fooles which vexe themselues with a doubtfull care because no messenger returned at any time from hell Christe minding to take away such bewitchinges of Sathan calleth vs backe to the lawe and the Prophetes according to that testimonie of Moses Deut. 30. 12. Thou shalt not say after this who shall ascende into heauen or who shall descend into the deepe or who shal passe ouer the sea The word is neere vnto thee in thy mouth and in thine hearte They therefore which doe deride as fables those thinges which the scripture testifieth of the iudgement to come shall in tyme to come feele how intollerable this wickednesse is to discredite the holy Oracles of God But Christe wakeneth his from this slouthful disease least they beeing deceiued with hope to escape punishment shoulde let escape the time of repentaunce And to this tendeth Abrahams aunswere because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Moses and the Prophetes there wanteth not any thing else but that al men should rest in the same The wisdome of manne is altogeather infected with the wicked disease of curiositie so the greater part alwayes gapeth after reuelations Now because that nothing more displeaseth God theÌ„ that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers and to seeke after feigned Oracles after the manner of the Gentiles which is forbydden for the staying of which ytching hee also promyseth to giue vnto them Prophetes of whom the people shoulde learne whatsoeuer shoulde bee profitable for theyr saluation Deut. 18. 10. 18. If that the Prophetes are sente to this ende that God myght keepe the people vnder the brydle of the worde He which is not satisfied with this reason of doctrine hath no desire to learne but is moued with a wicked wantonnesse and therefore GOD complayneth that he is iniuried when he alone is not heard from the lyuing to the dead Isa. 8. 19. This diuision which Abraham maketh of the word into the law and the Prophetes is referred to the tyme of the olde Testament Now when there is added a more full interpretation of the Gospell if we be caried hither and thither with loathing of that doctrine and briefly if we suffer not our selues to be ruled by the word our impietie is not to be borne with Heereof it may be also gathered what assurance there is of Purgatory and of such triâ—les of the Papistes which hath no other ground but vpon dreames and visions 30. Nay father Abraham This is Prosopopaeia as we haue said which is rather sette downe for the vnderstanding of them that liue then for the care of the dead For the doctrine of the lawe waxeth colde in the worlde the prophesies lye not regarded and no man abydeth to heare God speake after his owne order Some desire that Aungelles shoulde descend from heauen others that the dead shoulde come out of theyr graues others would haue whatsoeuer they heare sanctified with newe myracles others would haue voyces speake out of the ayre But if God should yeelde to all theyr preposterous desires they would profitte nothing thereby for God setteth downe in his word whatsoeuer is profitable for vs to knowe and the aucthority of this worde is testified and confirmed vnto vs by lawful signes Then fayth dependeth not vppon myracles nor vppon all sortes of myracles but it is the peculyar gift of the spirte and is grounded of the worde of God To conclude it is the proper gyft of God to draw vs vnto him whose will it is to worke effectualy by his word VVherfore there is no hope that those meanes shuld profit vs which do draw vs from the obedience of the word I graunte that flesh is not apter nor readyer to any thing then to hearken to vaine reuclations and we see how they which do loath the scripture do earnestly throw themselues into the snares of Sathan Heereof sprang Necromacy and such like deceites which the worlde dooth not onely receyue with greedinesse but also with a madde violence shee draweth the same vnto her But Christ only declareth here that they which are deafe and obstinate at the doctrine of the law cannot be amended or brought to a better mind by the dead Matth. Mark Luke 17.   7. VVho is it also of you that hauing a seruauntâ— plowing or feeding cattell would say vnto him by by when he were come from the field Goe and sitte downe at table 8. And would not rather say to him dresse wherwith I may suppe and girde thy selfe and serue me till I haue eaten and drâ—nke and afterward eat thâ—â— and drinke thou 9. Doth he thanke that seruaunt beecause hee did that which was commaunded vnto him I trow not 10. So lykewise yee when yee haue done all those thinges which are commaunded you say we are vnprofitable seruauntes we haue done that which was our duetie to do The ende of this parable is this when as God chalengeth all that we haue to himselfe as his owne proper right and holdeth vs in bondage seruice whatsoeuer labour we endeuour to employ in his seruice yet he is not bound to vs by any desert for sith we are his he cannot owe vs any thing againe Therefore hee proposeth the similitude of a seruaunte who after he hath passed ouer the whole daye in diligent and painefull labour returning home in the euening continueth his labours vntill hee hath done his duetie according to the pleasure of his master But Christ doth not speake of hyred seruauntes which serue vs at this day but of those olde bondmen whose estate and condition of lyfe was suche that they should get nothing for themselues but should be giuen to their masters with all theyr labour study and endeuour euen vnto bloud Christ teacheth that we are bouÌ„d tyed to God with no lesse bond of seruice whereby he gathereth that hee is no way bound vnto vs. And the argument is from the lesse to the greater For if that mortall man hath suche power graunted him ouer man so that hee may driue them night and day to continuall obedience and yet can craue no meanes of mutuall recompence as if he should be his debter how much more shall it be lawfull for God to require all the dueties of our lyfe so farre as our power can reach so that yet he shall owe vs nothing at all Therfore we see all them condemned of wicked arrogancy which feigne themselues to deserue any thing at Gods handes so that they should binde him to them for there is no man which would not willinglye call God to accounte VVhereof the imagination of merites preuailed almoste in all ages But the saying of Christe is to be noted that we yeelde nothing to GOD of free wyll for we are subiect to his power of this condition that whatsoeuer is in vs should be due to him And there are two things to be noted in this senteÌ„ce that our lyfe
