And when they came to the place called Golgotha that is to saye the place of dead mens sculles 34. They gaue him vineger to drinke mingled with gall and when he had tasted thereof he woulde not drinke 35. And when they had crucified him they parted hys garments and did cast lottes that it might be fulfilled which was spoken by the Prophet They deuided my garments amonge them and vppon my vesture did cast lottes 36. And they sate watched him there 37. They sette vp also ouer his head his cause wrytten THIS IS IESVS THE KINGE OF THE IEVVES 38. And there were two theues crucified with him one on the right hand and an other on the left 22. And they brought him to a place named Golgotha which is by interpretation the place of dead mens sculles 33. And they gaue him to drink wine mingled with Myrrhe but he receiued it not 24. And when they had crucified him they parted his garments castinge lottes for them what euery man should haue 25. And it was the third hour when they crucified him 26. And the title of his cause was wrytten aboue THE KINGE OF THE IEVVES 27. They crucified also wyth him two theeues the one of the right hande the other of hys left 28. Thus the scripture was fulfilled whiche sayeth And hee was counted amonge the wicked 33. And when they were come to the place whiche is called Caluerie there they crucified him and the euill doers one at the right hand and the other at the left 34. Then sayd Iesus Father forgiue them for they knowe not what they doe And they parted his raimi◠and cast lottes A little after 33. And a superscription was also wrytten ouer him in Greeke letters and in Latin and in Hebrewe THIS IS THE KING OF THE IEVVES 33. And they came to the place Iesus was ledde to that place where as the euill doers were woont to be put to death that thereby his death might be made the more reprochfull And though that was done according to the custome yet it is mete more depely to consider the purpose of God For his wil was that his sonne shoulde be cast out of the citie as one vnwoorthy of the companye of menne that hee mighte receiue vs into hys heauenly kingdome with the Angels Therefore the Apostle in the Epistle to the Hebr. 13. 12. applieth this to the old figure of the law For as God commanded that the bodies of the beasts should be burnt without the hoaste whose bloude was brought into the sanctuarie for a sacrifice so he saith that Christ went out of the gate of the Citie that by taking vp the cursse which pressed vs he might bee as one cast away and by this meanes he might washe away our sinnes And the more ignominye and reproch he bare before the world the more acceptable noble a spectacle he shewed in his death both to God Angels For the filthinesse of the place was no hinderance but that he might there erect a glorious ensigne of his victorye neither the stincke of the carcasses which lay there coulde stop the sweete smell of his sacrifice from fauouring throughout the whole world and pearceing vp euen into heauen 34. They gaue him vineger Though the Euangelists do not so curiously set downe all perticulers in their order so as the verye momentes of times might certeinly be noted yet I doe by probable reason coniecture that before the Lorde should be lyft vp vpon the crosse accordinge to the custom there was giuē vnto him out of a cup wine mixed with mirrhe or what mixture soeuer it was which was made as it appeareth of gall also and vineger It is throughly agreed vpon almost amongst al the interpreters that this was not that drinke whereof Iohn maketh mention and whereof I shall speake a litle after This I doe onely adde that I do thinke that there was a cup offred to the Lord when he should be crucified and after that the crosse was lifted vp on high then it was giuen vnto him in a sponge But when hee shoulde beginne to aske for drink I am not so curious to search yet if we doe compare all thinges togeather it seemeth by reason that after hee had refused that bitter confection it was againe thrust vpon him in mockery For afterward Matthewe addeth that the souldiours giuing him drinke vpbrayded him because that he could not delyuer himselfe from death VVhereby we do gather that this medicine beeing offred him they scorned at the weakenesse of Christ because that he had complained that he was forsaken of God As concerning the hystory set downe by Iohn it is sufficient to note this one thing that Christ for the cooling of his thirst asked that some cōmon drinke might be giuen him and there was thrust vpon him vineger mixed with mirrhe gal to hasten his death But he bore those tormentes patientlye so that for wearinesse of the sorrow he soughte not to haue his death hastened For this also was a portion of his sacrifice and obedience to beare the delay of the paine euen to the vtmost Further they are deceiued in my iudgement which doe reckon the vineger amongst the other tormentes inflicted vppon the sonne of God Theyr coniecture is more probable to me which doe thinke that this kinde of drinke was good for to voyde bloud and therefore it was woont to be giuen to euill doers that their death might bee the more speedy therefore Mark calleth it wine myxed with mirrhe But Christ as I touched euen now not so much for the offence of the bitternes refuseth the wine or vineger as y t he might shew himselfe quietly to go forward to death according to the commaundement of the father and that the impatiēcy of the sorrow driue hym not headlong Neither is that any hinderaunce which Iohn sayeth that the Scripture was fulfilled Psalme 69. 