sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
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
26. What Herods leauen is 455. 6. Who are Herodians 584. why Herodias desired the death of Iohn 421. 24. The banishment of Herodias 422. 28. Hirelings corrupt the holy office of teaching 269. 8. Hieroms saying touching the impossibilitie of the law 528. 26. How Hierusalem is called holy 179. 35. 763. 52. Hierusalem a den of theeues 381. 32. Honour due to parentes look duetie towardes parentes The place of Horace 395. 14. Hospitalitie of Martha in what poynte faultie 372. 42 What humilitie is 486. 2. Humilitie is commended 409. 13. Humilitie put for a vile and abiecte condition 35. 48. Humilitie of Christ look Christes humbling Hukim for ceremonies 6. 6. Hipocrisie by the second table is reuealed 596. 29. Hipocrisie is laid open by the light of the Gospel 92. 35. Hipocrisie alwaies ambitious 188. 5. Hipocrisie of deceiuers doth not alwaies lye hidden 221. 16. Hipocrisie put for a feigned and counterfeit shew of wisdom 454. 6. Hipocrisie is condemned 48. 75. 114. 7 121. 12. 204. 24. 211. 3. 437. 7. 524. 19. 617. 24. 25. 27 The vaine boasting of hipocrites 36. 49. 569. 18. The securitie of hipocrites 114. 7. 230 5. The punishment and destruction of hypocrits 336. 43. 569. 18. Hipocrites stage plaiers 187. 2. Hipocrites are to be cited before the iudgment seate of Christ 223. 22. why hipocrites refuse Christ 313. 28. Hipocrites are great obseruers of ceremonies 6. 6. 117. 11. 382. 39. 437. 7. Hipocrits do extenuate or make lesse their own sinnes 211. 3. Hipocrits doe glory in vaine that God is their father 36. 49. Hipocrites are saucye and proud 377. 36. 370. 49. 415. 57. 374. Hipocrites despise al others 367. 36. Hipocrits are addicted to external things 315. 1. Hipocrites are mixed with the good 501 18. 533. How hipocrites are to be handled 114. 7. 299. 31. 334. 34. 342. 39. 395. 15. 480. 17. 507. 13. 621. 33. Hipocrits are to be cast out of the church 223. 22. 359. 41. 365. 47. 439. 13. Diuerse kindes of hypocrites 187. 1. The disease of hipocrites 211. 3. 214 12. 615. 617. 24. The secure conscience of hipocrites 452 57. The nature and disposition of hipocrites 315. 1. 318. 9. 379. 14. 45. 2. 567. 13. 729. 6. I THe prophesie of Iacob the Patriarche is expounded 5. 5. An idle worde put for vnprofitable 334. 36. Idlenes is to be shunned 362. 26. How outragious Ielousie is 61. 19. Godly ielousie 219. 29. Iesus whye so named 24. 31. 62. 20. 70. 21. The Iewes the firste beegotten in the Church 268. 6. why the Iewes vnderstand not the scripture 45. 70. why the Iewes malitiouslye depraue the scripture 64. 22. The Iewes being vnbeleeuers are caste out of the Church 219 30. The Iewes vnexcusable 299. 33. The equalitie of y e Iewes gentiles 89. 32 The difference of the Iewes and Gentiles 58. 6. The vaine glorying of the Iewes 116. 9. 219. 28. 379. 15. The arrogancie of the Iewes beatē down 622. 34. The sluggishnesse of the Iewes 84. 9. The vnthankfulnesse of the Iewes 81. 3. 84. 9. 96. 15. 141. 25. 342. 39. 388. 2. 443. 446. 26. 478. The obstinacie of the Iewes 622. 34. The obstinate stubbornnes of the Iewes is as it were by inheritance 341. 39. The prerogatiue of the Iewes 89. 32. 268. 5. 6. 388. 445. 26. The blockishnesse of the Iewes 757. 45. 769. 63. The miserable bondage of the Iewes 767 24. The pretence of ignorance excuseth not 665. 47. VVhat manner of ignoraunce is attributed to Christ 102. 40. 569. 18. 656. 36. The immortalitie of the soule 588. 23. The perfect glory of immortalitie is deferred vnto the daye of redemption 399. 22. An other mannes faith profiteth infantes 239. 2. Infidelitie the mother of excessiue care 205. 26. The Anabaptistes deny that Inheritaunce is to be deuided among brethren 373. 13. How Ieas was the sonne of Ochozias 56. whye Iohn was so named 9. 12. Iohn was appointed to a great and vnaccustomed thing 10. 15. Why Iohn was commended of Christe 10. 15 294. 7. why Iohn was abstinent 11. 15. Iohn was a forerunner of Christ 48. 76 what age Iohn was of when he came abroad 107. 1. To what end Iohn was sent 572. 25. Iohn counted a man possessed with a deuil 299. 33. why Iohn was preferred before the olde Prophets 295. 11. Howe Iohn sawe the holye Ghoste 124. 16. How Iohn taught his disciples to praye 190. 1. How Iohn is inferour to the leaste in the kingdome of God 169. 19. whye Iohn was called Elias 297. 14. 417. why Iohn was cast into bandes 4. 19. For what purpose Iohn sente his disciples vnto Christ 291. 2. Iohn did not long execute the office of a teacher 107. 3. The calling of Iohn 106. 108. 2. The office of Iohn 13. 17. The baptisme of Iohn put for his whole ministerie 573. 25. The difference of Iohn Christ 24. 32. 299. 33. The discipline of Iohn more austere thē Christes 247. 14. The disciples of Iohn froward ibid. The constancie of Iohn 114. 7. 135. 19. The modestie of Iohn 723. 14. The death of Iohn 422. 28. The burial of Iohn 423. 29. why Iohn was commended of Christ to the people 10. 15. 294. 7. The signe of Ionas 342. 39. Ioseph the son of Iacob a figure of Christ 100. 23. Ioseph Maries husband vnproperly called the father of Christ. 103. 41. Ioseph his pouertie 70. 7. 86. 24. The place of Iosephus 97. 16. 107. 1. 2. 343. 42. 418. 422. 26. 511 52 632. 1. The ioy of the faithfull 35. 46. 73. 16. Perfecte ioy is from the fauour of God 35. 46. 72. 10. The place of Irenaus 102. 40. why Iudas was chosen of Christ to be an Apostle 155. 13. The falling away of Iudas did rather cōfirme then shake the sayth of the Church ibid. Of what sorte the repentaunce of Iudas was 72 73. Iudaa in Christes time filled with many corruptions 253. 52. To Iudge for to enquire curiouslye into an other mans deedes 209 1. It is lawefull to iudge accordinge to the word of God ibid. The word to iudge is diuersly vsed 343. 42. The rashnesse of iudgeing condemned 209. 1. 376. 2. 678. 8. Iudgement lawfull by looking vppon the skie as touching the weather 453. 2 Iulian his craftie cauils against the gospel 180. 39. Iurisdiction twofolde 701. 38. The woorde to iustifie is diuerslye vsed 335. 37. what it is to bee iustified properlye 410. 14. Iustifyinges differ from precepts 6. 6. K KEyes of the kingdome of heauen 461. 19. 613. 13. Kinges and princes wherfore called gratious 543. 25. In what sense kinges are called the sons of God 24. 32. VVhen the kingdome of Iuda did ende 5. 5. What the kingdome of