citye of the Iewes who also himselfe wayted for the kingdome of God 52. Hee went vnto Pilate and asked the body of Iesus 53. And tooke it downe and wrapped it in a linnen cloth and layed it in a tombe hawen out of a rocke wherein was neuer man yet layed 54. And that day was the preparation and the sabbath drewe on 55. And the women also that followed after which came with him from Galile behelde the sepulchre and howe hys bodye was layed 56. And they retourned and prepared odours and oyntments and rested the sabbath day according to the commaundement Nowe followeth the buriall of Christ as a mid way betweene the ignominie of the crosse and the glory of the resurrection God would also that his sonne shoulde bee buried for another cause that so it mighte be the better declared that he suffred death for vs in deede But heere in the meane while must the end be especially considered because that by thys meanes the cursse began to be abolished which he had born for a while Neither was his dead body cast into a pit after the common maner but it was honourably laid in a hewen tombe And though the infirmitye of the fleshe was then yet before the eyes and that the diuine power of the spirit is not euidently seene before the resurrection yet God would as it were shadow foorth by thys beginning that which a little after hee was about to doe that he might royally lift vppe his Sonne the conquerour of death aboue the heauens 57. And when the euen was come Vnderstand that Ioseph came not at the day light going downe but before the sunne was set that he might performe this duty of charity to the master without the breache of the sabbath Therfore it was necessary that Christ shuld be laid in the graue before it was darke night Also from the death of Christ vnto the time of the obseruatiō of the sabbath there remained 3. houres free And though Iohn doth not only make mention of Ioseph but ioyneth also Nichodemus with him as a companion yet because he alone tooke the matter in hand at the first and Nichodemus only followed him as the guid author it was sufficient for the 3. Euangelists in a short hystorye to report what was done of one of them Now though the affection of Ioseph was woorthy of wonderful praise yet first we must consider the wonderfull prouidence of God in that he chose a noble man one of great dignitie amongst his people who shuld begin to couer the reproche of the crosse with the honor of burial And truely when as he threw himself into the enuie and hatred of the whole nation yea and into great daungers it is not to be doubted but that he was greatly strengthened by the secreate instinct of the spirit For though he had been before one of Christes disciples yet he durst neuer professe his faith freely openly Now when in the death of Christe there was to be seene a sight full of desperation the which might also breake very manly hearts whence then of a sodain had he so stout a courage that amongst so great terrours he fearing nothing durst goe further then when matters were at quiet Let vs therefore vnderstand that it came of God that the sonne of God was buried by the hand of Ioseph Hether also must be referred the circumstances which are noted heere the godlinesse and integrity of the life of Ioseph that we might learne to acknowledge the worke of God in the seruant of God The Euāgelists do report that he was rich that we might know that he ouercame that let of the wōderfull loftinesse of the mind which otherwise had cōpelled him to go backwards For as rich mē are proud so nothing is more difficult to them then willingly to abide the contēpt of the common people And wee knowe howe foule and infamous a worke it shuld be to take the dead body of a man crucified at the hand of the slaughter man Further the greater estate he was of the more wary and also fearefull he had beene as men giuen to their richesse do vse to flee all danger except he had been enboldned from heauen The dignity of his calling is also set downe that he shoulde be a Counsellour or Senator that in this behalf also the power of God might shine forth because he is not one of the base sort of men hired or set a worke by stealth or secreatly to bury the body of Christe but he was of hie degree of honor that was stirred vp to performe this dutye For the more incredible it was that he should be ready to serue Christ thus religiously the more euidently it appeared that the whole action was gouerned by the counsel hand of God But by this example we are taught that rich men are so farre from excuse if they should defraud Christ of the honor due to him that they should rather be guiltye of a double offence while they make hinderances of those spurres wherwith they shuld be pricked forwards I do graunt that this is too much vsual and common that they should withdraw thēselues out of the yoke which seeme to excel others that they may become too dainty choise or too wise