22. In my thirst they gaue me vineger to drinke For they both do very wel agree that it was giuen then as a remedy to end the torments of slow death and yet that Christ was hardly afflicted by al meanes so that the very easing of it also might be a portion or encrease of the sorow 35. They parted his garmentes It is certeine that the souldiours did this also of custome that they parted amongst them the spoyles of a manne condemned It may be that this one thing was extraordinary that they cast lots for his coate without seame But thogh nothing befell to Christ in this matter but that which all condemned men did suffer yet this hystory is worthy to be much marked For the Euangelistes doe sette before vs the sonne of God naked without his garments that we myght know that great riches are gotten for vs by this nakednes which shall adorne vs before God Therefore God would that his son shuld be stripped naked that we being cloathed with his righteousnes with plenty of all good things without feare might appeare with the Angelles
the Lorde erected a tabernacle to himselfe that he might dwel in the midst of him So that then the woordes of the Prophet are of this force as if he should haue sayde the people were pulled out of Egypte no otherwise then as out of the deepe swalowe of death Nowe the redemption broughte by Christe what was it else then a resurrection from death and the beginning of a new life for then was the light of saluation almoste extinguished when as God in the person of Christ begate againe the Church vnto himselfe Then in her head came the Churche out of Egypte euen as the whole body was broughte from thence before And this Analogie causeth that it seemeth not absurd that Christ shoulde passe some time of his childehode in Egypt But rather so muche more glorious was the grace and power of God and his wonderful counsel did so much more shine foorth because that light came out of darknesse and life from out of the helles for otherwise the reason of flesh might be amazed namely that the redemer should come out of Egypt Mathewe therefore declareth that it is no newe or straunge thinge that God shoulde call hys sonne from thence And this rather auaileth for the confirmation of our faith that as in times past so nowe againe the Church of God shoulde come out of Egypt In this was the diuersity that in times past the whole people were shut vp in the prison of Egypt but in the seconde redemption only the heade of the Church lay hid there but caried included in him the saluation and life of all men 16. Then Herode seeing Mathew speaketh of the iudgement and opinion of Herode who thoughte himselfe deceiued by the wisemen because they would not be the ministers of his crueltie He rather was taken in his owne subtilety who vnfaithfully had fained that he also was mineded to worship the newe king But there is no mention made of this hystorie in Iosephus Only Macrobius in his second booke Saturnaliorum reporting the iestes and mery sporting sayings of Augustus sayth when he heard that at the commandement of Herode the children in Syria vnder two yeare olde were slaine and in that sturre his owne sonne was also slaine I had rather said he be Herodes hogge then his sonne But lette the authoritie of one Mathew aboundantly satisfie vs. This offence so famous ought not to haue bene omitted of Iosephus Yet it is no maruel that he sayeth nothing of the infants who very lightly obscurely toucheth as detestable an example of crueltie that almoste at the same time he slew all the iudges which they called Sanhedrim least there might remaine any remnant at all of the stock of Dauid And I doubt not but that by the same feare he was driuen to bothe these murthers Yet there is a question mooued of the time for when Mathewe sayeth that they were slaine which were two yere old and yonger according to the time he had searched out of the wise men whereof it maye be gathered that Christ was about that age or at the least that he was not farre from the poynt of 2. yeare olde Some drawe this further then so affirming that Christ was almost at that age at that time that the wisemen came but I denie that the one of these may be gathered by the other Howe fearfull Herode then was when the rumour was spred among the common people of the new born king we haue sene a litle before and seeing that feare thē staied him that he durst not send some priuie traitour to search out the