of Christ 471. 3. whether it were lawful for Moses to permit diuorcementes 515. 7. The multitude is not to be followed 636 5. Murther is forbydden of GOD 714. 52. N. NAim what manner citie 234. 11. the name of lesu honorable 24. 31. why the name of God is holy 36. 49. What the hallowinge of Gods name is 192. 9. Names to be written in heauen what it is 308. 20. Names in the daye of circumcision were giuen to infantes 78. 21. Howe names are to bee giuen to little children 41. 59. the corruption and wickednes of mans nature 86. 22. Two natures in Christ 656. 36. The vnthankfulnes of the Nazarits 141 24. 414. 54. The malice of the Nazarites 414. 53. the Etymologie or true exposition of a Nazarite 100. 23. From whence Necromancie sprange 402. 30. Who is our neyghbour 184. 43. 597 30. The loue of our neighbour proceedeth frō the loue of God 596. 39. The Gospell of Nicedemus is fabulous 2. 1. The note vniuersal is not alwaies vniuersally taken 148. 23. The number of seauen is indefinitely taken 337. 45. the plurall number for the singular 375. 20. O OBedience is the beeginning and chiefest point of Gods worship 227 4. 434. 1. Obedience is better then sacrifices 524. 17 438. 9. The obedience of the godly is vnperfecte 204. 24. The obedience of the Papistes is corrupte 456. 12. Obedience is commended 76. 15. 78. 21. 86. 23. 95. 13. 105. 51. 123. 14. 148. 22. 243. 9. 260. 26. 426. 16. 428. 22. 549. 5. 608. 6. 684. 19. Occasion is to be taken while it is offered 218. 25. 401. 27. 669. 9. Two kindes of essences 440. 14. Offēces are to be auoided 155. 13. 263 6. 507. 24. Men malitiously take vnto themselues offences that they maye not receyue Christ 140. 22. we must valiantly resist offences 293. 6. the desire of hauing ofspring is godly and holy 9. 12. to what purpose the Apostles ministred vile to the sick 290. 12. Oyle of the Papistes filthye and rotten ibid. VVherein opinion differeth from fayth 251. 20. Opinion taken beefore darkeneth 483. 22. Order is not alwaies obserued in the scriptures 14. 17. 34. 46. 145. 18. 194. 11. 196. 12. 524. 18. what order is to bee obserued in prayer 240. 2. Politike order by the scripture is not ouerthrowne 118. 11. 508. 208. 24 586. 21. the religion of an eath 422. 26. Origens imagination touching the virginitie of Mary 21. 26. P THe Papistes mixe faith with doubting 570. 21. the Papistes do wickedly separate the word from miracles 268. 1. the Papistes are corrupters of the scriptures 174. 25. The apishe imitators of the popish apes 328. 27. The Papists require signes 451. 1. The Papistes dony concupiscence to be a sinne 175. 28. The Papistes abuse this worde peace 14. 17. the Papists from when they gather their auricular confession 228. 4. 512. 14 whereof the Papists haue deuised purgatorie 174. 25. 332. 32. 506. 31. From whence the Papists gather the intercession of the dead 393. 9. 401 27. 444. 23. From whence the papists confirme their merites 554. 15. From whence the Papists gather Peters supremacie 508. 24. From whence the Papistes gather the Church to be founded on Peter 156. 16. the Papists are bold contēners of Christ 629. 39. The Papists faine sole life to be the state of Angels 519. 12. The Papistes abuse the birth day of Iohn 10. 14. the Papists denye that counsels can erre 503. 20. The papists would bind God vnto them 523. 17. Why the papists haue feigned that three wise men came vnto Christ. 80. 1. the papists deny that the church can erre 12. 16. the papists rob christ of his honor 521. 13 the papists abuse y e angels salutatio 22. 28 the papists giue power to the virgin Mary ouer christ 35. 48 they are reproachful against her ibid. VVhat honour the papists giue vnto the virgin Mary 339. 27. the papists doe in vaine looke for Elias and Enoch before the commynge of Christ 476. 10. the false accusations of papists againste the true ministers of God 221. 16. their shamefull follie 508. 24. the ignorance of the papists in the sacrament of extreme vnction 270. 12. the papists count much babbling the chefest vertue in their praier 189. 7. the obedience of papists accursed 456. 12 the vaine satisfactions of papists 382. 41. and 444. 28. the cruel tyrannie of papists 314. 29. Howe farre our duety toward our parents is to bee regarded 237. 21. and 277. 37. and 340. 48. 436. 2. the particle Vniuersal is not alwayes vniuersally taken 148. 43. how the pastour is sayd to conuert men 13. 16. pastours are the light of the worlde 165. 14. VVho is a sincere and faithfull pastour 296. 8. and 474. 5. and 313. 28. how the pastours be fathers of the faithfull 609. 9. the pastours are subiect to slaunders 549. 7. how the pastours forgiue sinnes 241. 6. the pastours ought to send al vnto christ 291. 2. how the pastours are the fellow workers with God 803. 20. how the pastours of the gospel are greater then Iohn Baptist 295. 11. the pastours that be wicked are sharply to be reprooued 604. 1. the popishe pastours are dumbe dogges 256. 36. the ambition of the pastours a verye great plague to the Church 162. 24. and 607. 5. the constancie of the pastours 114. 7. and 135. 19. and 528. 26. the dignitie of the pastours 306. 16. their warfare 288. 28. The charge or office of the pastour 114 7. 135. 19. 148. 22. 153. 18 163. 13. 165. 14. 168. 19. 211. 6. 286. 35. 291. 2. 324. 19. 350. 14. 358. 39. 362. 26 395. 15. 419. 474. 5. 490 12. 528. 26. 577. 33. 611. 664. 45. 665. 47. 666. 49. the vexation of the pastor is from the cōtempt of the word 272. 14. the couetousness of the pastour is condēned 613. 16. the labour of the pastour is not in vaine although manye remaine in their vnbeliefe 276. 17. 307. 18. 350. 14. 440. 13. the wisdome of the pastours 366. 51. the lawful calling of the pastours 108. 2. 257. 37. the zeale of the pastours 452. 2. regard of them ought to be had 269. 8. 289. 40. 302. 2. How far the pastours ought to be obeyed 606. 2. what the patience of the faythfull is 468 24. Patience commeth of faith and the feare of God 400. 25. Patience is necessary for the godlye 158. 3. 181. 40. 182. 30. 188. 4. 539. 22. 639. 19. 643. 15. 667. 671. 34. Peace for a prosperous state 272. 12. Peace with GOD is to be sought for 9. 12. Peace without GOD is accursed 14. 17. Peace is offred to the godly by the meere grace of God 75. 14. Peace
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.
