the other the simple trueth of God and the inuentions which men deuise out of their owne brayne Neyther is there any cause why any Sophyster shoulde seeke to slyppe away denying this to be vnderstoode of euery doctrine because there can no other doctrine be found which beareth the name of pure and sweete doctrine then that which proceeded from God VVhereof it followeth that what mixture soeuer commeth from any other is called heauen As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene whose doctrine the Lorde woulde haue them to beware of Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests amongst whom the Pharisies were chief VVhen as Christe by name warneth his from their doctrine it followeth that they all must be refused which mixe their own inuentions with the word of God or which thrust in any straunge thinge what degree of honour soeuer they are placed in or what proude title soeuer they beare VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope Mathewe Marke 8 Luke  2â— And he came to Bethsaida and they brought a blinde man vnto him and desired him to touch him 23. Then he tooke the blinde by the hande and ledde him out of the towne and spit in his eyes and putte his hands vppon him and asked him if he saw 〈◊〉 24. And he looked vp and sayde I see men for I see them walking like trees 25. After that he put his handes againe vppon his eyes and made him looke againe And he was restored to his sighte and sawe euery manne a farre off clearely 26. And he sent him home to his house saying â—â—â—ther goe into the towne nor tell it to anye in the towne  This myracle the declaration whereof is omitted by others seemeth to be reported by Marke especially for this circumstance that Christ did not at once as he was often wont to doe but by little and little restore the blinde man his sight the which it is likely that he did to this end that he might in this man set an example of his free disposation that he is not bounde to any certaine rule but that he may shewe his power either this way or that Therfore he doth not open the eies of the blinde so presently that he may see clearly with them but he instilleth a darke and a confuse sight into them then by putting his hands vpon them againe he giueth them a perfect sight so the grace of Christ which before was sodeÌ„ly powred vpon others commeth as it were drop by drop into this man 24. I see men The blind man was asked this question for the disciples that they might know that somwhat was now giuen him but yet that there was but a litle beginning only and not fully healed Therefore he aunswereth that he seeth men because hee seeth some walkinge whiche are straight like vnto trees By which wordes hee confesseth that his sight is not so cleare as to discerne men from trees but yet that he canne see now a litle because that by their motion he gesseth them to be men whoÌ„ he seeth to be of a straight stature in which sense he also saith that they are like vnto trees VVherefore we see that onely by coniecture hee saith that he seeth men 26. He sent him home to his house That Christe suffered him not to returne to Bethsaida where many might haue beene witnesses of the myracle some thinke that it was done because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour VVhatsoeuer the cause was it is certeine that he wrought not this miracle to that end that it should alwayes be buried but he would haue this with manye others kept secrete vntill that the sinnes of the vvorld being washed away by his death he should ascend into the glory of the father Matth. 16. Mark 8. Luke 9. 13. Now when Iesus came into the â—â—astes of Casarea Philippy he asked his disciples saying whome doe men say that I the sonne of manne am 14. And they said some say Iohn Baptist and some Elias and others Ieremias or one of the Prophets 15. He said vnto them but whome say yee that I am 16. Then Simon Peter aunswered and saide Thou art the Christ the sonne of the liuing God 17. And Iesus answered and saide to him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reuealed it vnto thee but my father which is in heauen 18. And I say also vnto thee that thou art Peter and vpon this rocke I will buyld my Churche and the gates of hell shall not ouercome it 19. And I will giue vnto thee the keyes of the kingdom of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loose on earth shal be losed in heauen 27. And Iesus went out and his disciples into the townes of Casarea Philippi And by the way he asked his disciples saying vnto them whom do men say that I am 28. And they aunswered some say Iohn Baptist and some Elias and some one of the prophets 29. And hee said vnto them but whom saye yee that I am Then Peter aunswered and said vnto him thou art the Christ. 18. And it came to passe as he was alone praying his disciples were with him he asked them saying whoÌ„ say the people that I am 19. They aunswered and sayd Iohn Baptist and others saye Elias and some say that one of the old prophets is risen againe 20. And hee sayde vnto them but whom say ye thâ—â— I am Peter aunswered said the Christ of God 13. Into the coastes of Casarea Philippi Mark saith that this communication was had by the way and Luke when hee had praid and had none with him but his disciples Matth doth not so exactly note the time yet it is certeine that the three do report the same hystory it may be that Christ in that iourney after he had made some stay and prayd demaunded this of his disciples Also because there were two Caesareaes that was aunciente and more famous whiche was firste the tower of Straton and this is scituated at the foote of Mount Libanus not farre from Iordan the epithite is added for difference sake For though some thinke that it was built in the same place where the town Dan stoode in times past yet because it was lately built by Phillip the Tetrach it was called Philippy VVhom doe men say that I am This may seeme to bee the meaning what should be the common fame of the Redeemer who was becom the sonne of man Yet the question is otherwise namely what opinion men had of Iesus the sonne of Mary And after his maner he calleth himselfe the sonne of man as