fearful but we must take a far other course except richesse honors be helpes vnto vs in the seruice of God we doe wickedly abuse him The circumstance of the time doth declare how easie a matter it is for god to take away corrupt and fearfull affections which doe hinder vs from our duty Before when matters were in doubt Ioseph durst not freely professe himself to be Christes disciple nowe when the fury of the ennemies is hottest and cruelty appeareth he taketh courage so that he douteth not to cast him self into open danger Therefore we see how the Lord in a moment turneth the hearts into new affections and by the spirite of fortitude stirreth vp them which before had falne But if Ioseph was so bold in a godly endeuour to honor Christe when he hong dead vpon the crosse if at this day after he is risen frō the dead we haue not the same zeale in our hearts at the least to glorifie him woe be to our sluggishnesse MAR. 43. LV. 51. VVho also himselfe waited for the kingdome of God Thys was the chief praise which Ioseph had that he waited for the kingdome of God He is also praised for his righteousnes but this waiting for the kingdō of God was the rote beginning of righteousnes By the kingdō of God vnderstande the restitution promised in Christ. For the excellency of the estate which the Prophets had euery where promised to be at the comming of Christ could not stand if God gathered not vnder his gouernment men which were dispearsed abroad So the godlinesse of Ioseph is in this poynt commended because that in so miserable a state hee nourished the hope of the redemption which God had promised
A HARMONIE VPON THE THREE Euangelists Matthew Mark and Luke with the Commentarie of M. Iohn Caluine Faithfullie translated out of Latine into English by E. P. Whereunto is also added a Commentarie vpon the Euangelist S. Iohn by the same authour LONDINI impensis Geor. Bishop 1584. TO THE RENOWMED Pieres and noble Lordes the Consuls and the whole senate of the famous Citie of Frankâ—ford I. Caluine IF euer it seemed expedient that the pageants of vertues should be shewed openly to the imitation of others which might bee a spurre as well to the lasie lingerers as to the restie runners surely the slouthfull dealing and sluggish behauiour whiche is vsed in these our corrupt dayes maketh it seeme necessarie that the greater part of men which rather start back then willingly step forward shold bee constrained at the least with shame of negligence to doe their dutie For we see euery man busilie bent to a certaine contention who shall excell in wicked practises and that both in priuate and publike affaires that no Monarche doth seeme to be inferiour to the nations that border vpon him either in policie or vigilancie or power or bolde attempt whereby he may enlarge the boundes of his empire that no citie or common weale doth giue place to any in craftinesse and all captious dealing that no man is the second in subtletie among the proud and ambitious finally there is no man which hath not conspired with his companie and that in the way of contention slilie to incite the rest as it were with a becke to all vitious vanitie and he that is ringleader in all naughtinesse sonest stirreth vp other to his lewdnesse whereas in the rankest route of ribalds is scarce one found out that fauoureth honestie which maketh me thinke it very profitable that such rare vertues as sometime raigne in noble personages should bee aduaunced to the loftie theater or stage of due commendation to the intent that they being spied a farre of might allure the greater number to like them and liue accordingly And this I confesse right honorable was the chiefest cause that moued me to publish this my labour abroad vnder the title of your names For although I shall persuade my selfe to haue profited very wel if any that beginne of their owne accorde to creepe forward shal be incouraged by me to runne faster yet did not I so muche respect this as that I might persuade other to ioyn hands with you or at the least to tread the same path that you do NotwithstaÌ„ding I haue not purposed to recite as out of a rolle all the godly qualities wherewith you are throughly furnished only it shall suffice at this time to set forth that one vertue wherewith you haue bound to your honours as with a more holy bond aswell mee as diuers other faithfull seruants of Iesus Christ. This one thing is worthie highly to be prayed that fiue yeeres since when as an horrible feare had affrighted the mindes of all men in euery place whenas the ouerthrowe that our enemies had giuen vs did threaten a miserable ruine to the churches throughout Germany almost an vtter extinguishing of the Gospel you euen at that time beeing placed in the fore front of the battaile stood stoutly to the free confession of your faith which was hated to death and retained with all constancie that sincere doctrine of pietie which before you receiued which is a manifest argument that when you were tossed with greuous cares and dangerous turmoyles you desired nothing more then to fight manfully vnder Christes banner But that which followeth will surely make your names immortall that you doe not only set out amongest your selues the true worship of God and imploy your faithfull labour to coÌ„teine your citizens within the sheepfold of Christ but also gather togeather the dispersed relikes of his church thrust out of other nations which are as it were members of the same all rent and pulled in peeces Doubtles it did greatly reioice my hart coÌ„sidering the troublesome time to heare that the true worshipers of God which fled in exile from England and other countries were gently receiued and entertained among you and that you did not only releeue and ease their heauie banishment but that you had also a due consideration of the glory of the sonne of God insomuch that you made his Gospel to be sounded in your citie euen by the tongues of aliants and that in a straunge language The like curtesie was shewed of late by the Magistrates of Tigurine to the afflicted citizens of Lo whom they did not only receiue â—oster within the walles of their Citie when at home they coulde not worship God as they woulde but also erected a Temple for them wherein they might celebrate Gods holy seruice neither were they diswaded by the diuersitie of tongues from suffering Christ to speake Italian euen in the middest of Tigurine but I let them passe and come againe to that I was about to say of you As soone as I vnderstoode that your curtesie stretched so farre as to suffer my countrimen to haue a holy congregation in your citie perceiuing my selfe bound vnto you by a priuate benefit I thought good to testifie my thaÌ„kful hart by this gift which now I present vnto you For as the condition of our countrie men is rightly to be lamented who dwelling in their natiue soyle seeme by the tyrannous sacriledge of the Pope to be cleane banished from Christs kingdome so on the contrary part it is not a little to bee reioyced at that they haue a resting place graunted them in a straunge countrie where they may render due honour vnto the liuing God And surely this holy hospitalitie which you haue vsed not so much towardes men as to-Christ himselfe shall bee a meanes as I trust to moue God to powre his rare benefites vpon you and still to continue his liberalitie towarde you which do alredie slorish in all prosperitie Doubtlesse it constrained mee as I signified before to dedicate this my booke vnto you which is a Commentarie vpon the Harmonie made of the three Euangelists in making wherof I haue takeÌ„ some paines with no lesse fidelitie theÌ„ industry But as it is to smal purpâ—â—e to declare how seriously I haue traueled herein so do I submit my self to other mens iudgmeÌ„ts for y e learned wise and discreete Readers who as they take great delight in the common vtilitie so they be not ashamed like rude barbarous caytifes to learne augment their knowledge by reading and studie But as for peruers and ouerthwart wranglers I little esteeme I meane not cowled Monkes who for the maintenance of the Popes tyrannie fight in open place against vs but also those vnnaturall drones which being mingled amoÌ„g vs desire nothing more then clean to extinguish al sight of learning to this intent that they may cloke and couer their own ignorance For although like dogges they despitefully bark at me yet wil I vse this
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.
that euerye man may be iudged by his fruits as a tree is knowen by his fruit For after he had set downe a reproofe against hypocrites which see a moat in the eye of an other not seeing a beame in their owne hee presently addeth For an euill tree can not bring fâ—orth and that causall worde For seemeth to ioyne two sentences together But because it is certaine that Luke in that sixt chapter rehearseth diuers sermons of Christ it may be also that he doeth briefly touch that which Mathew setteth downe more fully Neither doe I rest vppon that causall aduerbe whiche is oftentimes in other places superfluous which may also appear by that clause for Luke so coÌ„cludeth this speach A good manne out of the good treasure of his heart Neither doe I doubt but that Christ doeth plainly sette downe what maner of iudgement thys should be which he commaundeth to be had by the fruits that is that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde whiche professe themselues to be the seruaunts of God as if hee shoulde haue sayde titles doe smally auaile vntill hee that speaketh shall prooue in deede that he is sent from God yet I do not deny but that this place may bee applied to the generall doctrine And certainely the last clause namely that of the aboundance of the heart the mouth speaketh doeth reache further then to the false prophetes seeing that is so common aprouerbe If any doe obiecte that mennes tongues doe often lie so that they speake best which are woorst affectionate I answeare Christ doeth here teache simply that which is moste commonly vsed For althoughe hypocrites doe pretende one thing in wordes which they doe neuer thinke in their heart yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde Mathewe 7. Marke Luke 6. 21. Not euery one that sayeth vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen 22. Many will say to mee in that day Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuilles and by thy name done many great workes 23. And then will I professe to them I neuer knowe you departe from mee yee that woorke iniquitie  46. But whye cal ye me master master and do not thinges that I speake 21. Not euery one that sayeth Christ stretcheth his speache further Neither speaketh hee onely of false prophetes which breake in amongst the flocke to steale and to deuoure but of hirelings which vnder the countenaunce of shepheardes doe deceitfully thruste in themselues and yet haue no affection of godlinesse And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in yet he doeth properly touche false teachers whiche seeme to excell aboue others Neither doeth he direct his speache to them alone that hee mighte waken them out of their securitie wherin they lie as drunken menne but he also admonisheth the faithfull that they geue not to suche disguised people more then is meete In summe hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite so that it shall haue many disciples there shall be many not onely of the common sorte which shall falsly and hypocritically geue their name to the Gospell but also amongst