cause there is no cause why we should maruell that he was for a time restrained from so odious and so cruell a slaughter especially sith the late report of the comming of the wise mē was as yet fresh new And certainly the coniecture is probable that he deferred the execution of that villanous offēce which he had in his mind vntil he saw occasion and it may be that the iudges were first slaine of him that the people being without their captaines he might without cōtrolment compel them to beare any thing Wherby it may be gathered that they vse a friuolous argument which say that Christ was two yere olde when he was worshipped of the wise men because that according to the time wherein the starre appeared Herode slewe the children of two yeare olde and somewhat vnder and foolishly they take it as graunted that the starre appeared not vntill the virgine was deliuered But it is much more likely to be true that they were warned before and that they tooke their iourney about the natiuitie of Christ that they might finde see the infant new borne in his swathling bandes or in his mothers lappe And that aboue the rest is a childish deuice that they came out of some vnknown countrey and as it were oute of an other worlde so that they hadde almoste spent two yeres in their iourney Furthermore those things which Osiander bringeth are rather to be laughed at then neede any confutation But in this text of the hystorie whiche I propose there is no inconuenience that the wise mē came before the time of her childbed was passed ouer and they soughte a kinge whiche was borne and not one whiche was nowe two yeare olde and that Ioseph they being retourned into their countrey fled away by night but yet in passage of his iourney hee executed at Ierusalem that duetye of religion whiche by the lawe of the Lord was prescribed And coulde hee in so populous a citie whereunto there was a continuall concourse of people out of al places be safe from daunger that when he was gone into Egypte Herode carefully considered of his daunger and at the lengthe the boyle of his crueltie brake which he had nourished within him aboue a yeare and a halfe for that aduerbe Then doeth not alwaies signifie a continuaunce of time in the scripture but is often vsed where there is a long distance of things 18. In Rama was a voyce It is certaine that the Prophet describeth the destruction of the tribe of Beniamin whiche came to passe in his tyme for he had fortold the cutting off of the tribe of Iuda wherunto the half tribe of Beniamin was annexed Hee ascribeth the mourning to Rachel which was dead by the figure prosopopaia which auaileth much to the mouing of affections But Ieremias bringeth not in these Rethoricall coulers only for the setting forth of his oration but because the hardnes sluggishnesse of the liuing could not otherwise be corrected then by calling the dead after a sort out of their graues to lament for the vengeāce of God which they that liue vse for the moste parte to haue in derision And sith that prophesie of the prophet was fulfilled at that time Mathew doth not vnderstande it as if it were there foretolde what Herode should do But that at the comming of Christ that lamentation shoulde be renewed which the
God is nothinge else then to geue to God his honour whereof he is woorthy that menne should neuer speake nor thinke of him without great reuerence This is hindered by prophaninge of his name that is when either his maiestie is deminished or that menne doe with lesse reuerence and honour vse it then hee doeth deserue Also the glory whereby hee is sanctified riseth and dependeth of this when as men doe acknowledge his wisedome mercy iustice power and all goodnesse that is in him For God hath his holinesse alwaies remaininge perfecte to himselfe but men do partly obscure the same through their own malice and wickednesse and partly desile and pollute it throughe theyr sacrilegious contempte Therefore the summe of this petition is that the glory of God maye shine in the worlde and be celebrated amongest men as it ought And then doth religion flourish best when men account that which proceedeth from God to be right laudable and ful of righteousnesse and wisedome For heereof it commeth to passe that they embrace his woorde in obedience of faith and are satisfied and rest in all hys desires and woorkes For that faith which we yeelde to the woorde of God as Iohn sayeth 3. 