neyther doe wee lose anye thing if GOD doe kindelye receiue into fauour them whiche by theyr sinnes hadde bene estraunged from him and it is a hardnes without godlines not to be gladde when we see our brethren restored from death to life Matth. 18. Mark Luk. 17. 15. Moreouer if thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou haste wonne thy brother 16. But if hee heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed 17. And if hee will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publican 18. Verely I say vnto you whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer ye lose on earth shal be losed in heauen 19. Againe verely I say vnto you that if two of you shal agree in earth vppon any thing whatsoeuer they shall desire it shal be giuen them of my father which is in heauen 20. For where two or three are gathered together in my name there am I in the mids of them  3. Take heede to your selues if thy brother trespasse againste thee rebuke him and if he repent forgiue him 15. If thy brother trespasse against thee Because hee had spoken before of bearing with the infirmities of the brethrē now he sheweth more plainly how and to what ende and how farre they are to be borne with For otherwise it had bene a ready obiection that offences cannot otherwise be auoyded but that euery manne shoulde winke at the faultes of other men and so should sinne be nourished by bearinge with it Therefore Christ prescribeth a meane betweene both which neither shall offende the weake too much and yet shall be apte for the healing of their diseases For seuerity compounded to the nature of a medicine is profitable and prayse worthy In summe Christe commaundeth his disciples so to forgiue one another that yet they endeuor to correct their faults which must be wisely obserued because that nothing is more difficult then to spare and fauour men and freely to reprehend their faultes All men almost do leane to the one side so that eyther they do deceiue one another with deadly flatteringes or els they strike them too hardly whom they should heale But Christ commendeth to his disciples mutual loue which should bee farre from flattery Hee onely commaundeth them to season their admonitions with moderation least if they be too austere hard they should ouerthrow the weake And he expresly setteth downe three degrees of brotherly correction the first is that hee which hath sinned should be admonyshed priuately And the second is if hee shew any token of stubbornesse that hee be againe admonished beefore witnesses The third is if he preuaile nothing this way that he be delyuered to the publike iudgment of the Church And this is the purpose which I spake of least that charity be broken vnder pretence of feruent zeale Further because ambition doth cary away the most part of men so that they are too desirous to spread the offences of their brethren Christ doth in time meete with this faulte commaunding vs to couer the faultes of our brethren as much as we can For who so are delighted with the shame and infamy of the brethren it is certeine that they are caryed away with hatred and malice for if there were any charity in them they would haue regard of the shame of the brethren It is yet demāded whether this rule doth generally extend to all sinners For there are very many whiche wil allow no publike reproues vntyl the offender be first pryuately admonished But there is a manifest restraint in Christes wordes for he doth not simply and without exception commaund that whosoeuer sinneth should be admonished or reproued priuately and without any witnesse but he would haue vs to try this way when we are priuately offended not because the matter is our owne but beecause it is meete that wee shoulde be wounded with sorowe as ofte as GOD is offended Neither yet dooth Christe speake heere of suffring iniuryes but hee dooth generally teach vs so to imbrace and vse louing kindnes amongst vs least by handling the weake ones more sharply wee should lose them which were to be kept Therefore this clause against thee doth not note an iniury done to some one man but distinguisheth betweene secrete and manifest sinnes For if any man sinneth against the whole Churche Paule commaundeth that he should be publikly reproued so that hee woulde not haue the very Elders spared For of them by name doth Paule giue Timothy charge that by publike reprouing them beefore all men they might be made a publike example to others 1. Tim. 5. 20. And certenly it were a ridiculous thing that hee which offended so that his offence were openly knowne to the publike offence of the brethren should bee admonished of euery one of them for so if a thousand knew it he shuld be admonished a thousand tymes VVherefore that distinction whiche Christ expresly maketh is to be kept that no man by making secrete offences common should rashly and without necessity defame his brother If he shall heare thee thou hast wonne Christ confirmeth his doctrine by the profit and fruite that shall come thereof For it is no small matter to get a soule to God which was in bondage to Sathan And whereof cōmeth it to passe that they which are falne doe seldome repent but beecause that they being handled odiously and as enemies do hardē themselues in obstinacy Therefore nothing is better then gentlenesse which reconcileth to God them which had falne from him And he that dooth intemperately runne into a fond fauouring the offender doth willingly lose the saluation of his brother which he had in his hand In Luke Christ commaundeth vs expresly to be satisfied with a priuate admonition if our brother be thereby brought to repentaunce Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another For when as euery one of vs doth offend often euery daye it were extreame crueltie by our silence and dissimulation to betray the saluation of them whō by a friendly reprofe we might delyuer from destruction For though that successe doth not alwayes followe yet dooth there lye a great guiltinesse vpon him who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren It is also to be noted that the diligenter we are to perfourme this duety the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another it only belongeth vnto him yet doth he adorne vs with this vndeserued title that we doe gaine or winne a lost brother 16 If he heare thee not take yet with thee The second degree
opposeth the prophesie of a thing to come to the testimony of a thing present For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day They say that the kingdom of Dauid was commended with this commendation as if that God who had appoynted him to raigne would rise against the furious endeuours of his ennemies and hee sayeth they shall preuaile nothinge againste the will of God Least the Scribes should obiecte any such thing Christ sayeth before that the Psalme was not made nor spoken of the person of Dauid but was spoken by the spirite of prophesie describing the kingdom of Christ which was to come so also it is easie to be prooued out of the text that the words which are read in that place can neither agree vnto Dauid nor to any other earthly kings For Dauid in that place doth bring in a king adorned with a new priesthoode whereby it was necessary that the olde shadowes of the law shoulde be abrogated Nowe it is to be seene how he proueth that Christ should be of greater excellency then that he could be begotten of the seede of Dauid onely Namely because that Dauid who was the king and heade of the people calleth him Lord. VVhereof it followeth that in him there was somwhat more then a man Yet the reason seemeth to be very weake cold because it may be excepted that when hee gaue this Pâ—alme to the people to be song not hauing respect of his own persoÌ„ he gaue Christ authority ouer others But I doe take exception to the contrary when as hee was one of the meÌ„bers of the Church there was nothing more vnlikely then that he would depriue himselfe of the common doctrine Here he commandeth all the children of God to reioyce as it were with one voice for that they shuld be safe vnder the defence of the heauenly and victorious king If he should be separate from the body of the church he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few the kingdom of Christ should not extend so farre as to Dauid But nowe neither he nor any