them rashly but by the commaundement of God for in that the lawe onely commaundeth the males that they should present themselues in the fight of God it doeth not wholely exclude women but by permission spareth them And by this note is pure religion discerned from vaine and wicked superstitions for that shee keepeth her selfe in obedience to God and the commaundement of his lawe but the other wander after their owne fansie beside the woorde of God wythout any certain rule And although the worship of the temple was infected with many corruptions and the priesthoode saleable and the doctrine fiâ—led with many errours yet because that the ceremonies of the lawe did as yet flourish there and they keepe the outward rite of sacrificing as was appoynted in the lawe it behooued the faithfull to testifie their faith by suche exercises But the name of father is after the common opinion of men improperly geuen vnto Ioseph 44. That hee hadde beene in the companie It appeareth by diuers places of the Scripture that they which came on the feaste daies to the Temple to woorshippe did vse to make their iourney in greate companyes VVherefore it is no maruaile if that Ioseph and Marye were not so carefull for the childe the first daye But after they shewe that they were not carelesse neyther throughe slouth nor negligence 46. Sittinge in the middest of the Doctours There must needes shine some beames of Gods glorye openlye in the childe that hee was allowed to sitte by those proude menne And althoughe it be probable that hee sate in some lower seate rather then in the place of the Doctours yet these proude disdainfull menne woulde neuer haue geuen him the hearinge in the publike assemblye excepte that some diuine power hadde compelled them therefore this was but as a signe of his callinge whose full time was not yet come And therefore hee gaue them this onely taste which presently menne had forgotten but that Marye kepte it laid vppe in her heart that afterwardes shee myghte bringe the same from thence with other treasures for the common vse of the godlye And these two thinges are to be noted that all menne meruailed because that they accompted it as a woonder that a childe shoulde frame his questions so aptly and fittely Againe in hearing and demaunding Christe hymselfe rather played the parte of a scholler then of a maister Because that as yet hee was not called of hys Father that hee mighte professe hymselfe a publike Doctour of the Churche hee doeth onely moue questions modestly to the Doctours Yet it is not to be doubted but that by this exercise he nowe began to reproue their corrupt maner of teaching for that whiche Luke addeth after of answeares I interpreat to be vsed after the Hebrew maner for any woorde or speache Mathewe Marke Luke 2. 48. So when they saw him they were amazed and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee with heauie hearts 49. Then said he vnto them How is it that yâ— sought me knâ—w yee not that I must goe about my fathers businesse 50. But they vnderstoode not the worde that he spake vnto them 51. Then hee went downe with them came to Nazareth and was subiect to them his mother kept all these sayings in her heart 52. And Iesus encreased in wisedome stature and in fauour with God and men 48. His mother sayd In my iudgement they are deceiued which thinke that the holy virgine sayde so as boasting of her authoritie But it may be that shee hauing him aside and no witnesses being by she beganne at the lengthe to expostulate with her sonne after that he was come from the assemblie Howe soeuer the matter was shee was not caried awaye wyth ambition but because of her three daies sorowe shee vttered this complaint vnto him yet that she expostulateth as if she was vniustly iniuried doth plainly declare how ready we are by nature hauing no regard of God to defend our owne righte This holy virgine had rather haue died a hundred times then of sette purpose of minde shee woulde prefer her selfe before GOD but while shee cockereth her motherly sorowe through inconsideration shee slideth into that fault And truely by this example we are admonished to suspect all the affections of the flesh and howe needefull it is for vs to take heede least that wee holde oure righte further then is conuenient and being addicted to our selues we shoulde defraude God of his honour 49. Knew ye not Christe reprehendeth his mother woorthely yet hee doeth the same sparingly gently The summe is that the duetie which he oweth to God his father is farre to be preferred before all obedience to menne Therefore those earthly parentes doe ill which sorowe that they are neglected in respecte of God And hereof is a generall doctrine to be gathered VVhat soeuer is due vnto menne ought to be subiecte to the first table of the lawe that the power of God may remaine vntouched So obedience is to be geuen to Kings to Parents and to maisters but no otherwise then vnder the power of God that is that nothing be taken or pulled from God for mannes cause neither is oure obedience then broken towardes menne when as there is an especiall regarde had of God About my fathers businesse By this woorde hee declareth that hee hathe somewhat greater then manne Hee also declareth the principall ende whye hee was sent into the worlde namely that he mighte fulfill that office enioyned him of his heauenly father But it is maruell that Ioseph and Marie vnderstoode not this aunsweare who had ben taught by manye testimonies that Iesus was the sonne of God I aunsweare Thoughe they were not altogether ignoraunte of the heauenlye stocke of Christe yet they vnderstoode not in euery poynte that he was occupied in fulfilling the commaundements of the father because that as yet his calling was not euidently made knowen vnto them But in that Marye keepeth in her heart those thinges whiche as yet shee conceiueth not in the vnderstanding of her minde lette vs learne reuerently to take and as seede conceiued in the earth is nourished to laye vppe in our mindes those mysteries of God which as yet excell the capacitie of our minde 51. He was subiect to them This humblenes in that the Lord head of Angelles willingly made himselfe subiect to mortal creatures did Christ take vpon him for our saluatioÌ„ For so had the counsel of god determined that for a time he should be hidde vnder the name of Ioseph as vnder a shadow And though no necessitie enforced Christ to this subiection but that he might haue exempted himselfe from the same yet beecause that vppon this condition he had taken the nature of man vppon him that he might be subiect to his parentes and withal he tooke vpon him the person of a man and of a seruaunt as concerning the office of a redeemer this
the worshippe of GOD but as the witnesse of the godlynes of menne that their dissimulation may be layd open which bragge that with their mouth which is farre from their heart But it is demaunded whether Iohn laid this law precisely vpon al thē which Christ had prepared to be his disciples that they should not haue two coates Fyrst it is to be noted that this is a figuratiue speech from the parte to the whole because that vnder one kinde there is comprehended a general doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particular dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if he◠were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith because that vnder one kinde there is comprehended a general
doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particuler dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if hee were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith he so extolleth the glory of Christ that in comparison of him hee declareth that he himself is nothing This yet is the chief that he accounteth Christ the aucthour of the spirituall baptisme and that he is the minister onely of the outward And it seemeth to be an answere to a secrete obiection if peraduenture any should obiect to what ende belonged that Baptisme which he tooke to himselfe for it were not a matter of light weight to bring any thing into the Church of God but especially to professe a newe kinde of instruction
was firste or last in order For sith it is wrytten in the foure fourtie chapiter of Isai and the two and twentie verse and the fiftie and nine the second verse and Lam. 3. 44. that our sinnes are as a wal which hinder vs from comming to God and as a cloude whereby his eyes are hindered from beholding vs it is necessary that our praiers should alwaies beginne at the forgeuenesse of sinnes because that wee are heereby firste emboldened to pray to God while that hee is mercifull vnto vs because that hee cannot bee otherwise appeased towardes vs then by forgeuinge sinnes freely But Christ comprehendeth in two petitions those thinges which appertaine to the eternall saluation and spiritual life of the soule as these two are the principall partes of the couenaunt of God in which our whole saluation consisteth that hee offereth free reconciliation not imputing sinnes vnto vs and promiseth the spirite whiche engraueth the righteousnesse of the lawe in our heartes Therefore we are commaunded to aske both and first we make request for the obtaining of forgiuenesse of sinnes Mathewe calleth sinnes debtes because that in guiltinesse they binde vs to the iudgement seate of God and make vs debters Nay they do wholly estraunge vs from God so that there is no hope of obtaining peace fauour but by forgeuenesse So is that fulfilled which Paule teacheth Romanes 3. 23. All are guiltie and are depriued of the glory of God for though the righteousnesse of God doeth partly shine in his Saincts yet so long as they are cloathed with flesh they remaine laden with sinnes So there can none be founde so pure whiche needeth not the mercy of God whereof if we desire to be partakers it is necessary that we should feele our owne miserie And they that imagine that they haue suche a perfection in thys worlde that they are free from all sinne and faulte they doe not so muche forsake sinne as they doe Christe himselfe from whose Churche they exclude themselues For whereas hee commaundeth all his disciples to flee daily to forgiuenesse of sinnes hee wipeth himselfe out of the number of hys disciples that thinketh this remeady to be superfluous Nowe this remission which we desire to haue bestowed vppon vs ouerthroweth those satisfactions which the world endeuoureth to redeme it selfe withall For that creditour is not sayde to forgeue whiche hauing receiued his paiment doeth require no more but hee that willingly and freely leauing his owne right acquitteth his debtour Neither hathe that common distinction of the faulte and of the punishment any place heere For it is not to be douted but that dettes doe signifie the deseruing of the punishment If it be forgeuen vs freely all recompences must needes vanish away Neither is Luke his meaning anye other thoughe hee nameth sinnes because that God doeth not otherwise pardon then by takinge awaye the guiltinesse As wee forgiue This clause is therefore added least any man shoulde presume to come to God to aske forgeuenesse except he be free and voide from all hatred yet this pardonne which we desire to be geuen vs doeth not depende of that which we perfourme to others but it was the will of Christe after this maner to forgeue all offences and also the better to confirme the hope of oure forgeuenesse as wyth a seale Neyther is that clause which Luke hath which signifieth As or For anye thyng contrary because that it was not the purpose of Christe to note the cause but onely to admonish vs what minde we oughte to beare towardes the brethren while we desire to be reconciled to God And certainly if the spirite of God doeth raigne in our heartes all euill will and desire of reuenge must cease And sith the spirite is a witnesse of oure adoption we see that heere is simplie set downe a note whereby the children of God maye be discerned from straungers They are heere called detters not of money or of some duetie but they that are endaungered to vs through iniuries offered vs. 13. And leade vs not into temptation This petition hathe bene corruptly deuided by some into two when as by the matter it selfe it appeareth to be one and the same and the conioyning of the woordes doeth shew the same For that coniunction aduersatiue which is placed in the middest ioyneth two clauses together whiche Augustine doeth also wisely consider Therefore the sentence ought thus to be taken least we be caried into temptation deliuer vs from euill And the summe is that we acknowledging our owne weakenesse doe desire to be defended by the power of God that we may stande strongly againste all the attempts of Sathan As out of the former petition we haue shewed that no manne can be accounted a Christian except hee acknowledge himselfe to be a sinner so by thys wee gather that wee haue no powers of our selues to liue well but as God doeth geue the same vnto vs. For who soeuer for the vanquishing of temptations doeth require the healpe of God he graunteth hymselfe to haue suche neede of him to be his deliuerer that he should otherwise be ouerthrowen But this woorde Temptation is often taken generally for euery triall in whiche sence it is sayde that Abraham was tempted of God whē his faith was tried So we are tried as with aduersities so also wyth prosperities because that by this occasion the affections whiche before lay hidde doe come to lighte But heere is noted the inward temptation whiche may bee aptly called the scourge of the deuill to stirre vp our concupiscence For it were absurde to aske of God that hee shoulde deliuer vs from all instructions of our faith Therefore all wicked motions which stirre vs vppe to sinne are comprehended vnder thys woorde temptation And though it cannot be but that we shall feele such prickes in our mindes because that throughe the whole course of life wee haue continuall warre wyth the flesh yet we aske of the Lorde that he make vs not subiecte to temptations or suffer vs to be ouerwhelmed And that Christe mighte the better declare howe apte wee are to slide into these daily falles and ruines excepte God sustaine vs wyth his hande hee vsed this maner of speache leade vs not into temptation or as others translate it Carie vs not It is certaine that euery manne is tempted of hys owne concupiscence as Iames teacheth in the first chapiter and fourteene verse But because God doeth not onely deliuer vs to the pleasure of Sathan that hee mighte kindle the sire of concupiscence but vseth hym as the minister of his wrathe so ofte as hee will driue menne headlonge to destruction hee also after his maner leadeth menne to destruction In the which sence it is sayde that the euill spirite of God came vpon Saule and diuers places of the scripture tende to the same purpose yet we may not call God the authoure of euill because that in deliuering menne into a reprobate sence hee doeth not exercise an