33. is as a subscription wherewith we testifie that God is true euen so incredulitie and contempt of his word striketh him with moste grieuous contumely Nowe we see for the moste parte howe maliciously we account of Gods woorkes and how great a libertie of reprouing euery man taketh to himselfe If he chastice anye of vs they keepe a stirre complaine and murmure and some also doe breake oute into open blasphemies and except he satisfie our affections we doe not thinke hym liberall enoughe towardes vs. Many doe ouerthwartly or scornefully bable of his vnspeakeable prouidence and secreate iudgements Also his holy name is ofte taken to grose iestinges to be short the greatest parte of the worlde doeth prophane his holinesse as much as in them lieth Therfore It is no maruaile if we require first that he may haue in the worlde that reuerence that he deserueth But thys is no small accounte that GOD doeth make of vs when hee commendeth to vs the care to seeke hys glorie 10. Thy kingdome come Thoughe the Greeke verbe bee a sumple yet the sence shall remayne perfecte if we reade it as a compounde as the olde interpreter doeth translate it But first the definition of the kingdome of God is to be considered for he is sayde to raigne amongest menne when as their flesh is brought vnder the yoake and that they haue bidden their affections farewell and doe willingly and freely geue themselues to bee ruled by him For in thys corruption of nature all our affections are so many souldiours of Sathan whyche striue againste the righteousnesse of God and so do hinder or disturbe his kingdom VVherefore in thys petition we desire that all lettes being taken away he wold bring al mortal menne vnder his gouernment and leade them to the meditation of the heauenly life and this is brought to passe partly by the preaching of the woorde and partly by the secreat power of his spirite His will is to gouerne men with his woorde but because his naked voyce without the inwarde woorking of his spirite be added cannot pearce into the heartes it is necessary that they bothe bee ioyned together to the establishing of the kingdome of God Therefore we pray that God woulde exercise his power as well in woorde as in spirite that the whole world may willingly submitte it selfe vnto him All disorder and confusion hindereth the kingdome of God neither is there any thing ordained in the world but when he with his hande gouerneth their councelles and affections Hereby we gather that the beginning of the kingdome of God in vs is the destruction of the olde man and the denial of our selues that we might be renewed into an other life But God also raigneth after an other sort while that he ouerthroweth his enemies and bringeth them with Sathan their head perforce vnder his power vntill they all are made his footestole VVherefore the summe of this petition that God shoulde lighten the world with the light of his worde and with the breath of his spirit frame the hearts in obedience to his righteousnesse and that he would through his forces bring into order what soeuer is disordered vppon earth and that hee will beginne his kingdome at pulling vnder the lustes of our flesh But nowe because the kingdom of God encreaseth continually vnto the ende of the world it is necessarie daily to pray for his comming For asmuch iniquitie as remaineth in the world so farre is the kingdome of God from that full perfection it requireth Thy will be done Althoughe the will of God be one and simple in respecte of it self yet it is proposed vnto vs in the scriptures after two sortes For it is sayde to be done that pleased God when hee perfourmeth the secreate decrees of hys prouidence thoughe menne doe obstinately bend themselues against it But wee are commaunded to praye heere that hye will may bee done after an other maner that is that all creatures may quietly and wythout resistaunce obey hym The which doeth the better appeare by comparison for as hee hath the Aungelles ready at all commaundementes whereof they are called his ministers alwaies ready to obey him so we desire to haue all mennes mindes framed to that consent to the righteousnesse of God that they may willingly bende whiche way soeuer hee becke And this is a godly will wherein we submitte our selues to the will of God and subscribe to all his decrees but this petition comprehendeth somewhat more that is that God abolishing all resistance of menne which ceaseth not to stirre against him woulde make them apt to be taught and humble to him that they will not nor desire any thing except it please him and bee approoued by him Yet a question may be mooued whether we ought to pray to God for that whyche he sayeth shall neuer be to the ende of the worlde I aunsweare it is no nede to sifte euery manne while we pray that the earth may bee framed to obedience For it sufficeth vs to testifie in this petition that what soeuer we see against the will of God we hate and sorowe and wishe the same extinguished that he shoulde be not onely a gouernour of all our affections but that we might offer our selues wholely to fulfill that will with that readinesse that becommeth vs. 11. Geue vs this day our daily bread This is as I sayd the seconde table or part of the order of prayer which Christ taught vs for that I mighte the more aptly teache I did so at the first distinguish them As of the 2. tables of the lawe the first giueth in charge for the righte worship of God and the other of the dueties of charitie So in this prayer the first parte instructeth vs to seeke the glory of God then in the