other can exempt himselfe from his subiection but that withall he must fal away from the hope of eternall saluation Therfore sith a better thing could not befall vnto Dauid then to be comprehended within the compasse of the churche he made this Psalme aswel for himself as for the rest of the people In sum by this title Christ is appoynted to be the chiefe and only king that should raigne ouer all the faithful Neither may there be any exception admitted but where the redemer is made gouernour of the churche all men should be brought to one order VVherefore it is not to be douted but that Dauid would submit himself to his gouernment that he might be accounted amongst the people of God But now heere ariseth an other question coulde not God haue raised vp some man whom he might haue made the redeemer that might haue ben Dauids Lord though he was his sonne For the substantiall name of God is not here set downe but only Adenai which is oftentimes giuen also to men I answer Christe taketh it for graunted who is exempted from the number of men is exalted to that degre of honor that he shuld be the chief head of the church that he was not meeâ—e man but also endued with the maiesty of God for the eternall God who chalengeth this with an oth to himself alone that euery knee shuld bow before him Isa. 45. 23. 42. 8. He also sweareth that he wil not giue his glory to another Ro. 14. 11. And Paul sayth Phil. 2. 9. while Christ was made king he hadde a name giuen him which is aboue euery name that before him euery knee should bow And though Paule had neuer spoken it yet so it is that Christ is therfore aboue Dauid all other holy kings because that he is also aboue angels VVhich could not befall to any man which is a creature except the same were also GOD manifested in the flesh I graunt that he doeth not heere expresly and in woorde expresse his diuine power but it maye easily bee gathered that hee is God who is placed aboue all creatures 44. The Lorde said to my Lorde The holy ghost beginneth here a triumphant song to al the godly so that they might boldly stand against sathan all the wicked and might laugh their madnes to scorne forasmuche as they goe about to throwe Christ out of his throne Therefore least they should be amased or afraid when they should see great stirres vppon the earth they are commaunded to oppose the holy and inuiolable decree of God against all their endeuours to the contrary Therfore the meaning is though men become mad yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shal be in vaine because that it standeth not vpon the pleasure of men but is erected by god to staÌ„d for euer Therfore so oft as this kingdom is violently assaulted let vs remeÌ„ber this heauenly oracle for certainly this promisse was laid vp in Christes hand that euery of the faithful might apply the same to their own profit And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth The sitting also on the right haÌ„d is metaphorically taken for the second or next degree which Gods vicar or deputy holdeth VVherfore it signifieth asmuch as to get great authority power in the name of God as we know that god committed these things to his only sonne that he might gouerne his church by his hande So this speache appoynteth not any place but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe not that he should be depriued of the power that is giuen him when his ennemies are ouerthrowen but because that he shal stand found for euer when al his enemies are fallen Yet the estate of the kingdome which is seene at this day must be noted least we should be troubled when we see it assaulted on euery side Mathew 23. Mar. 12. Luke 11. 1. Then spake Iesus to the multitude and to his disciples 2. Saying the Scribes and the Pharisies sit in Moses seate 3. All therefore what soeuer they bid you obserue that obserue and doe but after their workes doe not for they say and doe not 4. For they binde heauye burdens and grieuous to bee borne and laye them on mennes shoulders but they themselues wil not mooue them with one of their fingers 5. All their woorkes they doe for to be seene of men for they make their phylacteries breade and make long the fringes of their garments 6. And loue the chiefe place at feastes and to haue the chiefe seates in the
as muche as yee haue done it vnto one of the least of those my brethren yee haue done it vnto me 41. Then shall he say vnto them on the left hand Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angels 42. For I was an hungred and yee gaue me no meat I thirsted and yee gaue me no drinke 43. I was a stranger and ye lodged me not I was naked and ye cloathed me not sicke and in prison and yee visited me not 44. Then shall they also answeare him sayinge Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison did not minister vnto thee 45. Then shall he answeare them and say Verily I say vnto you in as muche as you did it not to one of the least of these yee did it not to me 46. And these shall go into euerlasting paine and the righteous into life eternall  37. Now in the day time hee taughte in the temple and at night hee went out and aboade in the mount that is called the mount of oliues 38. And all the people came in the morning to him to heare him in the temple Christ prosecuteth the same doctrine and that which he first described by parables he now expoūdeth plainly without figures The sum is that the faithful should stir vp themselues to the desire of liuing holily righteously that they should with the eyes of faith looke vp to the heauēly life which now lieth hid but shal be at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory where he shal come with the angels he opposeth this his last appearance against the confused and disordered troubles of the earthly warfare as if he should haue said that he did not therefore appeare as if that he shuld haue set his kingdom presently in an order and therefore his disciples haue nede of hope patience least the long delay shuld tire them out VVherby we gather that this is added again that the disciples being remoued frō that error of a present soden felicity shuld suspēd their minds vntil the second cōming of Christ and in the meane season that they should not fal away nor waxe faint therfore he sayeth that he shal then at length be renouned by the name of a king For although he beginneth his kingdō vpon the earth sitteth nowe at the right hād of his father that he might with great authority gouerne heauen earth yet that his throne is not as yet erected in the sight of mē so that his diuine maiesty shal far more fully appear shine in the last day thē now For then shal the ful effect of his glory appear which we tast now only by faith Therfore Christ sitteth now in his throne in heauē so far forth as it is necessary for him to raign for the brideling of his enemies the defence of his church But then he shal openly ascende into his tribunall seat that he may establish a perfect order in heauē earth that he may tread his enemies vnder his fete that he may gather his faithfull ones into the fellowship of the eternal and blessed life to be short he wil then shew forth in dede to what end his father hath giuen the kingdō to him He sayth that he wil then come in his glory