two Euangelists for they in setting down their historie say that the mother kinsfolks of Christ came when he had spoken of the vncleane spirit and Luke referreth it to an other time and onely setteth down the exclamation of the woman which we expounded eueÌ„ now But because it is wel known that the EuaÌ„gelists were not very curious in obseruing the course of times nor in prosecuting all perticular deedes sayings the answer is not so hard For Luke setteth not down what time Christes mother came but that which the other two set before the parable of sowing he setteth after And that he saieth a certeine woman of the coÌ„pany cried is somwhat like to this history for it may be that of an vnaduised zeale she extold that to the highest degree which she thought Christ made too smal account of they doe al agree in this that Christs brethreÌ„ mother came whil he was speaking in the middest of the company without doubt it was either because they wer careful of him or because they desired to learn for they laboured not to coÌ„e to him in vaine neither is it likly that they were vnbeleeuers which accoÌ„panied the holy mother There is no colour that Ambrose ChrisostoÌ„ do imagine that Mary did it of ambition For what nead this imagination wheÌ„ as the spirit doth euery where testifie to her commendation of her great godlines modestie It may be that the greatnes of their carnal affectioÌ„ made theÌ„ more busie then needed I deny not this but I iudge that they came of a godly desire to ioyne theÌ„selues to his coÌ„pany That Mat. reporteth that the message of their coÌ„ming was brought to him by one certein man and that Mar. Lu. do attribute it to mo hath no absurditie in it But as it commonly commeth to passe the commaundement which the mother gaue of calling him forth was receiued and so passed amongste many vntil at length it was brought vnto himself MAT. 48. VVho is my mother It is not to be doubted but that Maries importunitie is reproued in these wordes and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine But yet this setting light by the kindred of flesh and bloud dooth deliuer a verye profitable doctrine while he receiueth all his disciples and faithful ones into the same degree of honour as if they had beene chiefe amonge his kinsfolkes But this sentence dependeth of the office of Christ for he declareth hereby that hee is not giuen to a certeine smal number but to al the godly which by faith should grow into one body with him Then that there is not a more excellent bond of kindred then the spirituall because he ought not to be accounted of after the fleshe but of the power of his spirit wherewith he was enriched by the father to renew menne that they which by nature were a filthy and cursed seede of Adam shuld by grace begin to be holy and heaueÌ„lye children of God Therfore Paul 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh because the new repairing of the world is rather to be considered which exceedeth farre aboue mans power while he reformeth vs by his spirite to the image of God VVherefore this is in summe the purpose that we should learne to looke vpon Christ with the eies of faith also we must know that euery one that is regenerated by the spirite giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe and so to be made one with him Further he meaneth that they doe the will of the father not which exactlye fulfill all the righteousnes of the law for so this name of brother which Christ giueth to his disciples shuld agree to no man but he especially commendeth faith which is the fouÌ„taine and beginning of holy obedience it also couereth the wants and offences of the flesh that they be not imputed For the saying of Christ is wel known this is the will of my father that euery man which seeth the sonne and beleeueth in him should not perish but haue euerlasting life Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud yet we know that he did in deede sanctifie mankind with worship and perfourmed the lawfull dueties towardes parentes but hee teacheth vs that in respect of the spirituall kinred the kinred of the slesh is of none or of smal estimation Let therfore this comparison so far preuaile with vs that we may pay that which is due to nature but let vs not be too much tied to flesh and bloud But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell that hee accounteth them for brethren our vnthankfulnes is to be detested if we reiect not all the desires of the slesh and bend all our endeuours hether Matth. 12. Mark Luke 11. 38. Then answered certeine of the Scribes and of the Pharises saying maister we would see a sign of thee 39. But he answered saide vnto them an euil adulterous generation seek a signe but no signe shal be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three daies and three nightes in the whales belly so shal the sonne of man be three daies and three nightes in the heart of the earth 41. The men of Niniuie shal rise in iudgment with this generation and condemn it for they repented at the preaching of Ionas and behold a greter then Ionas is here 42. The Queene of the south shal rise in iudgment with this generation and shall condemne it for shee came from the vtmoste parts of the earth to heare the wisdom of Solomon and behold a greater then Solâ—mon is here  16. And others tempted him seeking of him a signe from heauen A litle after 29. And when the people were gathered thick together he began to saye this is a wicked generation they seek a signe and there shal no signe be giuen them but the signe of Ionas the Prophet 30. For as Ionas was a signe to the Niniuites so shall the sonne of man be to this generation 31. The Queene of the south shall rise in iudgemente with the men of this generation and shall condemne them for she came from the vtmost partes of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here 32. The men of Niniuie shal rise in iudgment with this generation and shal condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here 38. Certeine of the Scribes Matthew reporteth somwhat the like againe in the sixteene chapter and Marke in the eight chapter VVhereby it appeareth that Christ was often questioned with of this matter so that their wickednes had no end which once were determined to resiste the trueth It is euident that they demaunde a signe that their vnbelief might haue some faire show namely that the