which were to be wished but also that he might keepe his disciples in feare and modestie least they shuld contente themselues with a vaine title of faith or with a naked profession I doe willingly allowe both these endes that Christ teacheth that the mixture of good and euill must be patiently borne vntill the end of the world because the true perfect restitution of the Church shall not be before that time Then that he admonisheth that it sufficeth not nay it is to no purpose for vs to be gathered into the sheepfold except we be peculyar chosen sheepe to which purpose belongeth that saying of Paule 2. Tim. 2. 19. The lord knoweth who are his therefore let euery one that calleth on the name of the Lord departe from iniquitie Also he compareth the preaching of the Gospel very aptly to a nette drawne vnder the water that wee might know that the present state of the church is as a thing coÌ„fused For though our God as he is the God of order and not of confusion commendeth discipline vnto vs yet for a time he graunteth the hypocrites a place amongst the faythfull vntill he at the last day doe bring his kingdome into perfect order Therefore as much as in vs lyeth let vs endeuour to correct vices let filthines be seuerely purged yet shal not the Church be free from wrinckles and spots before that Christ shal separate the lambes from the goates 51. Vnderstand yee all these things That must be remembred which wee saw before that all the parables were expounded priuately to the disciples But now after the Lorde hath familyarly and so louinglye instructed them he also admonisheth them that he hath not only employed his labour in teaching them that might only be wise for themselues but that they should impart vnto others that which was committed to theÌ„ And by this meanes he sharpneth them prouoketh them the more to endeuour to learne Therfore he saieth that teachers are like to housholders which are not only careful for that they shal liue by themselues but they haue also prouision laid vp in store for the nourishment of others Then they liue not carelesly for a day but they prouide for a much longer time to come And the meaning is that the teachers of the Church ought to be instructed by long study that as neede shal require they may minister to the Church abundance of doctrine out of the word of God as out of a storehouse That many of the old writers by new old do vnderstaÌ„d the law the gospel seemeth in my iudgment to be wrested I therfore do take it more simply for the diuerse manifold wayes of dispensing the misteries which they do aptly wisely apply to euery maÌ„s capacity Matth. Mark Luke 7.   36. And one of the Pharises desired him that he would eate with him and hee went into the Pharises house and sate downe at table 37. And behold a woman in the citie which was a sinner when shee knew that Iesus sate at table in the Pharises house shee brougt a boxe of oyntemente 38. And shee stoode at his feete behind him weeping and beganne to wash his feete with teares and did wipe them with the haieres of her head and kissed his feete and annoynted them with the oyntment 39. Now when the Pharise which bad him saw it hee spake within himselfe saying If this man were a Prophet hee woulde surely haue knowne whâ—e and what manner of woman this is which toucheth him for she is a sinner 40. And Iesus answered and said vnto him Simon I haue somwhat to say vnto thee and he sayde maister say on 41. There was a certeine lender which hadde two debtors the one ought fiue hundred pence and the other fiftie 42. VVhen they had nothing to pay hee forgaue them both VVhich of them therefore tel me wil loue him most 43. Simon answered and said I suppose that he to whom he forgaue most And he said vnto him thou hast truely iudged 44. Then hee turned to the woman and said vnto Simon Seest thou this woman I entred into thyne house and thou gauest me no water to my feete but she hath washed my feete with teares and wiped them with the hayres of her head 45. Thou gauest mee no kisse but thee since the time I came in hath not ceased to kiâ—se my feete 46. Myne head with oyle thou didst not annoint but she hath annoynted my feete with oyntment 47. VVherefore I say vnto thee many sinnes are forgiuen her for shee loued much To whom a litle is forgiuen the same doth loue a litle 48. And hee sayde vnto her Thy sinnes are forgigiuen thee 49. And they that sate at table with him beeganne to say within themselues who is this that euen forgiueth sinnes 50. And he said to the woman thy faith hath saued thee goe thy way 36. And one of the Pharises desired him This history declareth how ouertwhart all they are which know not the office of Christe in conceiuing yea in seeking taking offences A Pharisee inuiteth Christ wherby we gather that he was one neither of the enuious and violent enemies of his doctrine neither of the proud contemners but though hee was meeke he was presently offended when he sawe a woman gentlye admitted by Christ who in his opinion should haue beene driuen from his company and speach and therefore he denieth him to be a Prophet because he knew not the Mediatour whose peculiar office it should bee to reduce miserable sinners into fauour with God This truely was somwhat to vouchsafe Christ the honour of a Prophet but he ought also to haue enquired to what end he should be sent what he should bring and to be short what was enioyned him of the father because hee neglected the grace of reconciliation which is speciallye to bee taken holde of in Christe hee thought him not to be a Prophet And certeinely this woman ought to haue bene reiected if she had not by the grace of Christe her sinnes being abolyshed obteined a new righteousnesse Simon is deceiued onely in this because not considering that Christ came to saue that was lost he coniectureth rashly that hee could not discerne the worthye from the vnworthy Further least any such disdainefulnes should ouerwhelme vs let vs know first that Christ was giuen as a delyuerer of miserable and lost men to restore them from death to life Then let euery man examine himselfe and his life so it shall come to passe that we shall not wonder that others are receiued with vs because no man shall be so bold as to preferre himselfe aboue others For hypocrisie onely puffeth men vp into securitie so that they despise al others 37. A woman in the citie which was a sinner It is so word for word as I haue traÌ„slated it Erasmus thought best to vse the preterplufect tence of the verb least any should think her then as yet to haue bene a sinner But
Herode himselfe hadde sent foorth and had taken Iohn and bounde him in prison for Herodias sake which was his brother Philips wife because he had maried her 18. For Iohn sayde vnto Herode It is not lawful for thee to haue thy brothers wife 19. Therefore Herodias had a quarrell against him and woulde haue killed him but shee coulde not 20. For Herode feared Iohn knowing that hee was a iust man and an holy and reuerenced him and when he had heard him he did many things heard him gladly 21. But the time being conuenient when Herode on his birth day made a banket to his princes and captaines and chiefe estates of Galile 22. And the daughter of the same Herodias came in and danced and pleased Herode and them that sate at table togither the kinge saide vnto the maide Aske of mee what thou wilt and I will giue it thee 23. And he sware vnto her what soeuer thou shalt aske of me I will giue it thee euen vnto the halfe of my kingdō 24. So shee went forth and sayd to her mother what shall I aske And shee sayde Iohn Baptists head 25. Then she came in straight way with hast vnto the king and asked saying I would that thou shouldest giue me euen now in a charger the head of Iohn Bapt. 26. Then the king was very sory yet for his othes sake and for their sakes which sate at table with him he would not refuse her 27. And immediatly the king sent the hangman and gaue charge that his head shoulde be brought So hee went and beheaded him in the prison 28. And brought his head in a charger and gaue it to the maide and the maide gaue it to her mother 29. And when his disciples hearde it they came and tooke vppe his body and put it in a tombe  The rehearsall of this hystory is now omitted by Luke because he had set down the same in an other place I also will be the shorter in this place least by wryting one thing twise I should be troublesome to the readers The Euangelists do say that Iohn was taken because he had condemned openly the stealing of Herodias the incestuous mariage with her Iosephus assigneth an other cause namely that Herode fearing some newe stirres against him suspected Iohn which may be that the tyrante vnder this pretence woulde haue excused his owne wickednesse or els that rumour was spred as vniust violence cruelty is ful of many fals accusations But the Euangelists doe declare the cause to be that Herode was angry with the holy man because he was reprooued by him Also Iosephus is deceiued who thinketh that Herodias was not taken away from his brother Philippe but from his vncle Herode the king of Chalcis For at what time the Euangelistes wrytte the memory of this offence was not onely fresh and newe but was also apparant before the eyes of all men And that Iosephus in an other place sayth that Philip was of a milde dispositiō I thinke it was as a spur to make Herode the bolder for that he might the freelier be reprochefull and iniurious against a quiet and softe manne not apt to make warre There is also an other probable coniecture that Herodias was rather giuen in mariage to her vncle Philippe then to her great vncle her graundfathers brother beinge nowe a weake worne olde manne But Herode Antipas of whome mention is heere made and Philippe were not brethren of one mother but the firste was borne of Marthaca the thirde wife of Herode the Greate and the other was borne of Cleopatra Nowe to retourne to the Euangelistes they say that Iohn was cast into bandes because he hadde more freely reprooued the wickednesse of Herode then the cruelty of the Tyrant would beare Nowe the hainousnesse of the offence was odious and infamous enough of it selfe that he did not onely fetche an other mannes wife from her lawfull bedde and kept her at his owne house but that he did this iniury to his germane brother VVhen Iohn had freely reprooued him Herode feared not in vaine least any sedition should be raised sodenly Lust did not suffer him to amende his sinne but he promiseth himselfe a safe and quiet liberty by casting the Prophet of God into bandes The ignorance of the hystorie caused many to thrust in a vaine disputation whether it were lawfull for me to take to wife her which first was maried to my brother For though naturall shame abhorreth from suche a mariage yet Iohn rather condemneth the taking of her away from her husband rather then the incest because Herode by force or by deceite hadde robbed his brother of his lawfull wife And otherwise it was lesse lawfull for him to take his Neece then the wife of his deade brother in her wydowhoode And it is not to be doubted but that so hainous an offence was spoken against euery where but others reproued Herode with their euill speaches in his absence onely Iohn commeth into his presence and reproueth him freely to his face if it might be that he might by any meanes be brought to repentaunce VVhereby we learne with what constant courage it behooueth the children of God to be furnished which haue to doe with Princes For hypocrisie and seruile flattery raigneth almoste in all Courtes so the eares of Princes customed to pleasant speaches can abide no wordes which shal more sharply reproue their sinnes But because the sinne was so vile the Prophet of God might not dissemble Iohn cōmeth to him though he should neither haue reward nor thankes yet least he should neglect his duety he doubteth not to incurre the displeasure of the Tyrant especially when he knewe that he being caught in the snares of a harlot could scarce be remoued from his purpose 5. VVhen he would haue put him to death There semeth to be some difference in Mat. and Markes wordes in that the first sayth that Herode was desirous of this cruel murther but that he was staid for fear of the people but the other chargeth only Herodias with this cruelty But the āswer is easy that Herode woulde not in the beginning haue slaine the holy man except some greater perswasion had compelled him so to do because he reuerenced him and truely a reuerend feare stared him from raging so cruelly against the prophet of God but Herodias by pricking him daily forward caused him to shake off all feare of God frō him But when he was caried foorth in rage by that fury that he desired that the holy man were dead yet was he staied with a new let because he feared the moouing of the people against him And Markes wordes are here to be noted Herodias sayeth hee laide waite for him namely because Herode was not so forward or willing to the murder she tried either to circumuent him by synister deuices or to worke some secreat destruction vpon that holy mā The first opinion pleaseth me best that she sought to
bragge that he is rather a baud then a Prophet of God who wil so fauour the lust of men And this they had conceiued in their mindes but the sonne of God who knew howe to take the wise in their owne subtletye deceiued them of their hope and seuerely resisted their vnlawfull diuorcements yet shewing withall that he bringeth forth nothing but that which was agreeable to the lawe For he concludeth the matter in two poyntes he sayeth that the order of creation shoulde be as a lawe that a manne should keepe his marriage promise as a lawe all his whole life and that diuorcements were permitted not that they were lawfull but because he had to doe with a people that was stubborne and would not be taught 4. Haue yee not read Christ doth not answeare directly to that which is demaunded but he doth plainly satisfie the question proposed as if any man now being demanded of the masse should faithfully declare the mysterie of the holy supper and should at the length inferre that they are sacrilegious and falsifiers that dare be so bolde as to adde or to diminish any thing from the pure institution of the Lorde he should openly ouerthrowe the fained sacrifice of the masse And Christe taketh this rule God from the beginning ioyned manne and woman togither that they two might make one perfecte manne Therefore hee that putteth away his wife teareth away from himselfe as it were the one halfe of himselfe But nature suffereth not that any manne should rende a sunder his owne body Hee addeth another argument drawne from the lesse to the greater the bonde of matrimonie is holier and straiter then that wherein the children are bounde to the parents But godlinesse tieth the children to the parentes in a bande that cannot bee loosed Muche lesse therefore maye the husbande renounce his wife Heereof it followeth that the band made of God is broken if a manne be diuorced from his wife And nowe this is the meaning of the woordes That God the maker of mankinde made man and woman that euery man being conteÌ„ted with one only wife shoulde not desire any others for he resteth vppon the number of two as also the Prophet Malachie chap. 2. 