because that while hee was uersant vppon earth as a mortall man he lay hidde vnder the contemptible habite of a seruaunt And he calleth it his glory which in an other place he attributeth to his father euen in the same sense for he simply meaneth the glory of God which shone then onely in the father when as it was hid in him 3◠And before him shal be gathered all nations and he shall separate them He extolleth his kingdome with great royall titles that the disciples might learne to hope for an other felicity then they had then cōceiued in theyr mindes For this one thing sufficed them that their nation should be deliuered from the miseries wherwith it was then oppressed that it myght appeare that God had not made his couenant in vaine with Abraham and his posterity But Christ extendeth the frute of the redēption which he bringeth further because that he shal be the iudge of the whole world Then that he might exhort the faithful to liue godly he saith that it shal not be common bothe to good and badde for he will bring wyth hym the reward which is laid vp for them both In summe he sayeth that the estate of his kingdome shall then be rightly ordred when the ryghteous shall obtaine the crowne of glorye and the wicked shall haue that reward paied them which they haue deserued Nowe that separation of the goates from the lambes which is deferred vnto that daye declareth that the wicked are now mingled with the holy and godly men to lyue together in one and the same flock of God And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates which pushe the leane sheepe wyth theyr hornes and spoyle the pastures and trouble the water and he saith that he will reuenge it So that Christe his wordes doe tend to this that the faithfull shoulde not thinke their estate to be too sharpe if nowe they be compelled to liue with goates yea and to abide many pushes and troubles of them then that they shoulde take heede least the corruption of their sinnes should infecte them also thirdly that they might know that they loose not their labour by liuing godly and righteously for the difference shall appeare at the length 34. Come ye blessed The purpose of Christ must be remembred for he willeth his disciples to be now content with hope and patiently with quiet mindes to wayte for the enioying of the celestiall kingdome then he willeth them to goe earnestly forwarde and not to be weary of well doing The latter parte is referred to this that he promiseth the enheritance of heauen to none but to them which in good workes do go forwarde to the marke of that calling which is from aboue But before that he will speake of the rewarde of good woorkes he sheweth by the way that the spring of saluation ariseth from an higher fountaine For by calling them the blessed of the father he declareth that their saluation proceedeth of the free fauour of God for the blessed of God and chosen or beloued of God is all one amongst the Hebrewes Further not onely the faithfull haue vsed this phrase of speach to expresse the grace of God towardes men but they which had no taste of true godlinesse helde yet this principle Come in thou blessed of the Lorde sayde Laban to Abraham his seruaunt Gen. 24. 31. VVe see that nature had taught them to vse this title that they
the scripture the Angelles and kinges are adorned with this title but these are in common called the sonnes of God for the excellencie which God hath giuen them And it is cleare and not to be doubted but that God exempteth his sonne from all the rest when that he peculiarly saieth vnto him Psalme 1. 7. Thou art my Sonne Therefore Christ is accounted here neither among Angels nor men that he might be accounted one of common sort or company of the children of God for that which is giuen vnto him it is lawful for none other to take to them selues It is true that Kings are the children of God but not by right of nature but because the Lord hath bestowed that honour vpon them Neither doth this title belong vnto Angels but as they vnder their chief head excell amongst the creatures And we also are children but by adoption which we obtaine by faith for wee haue it not of nature But Christ is the onely and the onely-begotten sonne That interpretation is very false and deceitfull which that filthie dogge Seruetus wresteth the woorde of the future tence that he mighte prooue that Christ was not the eternall sonne of God But that he began then so to be accompted when that hee tooke vpon him our flesh Hee argueth that Christ was not the sonne of God before that he being clothed with flesh did appeare in the worlde because that the Angell sayd He shall be called I except against this and affirme that the wordes of the Angell doe signifie nothing else but that such a sonne of God should be made manifest in the flesh as was eternall For to be called is referred to the apparaunt knowledge But there is great difference here betweene these two enterpretations whether he beganne now to be the sonne of God which was not before or that he was made knowne vnto men that they might know him to be the same which was promised in times past And truely sith that God in all ages was called a Father of his people it may thereby be gathered that the Sonne was in heauen from whom and through whom this fatherhood came to men For men should arrogate too much vnto themselues if they durst be so bold as bragge that they were the sonnes of God but as they are the members of the onely begotten sonne VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a calling But as they had their confidence in the Sonne the mediatour But what profit we haue by this more perfect knowledge whereof we now speake Paule doth teach vs in an other place For that nowe wee may freely not onely call but cry out that God is our father Rom. 8. 15. and Gal. 4. 5. God shall giue vnto him the throane of Dauid VVe haue sayde that the Angel tooke out of the Prophetes these titles which he giueth vnto Christ that the holy virgin might thereby know the better that he should be the Redeemer which was in times past promised vnto the fathers VVhen as the Prophetes doe speak of the restitution of the Church they cal the whole hope of the faithfull to the kingdome of Dauid So that it was a common rule amongst the Iewes that the sauegard of the Church was reposed in the prosperitie of Dauids kingdome Neither did there any thing more aptly or fitly agree to the office of the Messias then that hee should againe restore the kingdome of Dauid And therefore the Messias is sometimes called by the name of Dauid as in Ier. 30. 9. They shall serue the Lord their God and Dauid their king Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them And in Ose. 3. 5. They shall seeke the Lord their God and Dauid their king The places also wheras he is called the Sonne of Dauid are sufficiently knowne and vnderstoode In summe the Angell declareth that the prophecie of Amos. 9. 11. of raysing the tabernacle of Dauid which was fallen downe and ouerthrowne was fulfilled in the person of Christ. 33. He shall reigne ouer the house of Iacob Seeing that saluation was peculiarly promised vnto the Iewes euen as the couenaunt was made with Abraham their father and Christ as Paule witnesseth Rom. 15. 