the pastours there shall be the same falshoode so that they shal denie in deedes and life that which they professe with mouth Therfore who soeuer desireth to be accounted amongest his disciples he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life In Luke there is a generall reproofe But why cal ye me maister maister But because that this corruption doth for the moste parte spring from dissembling teachers and doeth the more easily spreade from them to the whole body therfore in Mathew Christ doth namely inueighe against them To doe the will of the father doeth not onely signifie philosophically to frame their life and maners to a rule of vertues but also to beleeue in Christ as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded but is established as the spring from whence the rest doe slowe 22. Many shall say vnto mee Christe citeth againe the hypocrites before his iudgement seat as we sayd euen now out of Luke for so long as they occupie a place in the Churche they doe partly flatter themselues and also they doe partly deceiue others Therefore he sayeth that there shall be a day wherein hee will purge his floore and the weedes and chaffe shall be separate from the pure wheate To prophesie in Christes name is by his authoritie and as it were by his gouernment to execute the office of teaching For prophecie in my iudgement is taken in this place generally as in 1. Corrinthians 14. he might haue simply vsed the woorde of preaching but purposely he vsed that which was of greater estimation that hee mighte the better declare that the outwarde profession is nothinge woorth howe excellently so euer menne doe account of it So to worke myracles in the name of Christe is nothing else then to doe myracles by his power aide gouernement and leading For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles yet in this place and in many others he noteth all myracles 23. I will professe to them By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues as if hee shoulde haue sayde while they confessed mee with their tounge they thought that they had discharged their duetie wel and now a holowe confession of my name with their tounge is hearde But I in like sorte confesse against them that what soeuer they professe is vaine and lying But what meaneth this confession of Christ that he neuer accounted them amongest the number of his disciples no not euen when they gloried that they were the pillers of the Churche Therefore hee commaundeth them to cease which vnder a deceitfull title haue for a time stolne an vniust possession to their house It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth 2. Tim. 2. 19. The Lord knoweth who are his let euery one that calleth on the name of the Lord depart from iniquitie For the first clause tendeth to this purpose that the weake shoulde not fainte nor be troubled at the falling away of some whose name was great and famous For hee sayeth that they were neuer knowen of the Lorde though they dasiled the eyes of men with a vaine shew Then he exhorteth all them which would be accounted amongst the disciples of Christ that they should spedily withdrawe themselues from iniquitie least that Christ doe driue them away out of his sight when he shall separate the lambes from the goates Mathewe 7.
that yet he shoulde preuaile nothing by hys deuices I sayeth he what guiles soeuer he deuiseth will to day to morowe doe the office laide vpon me of God and when I come to the ende of the race then shall I be offered vppe in sacrifice Yet that the meaning of the woordes may be more plainly sette downe vnto vs in the first part of the sentence Christe graunteth that the third day after that is shortly after he should die and thus he declareth that he can by no fear of death be driuen from doing his duetie to the whiche with a setteled purpose of the minde he goeth without feare Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners because there is no daunger of death other where then at Ierusalem But in the seconde parte he reprooueth the Pharises sharply doe you who I see shall be my butchers warne me to take heede of Herode Though the vpbraidinge goeth further for he not only sayeth that he is ready to die at Ierusalem but that it also is a denne of theeues where almost all the Prophets were slaine It is true that many were slaine otherwhere and especially at that time when the cruell rage of Iesabel was hotte against them but because that continually the Prophets were not in any other place more cruelly dealt with Christ layeth woorthely this reproofe vppon the wicked inhabitants of the holy Citie And for the most part it befell the Prophets to be slaine there for sith the wickednesse came from thence wherewyth Iudea was filled that also was the fielde wherein God exercised his Prophets For we knowe that the more the doctrine of the Gospell shineth and the nearer it commeth to the wicked the madder they become Yet this is a horrible example that the place which was chosen to be the sanctuary of the worship of God and to be the house of the lawe and of the heauenly wisedome should be defiled not with one or two murders but with the ordinarie slaughter of the Prophets And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine Thoughe the exclamation which followeth presently after in Luke seemeth so to be ioyned to this as if Christ heereof taking occasion did then enuey against Ierusalem yet I rather thinke when Luke had sayd before that Ierusalem was embrued with Prophets bloude yea and that it was by continuall course of many ages the cruell and sacrilegious slaughter house occupied in murthering the Prophets presently according to his maner he addeth a sentence whiche agreed with that speache For we see in diuers places before that it was no vnwōted thing in him to gather into one place sayings of Christ vttered at sondry times Mathewe Marke Luke 11.   