10. when he inueighed against Polygamie bringeth the same reason that GOD in whome there was aboundance of spirite so that it was at his pleasure to create mo yet made but one man namely such as is here described of Christ. Therefore the inseparable societie of one husbande with one wife is prooued by the order of creation If any man shall obiecte that by this reason it shall not be lawfull the first wife being dead to take an other The answear is easie the band is not only broken by death but the second wife is placed of God in the roumth of the former as if shee were one and the same 5. For this cause shall a man leaue father It is doubted whether Moses bringeth in Adam or God speakinge in that place but whether of the two thou takest it maketh little to this present place for it was sufficient to bring the Oracle of God though it should be spoken by Adam But hee doeth not simply commaunde him that marrieth a wife to leaue his father for so God shuld be contrary to himselfe if by Matrimonie he shuld abolishe that honour which hee commaundeth children to vse towardes their parents but while comparison is made betweene those dueties the wife is preferred before father and mother But if any man shoulde sende backe message to his father and shoulde shake off that yoake whereto he is bounde no man woulde allowe suche a monster Much lesse then shall there be liberty graunted to dissolue Matrimonie They shall be two in one flesh By this saying Polygamie is no lesse condemned then that libertie of putting away wiues For if the knitting togither of two be sanctified of the Lorde then the ioyning either with three or foure is adoulterous But Christ as I sayd a little before doeth apply it otherwise to his purpose euen thus that who soeuer shoulde put away his wife should rende himselfe in pieces for the power of holy Matrimonie is suche that the husband and the wife become one flesh Neither was it the purpose of Christe to bringe in the foule and filthy deuice of Plato but he speaketh reuerently of that order appoynted by God Therefore lette the husband and the wife so liue togither that the one may so nourish the other euen as the one halfe parte of himselfe and lette him so commaund as the head of the wife and not as a tyrant in like maner let the woman modestly submit her selfe in obedience 6. That which God hath ioyned togither Christe in this sentence brideleth the lust of men that they shuld not by forsaking their wiues breake the holy knot And as he denieth it to be in the power of the man to breake Matrimonie so he giueth a lawe to all others that they should not confirme vnlawfull diuorces by their authority For the Magistrate abuseth his authority which sheweth fauour to a man to put away his wife yet Christ properly bent himselfe to this purpose that euery man shuld religiously maintaine the faith which hee hath giuen for himselfe and they whiche are prouoked by lust or wicked affection to diuorcement let them thus thinke with themselues who arte thou that wouldest take liberty to thy selfe to breake that which God hath ioyned But this doctrine maye also be applied further The Papistes imagininge vs a Church separated from Christ her head they do leaue vs an vnperfecte and a maimed body in the holy supper whereas Christe ioyned breade and wine they are so bolde as to depriue all the people of the vse of the cuppe Against these diuelishe corruptions we may oppose that whiche God hath ioyned togither let no man put a sunder 7. VVhy then did Moses They had thought vppon this quarrell before if Christe which was most likely sho◠〈◊〉 â—â—quire the lawfull vse of diuorcements For what soeuer God permitteth in his lawe seemeth to be lawfull whose onely will maketh the difference betweene good and euill But Christ meeteth their false enuie with a fitte answeare that Moses graunted this for their frowardnesse and not as that he should allow it as lawfull And he confirmeth his saying with a notable reason Because it was not so from the beginning He taketh this as graunted when God at the beginning instituted Matrimonie he established a perpetuall law which should be in force euen to the ende If that the institution of Matrimony is to be accounted as a lawe inuioleable it followeth that what soeuer declineth from the same proceedeth not froÌ„ the pure nature of the same but of the corruption of men Yet it is demaunded whether it was lawfull for Moses to permitte that which of it selfe is euill and corrupte I answeare that which he did not seuerely forbidde is vnproperly sayde to be permitted For hee gaue no lawe
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after