8. was a minister of circumcision the Angell doth not without cause appoynt his kingdome in that nation as if it were the proper seate and abiding place of the same But this differeth not from other prophesies which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth For God by a newe and wonderfull adoption did plante the Gentiles which before were straungers into the house of Iacob so yet that the Iewes as the first borne shoulde holde the principall degree as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy power out of Syon Therefore the throne of Christ was placed amongest the children of Israel from wheÌ„ce he made the whole world subiect vnto him But as many as are gathered by faith to the sonnes of Abraham are accompted as the true Israel And although the Iewes through their defection separated them selues from the church of God yet the Lordes will was that certaine remnants of them shoulde remaine euen vnto the end because that his calling is beyonde the power of man The body of the people in shewe is vtterly cut off But we must remember the mysterie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dispearsing and scattering abroade In the meane season the church which is scattered through the whole worlde is the spirituall house of Iacob because she fetched her beginning out of Sion For eâ—er The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid It florished only in the times of Dauid and Salomon in power riches Roboam the third successor skarse held a tribe and a halfe From that time it ceased not to be shaken with diuers miseries vntil at length it was broken downe Now the Angel declareth that when in the person of Christ it shall be established that shall not againe be destroied and to proue the same he vseth the wordes of Daniel which are set downe 7. 14. And of his kingdom shal be no ende Although the sense of the words is that God is the euerlasting gouernor of the kingdom of Christ and of the Churche so that it shall neuer pearish from off the earth so long as the Sunne and Moone shall shine in the heauen yet the true perpetuitie belongeth vnto the glory that is to come Therefore the faithfull doe so by continual course some of them succeede others in this life vntill at the lengthe they be gathered together into heauen where they shall raigne without ende   Luke 1. Matthew Marke 34. Then sayde Marie to the Angell
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
to the same And he saieth that that was fulfilled which was written in the Psalme for hee saieth that he entreated of the secrete misteries of GOD in Allegories and figures least the doctrine should waxe vile VVee doe also gather hereby that there is no absurditie that Christ spake more darkely to the people for diuerse endes For though his will was to conceale that which he spake from the reprobate yet he applyed so his speach that his woordes were full of heauenly and diuine maiestie that men astonished myght perceiue the same LV. 22. Iourneying towards Hierusalem It is doubtefull whether Luke spake of one onely iourney or whether he meaneth when Christ hadde walked through Iudea and had gone through the coastes thereof teaching that he was wont at the feastes to goe vp to Hierusalem And in the former part of the sentence he seemeth to note what was the continual trade of Christe life after that he entred into the office inioyned him by the father VVherefore that the latter part may agree therwith the meaning must be that as oft as the feast dayes came hee frequented the holy assemblies with others Matth. 13. Mark Luke 44. Againe the kingdome of heauen is like vnto a treasure hidde in the field which when a man hath found he hideth it and for ioy therof departeth and selleth al that he hath and buyeth that field 45. Againe the kingdome of heauen is like to a merchaunt man that seeketh good pearles 46. VVho hauing founde a pearle of great price went and sold al that he had and bought it 47. Againe the kingdome of heauen is like vnto a draw nette cast into the sea that gathereth of all kindes of thinges 48. VVhich when it is ful men draw to land sit and gather the good into vessels and cast the bad away 49. So shall it be as the ende of the worlde the Aungelles shall goe forth and seuer the bad from amongst the iust 50. And shall caste them into a furnace of fire there shal be wasling and gnashing of teeth 51. Iesus said vnto them vnderstand yee all these things They said vnto him yea Lord. 52. Then sayde hee vnto them therefore euerye Scrybe which is taught vnto the kingdome of heauen is lyke vnto an housholder whiche bryngeth foorth out of his treasure thinges both newe and olde   The two former similitudes tend to this end to teach the faithfull to preferre the kingdome of heauen before the whole world and therefore to renounce themselues and all the desires of the flesh least they shoulde be any way hindered from the obtaining of so great good Also this admonition is very necessary for vs for we are so enchaunted with the deceiteful allurementes of the world that the heauenly life is not remembred and because that we are carnall the spiritual graces of God are the lesse esteemed of vs. Therfore doth Christ rightly extol so much the excellencie of the eternal lyfe that it should not grieue vs to leaue for that whatsoeuer otherwise we esteemed to be most deare vnto vs. Firste hee saieth that the kingdome of heauen is lyke to a hidden treasure For as for the moste parte we sette much by these thinges which are apparant and so the new and spiritual lyfe which is proposed in the Gospel is not regarded because it lyeth hidde shut vp vnder hope This therefore is a most apt comparison of treasure whose value decayeth not though it lye vnder the earth hydde and whelmed from the eies of menne By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh or by the outward shew of the same but as a treasure though it be hidde is yet to bee preferred aboue most gorgeous riches The other similitude dooth likewise expresse the same One pearle though it be but small is yet so much esteemed that a skilfull merchaunte doubteth not to sell his landes and houses to buye the same Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life yet wee doe not consider of it as the dignitie thereof requireth except wee be readie for that to denie those thinges which shew gloriouslye before our eyes Now we vnderstand the summe of both the parables namely that they are then apt to receiue the grace of the Gospell which not regarding any other delightes do wholy addict themselues and their studies to the obtaining of the same It is to be noted that Christe saieth not that the hidden treasure or pearle is so much esteemed of all menne that they would sel al that they haue for it but that the price is set of the treasure after it is founde and knowne and that the skilfull marchaunte hath this estimation of the pearle For in these wordes is the knowledge of fayth noted as if Christ should haue said the common sort make no account of the kingdom of heauen because they are men without vnderstandinge and cannot see sufficiently how incomparable a treasure the Lord offereth in his gospel Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life I answere briefly this is the simple meaning of the wordes the Gospel hath not the honour due to it except we preferre it aboue all the riches delightes honours aud commodities of the world and that we being so farre satisfied with the spiritual graces which it promiseth that we should neglect what things soeuer do withdraw vs from the same For it behoueth them to be losed froÌ„ al hindeâ—ances which aspire into heauen Therfore Christ doth not exhort his faithful ones but to the denial of those things which are lets to pietie yet he graunteth them so to vse and to enioy the temporal benefits of God as if we vsed them not 46. And he bought it Christ meaneth not by the word buying that men should bring any recompence whereby they might purchase to theÌ„selues the heauenly life for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come buy without siluer c. But though the heauenly life and whatsoeuer pertaine to the same bee the free gift of God yet we are said to buye the same when wee doe wyllingly bridle the desires of the flesh that we be not thereby hindered from the obtaining of the same as Paul saith Philip. 