37. And as he spake a certain Pharisie besought him to dine with him and hee went in and sate downe at the table 38. And when the Pharisie sawe it hee marueiled that he had not first washed before dinner 39. And the Lord sayd vnto him in deede ye Pharisies make cleane the out side of the cuppe and of the platter but the inwarde parts is full of raueuing wickednesse 40. Yee fooles did not he which made that which is without make that which is within also 41. Therefore giue almes of those thinges which are within and beholde all things shal be cleane vnto you This heere sette downe agreeth in parte but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men in obseruing whereof the Iewes were to too carefull that hee might correcte the superstition of the people and especially of the Scribes God had commaunded some certaine washings in his lawe in the whiche hee profitably exercised his people in the meditation of true puritie The Iewes not being content with thys mediocritie added many other washinges specially that no man shoulde eat except he had washed as Mark declareth more plainly in his 7. chapter and also appeareth in the 2. of Iohn Also to this fault was added a wicked confidence because they hauing no regard of the spirituall worship of God thought they had wel discharged themselues if they had set vp a figure in the place of God And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken yet omitted the same that he might shewe that God made small account of the outwarde cleannesse of the flesh but required the spirituall righteousnes of the hart 3◠In deede yee Pharisies Christe doeth not reproue the Pharisies in this place as he doth in Mathew and Mark because they preposterously worshipped God with mens inuentions and brake the lawe of God through their owne traditions but he onlye toucheth their grosse hypocrisie because they desired puritie but in the eyes of men as it they had nothing to do with God And this reproofe lighteth vpon all hypocrites which establish a righteousnesse in the ceremonies commanded by God And therfore Christe concludeth more then if he shoulde haue sayde that God is worshipped in vaine with the commandements of men for he generally condemneth that errour that God shoulde be worshipped with ceremonies and not with faith a pure affection of the heart And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes yet the dispositions of men are so prone to hypocrisie that proud errour preuailed that God should be pleased with outward worshippings voide of faith But chiefly they were so astonied in Christes time that religion then only stode in mere trifles Therefore he enueyeth against the Pharisies which are busily occupied in washing the cuppes nourish inwardly in their harts most filthy spots of rauening wickednes And he cōdemneth their folly by this reason that God which created the inward soule of man as well as the body could not be pleased only with an outward shew For this chiefly deceiueth men that either they doe not consider that they haue to doe with God or else they transforme him according to the vanitie of their imagination as if he differed nothing from a mortall man 41. But of those thinges which are within Christ after his maner calleth the Pharisies backe from ceremonies to charitie affirming that men as wel as meats are not clēsed with water but with loue Yet he wold not in those woords lessen the grace of God nor reiecte the rites of the lawe as vaine and vnprofitable for he directeth his speach against them which carelesly mocke at God with naked signes as if he should haue sayd it is onely the lawfull vse which sanctifieth the meates And they onely doe vse the meates rightly and iustly which helpe the want of the poore with their aboundance Therefore it were better to giue almes of that abundance which we haue then by scrupulous washing of hands and cuppes to neglect the poore That which the Papists doe gather
heereof that almes are satisfactions by the which we are purged from sinnes is so fonde that it needeth no long confutation For Christ disputeth not heere with what price it behooueth vs to obtaine forgiuenesse of sinnes but that they doe eate their bread rightly which bestow part vpon the poore For I do take the Greke word here vsed signifieth that which is presently had and not as the old interpreater and Erasmus do translate it for that which remaineth It is best to reserue those reprofes which doe presently folow for an other place For I doe not thinke that Christe then presently at the table did so enuey against the Scribes the Pharisies but Luke se that downe here which was spoken at an other time as we haue often sayde that the Euangelists regarded not the order of the time Mathewe Marke Luke 14.   1. And it came to passe that when he was entred into the house of one of the chiefe Pharisies on the sabboth day to eate bread they watched him 2. And beholde there was a certaine manne before him which had the dropsie 3. Then Iesus answearinge spake vnto the expounders of the lawe and Pharisies saying Is it lawfull to heale on the Sabboth day 4. And they helde their peace Then he tooke him and healed him and let him goe 5. And answeared them saying which of you shall haue an Asse or an Oxe falne into a pit and wil not straight way pull him cut on the Sabboth day 6. And they could not answer him to those things This hystorie containeth nothing else but a myracle wrought by Christ whereby he reproued the superstitious obseruation of the Sabboth Neither was his purpose as some imagine simply to abrogate the Sabboth but only to shew that neither the worke of God nor the dueties of charity do violate the holy rest which is commanded in the law Also it is vncertaine whether the man which had the dropsie was purposely brought thither by their appoyntment for certainly he could not come to the table by aduenture nor enter into a priuate house without the leaue will of the Lord of the same VVherefore it is likely that he was brought thither craftely to tempt Christe which yet was no lesse foolishly then wickedly done of them because they had experience before what Christ was accustomed to doe as oft as like occasion was offered 5. Is it lawfull to heale on the Sabboth day The meaning of the question is this whether the healing of a man ought to be accounted amongst those workes which doe breake the Sabboth If they should haue sayd that the obseruation of the Sabboth shoulde be broken by this meanes there was an exception ready that it is the worke of God And the law of the Sabboth containeth nothing else but that men shoulde rest from their owne labours And Christ first asketh the question of them that he might therby preuent the offence Therfore the cause was not in him that they were not pleased but in their obstinate malice Not that hee alwayes bounde himself to this condition for oft times not regarding the offence he performed that whiche was enioyned him of his father but his wil was to teache by this example that he wrought not his myracles on the Sabboth dayes rashly but that he was ready to giue an accoūt of that he did But they do declare by their silēce that they had rather take occasion to reprehēd him then to be moued by the study of the law Therfore Christ hath not to regarde what they iudge of his doing because it is euident that they would willingly take occasion of offence 5. VVhich of you shall haue an Asse Though they were vnwoorthy that Christe should endeuour to mitigate their displeasures yet hee declareth that he hath done nothing against the obseruation of the Sabboth All be it he doeth this not so muche of purpose to teach them as that he might thereby deliuer himselfe from their slaunders for he knew that they shewed themselues rather to bee blinded with poysonfull hatred then to yeelde themselues to be taughte by reason but his will was to triumphe ouer their malice while he enforced them for shame to hold their peace For if it be lawfull to helpe brute beastes on the Sabboth day it were too vile a thing not to do the same duety to man framed and made after the image of God Mathewe Marke Luke 14.   7. Hee spake also a Parable to the guestes when hee marked howe they chose oute the chiefe roumes and sayde vnto them 8. VVhen thou shalt be bidden of any man to a wedding set not thy self downe in the chiefest place least a more honourable man then thou be bidden of him 9. And hee that badde both him and thee come and say to thee Giue this man roume and thou then begin with shame to take the lowest roume 10. But when thou art bidden goe and sitte downe in the lowest roume that when hee that badde thee commeth he may say vnto thee Friend sitte vp hier then shalt thou haue woorship in the presence of them that sitte at table with thee 11. For who soeuer exalteth himselfe shal be brought lowe and hee that humbleth himselfe shal be exalted 12. Then sayde he also to him that had bidden him when thou makest a dinner or a supper call not thy frendes nor thy brethren neither thy kinsmen nor the rich neighbours least they also bidde thee againe and a recompence be made thee 13. But when thou makest a feast call the poore the maimed the lame and the blinde 14. And thou shalt be blessed because they can not recompence thee for thou shalt be recompenced as the resurrection of the iust 7. He spake to the guestes VVe know how greatly ambition raigned in all the Pharisies and the Scribes That as they proudly desired to raigne ouer all men there was also a contention mutually amongst themselues which should be the chiefest For men desirous of vaine glory haue thys affection that euery one of them doeth enuie eache other while euery one of them desireth to drawe that to himselfe whiche others thinke to be due to them So the Pharisies and Scribes when they chalenge that the people should giue vnto them the title of the holy order now they striue amongst themselues for the degree of honour because euery of them chalenge to himselfe the chiefe place Christ aptly derideth this their ambition with a fitte similitude For if any man occupy the chiefe roume at an other mannes table and then be enforced to giue place to a better hee shall be sette lower by the master of the feast not without shame ignominie And it is necessary that the same shoulde befall to all them that proudly lift vppe them selues to rule ouer others for God shall cast them downe with shame For it is to be noted that Christ preacheth not heere of the outwarde and ciuill modestie for we see the proudest menne