bragge that he is rather a baud then a Prophet of God who wil so fauour the lust of men And this they had conceiued in their mindes but the sonne of God who knew howe to take the wise in their owne subtletye deceiued them of their hope and seuerely resisted their vnlawfull diuorcements yet shewing withall that he bringeth forth nothing but that which was agreeable to the lawe For he concludeth the matter in two poyntes he sayeth that the order of creation shoulde be as a lawe that a manne should keepe his marriage promise as a lawe all his whole life and that diuorcements were permitted not that they were lawfull but because he had to doe with a people that was stubborne and would not be taught 4. Haue yee not read Christ doth not answeare directly to that which is demaunded but he doth plainly satisfie the question proposed as if any man now being demanded of the masse should faithfully declare the mysterie of the holy supper and should at the length inferre that they are sacrilegious and falsifiers that dare be so bolde as to adde or to diminish any thing from the pure institution of the Lorde he should openly ouerthrowe the fained sacrifice of the masse And Christe taketh this rule God from the beginning ioyned manne and woman togither that they two might make one perfecte manne Therefore hee that putteth away his wife teareth away from himselfe as it were the one halfe of himselfe But nature suffereth not that any manne should rende a sunder his owne body Hee addeth another argument drawne from the lesse to the greater the bonde of matrimonie is holier and straiter then that wherein the children are bounde to the parents But godlinesse tieth the children to the parentes in a bande that cannot bee loosed Muche lesse therefore maye the husbande renounce his wife Heereof it followeth that the band made of God is broken if a manne be diuorced from his wife And nowe this is the meaning of the woordes That God the maker of mankinde made man and woman that euery man being conteÌ„ted with one only wife shoulde not desire any others for he resteth vppon the number of two as also the Prophet Malachie chap. 2. 10. when he inueighed against Polygamie bringeth the same reason that GOD in whome there was aboundance of spirite so that it was at his pleasure to create mo yet made but one man namely such as is here described of Christ. Therefore the inseparable societie of one husbande with one wife is prooued by the order of creation If any man shall obiecte that by this reason it shall not be lawfull the first wife being dead to take an other The answear is easie the band is not only broken by death but the second wife is placed of God in the roumth of the former as if shee were one and the same 5. For this cause shall a man leaue father It is doubted whether Moses bringeth in Adam or God speakinge in that place but whether of the two thou takest it maketh little to this present place for it was sufficient to bring the Oracle of God though it should be spoken by Adam But hee doeth not simply commaunde him that marrieth a wife to leaue his father for so God shuld be contrary to himselfe if by Matrimonie he shuld abolishe that honour which hee commaundeth children to vse towardes their parents but while comparison is made betweene those dueties the wife is preferred before father and mother But if any man shoulde sende backe message to his father and shoulde shake off that yoake whereto he is bounde no man woulde allowe suche a monster Much lesse then shall there be liberty graunted to dissolue Matrimonie They shall be two in one flesh By this saying Polygamie is no lesse condemned then that libertie of putting away wiues For if the knitting togither of two be sanctified of the Lorde then the ioyning either with three or foure is adoulterous But Christ as I sayd a little before doeth apply it otherwise to his purpose euen thus that who soeuer shoulde put away his wife should rende himselfe in pieces for the power of holy Matrimonie is suche that the husband and the wife become one flesh Neither was it the purpose of Christe to bringe in the foule and filthy deuice of Plato but he speaketh reuerently of that order appoynted by God Therefore lette the husband and the wife so liue togither that the one may so nourish the other euen as the one halfe parte of himselfe and lette him so commaund as the head of the wife and not as a tyrant in like maner let the woman modestly submit her selfe in obedience 6. That which God hath ioyned togither Christe in this sentence brideleth the lust of men that they shuld not by forsaking their wiues breake the holy knot And as he denieth it to be in the power of the man to breake Matrimonie so he giueth a lawe to all others that they should not confirme vnlawfull diuorces by their authority For the Magistrate abuseth his authority which sheweth fauour to a man to put away his wife yet Christ properly bent himselfe to this purpose that euery man shuld religiously maintaine the faith which hee hath giuen for himselfe and they whiche are prouoked by lust or wicked affection to diuorcement let them thus thinke with themselues who arte thou that wouldest take liberty to thy selfe to breake that which God hath ioyned But this doctrine maye also be applied further The Papistes imagininge vs a Church separated from Christ her head they do leaue vs an vnperfecte and a maimed body in the holy supper whereas Christe ioyned breade and wine they are so bolde as to depriue all the people of the vse of the cuppe Against these diuelishe corruptions we may oppose that whiche God hath ioyned togither let no man put a sunder 7. VVhy then did Moses They had thought vppon this quarrell before if Christe which was most likely sho◠〈◊〉 â—â—quire the lawfull vse of diuorcements For what soeuer God permitteth in his lawe seemeth to be lawfull whose onely will maketh the difference betweene good and euill But Christ meeteth their false enuie with a fitte answeare that Moses graunted this for their frowardnesse and not as that he should allow it as lawfull And he confirmeth his saying with a notable reason Because it was not so from the beginning He taketh this as graunted when God at the beginning instituted Matrimonie he established a perpetuall law which should be in force euen to the ende If that the institution of Matrimony is to be accounted as a lawe inuioleable it followeth that what soeuer declineth from the same proceedeth not froÌ„ the pure nature of the same but of the corruption of men Yet it is demaunded whether it was lawfull for Moses to permitte that which of it selfe is euill and corrupte I answeare that which he did not seuerely forbidde is vnproperly sayde to be permitted For hee gaue no lawe