3. 8. that al thinges were to him as losse and dongue that he might winne Christe 47. It is like vnto a draw nette Christ teacheth here no new thing but confirmeth by an other similitude that which wee had before that the Church of God is mixed with good and euil so long as it is conuersant vpon the earth Yet it may be that the end of this parable is to an other purpose to witte that Christe not onely remedyeth the offence which troubleth many weakelinges beecause that puritie is not founde in the world
is a thing not straunge in the scripture Further Peter is adorned with a double honour for the first of them dooth belong to his owne priuate saluation and the last to his Apostolicall function VVhen he saith Thou art Peter he confirmeth that he gaue not this name before to him in vain because he should be stedfast as a liuing stone in the Temple of God Though this extendeth to all the faithfull Ephes. 2. 21. Euerye one of whom are the Temples of God and by faith beeing compact amongste themselues do together make one temple yet this excellencye of Peter is noted amongst the rest euen as euery man receiueth more or lesse in his order according to the measure of the gift of Christ. Vpon this rock Hereby it appeareth how the name of Peter agreeth as with the name of Simon so also with the rest of the faythfull because that they being grounded vppon the fayth of Christ are with a holy consent buylte vp togeather into a spirituall building that GOD may dwell in the midest of them For Christ declared that this should be the commō foundation of al his Church he would gather vnto Peter what company of the faythful soeuer should be in the world as if he shuld haue saide you are now a smal number of men and therefore this your confession is of small estimation at this present but the time shall shortlye come when it shall shew it selfe magnifically and shall spreade it selfe more at large And this did not a litle preuaile for the encouraging of the disciples to bee constant for that though their faith was yet obscure and base yet they were chosē of the Lorde as the first fruites that at the length of that contemptible beginning a new Church shuld arise which should stand as a conqueror against al the affaults of the infernal powers For though y e pronoune it may be referred either to the faith or to the Church yet the latter sense doth better agree for that the strength of the Church shall stand vnuāquished against al the power of Sathan namely because the truth of god shal alwaies continue vnshaken wherupon the faith of the same is staid And that saing of Io. 1. ep 5. 4. answereth to this setēce This is y e victory which ouercōmeth the world euē your faith A promise worthy to be no that whosoeuer are vnited in Christ acknowledging Christ and him to be a mediatour shall continue to the end safe from all annoyaunce For that which is spoken of the body of the Church appertaineth to the perticular members of the same so farre forth as they are one in Christ. Yet hereby we are admonished that so long as the Church shall be a Pilgrim vpon earth it shall not be quiet but subiect to many troubles For therefore is Sathan denied the superiority because hee should dayly be against it Therefore that we may vse this saying of Christ let vs without feare glory against Sathan and by faith let vs triumph ouer all his bandes so agayne let vs knowe that we haue as it were an allarme sounded vnto vs that we might be alwayes ready and prepared for the battayle It is euident that by the name of gates is noted euery kind of power strong holde 19. And to thee will I giue the keyes Christe nowe beginneth to speake here of the publike office that is of the Apostleshippe whose dignitie is adorned with a double title For Christe saieth that the ministers of the Gospell are as porters of the kingdom of heauen because they beare the keyes of the same secondly he addeth that they haue power to bind and to lose which is effectuall in the heauens The similitude of keyes is aptly applyed to the office of teaching as Christ saith in Luke 11. 52. That the Scribes and the Pharises because they were interpreters of the law had likewise the key of the kingdome of heauen For we know that the gate of lyfe is not otherwise opened vnto vs then by the word of God VVherof it followeth that it is deliuered vnto the ministers as a key into their hand They which think that keyes in the plural number is therfore sayd because the Apostles had not onelye commaundement gyuen them to open but also to shutte doe not speake without some probable lykelyhoode yet if any man will take it otherwise let him vse his owne sense It is demaunded why the Lord should promise to giue that to Peter which he seemed to haue giuen before by creating him an Apostle But this question was aunswered in the tenth chapter where I sayd that those twelue at the first were sent forth Preachers but for a time so they returning to christ ended the course of that their calling And after that Christ rose againe from the dead then beganne they to bee appoynted ordinary teachers of the Church this honour is giuen them in respect of the time to come VVhatsoeuer thou shalt bind The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes For Christe by his Gospell delyuering vs from the guiltines of eternal death loseth the snares of the curse wherein we were holden bound Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes that we being losed by the voice and testimony of men here vpon earth shuld also indeede be losed in heauen But because that very many do not onely wickedly refuse the deliueraunce offred but also by their frowardnes doe procure a heauier iudgement for themselues therefore the power yea and commaundement to binde is also giuen to the ministers of the Gospell Yet this is to be noted that this is accidentall to the Gospel and as it were against the nature of the same As Paul 2. Cor. 10. 6. teacheth when he speaking of vengeaunce which hee saith he hath ready against all vnbeleeuers and disobedient presently after he addeth when your obedience is fulfilled For if the reprobate did not through their owne faulte turne lyfe into death the Gospell should be the power of God to saluation to all men Yet because that when the same is hearde the vngodlynes of many openly breaking out doth prouoke the wrath of god the more to such it is necessary that the sauour thereof should be deadly This is the summe that Christ would assure his of the saluation profered vnto them in the Gospell that they might as surelye looke for the same as if he himself should discend from heauen as a witnesse of it and againe to strike a feare into the contemners least they should think that they might freely scorne at the ministers of the word both which were very necessary For because that incomparable treasure of lyfe is proposed vnto vs in earthly vesselles 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vnto vs the credite of the same would decay almoste euery moment Againe the vngodly do so boldlye set against it because they