the myracle secondly that there might some occasion he ministred and as it were a way made for that excellent sermon which hee made immediatly Furthermore the knowledge of that myracle was so greatly to bee esteemed that he ought not to haue passed for offending the people especially seeing that hee had in readines a lawefull excuse wherewith though he did not pacifie the wicked yet did he sufficiently refute their false slaunders Therefore we must note this rule that though the whole worlde do fret and fume against vs yet must wee publishe the glory of God and preache his workes so farre foorth as it is expedient for his workes to be knowen Neither must we be wearied or discouraged although this our desire fall not out so well as we would so that wee set before our eyes that end whereof I haue spoken and leape not ouer the boundes of our dutie 10 Therefore the Iewes said vnto him that was healed it is the Sabboth it is not lawfull for thee to take vp thy bed 11 He answered them hee that made mee whole said vnto mee take vp thy bed and walke 12 Therefore they asked him what man is that that said vnto thee take vp thy bedde and walke 1â— Furthermore he that was healed knâ—we not who it was for Iesus had withdrawen himselfe because there was a multitude in the place 14 Afterward Iesus found him in the temple and saith vnto him beholde thou arâ— healed sinne no more least a worse thing happen vnto thee 15 The man went and tolde the Iewes that it was Iesus who had healed him 16 And therefore the Iewes did persecute Iesus and they sought to slea him because he did these thinges on the Sabboth day 10 It is the Sabboth Forasmuch as it stoode all men vpon to defend the religion of the Sabboth they doe well and for good causes accuse the man but when as the excuse that hee made doth not satisfie them they doe nowe begin to offend therein for they ought to haue loosed him when they knewe the cause To beare a burden as we haue said was a breaking of the Sabboth but Christ who laide the burden vppon his shoulders did vnburden him with his authoritie Therfore we are admonished in this place to beware of rash iudgement vntill wee doe throughly knowe the reason of euery manâ— fact VVhat thing soeuer is contrarie to the worde of God without doubt it deserueth to be condemned but because it oftentimes falleth out so that we are deceiued in this point let modestie goe before together with a quiet inquisition to the end our iudgement may be sound and sober For because the Iewes being possessed with a wicked affection do not stay to make inquisition they stop the gate against iudgement and moderation But and if they had suffered themselues to be taught the offence had not only been taken away but they had been brought vnto the knowledge of the gospel with farre more fruit Nowe wee see howe farre theyr sinne reached and wherein they sinned namely because they dyd not admit a iuste defence And the defense is thus that he that was healed did answere that he dyd nothing but that which he commaunded him to doe who had authoritie and power to commaund For although hee vnderstood not as yet who Christe was yet was he persuaded that he was sent of God because he had tryed his diuine power and hee doth thereby gather that he was indowed with authoritie so that he must needes obey him But this also seemeth to be worthie of blame that the myracle doth remooue him from the obedience of the law Indeede I confesse he leaneth vnto and fighteth with a reason that was scarse stronge enough yet the other doe offend double in that they neither consider that this was an extraordinarie work of God neither yet do suspend their iudgement vntyll such time as they haue heard the prophet that was furnished with the worde of God 13 Hee knew not who it was Christ woulde not haue the glory of so great a worke to vanish away Yet woulde he haue it first to be knoweÌ„ and famous before such time as he would professe himselfe to be the authour thereof Therefore he withdrew himselfe a little that the Iewes might iudge of the thing it self w t out any respect of person Hence may we gather that it cannot bee attributed to the faith of the man that hee was healed who knoweth not his Phisition when he was cured and yet it seemeth that he did this by the direction of faith in that he tooke vp his bed when he was commaunded For mine own part as I do not denie that there was in him some secrete motion of faith so I say that it doth plainely appeare by the text that he was destitute of sound doctrine wherein he should rest and of the pure light 14 After this Iesus found him These wordes doe more plainely shew that Christ did not therefore lie hid for a time that the memorie of his benefite might perish for he doth now come abroad of his owne accorde his meaning was only to haue the worke first knowen and then to haue himselfe knowen to be the authour therof Furthermore this place contaâ—neth most profitable doctrine for when Christ saith Behâ—lde thou art healed His meaning is that we doe wickedly abuse God his benefites vnlesse we be moued vnto thankefulnesse Neither doth Christ cast that in his teeth which he had giuen him but doth only admonish the man and tell him that he was healed for this cause that being mindfull of the grace receiued he might worship God his deliuerer duryng his whole life Therefore as God doth instruct vs vnto repentance and pricke vs forward with light punishments so hee doth exhort vs vnto the same with his goodnesse and clemencie Yea this is the generall ende aswell of our redemption as of all Gods gifts to haue vs wholy addicted and knit vnto him Furthermore this cannot bee vnlesse we remember the pain and punishment which we haue alreadie escaped and hee that hath obtayned pardon doe exercise himselfe in this meditation duryng his whole life Also this admonition teacheth vs that what harme soeuer we suffer it is to be imputed to our sinnes For doubtlesse calamities doe not come by chaunce but they are so many light punishments to chasten vs. Therfore we must first of all acknowledge the hand of God which smiteth vs 〈◊〉 not imagine any blinde brunt of fortune in our aduersitie secondly we must giue God this honor that seeing he 〈◊〉 our best father hee taketh no pleasure in our miseries and therefore that hee doeth neuer handle vs roughly vnlesse he be offended with our sinnes VVhen he forbiddeth him to sinne he doth not require that he should be free from all sin but there is a comparison made of his former life For Christe doth exhort him hereafter to amend his life and not to continue like to himself Least any worse thing If God