are verye expert for they will not openlye ouerthrow true doctrine neither are they notorious for wicked doctrine yet they wil defile and corrupt the purity of doctrine because they are eyther ambitious or couetous or chaungeable hether and thether after the desire of the fleshe Therefore he compareth them to vinteners or mixers because they corrupt the sincere vse of the word of God That also is worthy to be noted whiche these hypocrites do adde withall that Christ taught truelye because hee regarded not the persons of menne For there is nothing that withdraweth teachers more from faythful and pure dispensing then the hauing of respect vnto men For it is impossible that any manne shoulde serue God truely which desireth to please menne Gala. 1. 10. Menne must be regarded but not so as that we shuld curry fauour with them by flattering them To be short that we may be sincere it is necessary that we auoyde acception of persons for it darkeneth the light and peruerteth iust iudgment as GOD dooth often commaunde in the lawe Deuteronomy 1. 16. 17. and 16. 19 and experience dooth also declare the same Therefore Christ in Iohn 7. 24. compareth togeather iudgement according to the appearance and righteous iudgment as things contrary one to the other 18. Iesus perceiued their wickednes They vsed their wordes so as if they differed nothing from the sincerest disciples Therfore how could Christ know this but because his spirit was the searcher of heartes For mans coniecture could not smell out their subtilty but because that hee was God he pearced into their heartes so that their flatteries and faigned holynesse was but a vaine couer for them Therefore before he gaue any aunswere he shewed his deitie in reuealing their secret malice Now sith the wicked doe dayly lay the like snares for vs and their inwarde malice lyeth hidde from vs we must pray that Christ would giue vs the spirit of discretion and that he would bestow that as a free gift vpon vs which he had by nature and of his own right Further how necessary it is that we should haue this wisdome it appeareth by this that if we take not heede of the snares of the wicked wee shall make the doctrine of God subiect to their slaunders Also that commaundement of Christe that they should shew their money though it seemeth at the first to bee of no moment yet is it sufficient to break their snares to ouerthrow their deuises For therein he gaue them a plaine graunt of obedience so that Christ needed not to commaund them any new thing The image of Caesar was vpon the money Therefore the authority of the gouernment of the Romaines was commonly allowed VVhereby it appeared that the Iewes hadde nowe of theyr owne accorde layde that lawe of payinge trybute vppon themselues for they hadde graunted the power of the sworde vnto the Romaines For they coulde not dispute of tribute alone but this question dependeth of the whole gouernment of the common wealth 21. Giue vnto Caesar the things which are Caesars Christ declareth that there is no question to be made of that matter when as the money declared the subiection of their nation as if he should haue sayde if you thinke it absurd to pay tribute be not subiect to the Romane empyre But the money which is a pledge of mutuall fellowshippe and dealing betweene menne declareth that Caesar raigneth ouer you and your owne secrete allowaunce declareth that the lyberty which you pretend is lost and taken away And Christes aunswere is not so indifferent but that it deliuereth the whole doctrine of the question proposed For here is a plaine difference put betweene the spirituall and politike gouernment which teacheth vs that the outward obedience hindereth vs not but that wee may with a free conscience serue GOD. For the purpose of Christe was to confute their errour which thought that they could not be the people of God except they were set free from the yoake of all humane authoritie As Paule also doth diligently apply himselfe in this matter leaste they should thinke that they could not serue God alone if they shoulde obey the lawes of menne if they should pay tributes and should submit their neckes to beare other burdens In summe hee declareth that the lawe of GOD is not broken nor his worshippe hindered by the obedience of the Iewes to the outwarde polytike gouernement of the Romanes He seemeth also to reproue theyr hypocrisie for that they carelesly suffred the worshippe of God to be defiled manye wayes nay they defrauded God wickedly of his power and pretended onely this great zeale in a matter of nothing as if hee shoulde haue sayde you are very carefull least GOD should lose any of his honour if you shoulde paye tribute to the Romanes But you should rather applye your selues to yeelde that worshippe to God that he requireth of you and also to giue vnto men that which belongeth to them This seemeth not to be a fitte diuision for to speake properly when we doe our duety to menne we do thereby yeelde obedience to God But Christ framing his speach to the capacitie of menne thought it sufficient to distinguish the spirituall kingdom of God from the politike order and state of this present life VVherefore this difference must alwaies be remembred when the Lorde wil be the onely lawgiuer for the gouernment of soules the rule and order for worshipping him must be fetched out of his word and wee must onelye rest in that sincere worshippe which is there described and the power of the sworde and the lawes and iudgementes are no hynderaunce but that the worshippe of GOD may remayne perfect amongst vs. Now this doctrine reacheth farther so that euery manne according to his calling may discharge his duetie to menne the children to the parentes the seruauntes may submitte themselues willinglye to their maisters other may be duetifull and obedient to others according to the lawe of charitie so that God may alwayes haue the chiefe gouernment in respect of the which let whatsoeuer is due vnto men be brought vnder or holden as in a second degree as menne saye The meaning therefore is sith that whosoeuer doe weaken the politike estate are rebelles against GOD the obedience towardes Princes and Magistrates must alwayes be ioyned with the worshippe and feare of God but againe if Princes do chalenge any thing to themselues which belongeth to God they are to bee obeyed no further then we may with a good conscience 22. They mâ—ruailed Here also it appeareth how God turneth the wicked endeuours of his enemies to a contrary end and he dooth not onely delude their hope and make it frustrate but also driueth them awaye with shame Somtime it shall fall out that though the wicked be ouercome yet they will not cease to murmurre but though their frowardnesse wyll not be tamed how many battailes soeuer they doe make againste the word of God so many victories are in his hand
if wee being terrified either with threatninges or daungers we depart from the profession of that doctrine which God hath sealed in our heartes by his spirit Furthermore we must note how detestable the papisticall tiranny is which driueth away the common people from reading the Gospell and al the whole scriptures Pilat being a reprobate and otherwise an instrument of Satan was yet by secrete inspiration appoynted to bee a preacher of the Gospell that he might publish a briefe summe thereof in three laÌ„guages Therfore what account ought we to make of those men who study so much as in them lyeth to suppresse the knowledge thereof wheÌ„ they proue themselues to be worse theÌ„ Pilate 23. Therefore when the soldiours had crucified Christ they tooke his garments and made foure partes to euery soldiour a part and his coate The coate was without seame wouen from the toppe throughout 24. Therefore they said amongest themselues let vs not cut it but let vs cast lots for it who shal haue it that the scripture might be fulfilled saying they parted my garments to themselues and on my ceate did they caste lâ—ttes And these thinges didde the souldiours 23. Therefore the soldiours There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours There were foure soldiours which parted the residue of his raiment amongst them The coate which was without seame remained which sithence it could not be deuided they did cast lots vpon the same To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God they teach that the scripture was also fulfilled euen in this poynte Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present matter out of season For seeing that Dauid complaineth in that place that he was a pray vnto his enemies he comprehendeth metaphorically vnder the word Garmentes all that he had as if hee shoulde briefly say that he was spoyled robbed by the wicked which figure whilest the Euangelists doe neglect they depart from the naturall sense But we must first of all vnderstand that the Psalme must not be restrained vnto Dauid as it appeareth by many sentences and especially by that clause where it is saide I will praise thy name amongst the Gentiles which muste needes be expounded of Christ. And now it is no meruaile if that were more darkly shadowed in Dauid which appeareth more plainely in Christ to witte how much more excellent the trueth ought to be then the figure therof Furthermore let vs know that Christ was stript out of his clothes that he might cloath vs with his righteousnes that his naked bodye was laid open to the reproches of men that we may appeare with glory before Gods iudgement seate VVheras some do wrest this place allegorically vnto the scripture which the heretiks pull in peeces it is too much racked I doe not mislike the comparison that like as the prophane souldiours did once deuide Christ his garments so at this day peruerse men doe pull in peeces with straunge inuentions the scripture wherewith Christ is cloathed that we may see him But wee must in no case suffer the wickednes of the Papists which is ioyned with the horrible blasphemye of God They say that the Heretikes doe pull the scripture in peeces but the coate that is the Church remaineth whole and sound to the end they may proue reiecting the autoritie of the scripture that the vnitie of y â— faith consisteth in the only title of the Church As if the vnitie of the Church were grounded any where els saue onely in the faith of the scripture Therefore when as they pull faith from the scripture that it may be subiect to the Church alone they do not now dispoile Christ by such a diuorcement but they pull in peeces his body by cruell sacriledge Although we graunt vnto them that the coat which was without seame was a signe figure of the Church yet shal they not obteine that which they hunt after because it shall remaine that they proue that the Church is with them whereof they shew no token at all 25 And there stoode beside the crosse of Iesus his mother and his mothers sister Mary the daughter of Cleopas and Mary Magdalen 26 Therfore when Iesus had seene his mother and the disciple standing by whome he loued he said vnto his mother woman behold thy sonne 27 Then said he to the disciple behold thy mother And from that houre the disciple tooke her home vnto him 25. And there stoode The Euangelist telleth here by the way that Christ did so obey God the father that he did not neglect the duetie of humane godlynes toward his mother Hee forgate himselfe and all thinges so farre forth as it was necessary for him to obey his father but when hee had done thus he would not omit the dutie which he did owe vnto his mother And hereby we learne how we must obey God and men It falleth out oftentimes that when God calleth vs any whither our parents wife or children do call vs vnto the contrary so that we cannot satisfie them altogether If we make men equall with God we deale wickedlye Therefore we must preferre Gods commaundement wee must preferre his honour and worship afterward we must giue men their right so far forth as it shal be lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree as it appeareth at the firste sighte but wee muste beeginne with Gods woorshyppe afterwarde wee muste giue menne the lower place To whiche ende these sentences tende he that shall not hate father and mother for me he is not woorthy of me Math. 10. 37. Luke 14. 26. Therefore we must so obey men that they doe not hinder vs and keepe vs backe from woorshipping and obeying God VVhen we haue obeyed GOD then shall we thinke rightly and orderly vppon our parents wife and children As Christe taketh care for his mother but being vppon the crosse whereunto he was called by the decree of his father But if wee weighe the circumstaunce of the place and time the godlinesse whiche Christe shewed towardes his mother was woonderful I omit the extreeme torments of his body I omitte his rebukes but althoughe horrible blasphemies against God did make him woonderfull sorrowfull and hee dyd suffer an horrible conflicte with eternall death and the deuill yet none of all these things doeth hinder him from being carefull for his mother VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe VVhen as Christe committeth the charge of his mother to the disciple hee deliuereth her vnto him to be nourished and cared for Therefore it followeth that honour due to parents consisteth not in the ceremonie but in all necessary dueties Nowe we must on the other side consider the faith of the