people 16 Make not my fathers house The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out namely that they made his fathers house a denne of theeues And it was necessary for him thus to doe seeing his former reprehension was fruitlesse Nowe he warneth them plainely that they doe not prophane the temple of God by turning it vnto strange vses The Temple was called the house of God because that God would be called vpon there peculiarlie because he would shew his power there and finally because he had appointed it for spirituall and holy rites And Christe doth affirme that hee is the sonne of God that he may challenge to himselfe the title and authoritie to purge the temple Furthermore because Christe doeth in this place render a reason of his fact if we will gather any fruite out of the same it is meete that wee stande chiefly vppon this sentence Therefore why doth hee cast out the buyers and sellers out of the temple To the ende hee may restore God his worship which was corrupted through mans fault and folly vnto the integritie theerof and that he may by this meanes restore againe the holinesse of the temple VVee knowe that that temple was built to the ende it might bee a shadowe of those thinges the liuely shape wherof is extant in Christ. Therfore to the end it might remaine holy to God it was to bee applied only vnto spirituall vses For this cause he saith it was not lawfull to turne it into a market place For he setteth a maxima from Gods institution which we must alwayes holde and keepe Therefore with what shiftes soeuer Satan doeth delude vs whatsoeuer doeth digresse but a little from the commandement of God let vs knowe that it is wicked This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered when as the faithfull had such thinges readie at hande as they woulde offer but because God had ordeined his temple to other vses Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down Our churches at this day are not like to that temple But that which is said of the olde temple agreeth well and properly to the congregation or church for it is the celestiall sanctuarie of God vpon earth VVherefore wee must alwayes haue the maiestie of God before our eyes which is residēt in the Church that it be not defiled with any pollutions And the sanctitie thereof shall then remaine if there shall be nothing committed in the same which is contrary to the worde of God 17 His disciples remembred Heere some men doe trouble themselues in vaine demaunding how his disciples remembred the scripture wherof they were as yet ignorant Neither must wee thinke that this place of scripture came into their mindes then but afterwarde when they were taught of God and did consider with themselues what this fact of Christe meant they founde this place of scripture through the direction of the holy Ghost And truly the cause of the works of god doth not by by appeare vnto vs but he doth afterward reueale vnto vs his purpose in tract of time And this is a most fit bridle to bridle our boldnes withall least wee murmur against God if at any time those thinges which he doth be not approued in our iudgement VVe are also taught that when God doth keepe vs as it were doubting wee must paciently wayte for the time of more perfect knowledge and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende that he may keepe vs within the boundes of modestie The meaning therefore of these words is this that the disciples did at length vnderstande that Christ was enforced with that zeale of the house of God wherwith he was inflamed to take away those profanations VVithout doubt Dauid meaneth by the temple of God by Synecdoche all the whole worship of God For the whole verse is thus The zeale of thine house hath euen eaten me vp and the rebukes of them that rebuked thee fel vpon mee VVhere the second member agreeth with the first yea it is nothing els saue a plain repitition The sum of them both is that Dauid was so careful to reuēge the glory of God that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God y t he was enflamed with so great zeale that this one affection did swallowe vppe all other He doth testifie that he himself was endued with this feeling but it is not to bee doubted but that he did prefigure in his person those thinges which did properly agree vnto the Messias Therefore the Euangelist saith that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God And note that they followed the scriptures that they might thinke of Christ as became them Surely no man shall euer knowe what manner person Christe was or to what ende all thinges which he did or suffered doe serue vnlesse he be taught and guided by the scripture VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe he shall haue neede to meditate diligently and continually vpon the scriptures Dauid maketh mention of the house of God not in vaine when he intreateth of the glory of God For although God be sufficient to himselfe and can be contended with himselfe alone yet wyll he haue his glory to bee set foorth in the Churche VVherein he sheweth a manifest token of his loue towarde vs in that he knitteth his glory togeather with our saluation with an vnsoluble knot Now it resteth that all men frame themselues to follow Christe seeyng that there is a generall doctrine set foorth vnto the whole body in the example of the head as Paule teacheth Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled yet in the mean while we must beware that no man do passe the boundes of his vocation VVe must all of vs be zealous as was the sonne of God but it is not by and by lawfull for euerie one of vs to take the whippe that wee may correct vices with our hand For wee haue not the same power neither is the same office enioyned vs. 18 Therefore the Iewes answered and said vnto him what signe doest thou shew vs because thou doest these things 19 Iesus answered and said vnto them destroy this temple and in three dayes I will rayse it vp 20 Therefore the Iewes saide this temple was built in sixe and fortie yeeres and wil◠thou set it vp in three dayes 21 But he spake of the temple of his bodie 22 Therefore when hee rose againe from the dead his Disciples remembred that he had saide this vnto them and they beleeued
spirite alone which maketh vs meeke and gentle to suffer our selues to bee reprehended and so consequently to offer our selues to be slaine with the sworde of the Gospell 9 And when he had said these thinges vnto them hee abode in Galilee 10 And when his brethren were gone vp then went he himselfe vnto the feast also not openly but as it were priuilie 11 Therefore the Iewes sought him on the holy day and they said where is he 12 And there was much murmuring concerning him in the companies some said hee is good and other some said Nay but he seduceth the multitude 13 Notwithstanding no man spake openly of him for feare of the Iewes 9 He abode in Galilee Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ who after the common custome make a shew of the worship of God yet neuerthelesse they are friends with the wicked and therefore they walke without feare On the other side he setteth before vs Christ who being hated of the worlde came priuily into the citie vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly And if sobeit there is nothing more miserable then to bee pulled away from Christe accursed bee that peace whiche costeth so deare that wee muste renounce Christe 11 Therefore the Iewes Here wee must consider in what state the Church did stande For the Iewes did at that time gape after the promised redemption as being hungrie yet when Christ appeareth vnto theÌ„ they stand in doubt hereupon did arise that confused murmuring diuers speeches In that they murmur priuilie it is a signe of the tyrannie which the Priestes and Scribes had taken to themselues Truely it is an horrible example that seeing there was but that Church only vpon the earth there shoulde be set before vs here a confused and disfigured disorder They who gouerne in steed of shepheardes doe keepe the people vnder with feare and terrour in the whole bodie there is filthie wastnesse and dolefull dissipation By the Iewes hee vnderstandeth the common sort which being now accustomed to heare Christ for the space of two yeeres doth seeke him when as hee appeareth not according to his common custome For when as they say where is hee They speake of a knowen man and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto and that they stande alwayes in doubt 12 Much murmuring He giueth vs to vnderstande that wheresoeuer men did assemble themselues in companies as it falleth out often in great assemblies there passed secrete speeches concerning Christ. The dissentioÌ„ wherof meÌ„tion is made in this place doth declare that there be diuers iudgements of men concerning Christe euen in the middest of the Church And as wee are not afraide to receiue Christ who was condemned long agoe of the most part of his nation so wee must be armed in such sort that we be not troubled with the dissention whiche reigneth at this day Againe we may see how great the rashnesse of men is in matters appertayning vnto God They wold not haue bin so licentious in any small busines but so soone as there ariseth a question concerning the sonne of God and his holy doctrine they doe by and by iudge rashly VVherfore we must keepe so much the greater moderation least we doe rashly condemne our life with the eternall truth of God And if sobeit the worlde doe count vs deceiuers let vs remember that these are Christe his markes so that in the meane season wee doe indeede declare that we speake the truth Furthermore this place sheweth that in a great multitude euen whereas the body it self is confused there are alwayes some who thinke well but these few who are sober minded are ouerrunne of many that are mad 13 Notwithstanding no man spake openly Hee calleth the chiefe gouernours Iewes in this place in whose power the gouernment was They did so hate christ that they suffered no word to be spokeÌ„ on either part not because it greeued them to haue him slaundered but because they thought that it was the best way to burie his name by forgetfulnesse So the enemies of the truth after that they haue tryed that they cannot preuaile by their crueltie they would couet nothing more theÌ„ y t the remembrance thereof may be suppressed and this is all they goe about In that being brought vnder with feare they kept silence that was altogether tyrannicall as I haue saide before For as vnbrideled libertie hath no place in the estate of the Churche when as it is well ordered so when as all libertie is kept vnder with feare that no man dare say any thing it is a most miserable estate The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audience amongest his armed enemies and their furious hatred and in suche a fearefull gouernment he did defend the truth as they say with open mouth 14 And when halfe the holy day was past Iesus went vppe into the Temple and taught 15 And the Iewes wondered saying how knoweth this man learning seeing hee neuer learned 16 Iesus answeared them and saide My doctrine is not mine but his that sente mee 17 If any man will doe his will he shall knowe of the doctrine whether it be of god or I speake of my selfe 18 Hee that speaketh of himselfe seeketh his owne glory and hee that seeketh the glorye of him that sent him this man speaketh the truth and there is no vnrighteousnesse in him 19 Did not Moses giue you the lawe and none of you doth the lawe why doe ye seeke to kill mee 14 He went vp into the Temple Now wee see that Christ did not so feare that he fayled in his duetie For this was the cause of his tarying that hee might make his Sermon in the most famous assemblie Therefore we may sometimes giue place to daunger but no opportunitie of well doing must be omitted or neglected In that hee teacheth in the Temple he doth this according to the auncient order and custome For when as God commaunded so many ceremonies hee woulde not haue his people to be occupied in colde vain sightes only And that the coÌ„moditie myght appeare it was requisite that doctrine should bee ioyned with them By this meanes outward rytes are liuely images of spirituall thinges when as they haue their forme out of the worde of God And â—ow because the Priestes were almost dumbe and the Scribes did corrupt the pure doctrine with their leauen and false glosses Christ tooke â—ppon him the office of teaching and that for good causes seeing that he was the chiefe priest as he doth shortly after affirme that hee doth take in hand nothing but at his fathers commandement 15 And the Iewes marueiled They are deceiued who thinke y t Christ his talke was so picked that it was greatly liked of For the Iewes doe so wonder that they take an occasion to
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excelleÌ„t myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatioÌ„ seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. Aâ— my father hath sent me By these wordes Christ doth as it were coÌ„secrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now coÌ„mit the same charg vnto theÌ„ For he meaneth that his father had made him a teacher of y e Church on this coÌ„dition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place wheÌ„ he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined theÌ„ not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he speaâ—◠〈…〉 by his Apostles Therefore this succession is such that Chriâ—◠〈…〉 thing thereby but his â—ight remaineth vntouched and his honour 〈◊〉 For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee