also ryseth that assured safetie wherof he speaketh a litle after which vnlesse it leane vpon God may easily by distrubed It is of great waight and force that he calleth them ministers of the word of whom he receiued his Gospell For the faythfull do gather hereof that against witnesses no exception can be taken as the Lawyers say and which it is not lawfull to refuse Erasmus who out of Virgill borowed that which he translated to haue beene some part did not sufficiently weigh how much the calling of God is to be esteemed or of what auctoritie the same is For Luke doth not speake prophanely but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ that we may with reuerence heare the sonne of God speaking vnto vs by his Apostles If any man had rather take and vse this phrase VVord for the thing or substaunce which is Christ let him vse his own sense That some doe vnderstand by it Christ it should please me very well but that it were forced against the sense of the text and too farre stretched It is much that he saith they were beholders or eye witnesses But in that he calleth them ministers he exempteth them from the common order of men to that end that our fayth might haue his stay in heauen and not on earth This in summe is Lukes minde that hauing faythfully engraued in letters that which thou hadst learned before with liuely voice thou mightest the more safely repose thy selfe in the doctrine which thou haste receiued whereby it dooth appeare that God doth euery where prouide least we depending vpon the doubtfull wordes of men our faith should fayle or wauer VVhereby the vnthankefulnes of the world is so much the lesse excusable which as it were of purpose rashly desireth strayed and dispearsed rumors whereby it might be vnconstant and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent difference which the Lord hath put betweene them lest foolish light beliefe doe vaunt it selfe for fayth In the meane while let vs suffer the world as it is worthy to be deceiued with the baightes of foolish curiousnes so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan 3. Assoone as I had searched out perfectly The olde translation hath omnia assecuto I hauing followed all thinges The Greeke word is metaphoricallye deduced from them whiche treade in others steppes least ought should escape them For Luke would declare vnto vs a diligent studie and manner of learning Euen as Demosthenes vseth the same word when as he boasteth himselfe to haue bin so diligent in examining the embassage which he accuseth saying that he saw al things that were done as if he him selfe had beene a beholder of them Matthew Marke Luke 1.   5. In the time of Herod king of Iudea there was a certaine prieste named Zacharyas of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 6. Both were iust before God and walked in al the commaundementes and ordinaunces of the Lord without reproofe 7. And they had no childe because that Elizabeth was barren and both were well stricken in age 8. And it came to passe as hee executed the priestes office before God as his course came in order 9. According to the custome of the priestes office his lot was to burne incense when he went into the temple of the Lorde 10. And the whole multitude of the people were without in prayer while the incense was burning 11. Then appeared vnto him an Angell of the Lord standing on the right side of the Altar of incense 12. And when Zacharias saw him he was troubled and feare fell vppon him 13. But the Angell saide vnto him feare not Zacharias for thy prayer is heard and thy wife Elizabeth shall beare a sonne and thou shall call his name Iohn Luke very aptly doth begin his Gospell with Iohn Baptist euen as if hee that should speake of the light of the daye should beginne with the morning For like vnto the morning he did goe before the sonne of righteousnes which now was about to rise Other also make meÌ„tion of him but they describe him executing of his office But Luke doth purchase authoritie to him not yet borne when that he declareth the wonders of diuine power euen in his infancie and sheweth him to bee appoynted of God to be a Prophet before that men could know what manner of man he should be And for this purpose he doth it that with greater reuerence he might be heard when that he should take vpon him that publike office to goe forth for the aduauncement of the glory of Christ. 5. In the time of Herod He was the sonne of Antipater whoÌ„ his father did promote euen to the kingdoÌ„ for the augmentation of the which he had so great care did with so great diligeÌ„ce labour that therfore there was giueÌ„ vnto him the surname of Great Certaine do think that he was named heire of Luke because he was the first forreine king that reâ—gned there and therefore to be a fitte time for their deliueraunce beecause that their scepter was now transposed to a straunge nation But they that so say doe not very wel vnderstand the prophesie of Iacob whereas the comming of the Messias is not simply promised after that the Iewes shal be depriued of their empyre But after that the same shoulde be taken away from the tribe of Iuda neither yet is this the holy Patriarkes minde that the tribe of Iuda should be depriued of their princely gouernaunce before the comming of Christ But that the rule of the people should be established in that stocke vntill Christes comming in whole person the sure euerlasting continuaunce of the same should be And although that what time the Machabeyes florished the tribe of Iuda was brought into a narrow streight and shortly after Duke Iohn the last of that stocke was slaine yet notwithstanding was not that rule altogether extinguished For yet there remayned the Synedrion as it were a chosen counsell of the stocke and posteritie of Dauid whose auctoritie was great And did continue to Herod who with most horrible slaughter of Iudges reuenged punishment layde vppon him before because that he being condemned of murder was constrained to goe into voluntarie exile that he might escape the losse of his head The reigne therefore of Herod because he was a straunger brake not the scepter of the trybe of Iuda but because that what residue of renoume soeuer there remained in that stocke by his theeuish dealing was abolyshed That the kingly dignitie fayled long before and that the rule by litle litle fel almost downe that discontinuaunce dooth not repugne with the prophesie of Iacob For to the outwarde shewe GOD hath promised two diuerse thinges the throane of Dauid to last for euer that after it were ouerthrowne he would repayre the
then by offending the tyrant But I shewed a litle before that the whole people were too much degenerate which had rather be oppressed with a yoake of tyrannie then that by the chaung they would feele any discōmoditie And if God had not confirmed with his spirite the mindes of these wisemē they might haue fallen at this offence yet the zeale of their endeuour is not diminished but forward they goe without a companion But they want not matter to confirme their faith while they nowe heare him renoumed as king by diuine oracles who was shewed vnto thē by the star That the star directeth thē as they wēt on their way euē vnto the place it may be easily gathered that it vanished away before for no other cause but that they might enquire at Ierusalē for the new king that to take away excuse from the Iewes which after they were taught of the redeemer sent vnto them yet wittingly willingly despised him 11. They found the babe So vncomly a sight might haue bred a new offence to the wisemen whē as they saw nothing in Christ that appertained to a king so that he was vilier vsed more contemned then any cōmon infant But because they are perswaded that he is appointed of god to be a king this only thought fixed in their mindes causeth thē to reuerence Christ for in the counsel of god they do behold his dignitie as yet hid kept secret And because they certeinly appoint that he shal proue otherwise then he yet appeared they are no whit ashamed to giue him kingly honour Also by their gifts they declared whence they cāe for it is not to be douted but y t they brought these as tokens fruits of their coūtrey And vnderstād that euery one of thē did not offer his gift but these 3. things were in cōmō offred by thē al that which almost al the interpreters disput of the kingdō priestod burial of christ make gold a tokē kingdom incense of his priesthood and mirrh of his buriall in my iudgment hath no likelihood in it VVe know that it was a solemne custome amongst the Persians to haue some gift in their hand so oft as they saluted their kinges And these wise men chose these three thinges the fruites and commodities whereof doe make the East parte renoumed and famous Euen as Iocob sent into Aegypt the best and chosen fruites of the land Gene. 43. 12. But seeing they after the manner of the Persians worshipping him whom they as yet thought to be an earthly king offered fruits of the earth It is our parte spiritually to worship him For this is that lawfull and reasonable worshipping which hee desireth first that we should offer vp our selues vnto him and then all that wee haue Mathew Marke Luke 2.   22. And when the dayes of their purification after the law of Moses were accomplished they brought him to Ierusalē to present him to the lord 23. As it is written in the law of the Lorde euery man childe that first openeth the womb shall be holy vnto the Lord 24. And to giue an oblation as it is commanded in the law of the Lord a paire of Turtle doues or two young Pigeons 25. And beholde there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him 26. And a reuelation was giuen him of the holy Ghost that he should not see death before hee had seene the Lord Christ. 27. And he came by the motion of the spirite into the temple and when the parents brought in the childe Iesus to doe for him after the custome of the law 28. Then he tooke him in his armes and praised God and said 29. Lord now lettest thou thy seruaunt depart in peace according to thy word 30. For mine eies haue seene thy saluation 31. VVhich thou hast prepared before the face of all people 32. A light to be reuealed to the Gentiles and the glory of the people Israel 22. And when the dayes were accomplished The fourtie day after her deliueraunce the rite of purification ought to be solemnised yet Mary and Ioseph came also to Ierusalem for an other cause that they might presēt Christ to the Lord because hee was the first borne Nowe first we must speake of purification Luke maketh the same common to Mary and to Christe for the pronowne Their can by no meanes be applyed vnto Ioseph And it is not absurde that Christ who for vs beecame accursed vppon the crosse for our sake tooke our vncleannesse vppon him though he was free from fault and sinne as concerning the guiltinesse that is if the fountaine of puritie would be accounted vncleane that hee might wash away our vncleannesse They are deceaued which thinke that this law was but for pollicy as if the woman should be vncleane before her husband and not before the Lord when rather there was set before the eies of the Iewes aswell the corruption of their nature as the remedie of God his grace And this one law aboundantly suffiseth to proue original sinne as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed then when the Lorde testifieth that the infant commeth vnpure and polluted out of his mothers wombe insomuch as the mother her selfe is defiled by the byrth Certeinely except man were borne a sinner and were by nature the childe of wrath and that there rested in him some spotte of sinne he should not neede a purgation wherefore it followeth that all were corrupt in Adam seeing that they are by the mouth of the Lorde condemned of vncleannesse And that is not against it Rom. 11. 16. That the Iewes are called holye branches of a holy roote because this good came vnto them not of themselues but as by other meanes For although that by priueledge of adoption they were seuered for a chosen people yet corruption from Adam was their first enheritaunce by order Therfore it is conuenient to distinguish betweene the first nature and the peculiar benefit of the couenaunt wherein God freeth his from the curse And to this purpose belonged the purification in the law that the Iewes might know that by the grace of God they are cleāsed from those filths which by their birth they brought with them into the world Hereby is also to be learned howe horrible the infection of sinne is which in some parte defileth the lawful order of nature Verily I graunte that neither matrimonie in it self nor bearing of children are vncleane nay I graunt that the fault of lust is couered with y e holines of matrimony but yet the ouerflowing of sin is so deep plentiful that alwaies some sins flow out from thence which sprinckle with blottes whatsoeuer is otherwise pure 23. As it is written in the lawe This was an other parte of godlinesse which Ioseph and
iustice of faith the which as it is certaine to proceede from the same so ought it to be made subiect and brought vnder to the same or as they commonly say to be brought into a ranke vnder to auoyde contention between them And that which they so paint in respect of that one word is fryuolous They say the commaundementes of the lawe are iustifications therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe or that we should say the fault to be in the doctrine because it doth not iustifie and that rather the cause is not in our weake flesh Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law yet notwithstanding nothing therby shal come vnto men which by nature are altogether turned away froÌ„ the same And now being borne againe by the spirit of GOD yet notwithstanding they are farre from the pure obseruation of the same Albeit as I shewed of late it is a faint and a vaine cauillation about the word wheÌ„ it signifieth nothing els theÌ„ statutes appointed ceremonies 7. And they had no childe It was appoynted by the singular prouidence of God that Iohn should be borne contrary to the common and accustomed order of nature The same thing also was done in Isaac in the which God determined to shew a token of his loue not often seene and worthy of remeÌ„braunce Elizabeth was barren eueÌ„ in the flower of her age And old age doth finish childbearing euen in fruitful womeÌ„ therefore in these two lettes a duble miracle of diuine power doth appear and that to this ende that the Lorde woulde witnesse that prophet to be sent of him as it wâ—re with stretched hande from heauen And a mortall man was he borne of earthlye parents but a meane aboue nature if I maye so saye no otherwise commended him then if he had fallen from heauen 9. According to the custome of the Priestes office The law did commaund to burne incense twise daylye that is to witte in the morning and in the euening That the Priestes had their order disposed amonge them that Dauid did appoynt euen as we haue saide before Therefore the lawe of GOD dooth especially commaunde that which here is sayde of incense The other thinges came from Dauid that euerie family shoulde haue their course notwithstanding Dauid did appoynt nothing but out of the commaundement of the lawe For he onely did shewe the way whereby they all might fulfill their charge enioyned them of God The name of the Temple here is taken for the holy place that therefore is to be noted because that sometyme it signifieth the Poarch It is saide that Zachary went into the Temple into the which it is not lawefull for any to goe but for the Priestes Therefore Luke dooth saye the people stoode a farre off betweene whom and the Altar of incense was a great distaunce For betweene them was the altar where-vppon the sacrifice of beastes were offered And it is to be noted that Luke dooth saye before God For as ofte as the Prieste did enter into the holy place he did goe as it were into the sight of God that he might be a mediatour betweene him and the people For the Lorde woulde haue this thing testified vnto his people that the entraunce into heauen was not open to any mortall men except the priest did goe before Nay how long soeuer men liue here vppon earth they cannot come to the heauenly throane that they may finde fauour there but in the person of the mediatour Therefore when there were manye Priestes it was not lawfull for two of them together to execute the solemne office of intercession for the people but therefore were they doulded into companies that one onely should enter into the sanctuarie and therfore there was but one Priest at once Furthermore hyther belonged that sweete perfume that the faythfull might bee admonished that the odor of their prayers ascended not into heauen but by the sacrifice of the mediatour And it is to bee sought out of the Epistle to the Hebrewes how these figures shall agree to vs. 12. Zacharyas was troubled Although that therefore GOD doth not appeare vnto his seruauntes that he should feare them yet it is profitable yea and necessarie for them to be mooued with feare that they being dismayed with them selues might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled But he addeth a feare fell vpon him VVherby he declareth him to haue bin so dismayed that hee was subdued to feare Neyther dooth feare of the presence of God so much strike men that it should instruct them to reuerence but that it might humble the pride of the fleshe the which is so hautie that they will neuer submitte them selues to GOD vnlesse they be violently driuen to it VVherof also we doe gather that men onely in the absence of GOD that is when they hide them selues from his sight are proude and slatter them selues For if they had God as a iudge before their eyes it should be necessarie for them to fall downâ— flatte And if that this did befall to Zacharyas to whom the praise of righteousnesse was giuen at the beholding of an Angell which is but a sparke of diuine light what shall become of vs wretches if that the maiestie of God should bring vs to his shining brightnes And now by the example of holy fathers we are taught that no other are moued with the liuely feeling of the diuine presence but they that quake and tremble at his sight and also that they are foolish and dull which doe heare him without feare Feare not Zacharias It is to be noted that the glory of GOD is so fearfull to the godlye that they are not altogether deuoured of feare but onelye they are throwne downe from their vaine boldenesse that they might humbly looke vppon him Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull with his outstretched hande he rayseth them vppe againe Hee dealeth otherwise with the reprobate For à s oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them And God doth giue againe this as a iust rewarde vnto their vaine pleasures in the which they haue made them selues dronken to wantonnes of sinning VVherefore this comfort is to bee imbraced of vs in that the Angell dooth vppholde Zachary that it is not to be feared where God is present with vs. For they deceyue them selues much who that they might enioy peace doe hyde them from the face of GOD seeing wee shoulde seeke peace at him Thy prayer is hearde Zachary might seeme to haue doone amysse and contrary to the trade of his office if he entring into the holy place in the name of all the people as a priuate man shoulde pray for the obtayning of ofspring For the prieste taking vppon him to bee a common person should
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
specially promiseth many thinges that he will feede that he will take vs out of perilles he will be a defender of our innocencie and preserue our life so there is a perticular fayth which answereth to euery such promises Therefore sometime it may be that some man trusting in God of forgiuenes of sins and of saluation yet in some point should wauer for either he shoulde feare too much in the daunger of death or be too much carefull for daily sustenaunce or ouer doubtfull in his counsailes Such was the incredulitie of Zachary because that he hauing the roote and foundatioÌ„ of faith did onely stick in this one poynt whether God would giue him a sonne VVherefore let vs know that they doe not by and by fall and departe from the fayth when their infirmities in some particular affaires doe disturbe or moue theÌ„ nor faith to faile at the roote as oft as the boughes doe shake at diuerse inuasions or blastes Graunt that Zachary meant nothing lesse then to call to triall the assurance of the diuine promise But when that generally he was perswaded God to be true he was drawen by stelth into a shrewd estate by the crafte and deceites of Sathan So much the rather it becommeth vs to be ready bent to watching day and night For which of vs shall be sure from the deceites of Sathan into the which we see a man of singular holynes to haue fallen who diligently in al his life tooke heede to himself 19. In am Gabryell I these words the Angell doth shew that the credit was taken not from him but from God of whome he was sent and whose message he brought and therefore he reproueth Zachary that he was disobedient against God To stand before God signifieth as much us to be readie at commaundement as if he shoulde say that he was no mortal man but a heaueÌ„ly spirit neither rashly to haue come but as it becâ—â— the minister of God faithfully to fulfill his office whereof it followeth that God the authour of the promise is vnworthily hurt and despised in the person of his messenger To that purpose teÌ„deth the saying of Christ He that doth despise you despiseth me For although the preaching of the Gospell is not by Angels brought vnto vs from heauen yet because GOD dooth witnesse by so many miracles the same to proceede from him and Christ the prince and chiefe of Angels publyshed the same once with his own mouth that he might sanctifie and establish the same for euer no lesse maiestie ought to persist in it then if al the Angelles openly crying from heauen should witnesse the same Nay the Apostle in his Epistle to the Hebrewes not being satisfied to say that the voyce of the Gospell which is sounded out by the voyce of men is equall to the lawe giuen by Angelles but dooth gather his argument from the lesser to the â—râ—ater If the word saith he brought by Angelles being reiected was not without punishment much lesse shal they escape reuenge which this day despise the voyce of Christ who can strike the heauen and earth Let vs therefore learne to perfourme obedience of fayth to GOD the which he doth more account then all sacrifices Gabryell doth signifie might or strength or the gouernaunce of God and this name was giuen to the Angel for our sake that we might learne to attribute nothing as proper to Angels when that what vertue soeuer they haue is diuine and of God The Participle Paresteces is of the preter tence but in such wordes it is very well knowne the preter tence to be put in the place of the present tence especially where continual action is signified Furthermore the Angell as it was lately saide doth affirme in those wordes him selfe to be the perpetuall messenger of God That phrase of shewing good tidinges dooth amplifie the fault of Zachary that he should be vngratefull to God promising him gently a thing ioyfull and to be wished for of all 20. And beholde thou shalt be dumbe This kinde of punishment was like to be layde on Zachary that hee being dumbe might loke for the comming of the promise the which when hee ought to haue hearde it with silence he as it were brake it off with grieuous repyning murmuring Fayth keepeth silence that it may be attentiue to the woorde of GOD. Furthermore it hath also the courses of speaking That it may answere Amen according to that of Osee. 2. 23. I will say to them you are my people And they shall saye to mee thou art our GOD. And because that Zachary answered rashly to the word of God this fauour was not graunted to him that streightwayes he should breake forth into giuing of thankes but the vse of his tongue which was ouer hastie was taken from him for a time Yet notwithstanding God doth gentlye mittigate his paine First because hee dooth ende the same in tenne monethes then that he suffered Zachary not to be depriued of that benefit whereof he was vnworthy He vseth the same gentlenesse dayly towardes vs. For as our fayth is small and we obiect many impedimentes it is needefull that the trueth of GOD by some meanes shoulde breake out that it might continue his course towardes vs. That is the meaning of the Angell when accusing Zachary of vnbeleefe he doth yet pronounce that thing should be finished which Zachary did not beleeue Therefore Zachary is not a litle cheered when he heareth that his fayth is not ouerthrowne of God by reason of his faulte but that at length it should appeare victorious And sometime it commeth to passe that the Lord doth perfourme and fulfill that which was promised to vnbeleeuers how much soeuer they resist of the which thing we haue an example worthy of remembraunce in king Achaz who when he forsooke his promised safegarde was yet deliuered from his enimies But that tended not to his profit but for the saluation of the chosen people There is an other thing in Zachery to be considered to whom the Lord doth so forgiue the lacke of fayth that therewithall hee yet correcteth it   Luke 1. Matthew Marke 21. Nowe the people wayled for Zacharyas and meruailed that hee taryed so long in the temple 22. And when hee came out hee coulde not speake vnto them then they perceiued that he had seene a vision in the Temple for he made signes vnto them and remained dumbe 23. And it came to passe when the dayes of his office were fulfilled that hee departed to his owne house 24. And after those dayes his wife Elizabeth conceaued and hidde her selfe fiue monethâ—s saying 25. Thus hath the Lorde dealt with me in the dayes wherein hee looked on mee to take from mee my rebuke among men 21. And the people waited Luke declareth that the people also was a Witnesse of this visioÌ„ Zachary taryed longer in the temple then the wont was Hereon suspition grewe some vnaccustomed thing to haue befalne to him he being
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
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
seruice hee proposeth vnto them the bowels of the mercie of god The scripture is ful of such testimonies which declare that the grace of Christ is made of no effect if we bēd not to this purpose But it is to be noted that he saith that we shuld serue him without feare For it signifieth that god cānot be rightly serued but with quiet setled mindes for they which are not perswaded but are in doubt with themselues whether they shal finde him merciful or offended whether he accepteth their obedience or refuseth the same to be short they which vncertainly wauer betweene hope and feare it may be that somtimes they carefullye busie thē selues in seruing him but they neuer submit themselues sincerely from the heart vnto him for feare doubtfulnes cause thē to abhor him so that if it were possible they wold rather wish that his Godhead were extinguished But we know that no sacrifice is acceptable to God but that which commeth of a free wil and which is offered with a glad heart VVherefore that men may worship aright it is necessarie that their cōsciences be first quieted as Dauid saith Psa. 130. 4. Mercy is with thee that thou maist be feared For God hauing giuē peace to men doth cal them louingly to him and causeth them to come gladly and with a free bold affection to worship him And hereof doth Paule gather that sentenc◠whatsoeuer is not of faith is sinne Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ seeing he defendeth them by the ayde of the same his sonne that they might be without al feare and seeing hee hath layd vp their saluation in his hand and keeping Zachary hath good cause to say that by his grace we are deliuered from feare Therefore the Prophetes ascribe this as a propertie to his kingdome that men should haue a certaine peace and should enioy most quiet ioy 75. In holynes and righteousnes As God hath comprehended in two tables the rule of liuing well So Zachary doth shewe heere that wee haue then serued god according to his law whē as our life is framed to holines righteousnes For it is not to be doubted but that holines doth cōtaine those dueties of godlines which belong to the first table of the law And of this thing Plato was not ignoraunt and rigteousnes extendeth to all the dueties of charitie For God requireth nothing else of vs in the second table but that we should giue to euery man that which is his due There is added before him that the faythfull may know that it is not sufficient for them to gouerne their life wel or that they keepe their hands their feete and their whole body from all sinne before the sight of men for it behooueth them to liue to the iudgement of God who is not satisfied with an outward holines but he especially beholdeth the heart Last of all least any man thinke that he hath done his duetie when as he hath serued God for a small time Zachary saieth that they were redeemed of this condition that they should spend their whole life in endeuouring to serue God And seeing that our redemption is eternall it is our duetie neuer to forget it And seeing God adopteth vs vnto him selfe for euer our thankfulnes ought not to be trāsitorie or for a smal time to be short seeing that Christ died and rose againe for them it is conuenient that hee should be Lord both of their life and death Therfore Paule in that place which I cited a litle before commaundeth vs to lead a holy and a righteous life vntill the comming of the mightie God looking for saith he the blessed hope c. Matthew Marke Luke 1. 76. And thou babe shalt be called the Prophet of the most heigh for thou shalt goe before the face of the Lord to prepare his waies 77. And to giue knowledge of saluation vnto his people by the remission of their sinnes 78. Through the tender mercie of our God whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darkenesse and in the shadow of death and to guide them into the way of peace 80. And the childe grewe and waxed strong in sprit and was in the wildernesse til the day came that he should shew himselfe vnto Israel 76. And thou childe Zachary returneth againe to the commendation of the grace of Christ but he doth this as it were vnder the person of his owne sonne briefly setting forth the office of teaching for the which he was prepared and apponted And although that he could not yet discerne any prophetical giftes in the litle childe being but eight dayes old he yet turning his eies to behold the counsaile of God doth speake as of a thing perfectly knowne To be called a prophet of God is in this place taken for to be accompted and to be openly knowne The secrete calling of God was gone and passed before it onely rested that it should be made knowne vnto men what he was But because that the name of a prophet is generall therefore by the reuelation brought vnto him by the Angel he is appoynted to be the forerunner of Christ. Thou shalt goe before the face of the Lord saith he That is this office thou must vndertake that by thy preaching thou maist turn men to heare the Lord But why Iohn when he had almost ended his course denied that he was the Prophet of God it is declared in that place in Iohn And we shal hereafter see what manner of preparing of a way this is whereof Zachary here speaketh 77. To giue knowledge of saluation Zachary nowe toucheth the chiefe poynt of the Gospell in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes For seeing that by nature we are born the children of wrath it followeth that by nature wee are condemned and lost and this is the cause of our damnation that we are guiltie of vnrighteousnes wherefore there is no other way whereby we may escape death except that God should reconcile vs to him selfe by not imputinge or laying our sinnes to our charge And it is easily gathered out of the words of Zachary that this is the onely righteousnes that remayneth for vs before God For wherof commeth saluation but of righteousnes And if that it be not lawful for the children of God to acknowledge any other saluatiō then through forgiuenesse of sinnes it followeth that righteousnesse cannot any other where bee sought so the righteousnesse which proude men haue forged and framed to them selues of the merites of workes is nothing else but imputation of righteousnes whilst that God freely absolueth vs from the guiltinesse of sinne Moreouer it is to bee noted that Zachary speaketh not of straungers but of the people of god whereof it followeth that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes but that the faythfull also
prouince of Syria Also it is agreed vppon amongest the wryters that Archelaus raigned nine yeares after the deathe of his father Herode whereof it is gathered that there were aboue thirteene yeare betweene the birthe of Christe and this taxing For almoste all subscribe to Epiphanius who affirmeth that Christe was borne the xxxiij yeare of the raigne of Herode that is foure yeares before his death This also is not a litle doubtfull that the same Iosephus in the thirde chapter of the 18. booke sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium If that be true Augustus liued almoste seuen yeares longer at the moste so eight or nine yeares shall be detracted from his age For it appeareth out of the third after Luke that he had then raigned but fifteene yeare But seeing it is certaine that the age of Christe is better knowen then that the same ought to be called into question so it is not vnlike but that Iosephus had forgotten himselfe in this matter as also in manye others And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome and that Augustus enioyed the Empire alone so hee was a very olde manne when hee was sent into the prouince Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares yet he graunteth that the fifte gouerned eleuen yeares that was Valerius Gratus whome Pontius Pilate succeeded Yet there may be geuen an other aunsweare that they coulde not goe through with the taxe presently as it was commaunded for Iosephus declareth that Coponius was sente thether with an hoste that he might keepe the Iewes vnder whereof it is easily gathered that through the tumult of the people this taxe was for a time hindered And the woordes of Luke doe beare this interpretation that there came out a commaundement about the time of Christes natiuitie for taxing the people but the description could not be made except the estate of the kingdom had ben chāged because that Iudea was brought into a part of the prouince so this latter part was added in steade of correction This first description was vnder the gouernour Cyrenius that is it was then first brought to effecte Thoughe the question is not yet wholely answered For to what purpose shuld the people be taxed whē that Herode gouerned Iudea who paide no tribute to the Romane Empire I answere there is no absurditie in the matter if Augustus that hee might accustome the Iewes to the yoke whose stubbernes was sufficiently knowen would also haue them taxed vnder Herode and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire for Herode only raigned by entreatie and almoste seruilely I knowe not from whence Eusebius tooke that which hee sayeth that this taxing was decreed by the consent of the Senate 7. There was no roume for them in the Inne Heere we see not only howe poore Ioseph was but also how sharpe that tyrannie was that no excuse is receiued but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel with him And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest Ioseph was not so blockishe but that hee was carefull to prouide for the trauell of his wife and so hee woulde willingly haue eschewed this necessitie But because he coulde not enforced he geueth place and commendeth himselfe to God Yet wee see what a beginning of life the Sonne of God hadde and in what place and swadling clowtes he was entertained And the maner of his birthe was suche because that to this ende hee tooke our flesh that for our sakes he might humble himselfe therefore he was cast out into a stable and laide in a maunger and hadde the roumthe of a guest denied him amongste menne that hee mighte open heauen for vs not onely as guestwise but as an eternall kingdom and an enheritaunce and that the Aungelles shoulde admitte vs into their felowshippe Matthew Marke Luke 2.   8. And there were in the same country shepheardes abiding in the fielde and keeping watche by night because of their stocke 9. And loe the Aungell of the Lorde came vppon them and the glory of the Lord shone abou◠them and they were sore afraide 10. Then the Aungell sayde vnto them Bee not afraide for beholde I bring you tidings of great ioy that shall be to all the people 11. That is that vnto you is borne this daye in the Citie of Dauid a Sauiour whiche is Christe the Lorde 12. And this shall be a signe to you yee shall finde the childe swadled and laide in a cratche 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God and saying 14. Glorye bee to God on highe and peace in earth towardes men good will 8. And there were shepheardes It shoud haue bene in vaine to haue Christ borne in Bethlehem except it were knowne to the world Yet the maner which Luke describeth semeth vnlikely in the iudgment of men First Christ is reuealed but to a few witnesses and that in the darke night Then when God had at hand many both honourable and excellent witnesses which being put by he chuse only sheapherds that is menne contemned and of no estimation The reason and wisedome of flesh must of necessitie heere become foolish and lette vs confesse that the foolishnesse of God excelleth what soeuer is or seemeth to be wise in this world 1. Cor. 1. 25. But this also was a part of the humbling of him not that any thing of the glory of Christe was by this taken away but onely that he shoulde lie hidde for a time Furthermore as Paule 1. Cor. 2. 4. admonisheth that the Gospell is contemptible according to the flesh that our faith mighte be grounded in the power of the spirite and not in high woordes of mannes wisedome or in any glory of the worlde So God from the beginning laide vp this incomparable treasure in fraile vesselles that the obedience of our faith mighte the better be prooued VVherfore if we desire to come to Christ let it not grieue vs to followe them whome the Lord to the ouerthrowing of the pride of the world hath taken as masters euen out of the filth of the beastes 9. The Angell of the Lorde came He sayeth that the glory of the Lorde shone about the shepheards wherby they might know the Angell For it should haue little auailed to haue that tolde them of the Angel which is reported by Luke except God by some visible signe had witnessed that that came from him which they heard Therefore the Angell appeared vnto them not in any common shape or without dignitie but adorned with a brightnesse of heauenly glory which shoulde mooue
order much lesse to be brought to nothing In summe as far as the wicked thinke that nothing is taken from themselues so much reuerence they will graunt to God and to the scripture But when that Christ hand to hand striueth with ambition couetousnes pride vaine hope hypocrisie and deceites then forgetful of all modestie they are caried into madnesse Therfore let vs know that wicked affections are the chiefe cause of blinding the enemies of the trueth which turne light into darknesse 6. And thou Bethlehem It is not to be doubted but that the Scribes did faithfully cite the wordes of the text in their own tongue as it is in the Prophet but it was enough for Matthew to note the place and because that he writ in Greeke he followed the allowed translation For by this place and such others it is easily gathered that the Gospel was not written by him in the Hebrew tongue Furthermore this is alwaies to be obserued as oft as the apostles do cite any testimonie of scripture although they render it not word for word nay sometime they are far from the same yet they are very aptly and fitly applyed of them to the matter VVherefore let the readers alwayes marke to what purpose the Euangelistes bring the places of scripture let them not stand scrupulously vpō euery word but let them be content with this one thing that the scripture is neuer wrested by them into a diuers sense but that it is properly applyed to the peculiar and proper vse And certeinly seeing it was their purpose to giue milke to drink to infants and nouices in the faith which were not yet able to take sound meat no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god and so that taste which the Apostles giue them should lead them to the fountaine Now let vs returne to the prophesie of Micheah These are the words that are read in the Prophet and thou Bethlehem Ephrathah art litle to be among the thousands of Iudah yet out of thee shal he come forth vnto me that shal be the ruler in Israel Matthew for Ephrathah putteth Iuda but in the same sense for the mind of Micheah was onely by this note to put a difference betweene this Bethlehem whereof he speaketh that other in the tribe of Zabulon There is more difficultie in the rest of the text for the Prophet saith that Bethlehem is litle that it should be accounted amongst the gouernours in Iuda Matthew on the other side extolleth the dignitie as that it should be one of the chiefe This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God because that his poore and obscure towne was made a place of the birth of this great king But although that Bethlehem excelled in this honour yet it profited nothing the dwellers there so that it rather fell into a grieuouser destruction because that the redeemer was worse then vnworthily receiued thither Mathew also for a rular putteth this word shephearde yet he expresseth both two for that he declareth that Christ should be the captaine of the people and that the office of feeding was committed vnto him Matthew 2. Marke Luke 7. Then Herod priuilye called the wisemen and diligently enquired of them the time of the starre that appeared 8. And sent them to Bethlehem saying goe and search diligently for the babe and when ye haue found him bring me word againe that I may come also and worship him 9. So when they had hearde the king they departed and loe the starre which they had seene in the East went before them till it came and stoode ouer the place where the babe was 10. And when they sawe the starre they reioyced with an exceeding great ioy 11. And went into the house and founde the babe with Mary his mother and fell downe and worshipped him and opened their treasures and presented vnto him gifts euen gold and incense mirrh 12. And after they were warned of God in a dream that they should not go againe to Herod they returned into their countrey another way   7. Herod priuily called the wisemen The tirant durst not shew his feare carefulnes least he shuld so arme the people with audacitie with whō he knew himself hated therfore opēly he dissebleth the cause as thogh it per tained not to him But priuily he enquireth that he may preuent the present peril But although an euil cōscience made him feareful yet it is not to be doubted but that stroke his mind with an vnusual feare that being destitute of counsell distraught in mind he was for the time amased For there is no easier a matter then vnder the cloak of humanitie to suborne a cōpanion from amongst the courtiers which espying out y e whole matter might presētly return Certenly Herod was wonderful subtil ther was in him a rare magnanimity so that it is the more to be wōdred at that now in so extreame daunger when as he had a remedie at hand that he should lie astonished half dead wherfore we may know that it was wonderfull that the sonne of God did then escape the iawes of the Lyon And the Lorde at this day doth no lesse bewitch his enemies least they should deuise a thousande sleightes to hurte to destroy his Church nay that they often take not the occasions which are in a readinesse And the Lord by an other meanes as wee shall see laughed to scorne and mocked the subtiltie wherewith hee had deceaued the wisemen faigning that he himselfe would come to worshippe him But as Heord fearing the tumult of the people was bereft of his minde so againe he was so madde that he did neither doubt nor feare to stirre vp God against himselfe for he knew that if a king was borne that he was ordained of God that hee might raise vp the decayed throane of Dauid Therefore he sets not vpon men but foolishly he presumes to war with God Both therefore is to be noted that hee was taken with a spirite of giddines that he might strik God yet he dealt very childishly because his counsell was brought to naught so that he was euen as a blind manne which gropeth in the darke 9. VVhen they had heard the king they departed Truely this was a vile sluggishnes of the Iewes that none of them kept companie with these strāgers that they might goe see the king promised to their nation The Scribes shew them the way and assigne the place where he is borne yet they suffer them to goe alone and no man stirres foote Peraduenture they feared the crueltie of Herod but this was also a wicked vnthankfulnesse that they woulde incurre no daunger for the obtaining of the saluation offered them and that they set lesse by the grace of God
babe to destroye him 14. So hee arose and tâ—oke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâ—th sent forth and â—lewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ— 18. In Rama was a vâ—yce heardâ— mourningâ— and weeping and great lamentation Rachel weâ—ping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ„ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌ„gst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ„ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as
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
Beniamites had vsed many yeares before and so he wold mete with an offence which might trouble shake the minds of the godly namely that no saluation was to be hoped for from hym for whose sake these infants were slaine assoone as he was borne Naye this seemed to be an vntowarde and vnhappie prophesie that the birth of Christe shoulde kindle a greater flame of cruelty then was woont to burne in moste seuere warres with enemies And as the prophet promiseth a restoring where a nation was cut vp euen from the very infantes so Mathewe declareth that that destruction shall not hinder but that Christ shall shortly after appeare as a redemer of all the people for wee know that all that chapter is filled with most sweete consolations And after that funeral complaint there presently foloweth refraine thy voice from weping thine eyes from teares for thy worke shal be rewarded and there is hope in thine ende Therefore this similitude is there of that former destruction executed vppon the tribe of Beniamin with this second that both of them was a signe of saluation that should be restored Mathew 2. 19. And when Herode was dead beholde an Angell of the Lorde appeareth in a dreame to Ioseph in Egypte 20. Saying arise and take the babe his mother and goe into the lande of Israel for they are dead which sought the babes life 21. Then he arose vp and tooke the babe and his mother and came into the land of Israel 22. But when hee hearde that Archelaus did raigne in Iudea in steade of his father Herode hee was afraid to go thether yet after he was warned of God in a dreame hee tourned aside into the partes of Galile 23. And went and dwelte in a citie called Nazareth that it mighte be fulfilled which was spoken by the Prophets which was that he should be called a Nazarite Marke Luke 19. VVhen Herode was dead In these words is the coÌ„stancy of the faith of Ioseph shewed in that he remained in Egypt vntill he was againe by the coÌ„mandement of God called backe into his couÌ„trey wherby we see that the Lord neuer forsaketh his but that he helpeth them in time coÌ„uenieÌ„t But it is probable that Ioseph presently after the death of Herod returned out of Egypt before that Aug. Caesar by his decre had apoynted Archelaus ruler of Iudea for by his fathers wil he was apoynted to succede in the kingdoÌ„ yet he abstained froÌ„ the name of a king being admonished that this depended vpoÌ„ the wil apoyntment of Caesar yet he gouerned al things then he went to Rome got the same coÌ„firmed only the name of a king was denied him vntil by dedes he should deserue the same But Philip was gouernour of Galile a man of a soft wit almost like to a priuate man Therfore Ioseph by the aduise of the Angel went into his Countrey because that there was lesse daunger vnder a Prince not geueÌ„ to bloud which louingly nourished his subiects Also the purpose of God is alwayes to be had in memorie in that he kept his sonne alwayes from the beginninge vnder the exercises of the crosse because that this was the way whereby he shoulde redeme the Church and for that cause tooke he vpon him our infirmities and was subiecte to daungers and endaungered with feares that by his deuine power he deliuering the Church from them he might geue it euerlasting peace VVherfore his daunger was our safetie and his feare our assuraunce not that he then coulde be afraide by reason of his age but because that through the feare of Ioseph and Marye hee was caried hither and thither it might be worthely sayde that our feares were layed vppon him that he might obtaine a peaceable assurance for vs. 23. That hee shoulde bee called a Nazarite Mathewe doeth not deriue a Nazarite of Nazareth as if that this were the proper and certaine Etimologie but it is onely an allusion But nâ—ir signifieth one holye and consecrate to God of Nezar which is to separate and the Hebrewes call Nezer a flower But it is not to be doubted but that Mathewe considered the former sence For we neuer read that the Nazarites were called flourishing but such as were consecrat to the Lord according to the prescription of the law which is in the booke of Numbers chap. 6. 4. Therfore this is the meaning Although that Ioseph was driuen by feare into a corner of Galile yet God had a farther purpose in his counsell and thereby was the citie of Nazareth ordayned for him to dwell in that he might worthily beare the name of a Nazarite But it is demaunded by whiche of the Prophets this name was giuen to Christe sith in no place there remaineth any such testimonie To some it seemeth sufficient that the scripture doth oft call him holy but this is too cold an answear For Mathew as we see doth stand vpon the word and hath respect vnto the olde Nazarites who had a peculyer kinde of holynesse as if hee shoulde say that it was meete that that should be fulfilled in the person of christ that was then shadowed in the Nazarites who were as the firste fruites chosen vnto GOD. Yet it remayneth to searche where the Prophetes say that this name was giuen to Christ. Chrysostome because he cannot vndo the knotte cutteth it thus saying that manye of the bookes of the Prophetes are lost But that aunswere hath no colour in it for although the Lord that he might punish the sluggishnes of the olde people tooke from them some part of the scripture or cutte away some part that was not so necessary yet since the comming of Christ nothing was lost And very vnlearnedly is that place of Iosephus brought for this purpose wher he saith that there were two bookes left by Ezechiell For that which Ezechiel prophecieth of a new Temple and of a kingdom is euidently distinguished from the former prophesies maketh as it were a new volume If that at this day we haue al those bookes of Scripture remayning and safe which were extant in Matthewes time it is necessary that this testimonie of the Prophet which hee citeth shoulde be founde in some place But amongst them all in my iudgement Bucers opinion is most right who thinketh that the place out of the booke of Iudges chap. 13. 5. is heere noted And there is mention made of Sampson but because that Samson is not called a redeemer of the people but as he was a figure of Christ and the deliueraunce brought by his hand and ministerie was a certaine token shadowing that full saluation which at the length should be brought vnto the world by the sonne of God VVhatsoeuer the scripture speaketh of Sampson in good parte is rightlye referred to Christe If any desire to haue it plainer Christe was the principall example but Sampson was an inferiour shadowe or figure of him therefore when he was cloathed with the persone of the redeemer we must
was his lawfull condition so that it becommeth euery one of vs more willingly to beare that yoake that shall be laid vppon vs of the Lord. Mathew 3. 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea 2. And said repent for the kingdome of heauen is at hand 3. For this is he of whō it is spoken by the Prophet Esaias saying the voyce of him that crieth in the wildernes i◠prepare ye the way of the Lord make his pathes streight 4. And this Iohn had his garment of camels haire a girdle of a skin about his loynes his meat was also locustes and wild honney 5. Then wente out to him Ierusalem and al Iudea and al the region rounde about Iordan 6. And they were baptised of him in Iordan confessing their sinnes Marke 1. 1. The beginning of the Gospel of Iesus Christe the sonne of God 2. As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voyce of him that cryeth in the wildernes is prepare ye the way of the Lorde and make his pathes streight 4. Iohn did baptise in the wildernes preach the baptisme of amendment of life for remission of sinnes 5. And al the countrey of Iudea and they of Ierusalem went out vnto him and were all baptised of him in the riuers of Iordan confessing their sinnes 6. Now Iohn was cloathed with camels haire and with a girdle of a skin about b◠loins he did eat locusts and wild honney Luke 3. 1. Now in the fifteenth yeere of the reigne of Tiberius Caesar Pontius Pilat being gouernour of Iudea Herod being tetrarch of Galile his brother Philip tetrarch of Iturea of the countrey of Trachonitis Lysanias the tetrarch of Abylene 2. VVhen Annas and Caiphas wer the high priests the word of God came vnto Iohn the son of Zacharias in the wildernes 3. And he came vnto al the costs of Iordan preaching the baptisme of repentance for the remission of sinnes 4. As it is writtē in the book of the sayings of Esaias the prophet which saith the voice of him that crieth in the wildernes is prepare ye◠the way of the Lorde make his pathes streight 5. Euery valey shal be filled and euery mountaine hill shal be brought low and crooked thinges shal be made streight and the rough waies shal be made smooth 6. And al flesh shal see the saluation of God Although that is parte of the Gospell which we haue set downe beefore out of Matthew and Luke yet it is not without a cause that Marke accompteth the beginning of the Gospell at the preaching of Iohn Baptist For as it is recorded in the first of Iohn that then the lawe and the Prophetes were ended The law and the Prophets to Iohn and since the kingdome of God Luke 16. 16. And to this very aptly agreeth the testimonie of Malachy which hee alleageth The Lorde that hee might the more incēse the mindes of men to the desire of the promised saluation had ordayned for a time that the people shoulde bee without new prophesies and wee know that Malachy was the last of the lawefull and certaine Prophetes Also least the hungrye Iewes should in the meane while faynt he exhorteth them that they shoulde keepe themselues vnder the lawe of Moses vntill the promised redemption should appeare And he maketh mention of the lawe onely because that the doctrine of the Prophets doth differ nothing from the same but it was only an Appendix more ful exposition that the whole manner of gouerninge the Church might depend vppon the lawe And it is no new or vnaccustomed matter in the scripture to comprehende the prophesies vnder the name of the law because that al of thē were referred to them as to their fountaine and principall poynt And the Gospell was not an inferiour addition to the lawe but a new manner of teaching which abrogateth that first Malachy also discerning a double estate of the Churche appoynteth the one vnder the law and beginneth the other vnder the gospell For it is not to be doubted but that he meaneth Iohn Baptist whē he saith Behold I wil send my messēger because as it is now said here is an expresse distinction made betweene the law and the new order estate of the Church which was to be in the same roome In the same sence he had sayde a litle before that which is cited by Marke for the places are very like Behold I send Elyas the Prophet to you before that great day of the Lord shal come Also behold I send my messenger who shall make cleane the way before me then shall the Gouernour whom ye seeke come to his temple Because that he promiseth in both these places a better estate of the Church then was vnder the Gospell without doubt the beginning of the Gospell is thereby noted And before the Lord should come forth to restore the Church it is sayd that a forewarner and cryer should come before him who should declare that hee was at hande whereby wee gather the abrogation of the law and the beeginning of the Gospell properly to be set in the preaching of Iohn But sith Iohn declareth that Christ was cloathed with flesh both his natiuitie and the whole historie of his appearance is contained vnder the gospell But here Marke declareth when the Gospell beganne to be published wherefore hee dooth not without cause beginne at Iohn who was the first minister of the same And for this cause was it the will of the heauenly father to bury as it were in silence the life of his sonne vntill the tyme of his full reuelation shoulde come Neyther was it doone without the determinate prouidence of God that the Euangelists should passe by that whole time that Christ lyued priuately at home should by and by passe from his firste infancye to the thyrtie yeere of his age wherein he endued with the estate of a publike person is openlye shewed as redeemer to the worlde but that Luke brieflye toucheth about the twelfe yeere one signe and token what his calling should be And this especially appertaineth for this cause first to know that Christ was very man and then the sonne of Abraham and of Dauid which the Iord would testifie vnto vs. The rest which we haue set downe of the shepheardes the wisemen and Simeon doe appertaine to the proouing of his deitie And that which Luke declareth of Iohn and his father Zacharyas was as a preface to the Gospell There is no absurditie in chaunging the person in the wordes of Malachy Thus God speaketh by the Prophet I send my messenger and he shall prepare the way before me But by Marke the father is brought in speaking to the sonne But wee see that Marke had no other purpose then that he might more fully declare the minde of the Prophet Marke giueth Christe the title of the
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
way of the Lord. It is not to be doubted but that the Prophet speaketh to Cyrus the Persians whose ayde GOD vsed and the meaning is that the Lorde would by a wonderfull power bring to passe that a waye shoulde be opened to his people by wayes vntrauailed by steepe rockes and by the drye deserte beecause that hee had at hande ministers of his grace which should take all lettes and hinderaunces out of the waye But that was a beeginning shadowing the redemption And when the spirituall trueth commeth into the light Iohn is sent that hee might remoue those lettes And daylye the same voyce soundeth in our eares that wee shoulde prepare a way to the Lorde that is that vices beeing taken awaye which shutte vppe the kingdome of Christe wee shoulde giue accesse to his grace To the same purpose also beelongeth that which followeth in the Prophet The crooked shall bee made streight for hee meaneth that there are onely rough and troublesome courses in the worlde But that through so hard passages the Lorde will make himselfe a waye that by a woonderfull meanes hee might pearse through to the accomplishing of our saluation 6. All fleshe shall see The meaning is that this saluation shall not bee kepte secrete or tasted onely by a fewe menne but that it shall be knowen and common to all VVhereof it followeth that this prophesie was not fulfilled in the returne of the people For although GOD then shewed a token of his fauour woorthye to bee remembred yet hee did not then reucale his saluation to all the woorlde Naye it is the purpose of the Prophet to oppose the wonderfull excelleÌ„cie of saluation which was to be reuealed agaynst the former benefites of god that the faithful might know that he neuer dealt so notably with the Church and that the power of God was neuer so excellently shewed in the deliueraunce of his Flesh in this place doth signifie men without the note of sinne 4. Matth. Iohn had his garment The Euangelist dooth not accompt this amongst his especiall vertues that hee was addict to a rude and austere manner of lyuing he also fled a meane and an accustomed cleannesse But because he had said before that he was a manne dwelling among the mountaines Now he addeth that his meate and his apparell was according to his dwelling place And this hee reheaseth not onely that wee might know that hee tooke no delycates being content with countrey meate and apparell But that in his filthy and contemptible habite he was much esteemed amongst men very delicate and renoumed Furthermore as superstition appoynted almoste a perfect rigghteousnesse in these outwarde shewes they commonly thought that such decency was a heap of holynesse There was an other fault neere vnto this that they woulde imagine that this man in this solitarie lyfe abhorred the common maner of lyuinge as Eremites and Moonkes excell in this one thing if they could differ from the rest At the length there grew ouer grosse ignoraunce that they made of his garmente of hayres a whole skinne And it is not to be doubted but that the Euangeliste discrybeth heere a mountaine man farre from all vrbanitie finenesse and daintinesse not onely content with meate that might be gotten but onely eating naturall meates as wilde honney whereof there was good plentie enough in that place and Locustes whereof the countrey was also very fruitful Or because it was profitable that a man contemned and not fauoured for any excellency should come forth into the world that the onely maiestie of GOD might shine in him which yet shoulde draw all men to wonder at him For that is to be noted which is added that great concourse of people came vnto him from euery place whereby wee gather how renoumed his fame was Or because it was the purpose of God to propose in him a rare example of frugalytie that by this meanes hee might allure the Iewes to reuerence his doctrine or at the leaste that he might conuince the Iewes of vnthankfulnesse according to that sayinge of Christe Iohn came neyther eating nor drinkeing c. Luke 7. 33. 6. Matth. 5. Mar. They were baptised confessing their sinnes This confession was a testimonie of their repentaunce For as the Lord in his sacramentes doth binde himself vnto vs as it were by giuing vs his hand writing so it is also meete that we should aunswere him againe In baptism he witnesseth that our sinnes are forgiuen vs and he calleth vs to repentaunce Therefore that men may rightly offer themselues vnto baptism they are required to confesse their sinnes otherwise the whole action should be nothing else but a vaine sporte It is also to be noted that hee heere speaketh of them that are growen to some age who we know are not to be admitted without consideration into the Church nor by baptisme to be receiued into the body of Christ except there be first an examination had VVhereby it is manifest how ridiculous the Papists were which wrest this to auricular confession For the sacrificers were not present into whose eares priuilye all of them shoulde whisper their own sinnes neither is there mention made of all the sinnes neyther is it said that Iohn commaunded or gaue his Disciples an ordinary manner of confessing And that wee maye graunte the Papistes that which they require Confession shall beelonge to them onely that shall bee catechyzed and after Baptisme it shall haue no place Truely they agaynst the example of Iohn doe prescrybe a lawe of Confesion after Baptisme Matth. 3. Marke Luke 3. 7. Now when hee sawe manye of the Pharises and of the Saduces come to his baptisme hee saide vnto them O generations of vypers who hath forewarned you to flee from the anger to come 8. Bring forth therefore fruits worthy amendment of life 9. And think not to say with your selues wee haue Abraham to our father for I say 〈…〉 that God is able of these â—â—ones to rayse vp children vnto Abraham 10. And nowe also is the axe put to the roote of the trees therefore euery tree which bringeth not forth good fruite is heawne down and cast into the fire  7. Then sayd he to the people that were come out to bee baptised of him O generation of vipers who hath forewarned you to flee from the wrath to come 8. Bring forth therefore fruitâ— worthy amendment of lyfe and beginne not to say with your selues we haue Abraham to our father for I say vnto you GOD is able of these stones to raise vp childreÌ„ to AbrahaÌ„ 9. Now also is the axe laid vnto the roote of the trees therefore euery tree which bringeth not forth good fruite shall be hewen downe and cast into the fire 10. Thâ—â— the people asked him saying what shall we doe then 11. And he answered and said vnto them he that hath two coates let him parte with him that hath none and he that hath meate let him doe likewise 12. Then came there Publicans also to
8 Bring forth therefore fruitâ— He confirmeth that which I sayd before that the repentaunce which is testified in wordes is of no value except they proue the same in deede for it is a thing more precious then that there should be a lyght and vaine opinion of the same Therefore Iohn denyeth that the open testimonye which they gaue was sufficient but he saith that in processe of time it shal be reuealed by their workes whether they doe earnestly repent It is to be noted that good works are called the fruits of repentaunce for repentance is inward which is placed in the heart and the minde but then in the chaung of the life it bringeth forth the fruites of the same And because that in popery all this poynt of doctrine was filthyly corrupted this difference is to be holden that repentance is an inward renewing of a man which springeth forth in outward life as the tree bringeth forth fruit out of it MAT. 9. Think not to say with your selues LV. 8. Begin not to say Sith it is certain that there is but one meaning of both these speaches we do easily gather what Iohn would The hypocrits do either sleepe in their sins or licentiously proudly vaunt theÌ„selues vntil they be oppressed but when they are cited to the tribunal seat of god then they carefully seeke means to escape lurking corners or pretend some colour Therfore Iohn thus speaketh vnto the Pharises Saduces Now that you are sharply reproued of me do not as such as you are vse to doe that is seek not a remedie by a vaine false pretence And he wresteth from theÌ„ that wicked hope wherwith they were betwitched the couenant which GOD made with AbrahaÌ„ was vnto theÌ„ inâ—steede of a shielde to couer an euil conscience not that they setled their hope in the persoÌ„ of one man but because that God had adopted the whole stock of Abraham In the meane while they thought not that none are to be accounted of the seede of AbrahaÌ„ but they which folow his faith and the couenaunt of God is not ratified that it may profit to saluation but by faith And that clause in your selues is not superfluous for although in speach they did not boast themselues to be the sonnes of Abraham yet inwardly they pleased themselues with this title so that the hypocrites are nothing more ashamed to mock God then men God is able The Iewes flattered themselues almost with the same pretence which the Papists at this day do insolently chaleng to themselues It is necessary that there shoulde be a Church in the worlde for GOD will be knowne and haue his name called vppon in the worlde and the Church cannot bee other where but with vs with whom the Lord hath made his couenaunt The Priestes and other which had the gouerment and aucthoritie were especially puffed vp with this arrogancie for they accounted the common people prophane and accursed as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites as at this day the horned bishops Abbots Canons Monks Sorbonists al the sacrificers being lift vp with the proud title of the Cleargie do in coÌ„parison of themselues despise the laitie This errour doth Iohn reproue refel in that they do to straightly restraine the promise of God shewing that though God had none of them that yet he would not be without a Church Therefore the meaning of the words is God made a couenant with Abraham his seede One thing deceiueth you that wheÌ„ you are more theÌ„ degenerate you think your selues to be the only sons of Abraham but god wil froÌ„ an other place raise vp a new seed to AbrahaÌ„ which doth not now appear he speaketh in the datiue case He wil raise vp childreÌ„ vnto Abraham that they might know the promise of God was not to no effecte and that Abraham who obeyed hym shoulde not bee deceyued although there wanted seede in them so from the beeginning of the worlde the Lorde was true to his seruauntes neither did he euer fayle in perfourming his promise of shewing fauour to their children although hee reiected the hypocrites That many thinke that Iohn speaketh this of the calling of the gentiles seemeth not to me to be of force but because that it seemed incredible to these proude men that the Church might be transferred to any other place he admonisheth theÌ„ that God hath meanes to preserue his Church which they did not think of as if he should make him children of stones MAT. 10. LV. 9. Now also is the axe After that Iohn had taken that couer of vaine hope from the hypocrits he pronounceth that the iudgement of God is nigh He had said before that they being cast off that god shuld not want a people now he addeth that God himself is now in the same that he might driue the vnworthy out of the Church as barreÌ„ trees vse to be cut vp The summe is that the hand of GOD is now stretched forth to purge the Church for the grace of God doth neuer shewe it self for the saluation of the godly but withal his iudgement commeth forth for the destruction of the worlde and that for two causes because that then the Lord seperateth his from the reprobate and the vnthankfulnes of the world prouoketh his wrath a new VVherefore it is no meruaile if the preaching of the Gospell and the comming of Christ doe put the axe to cutte away the corrupt trees and should dayly hasten the vengeaunce of God against the wicked LV. 11 The people asked him A true affection of repentaunce engendreth this carefulnesse that the sinner desirouslye enquireth what God willed and commaunded and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce For the worlde alwayes desireth to be discharged of the ceremonies towardes God and dooth nothing more readily then sette faigned and deuised worshippinges before God so ofte as hee calleth to repentaunce But what fruites dooth the Baptist commende in this place The dueties of charitie and of the second table not that God neglecteth the outward profession of godlines of his worship but because this note of difference is more certaine dooth often lesse deceiue For the hypocrites doe painefullye endeuour that they might shewe themselues worshippers of GOD in ceremonies and yet lette passe the care of true righteousnesse when they are eyther vnkinde to their neighbours or giuen to deceites and spoyles VVherefore necessarilye they are to be called to a straighter examination whether they lyue honestly amongst menne whether they helpe the poore whether they spare them in misery whether they louingly communicate those thinges which the Lorde hath giuen them For this cause Christe in Matthew 23. 23. calleth iustice mercie and trueth the chiefe poyntes of the lawe and the scripture in diuerse places commendeth iustice and iudgement This is to be noted that the dueties of charitie are first named not that they excell
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
was far greater Truly a sorowful a horrible spectacle but we are ther by admonished how miserable fearful a thing it is to be subiecte to the tyranny of sathan and we muste muche more feare the vexation of the soule then the torments of the body how sharp or cruell so euer they be 6. He worshipped him This was the order of the hystorie when the possessed with deuils mette him Christ commaunded the vncleane spirits to come out of them then did they humbly beseech him that he woulde not torment them before the time Therefore he did not worshippe Christ before Christ spake to them neither did they cōplaine that Christ troubled them vntil he commaunded them to go foorth But it is to be noted that they came not willingly into Christes sighte but drawne by his secreat power for as they were wont before by their furious fiercenesse to drawe men into the graues so now a greater power bringeth thē against their wil to the tribunal seat of their iudge wherby we gather that all the kingdom of Sathan is subiect to the power of Christ. For the deuils haue not nowe any more their owne desire when Christe citeth them before him then the miserable men had before which by his tyrannie were caried hither and thither To be short by the secreate power of Christe they are brought before him that by casting them out he might declare hymselfe to be the deliuerer of men Also by compulsion they woorship him and their reprochefull complaintes doe testifie that their confession was not voluntarie but wreasted out by violence they say VVhat hast thou to doe with vs By which woordes they desired to driue him away but because they sawe themselues holden fast bound so that it were vaine to flee from his power they complaine that they are tormented before the time and with it they ioyne an entreatie So wee see the deuilles doe nothinge but breathe out crueltie against God and yet with their pride wherein they swell they fall downe as confounded creatures and that at the same present bicause their malice and peruersenesse which is neuer tamed ceaseth not to wreastle against the power of God and yet in the meane season it is enforced to giue place This seemeth to be the cause why Christ doeth not openly reiecte here the confession of the deuill as he did in other places bicause it was euident that it could not doe such harme in that place Note that Christ had a consideration of menne and for that cause when malicious and wicked men were by that he might the readilier stop false reportes and slanders he did the more sharply put the deuils to silence As concerning this place it is inough and more then inough that the deuilles humbly entreating did outragiously fret against him MATH 29. Art thou come hither to torment vs before the time Some interpreat this to bee the kinde of torment that they are enforced to leaue that manne which they possessed free and at libertie Other referre it to the last day of iudgement But I vnderstande that they being amased at the presence of their iudge did thinke of their punishment for an euill conscience telleth them what they haue deserued though Christe holde his peace For euen as the wicked beinge at the iudgement seate do conceiue their punishment so of necessitie must the deuils all wicked men tremble at the sight of God euen as if they did nowe feele the helles the fire vnquenchable and the torments to come And when the deuils knew that Christe shoulde bee the iudge of the worlde it is no maruell if his sight stricke a feare into them of present tormēt The question is in vaine which some do moue whether they knew of the day of iudgemēt Then what doeth this clause meane Before the time namely because the reprobate do neuer thinke it time for them to be punished for they doe gladly delay it from day to day For as they accounte delay for gaine so long as the Lord doeth beare with them so thoughe to no purpose by running backe they flee his iudgement MAR. 9. My name is Legion Christ asked this question of the deuil that he might the better set foorth the excellencie of his grace This man had not so great a vengeance laid vppon him without a cause that as it were an hoast of deuils should dwel in him Then what great mercy were it to draw this man out of so many destructions which was lost more then a thousand times Also the power of Christ did shine herein wonderfully that at his voice he sodenly put to flight not one deuil but a great multitude And this word Legion is not taken for a certaine number of menne but onely for a great multitude Heereby it appeareth howe miserable a creature man is where as he is without the protection of God for euery man lieth open not only to perticular deuils but is a receptacle to whole multitudes of deuils Heere is also confuted that common errour which the Iewes and Christians haue borowed of prophane men namely that perticular men are assaulted by perticular deuils But the scripture doeth plainly affirm that the Lord as he pleaseth sendeth one deuill to scourge a whole nation and sometime many to torment one manne so againe sometime one Angell is sette ouer a whole people and to perticular men are many appoynted to watch ouer them for their saluation So muche the more carefully it behooueth vs to watch least so great a multitude of enemies doe circumuent vs. 10. They praied him instantly Luke sayth that they entreated that they might not be sent into the deepe which is so expounded of some as if they fled the desart But I doe refer it to the desire which they had to hurt because that deuils do only desire this one thing to wander amongst men as Lions hunting after their pray It greueth them to be drowned in the depe wherin their power to hurt and to destroy should be taken away And it may be gathered by Markes wordes that this is the natural sence of this place For he sayeth that they required that they might not be compelled to goe out of that country In summe they declare this to be their nature that they desire nothing more then the destruction of mankinde MAT. 31. Suffer vs to go into the heerd of swine Some thinke that they desired to enter into the swine because they do hate deadly all the creatures of God I graunt that this is true that they are wholely bent to ouerthrow and peruert the whole order of nature framed by God but it is certaine that they had a further regard namely that they might cause the inhabitants of that nation to cursse God for the losse of their swine For the deuill sent lightening vppon Iob his house not for the hatred of the woode or the stones but that the holy man bearing vnpatiently the losse should murmure against God And Christ allowing it
haue erred too ignorantly which thought that Christe cōpared himself with Iohn for he speaketh not here of the dignity of the person but the excellency of the office is commended which doth more euidētly appeare by the words of Luke Ther arose not a greater Prophet For the greatnesse is expresly referred to the office of teaching In summe Iohn hath so excellent a title giuen him to that ende that the Iewes shuld the more diligently obserue the message that he brought Then the teachers whiche should shortly after folow him are preferred before him that the maiesty of the gospell mighte be preferred aboue the lawe and also that message which came betwene them both And as Christ would prepare the Iewes to receiue the gospell so it is meete for vs to be wakened at this day that we may reuerently heare Christ speaking to vs out of his high throne of his heauenly glory least that he reuenge our cōtempt with that horrible cursse whiche he denounceth againste the vnfaithfull by Malachie in the same place The kingdome of heauen and of God is taken here as in other places before for the new estate of the church because that at the cōming of Christ ther was promised a restitutiō of al things That which I trāslated the least is red in the Greke in the cōparatiue degre the lesser But after this maner the sense is the plainer while it appeareth that it comprehendeth all the ministers of the gospell Also that many being endued with a smal portion of faith are farre inferiour to Iohn this nothing letteth but that their preachinge may be more excellent in that it proposeth Christe the conquerour of death and the Lorde of life whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice and by takinge away the vaile it lifteth the disciples into the heauenly sanctuarie 12. From the time of Iohn I doubt not but that Christ commendeth the maiestie of the Gospel of this that it was sought after with a feruent desire of many For as God raised vp Iohn that hee might be a proclaimer of the kingdome of his sonne so the spirite gaue effecte to his doctrine that it might enter into the hearts of men and mighte kindle their zeale Therfore it appeareth that it came from God which so straungely sodenly spreadeth out raiseth great sturres But in the second clause ther is added a restrainte that the violent doe take it For because the greater parte was no more moued then as if the Prophets had neuer spoken of Christ or as if Iohn had neuer come as a witnesse of him Christ declareth that the violence whereof he speaketh is founde but in one certaine kinde of menne The meaninge therefore is there is nowe a greate concourse of men as if that men would violently enter into the possession of the kingdome of God For at the opening of the mouth of one man they doe not onely couetously but with violente force they receiue the grace offered And thoughe very many are slouthfull and are no more touched then if Iohn should tell a tale in the wildernesse nothing appertaining to them yet many ran with violēt zeale And to this purpose tendeth the saying of Christ that they are inexcusable whiche contemptuously as with cloased eyes doe passe by the manifest power of God which shone as well in the teacher as in the hearers Yet by these wordes we learne what is the true nature and force of faith namely that menne should not coldly and for fashion giue eare to God when hee doeth speake but they shoulde aspire to him with an ardent affection and breake throughe as it were wyth a violent endeuour LVKE 16. The lawe and the Prophets to Iohn Because the Lord had sayd that those things which the Prophets had foretolde of the renewinge of the church that shuld be was as an entrance to the matter for the peoples sake now he compareth the ministerie of Iohn with the law the prophets as if he should haue sayd it is no maruel if God doth now so mightily worke in the mindes of men For he doeth not shew himselfe a farre off as he did before in obscure shadowes but openly and at hande is hee present to establish his kingdome Hereof it foloweth that they haue lesse excuse which doe stubbornely refuse the doctrine of Iohn then the contemners of the law and the Prophets There is an emphasis in the worde of Prophesying for the lawe and the Prophetes did not sette God before the eyes but onelie by figures they drew out as in a shadow one absent Now we see whereto this comparison tendeth namely that it is not meete that menne should be now so cold sith God sheweth himselfe present vnto them which helde the olde people in suspense by prophesies But there is no absurditie in that that Christ doth nowe number Iohn amongst the ministers of the Gospel whom he had first placed in the middest betweene them and the Prophets because his preaching though it were a part of the Gospel yet it was but a certaine rudiment of the same MAT. 14. And if ye wil receiue it Now he doth declare more plainly how Iohn begā to preach the kingdō of God for this is verily that Eliah which was promised to be sent before the face of God for Christ would that the Iewes should now see and know that great terrible comming of God spoken of before by Malachi sith that Elias which is there promised doth now execute the office of a forerunner Also in these words If ye wil receiue it he reproueth the hardnes of their harts that are so malitiously blinde in so great light But what if he be not receiued shall be not be that Eliah It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges but after he had sayd that he was that Eliah he reproueth them of slouth and vnthankfulnes if he haue not that credit which he deserueth 15. He that hath eares VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter which he would should be diligently carefully noted Yet he also declareth that the misteries wherof he speaketh are not receiued of all because that many of the hearers are deafe or else haue stopped their eares But because that man is not onely hindered by his own incredulitie but that diuers do also hinder others christ here exhorteth the children of God whose eares are opened that they should be diligent to consider this excellēt misterie of God and that they should not wax deaf with the vnbeleeuers Matth. 11. Marke Luke 7. 16. But whereunto shall I lyken this generation It is lyke vnto litle children which sit in the markets and call vnto their felowes 17. And say wee haue pyped vnto you and ye haue not daunced we haue mourned to you yee haue not lamented 18. For Iohn came neither eating nor drinking and they saye hee hath a
second messengers which shoulde euerye where in all places spread abrod the fame of the comming of Christ. But there was no speciall ambassage committed to them Christ onely sent them before him as forerunners which might prepare the mindes of the people to receiue his doctrine In the number of seuentie he seemeth to folow that order wherto the people had heretofore bene accustomed That must be remeÌ„bred which we spake of the twelue Apostles that look how many trybes there were in the florishing estat of the people so many Apostls were there choseÌ„ as Patriarches which shold gather the members of the torne body togeather that thence might come a perfect restitution of the Church The reason was not vnlike in the seuentie VVe know when Moses was not able to beare the burden he chose vnto him seuentie Iudges which shuld gouerne the people togeather with him Numb 11. But the Iewes being now returned from the captiuitie of Babylon had a councell called synedrion which they through corruption called sanedrin which consisted of seuentie and two Iudges But as the common speach is in such numbers so when they spake of the synedrion they onelye called them seuentie Iudges and they were chosen of the posteritie of Dauid as Philo witnesseth that there might yet remaine some authoritie in the kingly stocke VVherefore after many miserable murthers this was the last part of theyr destruction when Herod had ouerthrowne that councell hee spoyled the people of their lawfull gouernment Furthermore because their returne from Babylon was a figure of the true and perfect redemption the Lord now seemeth to chuse these seuentie preachers of his comming therby to promise after a sort a restitution of their decayed estate Yet he made theÌ„ not Iudges with power beecause the people was to be called backe againe to one head but hee commaunded them onely to goe before that he alone might rule and gouerne In that he sent them two togeather it seemeth that he did it in consideration of theyr weakenes for it was to be feared least they being seuered alone shuld haue had lesse courage theÌ„ was necessarye for the through perfourmaunce of theyr office Therefore that some should mutually encourage others they are sent two togeather 2. The haruest is great I expounded this sentence in the 9. Chap. after Matthew yet it was conuenient to be set downe here againe because it is here vttered vppon an other occasion For that Christ might therby the better stirre vp his Disciples diligently to apply theyr labour he telleth them that the haruest is great whereof it followeth that their labour should not be in vaine but that they should finde aboundaunce of matter wherein they might exercise themselues After he admonisheth them of daungers contentions and troubles and he commaundeth them to girde vp themselues that they might speedely goe through all Iudea then he rehearseth those commaundements which he had giuen to the Apostles therefore it were superfluous here to load the readers with moe wordes sith the full exposition of all these thinges may be hadde there onely they are to be admonished what this speach meaneth Salute no man by the way It is a token of great haste where as if any man meere vs in the way we goe forward and speake not to him that might hinder vs though it were but a litle So 2. Re. 4. 29. when Elizeus sent his boye to the Sunamite he forbad him to salute any by the way VVould Christ therefore haue his disciples to be so vnkind that he would not allowe them to salute any by the way No but he commaundeth them to make such speede that they should passe ouer all lettes Luke also hath this onely that the Disciples should eate and drinke those thinges whiche shoulde be set before them In which words Christ doth not only command his to be coÌ„tent with coÌ„mon and meane diet but he also aloweth theÌ„ to eate of other mens charges And this is the simple natural sense it shall be free for you to lyue of other mennes charges so long as you shall be in this iourney for it is meete that they for whose cause you labour should giue you foode Some thinke that that scruple is taken away that the Disciples should not abhorre or refuse any kinde of meat but Christ meant no such thing nay his purpose was not to geue them any thing in commandement concerning frugal diet but only to graunt them in steade of reward to be fed in this their ambassage of their hostes that enterteined them Math. 11. Marke Luke 10. 20. Then beganne he to vpbrayde the Cities wherein moste of his great workes were done because they repented not 21. VVoe be to thee Chorazin wee be to thee Bethsaida for if the great workes whiche were doone in you had beene done in Tyrus and Sidon they had repented long agoe in sackâ—loath and ashes 22. But I say to you it shal be easier for Tyrus and Sidon at the day of iudgement then for you 23. And thou Capernaum which art lyfted vp vnto heauen shalt bee brought down to hell for if the great workes which haue bene don in thee had bene doone among them of Sodome they had remained to this day 24. But I say vnto you that it shall be easier for them of the lande of Sodome in the day of iudgmente then for you  13. VVoe be to the Chorazin we be to thee Bethsayda for if the miracles had bene done in Tyrus and Sidon which haue bene done in you they had a great while ago repented sittinge in sackcloath and ashes 14. Therefore it shall bee easier for Tirus and Sidon at the iudgement then for you 15. And thou Capernaum whiche arte exalted to heauen shalt be thrust downe to hel 16. Hee that heareth you heareth mee and he that despiseth you despiseth mee and hee that despiseth me despiseth him that sent me 20. Then he beganne to vpbrayde Luke sheweth when and wherefore Christ so inueighed against these cities namely when hee had sente his Disciples into diuerse partes of Iudea to preach as they wente that the kingdom of God was at hand he coÌ„sidering their vnthankfulnes amoÌ„gst whom he had laboured as a prophet long time had wrought manye miracles and they not profiting thereby he brake out into these words as if he should haue said that the time was now come that he would goe to other cities sith he found that the inhabitants of that coaste where he began to preach the Gospel and to work miracles were a stubborn and malitious people But not speaking of his doctrine hee vpbraideth them that they were not drawn to repentaunce by his miracles for it is euideÌ„t that the Lord shewed his power by miracles to this end that hee might thereby call men vnto him and sith that by nature al men are set against him it is necessary that they beginne at repentance It is well known that Chorazin and Bethsaida are cities situated vpoÌ„
ioy to glory and to ioy in eternal lyfe he leadeth them to the head spring and fountaine of the same namely that they are chosen of God and adopted to be sonnes He might haue commaunded them to reioyce for that they are regenerate by the spirit of God to be new creatures in Christ that they are lightened in hope of saluation and haue the seale of the same giuen vnto them But his will was to set down vnto them the head from whence all these good thinges doe come that is the free election of God least they should ascribe anye thing to themselues The benefites of God which we feele in our selues do giue vs occasion to praise God but the eternall election which is without vs doth shew more plainely that the meere goodnesse of God is the foundation of our saluation Further he saith metaphorically that their names are written in heauen meaning they are accounted beefore God as sonnes and heires as if they were written in a Catalogue Math. 11. Marke Luke 10. 25. At that time Iesus aunswered and sayd I giue thee thankes O father Lord of heauen and earthe because thou hast hidde these thinges from the wise and men of vnderstāding and haste opened them vnto babes 26. It is so O father because thy good pleasure was such 27. All things are giuen vnto me of my father and no man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will reueale him 28. Come vnto mee all yee that are wearye and laden and I wil ease you 29. Take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall find rest vnto your soules 30. For my yoake is easie and my burden is light  21. That same houre reioyced Iesus in the spirit and said I confesse to thee father Lorde of heauen and earth that thou haste hidde these thinges from the wise and learned and haste reuealed them to babes euen so father because it pleased thee 22. Then hee turned to his disciples and sayd All things are giuen to me of my father and no man knoweth whoe the sonne is but the father neither who the father is saue the sonne and hee to whom the sonne will reueale him 25. Iesus answered Though the Hebrewes doe commonly vse this word answering euen in the beginning of a matter or speach yet I think that in this place there is a greater Emphasis and that Christ took occasion of the present matter to speake thus and Lukes wordes doe more plainely confirme it in that he saieth that Christ the same houre reioyced in the spirit But whereof should this reioycing proceede but that Christ esteemed the Church gathered of meane and contemptible men as deare as pretious to him as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same And the wordes which he speaketh to his father haue more vehemēcy in thē then those which he speaketh to his disciples Though it is certeine that in respecte of them and for their cause hee gaue thankes to the Father least any should be offended with the meane and base estate of the Church For we doe alwayes seeke after glorious shewes and nothing seemeth more vnlikely to vs then that the heauenlye kingdome of the Sonne of god whose bewtie is so gloriouslye described by the Prophets should consist of the dregges and offscouring of the people And surelye woonderfull is the counsell of the Lorde in this that hee hauinge the whole worlde in his hande hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world which might haue the better bewtified and adorned the name of Christe with their nobilitie But Christe here withdraweth his disciples from a proud and disdainfull iudgement least they shoulde be so bolde as to despise the meane and base estate of the Church wherin he himselfe delyghteth and reioyceth But that he may with more force ouerthrow and ouer whelme the curiositie which hereof aryseth in the mindes of men he lifteth vp himselfe aboue the world and reuerenceth the secrete iudgementes of God that hee might drawe others with him to haue the same in admiration And truely though this order of God farre differeth from our iudgement yet too madde arrogant and blind are we if we once murmurre when Christe our head doth reuerently accept and account of the same But now it is conuenient to weigh the wordes I giue thee thankes O father In these wordes hee declareth that he setleth himselfe in that decree of his father which differeth so much from the iudgement of the world There is also contayned vnder these wordes a secrete opposition betweene this praise which he giueth to his father the malitious slaunders or froward barkings of the world Now it is to be considered wherefore he thanketh his father namely because that hee being Lord of the whole world preferred the babes simple ones before the menne of vnderstanding For in respecte of the circumstaunce of the argument it is of no small force that hee calleth his father Lorde of heauen and earth For in these woordes he sheweth that this difference onely dependeth of the will of GOD that the wise are blind and that the rude and vnlearned do vnderstand the misteries of the Gospell There are manye other like places wherein the Lord sheweth that they are all freely chosen by him which attaine to saluation because that he is the maker and creator of the world and that all nations are his Further we learne by this sentence two things first that it is not for want of power in GOD that all doe not obey the Gospell for hee is able to subdue all creatures to his power Secondlye it is onely by the woorke of his free election that some become faythfull and others remayne ignoraunt and obstinate for he drawing some and passinge by other some dooth onely make the difference betweene men whose estate by nature is one and equall Yet in that he chose the simple rather then the wise he had consideration of his owne glory For as fleshe is alwayes too proud so if wise and learned men should goe before this opinion would presently take place that menne obtayned faith by dexteritie or by wisdome or by learning VVherefore the mercy of God could not otherwise be so manifest as it deserueth but by making such a choyce as might plainely declare that whatsoeuer men bring of themselues is nothing worth Therfore it is meete that the wisdome of man should be ouerthrowne least it should obscure the praise of Gods grace Yet it is further demaunded whom Christ calleth men of vnderstanding and whom he calleth litle ones For experience teacheth vs that all the rude and simple haue not faith nor all the wise and learned are left in their blindnes Therfore they are accounted
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
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
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
the Messias For they imagined another matter of the resurrection then Christe meant as appeareth by Marke They disputed amongst themselues what the rising againe from the dead should meane It may be that that fable began then to spring which is holden at this day for a certain Oracle amongest the Rabbines that the comming of the Messias shoulde not be after one maner for first it should be meane and base but shortly after his royall and kingly dignitie should followe And this errour hath some colour of likelihoode in it for it sprange of a true principle The Scripture declareth that the Messias shoulde come twise for it promiseth that he should be a redeemer that should with the sacrifice of hymselfe wash away the sinnes of the world And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion Beholde thy king commeth poore sitting vppon an Asse c. and of Isai 53. 2. He hath neither fourme nor beauty when we see him hee was without fourme and like to a Leper that we shoulde not desire him Then he proposeth him as a conquerour of death who shoulde make all things subiecte vnto him But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions And as all things were very much corrupted at the comming of Christ so it is to be supposed that the people had this fansie also amongst them It hath bene shewed twise or thrise howe grossely they erred about the person of Elias It may be that they also meant maliciously and subtilly vnder pretence of Elias to derogate from Christe For when as Elias was promised as a forerunner to the Messias who shoulde prepare the way before him it was easie for them to lay this preiudice vppon Christ that he came without Elias euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie that they should not looke for the day of iudgement vntill that Elias and Enoch should appeare It may verily be supposed that the Scribes hadde deuised this snare of purpose that they might discredite Christe as if he wanted the chiefe signe and note of the Messias 11. Certainly Elias must come VVe haue shewed other where whereof this errour sprang among the Iewes For in restoring the decaied estate of the Churche Iohn Baptist should be like to Elias and Malachi gaue that name also vnto him that was rashly taken of the Scribes as if that the same Elias the Thesbite should returne againe into the world Nowe Christe declareth that Malachie prophesied nothing in vaine but that his prophesie was naughtily wreasted to an other purpose as if hee should haue sayde the promisse of the comming of Elias was true and it was also fulfilled but now haue the Scribes refused Elias whose name only they doe obiecte falsly against me And the reformation is attributed to the Baptist not that he perfourmed the same but because that in a continuall course he deliuered that to Christ as from hand to hand to be perfourmed which he had begon And because the Scribes had reiected Iohn without a cause christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceitâ— further it must seeme no strange thing vnto them if they take the same liberty to reiect the maister that they did before to reiect the seruant And least any man should be troubled with the straungenesse of the matter the Lord declareth that they were both foretolde in the scriptures namely that the redemer of the world should be reiected of the false and vngodly teachers aswell as Elias his forerunner was Math. 17. Marke 9. Luke 9. 14 And when they were come to the multitude there 〈◊〉 to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is â—uâ—atike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâ—ples and they could not healâ— him 17. Then Iesus answeared and sayde O generation faith lesse and croked how long nowe shal I be with you how long now shall I suffer you bringe him hither to mee 18. And Iesus rebuked the deuil he weÌ„t out of him and the childe was healed at thâ—◠〈◊〉 14. And when hee came to his disciples he sawe a great multitude about them and the Scribes disputing with them 15. And straight way all the people when they behâ—ld him were amased and ranne to him and saluted him 16. Then hee asked the Scribes what dispute you among your selues 17. And one of the companye aunsweared and sayde maister I haue brought my sonne vnto thee which hath a dâ—mme spirite 18. And where soeuer hee takeh him hee teaâ—eth him and hee 〈◊〉 and 〈◊〉 his teethe and pinâ—th awaye and I spake to thy disciples that they should cast him out and they coulde not 19. Then he answeared him and sayde O faithlesse generation how long nowe shall I suffer you Bringe him vnto one 20. So they brought him vnto him and assoone as the spirite sawe him hee taâ—e him and hee fell downe on the ground â—alowing and foâ—â—inge 21. Then he asked his father Howe longe time is it since he hath 〈◊〉 thus And he sayde of a childe 22. And oft times hee 〈◊〉 him into the fire and into the water to destroy him but if thou canst do any thing helpe vs and haue compassion vppon vs. 23. And Iesus sayd vnto him If thou canst beleue it all things are possible to hym that beleeueth 24. And straightâ—waye the father of the childe crying with tearesâ— sayde Lorde I beleeue helpe my vnbeliefe 25. VVhen Iesus sawe that the people came running togither he rebuked the vncleane spirite saying vnto him Thou dumme and deafe spirite I charge thee come out of him and enter no more into him 26. Then the spirit cried and rent him â—ore and came out and hee was as one deade in so much as many said he is deade 27. But Iesus tooke his hande and lift him vppe and he arose 37. And it came to passe on the next day as they came downe from the Mountaine muche people mette him 38. And behold a man of the companye cried out saying master I beseethe thee beholde my sonâ— for he is all I haâ—e 39. And 〈…〉 him that he femeth and with muche â—ayne departeth from him when hee hathe bruised him 40. Nowe I haue besoughte thy disciples to caste him out but they could not 41. Then Iesus answered and sayd O generation faithles croked how long nowe shall I be with you and suffer you being thy sonne hither 42. And whiles he was yet comming the deuill rent him and tare him and Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father 43. And they were al amased at the mighty power of God Because that Marke is fuller and setteth downe the seuerall poyntes plainly we will
that this submission whereof hee speaketh is so farre from derogating from his great glory so that it greatly adorneth the same Hee speaketh of Manye not definitely for any certaine number but for diuers because he opposeth himself against all others And in this sense is it taken in the Epistle to the Ro. 5. 15. where Paule speaketh not of any one sort of men but it comprehendeth all mankinde Mat. 20. Marke 10. Luke 18. 29. And as they departed from Iericho a great multitude followed him 30. And beholde two blinde men sittinge by the way side wheÌ„ they heard that Iesus passed by cried saying O lord the sonne of Dauid haue mercy on vs. 31. And the multitude rebuked them because they shoulde holde their peace but they cried the more saying O Lorde the sonne of Dauid haue mercy on vs. 32. Then Iesus stoode still and called them VVhat will yee that I shoulde doe to you 33. They sayde to him Lorde that our eyes may be opened 34. And Iesus moued with compassion touched their eyes immediatelye theyr eyes receiued sight they followed him 46. Then they came to Iericho and as hee went cute of Iericho with his disciples a great multitude Bartimeus the sonne of Timeus a blinde man sate by the way side begging 47. And when he heard that it was Iesus of Nayareth he began to cry and to say Iesus the sonne of Dauid haue mercy on me 48. And many rebuked him because he should holde his peace but he cried much more O sonne of Dauid haue mercy on me 49. Then Iesus stoode still and commanded him to be called they called the blinde saying to him Be of good comfort arise he calleth thee 50. So he threw away his cloke and rose and came to Iesus 51. And Iesus answeared and sayde vnto him VVhat wilt thou that I doe vnto thee And the blinde sayd vnto him Lord that I may receiue sight 52. Then Iesus sayd vnto him Goe thy way thy faith hath saued thee And by and by hee receiued his sight and followed Iesus in the way 35. And it came to passe that as hee was come neare vnto Iericho a certaine blinde man sate by the way side begging 36. And when he heard the people passe by hee asked what it meant 37. And they sayd vnto him that Iesus of Nayaret passed by 38. Then he cried saying Iesus the sonne of Dauid haue mercye on me 39. And they which went before rebuked him that he should hold his peace but he cried much more O sonne of Dauid haue mercy on me 40. And Iesus stoode still and commaunded him to be broughte vnto him And when hee was come neare he asked him 41. Sayinge what wilte thou that I doe vnto thee And hee sayde Lorde that I may receiue my sight 42. And Iesus sayd vnto him Receiue thy sight thy faith hath saued thee 43. Then immediately he receiued his sighte and followed him praising God and all the people when they sawe this gaue praise to God 29. And as they departed thence Osâ—ander seemeth very subtilly to make of one blinde man foure But his deuice is very friuolous Because he saw the Euangelistes differ in many woordes he imagined that he gaue one blinde man his sight at his entrance into the city but the second and two others had their sight giuen them when Christ departed thence But all the circumstances do so agree that no wise man wil beleue that they entreat of diuers hystories For that I may omitte the rest when they that followed Christ endeuoured first to make him hold his peace and sawe him healed beyond their expectation would they so soone haue attempted the like in the other three But it is not needefull to followe euery poynte out of the which euery manne may gather easily that they doe set downe one and the same hystorie But the difference offendeth them for that Mathewe and Marke doe say that the myracle was wroughte vppon one or two blinde menne as Christ went out of the Citie And Luke maketh mention that it was done before he came into the Citie Then that Marke and Luke doe speake but of one blinde man and Mathewe addeth two But sith wee knowe that this doeth often fall out among the Euangelistes that in settinge downe one and the same hystorie one letteth passe that which is reported of the others and againe that is more plainly expounded by one which is passed in silence by the other it must seeme no newe nor straunge thinge in this present place And I doe suppose that the blinde manne cried out as Christ came toward the citie but sith he was not hearde then because of the noyse hee gate him into the way at his comming out of the citie and then at lengthe Christ called him So Luke beginninge at the very beginninge doeth not prosecute the whole hystorie but passeth ouer the time of Christes tariaunce in the citie and the other two doe onely touche the time whiche was nearest to the myracle And it may be coniectured that Christ oft times for the triall of the faith of menne doeth sometimes deferre them and so hee tried this blinde manne The seconde knotte is easily loosed for we haue seene in an other place before that Marke and Luke reported that one man possessed with a deuil was healed where Mat. nameth two eueÌ„ as in this place and yet they disagree not But it may rather be coniectured when one blinde manne at the first soughte for helpe of Christe an other was mooued by his example and by this occasion two receiued their sighte But Marke and Luke doe speake of one onely either because hee was more knowen then the other or because the power of Christe was as notably shewed in one as in two And surely Marke seemeth to speake of him that was so well knowen and therefore setteth downe as wel his owne name as his fathers For he doeth not commende either his birth or his welth for he was of the meanest sort of the people a begger VVherby it appeareth that the myracle wrought vppon him was the more notable because that his calamity was commonly knowne And thys seemeth to me to be the reason why Marke and Luke do onely name him and saye nothinge of the other who was as an inferiour addition But Mathew who was an eye witnesse woulde not omit this other thoughâ— he was not so well knowen 30. O Lorde the sonne of Dauid haue mercy on vs. I sayd euen nowe that one of these beganne to cry but the like necessity doeth easily driue the other to ioyne himself also with him Also they giue no small honor to Christ in this that they desire him to haue mercy vpon them and to help them For they were perswaded that he hadde helpe and remeady in his hand which they needed but their faith is more to be marueiled at in this that they confesse him to be Messias whome we knowe the Iewes noted with this title
Therefore they flee to Christ not onely as to some Prophet but the onely authour of saluation which was promised of God The crying doeth shew the vehemencie of their affection for when they knew that their woordes were odious to manye that regarded not the honour of Christ their earnest desire ouercame their feare so that notwythstāding they freely lifted vppe their voyce 31. The multitude rebuked them It is marueile that Christes disciples which followed him for duety and reuerence would driue these poore wretches from the grace of Christe and as muche as in them lay stopte the passage of his power But this commeth oft times to passe that the greatest number of them whiche professe the name of Christe doe rather hinder and staye vs from comminge to him then call vs to him If Sathan wroughte by godlye and simple menne whiche followed Christe for some religion to be a hinderance to these two blinde menne howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne if we take not diligent heede to our selues Therefore we haue neede of constancy whereby we may passe all stoppes and hinderances yea the moe stoppes Sathan layeth in our way the more it behooueth vs to bend our selues earnestly to prayer as we see these blinde men doubled their cry 32. VVhat will yee that I shal do He doeth louingly and gently aske what they desire For hee had determined to graunt their requests for it is not to be thought but that they prayed with a special motiō of the spirit For as the Lorde will not deliuer all men from bodily diseases so doeth hee not allowe them simply to pray after their pleasure There is a rule prescribed vs what we should aske and howe and in what respect it is not lawfull to decline from the same except the Lorde by the secreat motion of the spirite teache anye peculiar and speciall petition But Christe asketh them this question not so muche in respecte of their priuate cause as in respecte of all the people For wee knowe that the worlde deuoureth the blessings of God without sense except it be moued and stirred vppe Therefore Christe by this sayinge stirreth vppe the multitude there present to obserue and marke the myracle as he doeth also moue them with a visible signe while he openeth their eyes with touching them VVhen Mathewe sayeth that Iesus hadde compassion of them it is not the participle of that verbe which he vsed euen now in the person of the blinde menne They besought Christe of his mercye that he woulde helpe them miserable creatures but the Euangelist nowe declareth that Christe was not onely mooued of his free goodnesse to heale them but because hee was mooued to sorrowe and griefe togither with them for their euill For the Metaphore is borowed of the bowelles wherein humanitye and mutuall compassion resteth which stirreth vs vp to helpe our neighbors MARKE 52. Thy faith hath saued thee By the woorde faith he doeth not onely meane the hope of recouering of his sight but a deper perswasion that this blind man had in this that he acknowledged Iesus to be the Messias promised of God Neither is this to be thoughte to be a confuse knowledge for we haue seene before that this confession was taken out of the lawe and the prophets For the blinde manne did not rashly call Christe by the name of the sonne of Dauid but receiued him for suche a one as he was taught by the promisses of God should come But Christ◠ascribeth it to faith that the blinde manne receiueth his sight for though the power and grace of God doeth sometime extende euen to the vnbeleeuers yet no man vseth his benefites rightly profitably but he which enioyeth the same by faith naye the vse of the giftes of God is so farre from profiting the vnfaithfull that it is rather hurtfull VVherefore this saluation whereof Christ maketh mention is not restrained to the outward health but also comprehendeth the curing and sauing of the soule As if Christ should haue sayd that the blind man had obtained by faith that by Gods mercy he should haue his request graunted If that the Lord in respect of faith bestoweth his grace vppon the blinde man it followeth that he was iustified by faith MATH 34. They followed him This was a signe of thankefulnesse that the blinde menne applied themselues to follow Christ. And though it is vncertaine whether they did tary longe in this office and calling yet it was a token of a thankefull minde to shew foorth the grace of Christ in this iourney to many Luke addeth that the people gaue the glorye to God which maketh for the assured proofe of the myracle Mathewe Marke Luke 19   1. Nowe when Iesus entered and passed throughe Ieriche 2. Behold there was a man named Zacheus which was the chiefe receiuer of the Tribute and hee was riche 3. And hee sought to see Iesus who he shoulde be and coulde not for the prease because hee was of a lowe stature 4. VVherefore he ranne before and clinted vp into a wilde figge tree that he might see him for hee shoulde come that way 5. And when Iesus came to the place hee looked vppe and sawe him and saide vnto him Zacheus come downe at once for to day I must abide at thine house 6. Then hee came downe hastily and receiued him ioyfully 7. And when all they sawe it they murmured sayinge that he was gone in to lodge with a sinful man 8. And Zacheus stoode foorth and sayde vnto the Lorde Beholde Lorde the halfe of my goodes I giue to the poore and if I haue taken from any manne by forged cauillation I restore him foure folde 9. Then Iesus saide to him This day is saluation come to this house for as muche as he is also become the sonne of Abraham 10. For the sonne of man is come to seeke and to saue that which was lost Hereby it appeareth that Luke was not very curious in obseruing the order and course of times For after that he hath declared the myracle he now rehearseth what befell in the citie of Iericho And he saith when Christe offered himselfe to all menne walkinge by the wayes there was one Zacheus who was very desirous to see him For this was a signe of his great desire that he climed vppe vppon a tree when as riche men for the moste parte are proud and chalenge a shew of grauity in themselues It maye bee that other also desired the same but Luke especially maketh mention of this manne rather then of any of the other partly in respect of the estate of him partly in respecte of the woonderfull conuersion of the manne so sodainly wrought And though Zacheus hadde not as yet faith planted in him yet this was a certaine preparation to the same For hee coulde not so earnestly desire to see Christe without a heauenly instincte especially to that ende as it presently appeareth For it is certaine
and found it as he had saide vnto them 33. And as they were losinge the Colte the owners thereof saide vnto them why lose yee the Colte 34. And they sayde the Lorde hath neede of him 35. So they brought him to Iesus and they caste their garraentes on the Colte and set Iesus thereon 36. And as he went they spred their clothes in y e way 37. And when hee was nowe come neere to the going downe of the mounte of Olyues the whole multitude of the disciples began to reioyce and to praise God with a loud voice for al the great workes that they had seene 38. Saying blessed be the king that cōmeth in the name of the Lord peace in heauen glory in the highest places Christe sent for the Asse by his Disciples not beecause he was wearye of the iourney but to an other ende For sith the time of his death was now at hand his minde was to shew what shoulde bee the nature of his kingdome He beganne to doe so at his Baptisme but this remained to be shewed towardes the end of his calling For why should hee thus long abstaine from being called king and now at the length of himself professeth himselfe to be a king but because he is not farre from the ende of hys race Therefore the time being neere of his departure into heauen he openly beganne his kingdome vppon earth But this pomp had beene very ridiculous if it had not aunswered to the prophesie of Zachary Christ challenging a kingly honour to himselfe entreth into Ierusalem riding vppon an Asse a royall shew I warrant you Note also that he had borowed the Asse of another Now in that he wanted saddle and other furnyture so as his disciples were compelled to lay theyr cloathes vpon it was a token of vile and shamefull pouertie He had I graunt a great company following him but of what manner of men but such as vnaduisedly had runne to him out of the next villages There are many ioyful shoutes heard but of whome namely of poore men and of the basest sort of the people as if he had of purpose set himselfe to be scorned of all men But because he was to doe two thinges togeather as to giue some shewe of his kingdome and to teach that it is not like to earthly empires nor stādeth in the transitory riches of this world it was meete that hee should holde this very course Yet this also might seeme a fonde thing to prophane men if God had not declared before by his Prophet y t there shuld come such a king to restore the sauing health of his people Therefore least the contemptible estate of Christ should hinder vs from beholding his spirituall kingdome in this shew let vs alwayes haue that heauenlye Oracle before our eyes wherewith God more adorned his sonne vnder that contemptible shew of a begger then if he should haue shone withal the ensignes of all the kinges of the earth VVithout this sauce this hystory will neuer bee sauory to vs therefore Matthewes wordes are of great weight when hee saith that the saying of the Prophet was fulfilled For when he saw that men which are too much giuen to glorious and pompous shewes can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye he leadeth them from the simple beeholding of the thing to the consideration of the prophesie 2. Goe into the towne Hee borowed not the Asse to ease him in hys iourney for being come as farre as Bethani◠hee might easily haue gone the rest of the iourney on foote But as kinges goe vp into their charets that they may be seene a farre off so the Lorde woulde by this meanes moue the people to look vpon him and by some token to ratifie the cries of his followers least any man should thinke that they gaue him the honour of a kinge againste his will It is vncerteine from whence the Lorde commaunded them to bringe the Asse but that it is supposed from some countreye village For it is verye ridiculous that some doe allegorically expound it of Ierusalem As vnapt also is that allegory which they doe coyne of the Asse and the Colte they woulde haue the Asse to be a figure of the Iewish people which had beene before brought vnder and accustomed to the yoke of the law and that the Colt wheron neuer man had rydden represented the Gentiles And that Christe did therefore first ride vpon the Asse because he was first to begin with the Iewes and that then he shifted ouer to the Colt because that he was also in the second place set ouer the Gentiles And Mat. seemeth to note his riding vpon them both But considering this figure Synecdoche is so often vsed in the scripture it is no meruaile if hee name two for one But it plainely appeareth by the other Euangelistes that he ridde onely vpon the Colte And Zachary taketh away this doubt for because of the familiar vse of the Hebrew tongue he rehearseth one thing twise And anon yee shall finde Least he should hinder the Disciples from yeelding a readye obedience the Lord speedily aunswereth these questions And first he telleth them that he sendeth them not at aduenture when he saith that at the first entraunce of the towne they should finde a young Asse with his damme then that no man should hinder them but that they shuld bring him so that they answered that he had neede of it And by this meanes he proued his Godhead For it belongeth to God alone to knowe that which is absent and to bend the heartes of men to yeeld consente For though it might haue beene that the owner of the Asse hauing no euill opinion of him would willingly graunt it yet to say whether he should be at home or no or whether he would then lend it him or whether he would giue credit to those men vnknowne to him it was not in mortal man te say And as Christ strengtheneth his disciples that they might be the readier to obey so we see how diligent and ready they shewe themselues in obeying And the successe declareth that this whole matter was gouerned of God 5. Tell yee the daughter of Sion This is not in Zachary word for word yet the Euangelist doth aptly and fitly apply that to al godlye teachers which God gaue in commandement to one Prophet to declare For this was the onely hope whereupon the children of GOD should staye and strēgthen themselues that the Redeemer should come at the length And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull For because God is not otherwise merciful to them but by putting a Mediatour betweene them and the same Mediatour is he which delyuered his from all euilles what can therebe without him that can comfort men lost by their own sinnes and oppressed with miseries And as Christ being absent it is of necessity
that we should be altogeather ouerwhelmed with sorowe so againe the Prophet telleth the faythfull that they haue iust cause to reioyce when the Redeemer is present with them And though he commendeth Christ with other titles as that he is iust and furnished with saluation yet Matthew tooke but that one poynt which serued for hys purpose namelye that he shoulde come poore or meeke that is vnlike to earthly kinges which excell in royall and pompous estate And this is added as a token of his pouerty that he should ride vpon an Asse or the Colt of an Asse For it is not to be doubted but that hee opposeth thys meane manner of riding against a princely pompe 6 The disciples went It is already spoken before that the disciples are here commended for their diligence and readines to obey For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers Also it was to be feared least they shoulde bee charged with theft Therefore it doth hereby appeare howe much they credited the maister in that they answere not againe but trusting to his promise they hasted to execute that which they were commaunded Let vs also learne by their example to go through all lets and hinderances that we maye obey the Lorde in those things which he requireth of vs. For al lets set aside he shal finde passage and he wil not suffer our endeuours to be in vaine 8. And a great multitude The Euangelistes doe here declare that the people acknowledged Christ as a king But it might seeme to bee but a iest that the simple people by cutting downe of boughes and spreading of garmentes in the way should giue to Christ the vaine title of a king Yet as they did this in earnest and testified their obedience from their heart so Christ accounted them as fitte harauldes or proclaymers of his kingdome Neither is there any cause why we should meruaile at such a beginning when as at this day also he now sitting at the right hande of his father euen froÌ„ his heauenly throane calleth obscure men by whoÌ„ his maiestie is set forth in base manner That they cutte downe the boughes of Palmes as many interpreters doe gesse according to an auncient and solemne custome of that day I see no probability nor likelihood But it rather appeareth that they were moued with a soden instinct of the spirit to giue this honour to Christ when as the disciples which were examples of this matter to the reste of the multitude had thought of no such thing and this also may be gathered out of Lukes words 9. Osanna the Sonne of Dauid This prayer is taken out of the Psalm 118. 25. Matthew also doth purposely set down the Hebrew words that wee might knowe that these greetinges were not rashlye giuen to Christe nor that the Disciples spake at randon without regarde what wordes soeuer came vppon their tongues ende but they reuerently folowed that forme of prayer which the holy Ghost by the mouth of the Prophet had taught the whole Church For though he speaketh there of his kingdome yet no doubt but that he had speciall regard and would haue others to haue regard to that eternall succession which the Lorde had promised him For hee had prescribed vnto the Church a perpetuall order for prayer which was also vsed when the wealth of the kyngdome was decayed So it came to passe by custome that they euerye where vsed these wordes in theyr prayers for the redemption promysed And Mathewes purpose was as wee touched euen now to set down in Hebrew a verse notably and commonly vsed to declare that the people acknowledged Christ to be the Redeemer The pronunciation of the wordes is somewhat altered for it should rather haue beene sayde Hoschâ—a na Saue I beseech but wee know that the wordes can scarsly be translated into an other tongue but that somwhat of the sounde must be chaunged And the spirit did not onely teach the old people to praye for the kingdome of Christe but also prescribeth the same rule vnto vs now And when as God will not raigne but by the hande of his sonne the same is noted in these wordes when wee saye Thy kingdom come as it is more plainely declared in the Psalme Furthermore this praying to God that hee would preserue his Sonne our king we graunt that this kingdome is not erected by manne nor vpholden by the power of menne but standeth inuincible by his defence from heauen He is sayd to come in the name of God which doth not intrude himself but taketh the kingdom at the coÌ„mandemeÌ„t appointment of god which is more certeinely gathered out of Marke where there is another cry sette downe Blessed be the kingdome that commeth in the name of the Lord of our father Dauid For so they say in respect of the promises because the Lord had said that he would at the length deliuer that people had appoynted the meane of the restoring of the kingdom of Dauid Then we see that the honour of the Mediatour from whom the restitution and saluation of all thinges was to be hoped for is attributed to Christ. But when as they were common rude simple people which called the kingdom of Christ the kingdome of Dauid hereby we learn that this doctrine was commonly knowne which at this day seemeth to be so straung and hard because they are but litle exercised in the Scriptures In Luke are these few wordes added Peace in heauen and glory in the highest places VVherein there is no difficulty but that they aunswere not to the song of the Aungels which we had in the second chapter For there the Aungelles assigne the glory to God in the heauens and peace to menne vpon the earth here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie For though the Aungels do shew the cause more plainely why it was meete that glory should be song to God namely because that by his mercy men enioy peace in this world yet the meaning is all one of that and this that the multitude now saith that peace is in heauen for we know that miserable soules can otherwise haue no peace in the world except God reconcile himself vnto theÌ„ from heauen Math. Mark Luke 19.   41. And when he was come neere hee behelde the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are they â—â—d from thine eyes 43. For the dayes shal come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shal make thee euen with the grounde and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation 41. Hee wept vpon it VVhen as Christe desired
sonne they saide among themselues this is the heire come lette vs kill him and lette vs take his inheritaunce 39. So they tooke him and cast him out of the vineyard and slew him 40. VVhen therefore the Lorde of the vineyarde shall come what will hee doe to those husbandmen 41. They said vnto him he wil cruelly destroy those wicked men and will let out his vineyard vnto other husbandmen which shall deliuer him the frutes in their seasons 42. Iesus sayd vnto them read yee neuer in the sciptures the stone which the builders refused the same is made the heade of the corner This was the lordes doinge and it is merueillous in our eyes 43. Therefore sayd I vnto you the kingdome of God shall be taken from you and shall be giuen to a nation which shal bring foorth the fruites thereof 44. And who soeuer shall fall on this stone he shall be broken but on whome soeuer it shal fal it will grinde him to powder 45. And when the chief priests and Pharisies had heard his parables they perceiued that hee spake of them 46. And they seeking to lay handes on him feared the people because they tooke him at a prophet 1. And he beganne to speake vnto them in parables a certaine manne planted a vineyard and compassed it with an hedge and digged a pit for the winepresse and builte a towre in it and lette it out to husbandmen and went into a straunge countrey 2. And at a time he sent to the husbandmen a seruaunt that he might receiue of the husbandmen of the fruite of the vineyard 3. But they tooke him and beat him and sent him away emptie 4. And againe he sent vnto them an other seruaunt and at him they cast stones and brake his head and sent him away shamefully handled 5. And againe he sent another and him they slewe and many other beating some killing some 6. Yet had he one sonne his deare beloued him also hee sent the last vnto them sayinge they will reuerence my sonne 7. But the husbandmen sayd among themselues this is the heir come let vs kil him and the inheritance shal be ours 8. So they tooke him and killed him and cast him out of the vineyeard 9. VVhat shal the Lord of the vineyeard do he wil come destroy these husbandmen giue the vineyeard to others 10. Haue yee not redde so muche as this scripture The stone which the builders did refuse is made the heade of the corner 11. This was done of the Lorde and it is meruailous in our eyes 12. Then they went about to take him but they feared the people for they perceiued that hee spake that parable against them therfore they left him and went their way 9. Then began he to speake to the people this parable A certain man planted a vineyeard and lette it foorth to husbandmen and went into a straunge countrey for a great season 10. And at a time he sent a seruaunt to the husbandmen that they shoulde giue him of the frute of the vineyard but the husbandmenne did beate him and sent him away emptie 11. Againe he sent yet an other seruaunt and they did beate him and foule intreated him and sent him away emptie 12. Moreouer hee sent the third and him they wounded and cast out 13. Then sayd the Lord of the vineyearde what shall I doe I will sende my beloued sonne it may be that they wil doe reuerence when they see him 14. But when the husbandmenne sawe him they reasoned with themselues sayinge this is the heire come lette vs kill him that the inheritance may be ours 15. So they caste him oute of tâ—e vineyearde and killed him what shall the Lorde of the vineyearde therefore dâ—â— vnto them 16. He wil come and destroy those husbaÌ„dmen wil giue cut his vineyarde to others But when they heard it they sayd God forbid 17. And he behelde them and sayd what meaneth this then that is wrytteÌ„ the stone that the builders refused that is made the head of the corner 18. VVho so euer shall fall vppon that stone shal be broken and on whome soeuer it shall fall it will grinde him to powder 19. Then the hie priests and the Scribes the same houre went about to lay handes on him but they feared the people for they perceiued that he had spoken this parable against them 33. Heare another Parable The woordes of Luke doe somewhat differ froÌ„ these for he sayeth that Christ spake to the multitude and the speach is heere directed to the Priests and Scribes But this is easily answeared for though Christ bent his speach to them yet he discouered theyr shame before all the people VVhen Marke sayeth that Christe began to speake in parables he omitteth that which was first in order as also in other places of the whole he onely toucheth a parte The summe of the parable is this it is no new thing if the priests and other gouernours of the church doe endeuour wickedly to defraude God of his right for they haue vsed the like theeuery before against the Prophets and now they are ready to slay the sonne but they shall not escape vnpunished for God wil arise to reuenge his own right And this is spoken for two principall causes first that he might reprooue the priests of vnthankefulnesse full of infidelitie and wickednesse then that he might take away the offence which might be taken of his death which was so neare at hande For they had preuailed so much by their false title amongst the false simple people so that religion amongst the Iewes depended of their wil and pleasure Therefore Christ prepareth the weake before and teacheth that sith the priests in times past haue slaine so many Prophets one vppon an other there is no cause why any man shoulde be troubled if the like example be also wrought in his owne person But nowe let vs consider euery parte of the same Hee planted a vineyarde This similitude is often founde in the scripture As coÌ„cerning this present place this is Christes only meaning that when God placeth pastours ouer his church he giueth not ouer his right vnto them but dealeth in like maner as if a housholder shoulde set out a vineyeard or a field to a husbandman who bestowing his labour in dressing it shoulde pay yearely frute for the same And as he complained by Isai 5. 4. and Iere. 2. 21. that the vineyeard about the dressing whereof he had bestowed much labour and cost brought foorth no frute so in this place he accuseth the keepers of his vineyeard who as strong theeues tooke al the profit to themselues This saying of Christ that the husbandmen receiued the vineyeard well dressed and laboured at the hand of the householder doeth not a little encrease their faulte for the better they were dealt with the more worthy they are to be abhorred for their vnthankfulnesse Paule vseth this argument 1. Tim. 3. 15. when he would exhort the pastours
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
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
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
these vainglorious boastings wherwith the hypocrits are puffed vp so he doth not only reprooue ambition in the Scribes and the Pharisies but sith the Lord had condemned the transgression and contempt of the law of god in their whole life least they should obiect their fained holinesse as a defence he answereth it before it be obiected that these things wherof they glory are but friuolous trifles not to be accounted of because ther raigned nothing in them but mere boasting Afterward he bringeth foorth one kind wherby such ambition was easily knowen for that euen in the â—ems of their garmeÌ„ts they wold shew before the eies of meÌ„ that thei wer good obseruers of the law For to what end wer the borders of their garments broder their philacteries exceding the common custome of the people but to make a vaine shew The Lord had commanded the Iewes to weare certaine choyse sentences both in their forhead and vppon their garments for because that man woulde easily forget the lawe therefore the Lord would that his people should thus â—e put in minde therof And therefore were they also commaunded to wryte such sentences vpon the postes of their houses that whether soeuer they turned their eyes they might presently haue some godly admonition But what did the Scribes They wore the commaundements of God more gorgeously wroughte vppon their garments that they might differ from the rest of the people And in this their glorious boasting their filthy ambition was bewrayed But hereby we do also learne how wise men are to adde their own vain fantasies to the ende they might couer their owne sinnes vnder some colour and cloake of vertues as in this that they wrest to serue their hypocrisie those exercises of godlinesse which God commaunded There was nothing more profitable then to exercise all the senses in meditating of the lawe neither was that commaunded of the Lord in vaine But they were so farre from profiting by such instructions that they put a perfect righteousnes in the decking of their garments and despised the law in al their life For the lawe of the Lord coulde not more reprochefully be derided then when as in a stagelike habite they woulde faine to keepe the same and woulde call to be the keepers of it persons prepared to playe a comedy That which Marke and Luke do speake of the robes doth tend to the same ende for we know that the people of the East vsed long garments euery wher which fashion they also kepe at this day But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished froÌ„ the rest of the people And it was not without a cause that the teachers shuld be so apparelled that there might be more grauity and modesty in their apparell then in the common sort But the Scribes had wickedly turned that to serue their pleasure and pomp The which example the popish sacrificers wrested to serue them whose robes appeare to be nothing else but badges and tokens of their proud tyrannie 6. And they loue the chiefe roumes He proueth by manifest signes that the Scribes had no desire of godlinesse in them but were altogither giuen to ambition For none do desire the chiefe roumes and the chiefe seates but they which had rather to be proudly extold amongst men then to be approued of God But Christ doeth condemne this especially in them that they desired to be called masters For though the name Rabbi signified of it self excellency yet it was growen at that time into such an vse amongst the Iewes that they called the masters and teachers of the lawe by that name But Christ sayeth that this honour belongeth not to any manne but to himselfe alone whereof it followeth that it can not be giuen to men without doing iniury to him But this seemeth to be too harde and absurde sith that Christ doeth not teache vs now by himselfe but ordaineth and setteth masters ouer vs and it were a follye to take away the name from them to whom he giueth the office Yea when hee was conuersant vpon the earth he ordained Apostles which should go and teach in his name If that the question be of the title Paul certainly would not haue gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ when hee called himselfe the maister and doctour of the Gentiles 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order that euery one might haue his owne right there is no cause why any manne should striue about the woorde Therfore Christ regardeth not how they be called which discharge the office of teaching but he tieth them within their bondes least they shuld raigne ouer the faith of the brethren For this distinction must alwayes be holden that Christ onely must be obeyed because the voyce of the father spake from heauen of him onely Heare him And the doctours must be his ministers so as he may be heard in them and they may be masters vnder him because that they supply his roume The summe is that he may haue his authority wholely to himselfe and that no mortall man should take the least part of it away from him So he is the onely pastour but yet hee admitteth many pastours vnder him so that he only may be aboue all and may gouerne the churche by them So the coÌ„trary must be noted for because that we are brethren no man must striue to vse mastershippe ouer others And so it followeth that such mastership as doth not violate brotherly felowship amoÌ„gst the godly is not condemned To be short heere is nothing els commaunded but that all men should depend of Christes mouth only Paul reasoneth almost after the same maner when hee sayeth that we are forbidden to iudge rashly one of an other because we are all brethren and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10. 9. And call no man your father He chalengeth the honour of a father to God alone almost in the same sense in which he sayd euen nowe that he was the onely maister For men tooke not this name to themselues but it was graunted them by God VVherefore it is not only lawfull to call them our fathers vppon earth but it is a wicked thing to depriue them of that honour Neither is that distinction whiche some doe make to any purpose that menne which doe begette children are fathers accordinge to the flesh but that God onely is the father of the spirites I graunte that God is so distinguished sometime from men as to the Hebrewes 12. 5. but sith Paule doeth often call himselfe a spirituall father 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seene howe that agreeth with the woordes of Christe Therefore this is the true meaninge the honour of a father is giuen wrongfully to men if the glory of God be thereby darkened And
altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
Our three Euangelistes do omit those diuine sermons which our Sauior made as Io. reporteth aswel in the house as in his iourney For as we said otherwhere their purpose was rather to set downe the hystory of thinges doone then the doctrine They doe only note this that hee went willingly to that place whether Iudas was to come that we might know that he so dispensed the momeÌ„ts of that time that willingly he might meete with him that should betray him Matth. 26. Marke 14. Luke 22. 31. Then saide Iesus vnto them all yee shall bee offended by mee this night for it is written I will smite the shephearde and the sheepe of the stocke shall bee scattered 32. But after I am risen againe I wil goe before you into Galile 33. But Peter aunswered and said vnto him thogh that all men should be offended by thee yet will I neuer bee offended 34. Iesus said vnto him verely I say vnto thee that this night beefore the cocke crowe thou shalt deny me thrise 35. Peter saide vnto him thoughe I shoulde dye with thee yet will I not deny thee Likewise also said al the disciples 27. Then Iesus saide vnto them al yee shall be offended by me this night for it is written I wil sâ—it the shepheard the sheep shal be scattered 28. But after that I am risen I wyl goe into Galile before you 29. And Peter said vnto him although al men should be offended yet would not I. 30. Then Iesus saide vnto him verelye I saye vnto thee this daye euen in this night before the cocke crowe twise thou shalt deny me thrise 31. But he said more earnestly if I should die with thee I wil not deny thee likewise also said they al. 31. And the Lord saide Simon Simon beehold Sathan hath desired you to winow you as wheat 32. But I haue praid for thee that thy fayth fayle not therfore when thou art conuerted strengthen thy brethren 33 And he said vnto him Lord I am ready to go with thee into prison to death 34. But hee said I tell thee Peter the cocke shall not crowe this day beefore thou hast thrise denied that thou knâ—west me 31. All yee That which Matthew and Marke doe extend together to al the Disciples Luke saieth that it was spoken to Peter alone And though the speach was common to all yet it is probable that Christe spak vnto them in the person of one who both was to be warned aboue the rest and also had neede of singular comfort least after his deny all of Christ he should be altogeather ouerwhelmed with dispayre LV. 31. Behold Satan The other two doe more brieflye and simply reporte that the disciples were forewarned of their fall But the doctrine may be more plentifully gathered out of Lukes words For Christ doth not only speake historically of the trouble that was to come but he expresly declareth that they should haue a conflict with Satan and withal he promiseth the victory And this admonition is very profitable as ofte as any trouble commeth vppon vs that we should set before our eies the sleightes of Satan euen as Paule to the Ephe. 6. 12. teacheth that wee wrestle not with flesh and bloud but with spirituall powers c. The meaning therfore of the wordes is this VVhen as you shal shortly see me ouerwhelmed know you that Satan is furnished with these weapons to ouerthrow you and he taketh this as a fit occasion for the weakening of your faith And therfore I said that this doctrine is profitable beecause that it ofteÌ„ befalleth through our vnaduisednes that we are circuÌ„uented while we neglect those temptations wherof we shuld be afraid if we coÌ„sidered theÌ„ to be the firy darts of so mighty and strong an enemy And thogh he speaketh now of that most bitter coÌ„tention wherewith the disciples were once assaulted almost to the extinguishing of their faith yet this doctrine extendeth further as that Satan goeth about dayly seeking his pray And when he is carryed with so outragious a desire to destroye vs it were very absurd that we should be slouthful and carelesse Therefore let vs prepare our selues before the extremity of the battail appeare for we know that Sathan desireth our destruction and he doth subtilly and diligently seeke al meanes to hurt vs. And when we shal come to the conflict let vs know that al temptations whence soeuer they come were forged in the shop of that enemye The similytude of winowing doth not properly agree in euery point for wee haue in an other place seene the Gospell compared to a fanne or a â—iâ—e wherewyth VVheate is cleansed from the Chaâ—â—e but heere it signifieth simply to winedew or violently to shake because the Apostles at the death of Christe were hardlier shaken then they were woont This therefore is to be noted because that nothing pleaseth Sathan lesse then the cleansing of the faithfull But though he tosseth them to an other ende yet it is rightly sayde that euen as wheat in the fanne they are shaken and cast hither and thither Yea we shal see a little after that it fell out somewhat worse with the disciples And this is the meaning of the wordes of the Lorde which are set downe by Mathew and Marke All ye shal be offended by me For they doe declare that they should not only be stricken but almost ouerthrowne because that the reprochful handling of Christ should also discourage them For whereas it had beene their dueties to goe forward with their maister euen to the crosse they are drawne backe with feare So their owne infirmity is set before them to the ende that with praying and sighing they might flee to the sacred sanctuary of God MAT. 31. For it is wrytten VVith this prophesie he encourageth them to passe ouer this offeÌ„ce because god ceaseth not to acknowledge them for shepe which for a time are scattered hether thether For after the prophet hath spoken of the restitution of the church least the extreme calamities which were now at hand shuld driue the minds of the godly into desperation he affirmeth that though the gouernment being confused and ouertourned there should be a sorrowfull and miserable dispersion yet the grace of God shuld be the conquerour And though almost all the interpreaters do restraine this place of Zacharie 13. 7. to the person of Christ alone yet I do apply it further as if it had bene sayde there should be no more gouernment whereby the people should be preserued in safety because the shepheards should be taken from them For I doubt not but that the Lorde meant all that time when after the tyrannye of Antiochus the Churche being spoyled of good pastours lay waste For the Lord then suffered the sword to goe through with a fearful liberty which the shepheards being ouerthrowne miserably troubled the estate of the people Yet this scattering hindered not the Lord but that at the length with his outstretched arme he would
serue Sathan who shuld cast him headlong into desperation But if the Papists taught truly in their schooles of repentance then is there nothing wanting in Iudas for in him may be founde theyr whol definition For here is to be seene both contrition of heart and confession of moth satisfaction of work as they speak Wherby wee doe gather that they do only snatch at the bark because they do omitte that which was the chief the conuersion of man to God whil the sinner broken with shame and feare renounceth himself that he may yeeld hymself to obey righteousnes 4. VVhat is that to vs Here is described the sloth and blockishnes of the hye priests in that they being admonished by the fearful exāple of Iudas doe not yet remēber themselues I graunte that as hypocrites vse to slatter themselues they had a colour for themselues in a readines wherby they would distinguish betweene their cause Iudas For they thought themselues not partakers of the sin thogh they had abused the trechery of the traitor But Iudas doth not only cōfesse that he himself had sinned but he aduoucheth the innocency of Christ whereof it followeth that they sought the destruction of a righteous manne and therfore they were guilty of a heinous murther And it is not to be douted but that god wold mark their cōsciences with a hot yrō which shuld discouer their hiddē poisō But let vs learn so oft as we see the wicked terrified to whom we are any thing like that they are so many prouocatiōs of vs to repētance by the neglect wherof the obstinate doe double theyr fault It is also to be noted that by the sin of man they al were not absolued who entangled themselues by euery way they could and much lesse did the authours of that wickednesse preuaile to keepe themselues from the same vengeance by distinguishing themselues from their officers 5. He hanged himselfe Of this price doeth sathan sell his baites wherewith he allureth the wicked for a time that he tourneth them into madnesse that they willingly cutting themselues from the hope of saluation so that they shall not finde comforte any other where but in deathe The 30. pieces of siluer wherewith Iudas had betraied as wel his owne saluation as Christ he of himselfe casteth away though he myght haue enioyed the same for any other men and he doth not onely depriue him self but with the sacrilegious hire and price of the death of Christ he also casteth away his life So though that God should not stir his hand yet the wicked are deceiued by their owne desires that hauing their desires they do not only depriue themselues of those vain goods but therof they doe rather make halters for themselues But though they become their owne slaughter men by executing vengeance vpon themselues they doe mitigate and diminish nothing of the wrath of God towardes them 6. It is not lawful to put them Heereby it doeth plainly appeare that the hypocrites onely by seeking an outward shew doe mocke with God So that they prophane not their treasury they do imagine themselues in all other things to be pure neither doe they regarde that wicked couenant whereby they had no lesse bounde themselues to Gods vengeance then Iudas If that were an hainous offence to lay vp the price of bloude in the holy treasury why was it rather lawful to take the same frō thence For they had no richesse but of the offerings of the Temple neither had they taken that from any other place which now they doe doubt of as a thing polluted to lay vp there againe But from whence came this pollution but from thēselues Further the more the wicked do endeuour to couer their sins so much the more doth the lord apply the laying of them open They hoped that the sinne should be buried with an honest cloke if they should buy a barren fielde for the buriall of straungers But the wonderful prouidence of God made the successe of this cleane contrary so that the field shuld be as it were an eternal memorial of that treason which before was hid For they gaue not that place that name but after that the matter was commonly knowne by a common consent it is called the fielde of bloude as if that God had commaunded all mennes tounges to speake of their reproache And it was a plausible matter to prouide for the buriall of straungers if it should fal out that any should die at Hierusalem which came thither out of farre countryes to offer sacrifice And because there was a portion of the Gentiles I doe not disallowe that which some old menne haue wrytten that by this token there was hope of saluation giuen to the Gentiles because that they were included in the price of the bloude of Christe But because it is rather a subtile deuice then a sure I leaue it as I finde it Corbana is a Chalde woorde deduced from the Hebrewe woorde Corban whereof there is mention made other where 9. Then was fulfilled I doe graunte that I doe not knowe howe Hieremias name shoulde creepe in neither doe I muche laboure about it the matter it selfe doeth euidently declare that the name of Hieromiah was through errour putte in for Zachariah For there is no such thing redde in Hieremiah or any thynge that should come neare it And that other place if it be not aptly applyed it maye seeme to bee badly wreasted into another sense But if wee holde that rule whyche the Apostles followed in citynge of the Scripture it shall bee easie to bee knowen that it doeth aptlye agree to Christe whyche is there wrytten After that the Lorde complayned howe longe hee supplied the office of a pastour in gouernynge the people that hee bestowed hys labour in vaine hee sayeth that hee is compelled by wearisomnesse and trauaile to leaue his labour therefore hee breakinge his shepheards staffe refuseth to be any more a shephearde He sayeth afterwarde when hee shoulde require his wages that there were giuen him thirtie pieces of siluer In which woordes he declareth that he was no lesse contemptuously accounted of by them then if hee hadde beene some base and vile labourer For hee compareth the Ceremonies and vaine deuices wherewith the Iewes recompenced hys benefites to thirtie pieces of siluer as vnto an vnmeete and a vile hire of a hearde or a labourer therefore hee commaundeth that they shoulde bee caste to the potter in the Temple as if hee should haue sayde Thys theyr goodly gifte whiche shoulde bee no lesse reproachfull for mee to take then contumelious for them to offer lette them rather bestow to buy tiles or brickes wherewith they may repaire the chinkes and holes of the Temple Nowe the more certainely Christe appeared to bee the GOD of hoastes agaynste whome the people was from the beginninge malignant and vnthankefull when hee is reuealed in the fleshe it was meere that that whiche before was spoken figuratiuely should in deede and in visible manner
be fulfilled in his person Therefore when by their malice he was compelled to bidde them farewell and that he should withdrawe his labour from them as vnwoorthy they valewed him at thirtie pieces of siluer And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse The price of him that was valued Mathewe reporteth not the woordes of Zachariah because he doeth onely allude to the Metaphore vnder the which the Lord there complaineth of the vnthankfulnes of the people Yet the summe and meaning is al one when as the Iewes wholly ought themselues and all that they had vnto the Lord it was not without reproache that they sent him away with a seruile hyre as if that hee shoulde deserue no more in gouerninge them so manye ages then anye hearde man should by one yeres labour Therefore he complaineth that he is valued at so vile a price when as hee shoulde be inestimable And in the ende where he sayeth VVhome they of the children of Israel valued is an indefinite maner of speache Iudas had made a bargain with the priests who did beare the name and the person of all the people so the Iewes setting him to sale Christe was solde as it were by the voyce of a cryer But it was a price meete to be giuen to the potter 10. As the Lorde appoynted mee Mathewe by this clause declareth that this was done not wythout the prouidence of God for while they doe bende another way they do vnwittingly fulfill that which was prophesied of olde For howe coulde it be that it shoulde come in their mindes to buy a field of a potter if the Lorde had not bent their errour to execute his decree Math. 27. Marke 15. Luke 23. 11. And Iesus stode before the gouernour and the gouernor asked him sayinge Art thou the king of the Iewes Iesus said vnto him Thou sayest it 12. And when he was accused of the chiefe priestes and elders he answeared nothing 13. Then said Pilate vnto him be arest thou not howe many thinges they lay against thee 14. But he answered not to one woorde in so much that the gouernor merueiled greatly 2. Then Pilate asked him art thou the king of the Iewes And he aunsweared and sayde vnto him Thou sayest it 3. And the hye priests accused him of many things 4. VVherefore Pilate asked him againe saying Answearest thou nothing Behold how many thinges they witnesse agaynste thee 5. But Iesus aunsweared no more at all so that Pilate marueiled 2. And they beganne to accuse him sayinge VVee haue founde thys manne peruertinge the people and forbiddinge to paye tribute to Câ—sar sayinge that he is Christ a king 3. And Pilate asked him saying Arte thou the king of the Iewes And he aunsweared him and sayde Thou sayest it 4. Then sayde Pilate to the hie priestes and to the people I finde no fault in that man 5. But they were the more fierce saying Hee mooueth the people teachinge thorough out all Iudea beginninge at Galile euen to thys place 6. Nowe when Pilate hearde of Galile hee asked whether the manne were a Galilean 7. And when he knewe that he was of Herodes iurisdiction he sent him to Herode which was also at Hierusalem in those dayes 8. And when Herode sawe Iesus hee was exceedingly gladde for he was desirous to see him of a longe season because hee hadde hearde manye things of hym and trusted to haue seene some signe done by him 9. Then questioned hee with him of manye things but he answeared him nothing 10. The hie priestes also and Scribes stoode foorth and accused him vehemently 11. And Herode with hys menne of warre despised him and mocked hym and arrayed hym in whyte and sente hym agayne to Pilate 12. And the same daye Pilate and Herode were made friendes togither for before they were ennemies 11. And Iesus stoode Thoughe this was an vncomely sighte and farre differing from the dignitie of the Sonne of God that hee shoulde be drawne to the iudgement seâ—te of a prophane manne and as an euill doer in bandes pleade for his life yet it must be remembered that in the doctrine of the crosse which is to the Grecians foolishnesse and to the Iewes a stumbling blocke consisteth our saluation For the Sonne of God woulde stande bounde before an earthly iudge and there abide the iudgement of death that wee beinge freed from guiltinesse shoulde not doubt to come willingly to the celestiall throne of God Therfore if we consider what it profiteth vs that Christ was iudged by Pilate presently the reproach of so vnworthy a subiection shal be wiped away And certainly the condemnation of Christ offendeth none but either proud hypocrites or blockish and grosse contemners of God which are not ashamed of their owne wickednesse The Sonne of God therefore stoode guilty before a mortall man and suffered to be accused and condemned that we might stande without feare before God The enemies endeuoured to lay an eternall infamie vpon him but we must rather looke to the ende whereto the prouidence of God directeth vs. If we could remember how fearfull the tribunall seat of God should be and yet that we could not be freed from thence if Christ hadde not become guiltie vppon earth it should neuer yrke vs to glory in his bonds Againe as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate let vs thereby take occasion of comfort that by vsing him as an intercessour we may come foorth chearefully and boldly into the presence of God To this also appertaineth that whiche presently followeth of his silence Christ held his peace when as the priests vrged him on euerye side for that by his silence hee mighte open our mouthes For hence commeth that notable power which Paule celebrateth Rom. 8. 15. that we may cry with full mouth Abba father as I shall touch the same againe presently Art thou the king of the lewes Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes yet it is probable that they tooke very malitiously the name of a king that therby they might procure him the more enuie with Pilate Therefore by Luke it is sette downe that they found him peruerting the people and forbidding to giue tribute to Casar saying And there was no offence more odious then this before Pilate who cared for nothing more then to keepe the estate of the Empire quiet It appeareth by Iohn that the matter was diuerslye handled but by the whole course it doth euidently appeare that this was the chief poynt of the accusation Euen as Sathan also at this day endeuoureth vnder thys pretence to bring the Gospel into hatred and suspition as if that Christe by erecting his kingdom should weaken all the Empires of the worlde and should ouertourne the lawes of kings and magistrates And kinges for the most part are so blinded in their pride that they think that Christ cannot raigne but with the losse of
Iohn answered worthily and truly that he was not Elias for hee speaketh according to theyr meaning But Christe out of the true interpretation of the Prophete affirmeth that he was Elias Art thou a Prophete Erasmus doth falsly restraine this vnto Christe For whereas the article is added it is of no force in this place and the Embassadours doe sufficiently declare afterwardes that they meant another Prophete then Christe for they gather it thus If thou be neither Christe nor Elias nor a Prophet Therefore wee see that they meant diuers persons Othersome doe thinke that they asked him whether he were any one of the old Prophets but yet I doe not like this exposition They doe rather hereby meane the office of Iohn whether he were ordained a Prophete of God or no. Whilest that he denyeth this he lyeth not for modesties sake but hee doth separate himselfe from the number of the Prophetes sincerely and from his hearte And yet this his answere is not contrary to the title whiche Christe giueth him Christe adorneth Iohn with the title of a Prophete yea hee addeth that hee is more then a Prophete But by these wordes hee doeth nothing els but purchase credite and authoritie to his doctrine and doth also extoll the excellencie of the office which was enioyned him But Iohn respecteth another thing in this place namely that he had no particular commandement as it was the ordinary custome of the Prophetes but hee was onely Christes cryer This shall appeare more plainely by a similitude Whosoeuer they bee that are sent Embassadours about light matters they haue the name and authoritie of Embassadours if sobeit they haue particular things giuen them in charge Such were all the Prophetes who being furnished with particuler Prophesies did exercise the Propheticall function If there be any matter of weight in hande and two Embassadors be sent the one whereof doth tell that he will be heere by and by who shall speake of all the matter and this latter haue the businesse giuen him in charge to dispatche shall not the former Embassage be accounted a portion and part of the principall Embassage So fared it with Iohn vnto whom God had enioyned nothing els but to prepare Disciples for Christ. And this sense is gathered out of the circumstance of the place and the text For we must marke the contrary member which followeth by and by I am not saith hee a Prophete but a voyce crying in the wildernesse Wherefore the difference dependeth heereupon that a voice crying that a way may be prepared for the Lorde is not a Prophete hauing a diuers function and such as is proper to him but a Minister that is vnder another that I may so speake and his doctrine a preparation to heare another master By this meanes although Iohn was more excellent then all the Prophetes yet is he not a prophet 23 The voyce of 〈◊〉 crying in the wildernesse Because Iohn had taken the office of a teacher vpon him rashly vnlesse hee had beene endued with a ministerie he sheweth what his function is and he proueth the same by the testimonie of Esay Whereupon it followeth that he did nothing but that whiche he was commaunded by God to doe Esay speaketh not only in that place of Iohn but promising the restoring of the church he foretelleth that it shall come to passe that these ioyfull voyces shall be hearde commaunding to prepare a way for the Lorde And although he meaneth the comming of God when he shoulde bring back the people from the Babylonicall exile yet the true fulfilling was the comming of Christe in the fleshe Therefore the chiefe of those cryers who foretolde that the Lorde drew neere was Iohn Furthermore it is friuolous craâ—tily to play the Philosophers concerning this woorde voyce which some doe Iohn is called a voyce because the function of crying was inioyned him Esayas truly calleth the miserable waystnesse of the Churche a wildernesse which seemed to denie a returne vnto the people as if hee shoulde say that the way was stopped against the people that was in captiuitie but the Lorde would finde a way through places where there was no way But that visible wildernesse wherein Iohn preached was a figure and similitude of the wayst wildernesse whiche tooke away hope of deliuerance if you consider vppon this similitude you shall easily see that the wordes of the Prophet are not wrested For God so framed all thinges that he set the glasse of this prophesie before the eyes of the people that was astonieâ— with the miserie which they suffered 24. Furthermore they that were sent were of the Pharises 25 Therefore they asked him and said vnto him why then doest thou baptise if thâ—â— bee not Christe neither Elias neither a Prophete 26 Iohn answered them saying I baptise in water but there standeth one amongst you whom hee knowe not 27 He it is who comming after mee was preferred before me whose 〈…〉 I am not worthie to vnloose 28. These thinges were done in Bethabara beyond Iordan 24. VVere of the Pharises He saith that they were Pharises who were then chiefe gouernours in the Churche that wee may knowe that they were no contemptible persons of the company of the Leuites but men that were endued with authoritie For this cause was it that they moued a question concerning Baptisme The common Ministers woulde haue beene contented with any kinde of answere but these because they coulde not picke out that which they would doe accuse Iohn of rashnes because he dare bring in a new custome 25. VVhy then doest thou baptise When they make these three degrees they seeme to reason very fitly if thou be neither Christe nor Elias nor a Prophete For it is not for euery man to institute the vse of Baptisme All power shoulde haue beene in the hande of the Messias they had conceiued this opinion of â—lias who was to come that hee shoulde begin to restore the kingdome and Churche They doe also graunt to the Prophetes of God that they may execute the function which is inioyned them Therefore they conclude that it is vnlawfull noueltie that Iohn doth baptise seeing that he is not instituted of God to bee a publike person But they are deceiued in this that they doe not acknowlege him to be that Elias of whom Malachie maketh mention although hee deny that he was that Elias of whom they dreamed 26 I baptise with water This might haue beene sufficient to redresse their errour but that admonition which is otherwise excellent doth no whit profite the deafe For seeing he sendeth them to Christ and doth nowe say plainely that he is now present it is heereby euident that he is not only appointed of God to bee a minister of Christe but that hee is the true Elias who is sent to testifie of the renouatioÌ„ of the church Furthermore the perfect contradiction is not expressed in this place because the spirituall baptisme of Christe is not plainly set against the externall
multitude of men a manifolde deformitie of members Yet the glory of God dyd more clearely shine there then in the beholding of a great and well ordered armie For there is nothing more famous and excellent then wheÌ„ as the power of GOD doth amend and restore the wants of nature there is also nothing more beautifull and sweete then when as of his infinite goodnesse he helpeth the miseries of man Therefore the Lorde would haue that most noble Theater to be extant wherein his maiestie might appeare not only to those that were borne there aboutes but also to all maner of strangers And as I said euen now this was not the least ornament of the Temple when as God by stretching out his hand did make it knowen that he was present there 4 For an Angel It was indeed the proper and peculier worke of the Lord to cure the sicke but as he was wont to vse the hande and diligence of Angels so he committed this vnto an Angels charge In which respect Angels are called powers or might not that God doth resigne vp his power vnto them and sit idle himselfe in heauen but because by working mightily in them he doth wonderfully make knowen his power vnto vs. Therfore those men do deale wickedly peruersly who feigne that the Angels haue something of their own or who do make them Mediatours betweene God and vs in such sort that they doe darken the power of God being as it were set far of whereas it doth rather shew it selfe to be present in them Therefore we must beware of those doting speculations of Plato because God is too farre distant from vs we must goe vnto the Angels that they may purchase fauour for vs whereas we ought rather to goe straightway vnto Christ that by his guiding ayde and commandement wee may haue the Angels to be helpers and ministers of our saluation At a certaine time God was able in one moment to heale them altogether but as myracles haue their ende so haue they also their meane as Christ saith when so many were dead in y e time of Elizeus there was but one only boy raysed vp againe when as there were so many hungrie widdowes in the time of the drought Elias did only help one in her neede So it was sufficient for the Lorde to shew some token of his presence vpon a few sick people But the manner of healing whiche is described in this place doth sufficiently teach vs that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement For I pray you what helpe and remedie coulde they looke for by the troubling of the water But the Lorde doth by such meanes accustome vs vnto the obedience of saith when he doth thinges contrarie to our reason VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason Therefore to the ende he may make vs obey him he obiecteth oftentimes those things which are contrary to our reason Therfore we do then declare and proue our readinesse to be taught when as shutting our eyes we folow the bare worde although we seeme to our selues that we shal haue no reward for our labour The like example haue we in Naaman the Assyrian whom the Prophet sent vnto Iordan to haue his leprosie cured but he contemned this at the first as a mocke yet at length hee perceiueth in deed that God doth so worke contrary to mans reason that yet notwithstanding he doth neuer deceiue or mocke vs. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure and doth challenge to himselfe the effect of the worke For this is a vice too coÌ„mon to ascribe vnto the creatures that which belongeth to God alone But it shal be a point of too much foolishnes to seeke the cause of health in the troubled water Therfore he doth so commend the external signe that by the beholding of the same the sicke may be compelled to looke vnto him who is the only authour of grace 5 And there was a certaine man The Euangelist gathereth diuers circumstances which make the myracle more credible The long continuance of the disease had taken away all hope of curing He coÌ„plained that hee was depriued of that remedie of the water hee oftentimes went about to throwe himselfe into the water but in vaine he had no man to helpe him heereby appeareth more plainely the power of Christe To the same purpose serueth this that hee was commaunded to take vp his bed that all men might know that hee was healed by no other meanes saue only by the benefite of Christe For seeing that he ariseth sodenly being strong in all his limbs whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders 6 VVilt thou â—e made whole He doth not aske the question as if he did doubt of the matter but partly that he may kindle in him the desire of y â— grace which was offered partly that he might make the witnesses who were present more attentiue whom the myracle might otherwise escape whilest they thought vppon some other matter as it falleth out oftentimes in matters which chaunce on a sodaine Therefore this preparation was necessarie for these two causes 7 I haue not a man This sicke man doth the same which almost al of vs are wont to doe â— for he includeth Gods helpe in his cogitation neither dare hee promise himselfe any more then hee can conceiue in minde And whereas Christ doth pardon his infirmitie we may therin beholde his mercifulnesse which euery one of vs tryeth dayly whilest that we doe stick fast in the meanes which are nigh vs. Hee doeth by stretching out his hand out of hidden places contrary to our expectation declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith Furthermore we must be instructed by this example to suffer Thirtie yeeres were a long time wherein God did deferre his benefite in helping this miserable man which yet notwithstanding he determined to bestow vpon him from the beginning How long soeuer therefore he make vs wayte let vs so grone vnder our miserie that yet the yâ—ksomnesse of the long time doe not discourage vs. For although there appeare no end when as our miseries are prolonged yet we must alwayes persuade our selues that God is a wonderfull deliuerer who doth easily remoue all hinderances by his power 9 And it was the Sabboth Christ knewe well enough what great offence woulde followe immediately when they should see the man goe bearing a burden For the lawe doth in plaine wordes forbid to beare any burden vpon the Sabboth day But there was a double reason why Christe did set foorth such a spectacle setting a part all respect of this danger namely that the common people might the better knowe
they had before neither are they carryed vnto god but they had rather haue him chaunged when as they cannot abolishe him Hence may we learne that we must receiue Christ in time whilest that he standeth as it were before vs least that the opportunitie to enioy him do escape vs because if the gate shall once be shut we shall in vaine assay to enter in Seeke the Lorde saith Esay while he may bee found call vpon him whilest he is nigh Therefore we must diligently meete God whilest the time of his good pleasure is present as the same Prophet saith in another place because we know not how long the Lord will beare with our sluggishnesse In these wordes where I am you cannot come the presentence is put insteed of the future tence 35 VVhether will he goe The Euangelist addeth this of set purpose that he might declare the great dulnes of the people So the wicked are not onely deafe when they should heare the doctrine of God but they do also passe ouer horrible threatnings in mockage as if they heard sons friuolous thing Christe spake plainely and by name of the father but they doe stay vppon the earth neither doe they thinke vpon any other thing saue only the flitting into farre countries It is well knowen that the Iewes did call the nations which were beyond the Seas Greekes yet doe they not meane that Christ would come vnto the vncircumcised but vnto the Iewes which were dispersed through diuers parts of the world For the worde dispersion would not agree with those who abyde in the place where they are borne and which inhabite their natiue soyle But it agreeth very well with the Iewes that were runnagates banished men So Peter did write his former Epistle vnto those who dwelt here and there throughout Pontus Galatia c. And Iames Saluteth the twelue tribes that were scatered abrode VVhich kinde of speech is taken from Moses and the Prophetes Therefore the meaning of the wordes is this will he goe ouer the sea that he may goe vnto the Iewes who dwell in a worlde which we know not And it may bee that their meaning was to molest Christe with this mocke If this be the Messias will he establish his kingdome in Grecia seeing that God hath assigned the land of Chanaan to be his owne dwelling place But howsoeuer it be we see that they were no whit moued with the sharpe denunciation of Christ. 37 Furthermore in the last day which was the greatest day of the feast Iesus stoode and cryed saying If any man be a thirst let him come vnto me and drinke 38 He that beleeueth in mee as saith the scripture there shall flow out of his bellie 〈◊〉 of liuing water 39 And this spake he of the spirit which they should receiue that beleeued in him For the holy spirite wa◠not yet because Iesus was not yet glorified 37 The last day Here we must first of all note that Christe was not so afrayed either with any layings in wayte or pollicies of his enemies that he did foreflowe his office but that his stoutnesse of courage dyd encrease with his daungers so that he went more valiantly forward This thing doth both the circumstance of time the great assemblie of people and the libertie to crie testifie when as he sawe them readie on euerie side to lay hand vpon him For it is likely that the ministers were then readie to doe that which was commaunded them Againe wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours which could do all things For what other reason can be giuen why Christ did preach after they had set their bande in order vpon a most famous day in the middest of the Temple whereas they had a quiet kingdome saue only because God did bridle their madnesse Notwithstanding this is very profitable for vs that the Euangelist bringeth in Christ crying with open mouth that they com vnto him whosoeuer are a thirst For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering but that this doctrine is so published vnto all men that it is hidden from no man saue only from him who stopping his eares of his owne accord doth not admit the loud crying If any man be a thirst In this member he exhorteth all men to be partakers of his goodnes so that acknowledging their owne pouertie they desire to be helped For we are all poore indeed and void of all goodnesse but the feeling of pouertie doth not pricke forwarde all men to seeke remedie Hereby it commeth to passe that many not once moouing their foote doe pine away in their miserable want yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts both an hunger and a thirst Therefore the office of the spirite is to make vs desire his grace And as touching this presēt place we must chiefly hold this y t ther are none called to obteine the riches of the spirit saue those who do earnestly desire the same For we know that the tormēt of thirst is most bitter so that those who are most strong and can endure all labours doe notwithstanding faint in thirst Notwithstanding hee doth rather inuite the thirstie then the hungrie that he may holde on in the metaphore which he will afterwardes vse in the woorde water and drinke that all the partes of the sentence may agree together Neither doe I doubt but that hee alludeth vnto the place of Iesaias All that are a thirst come vnto mee For it was requisite that that should be fulfilled at length in Christ which the Prophet doth in that place attribute vnto God like as that again whiche the blessed Virgin song that he sendeth away the rich and full emptie Luke 1. 53. Therefore he commaundeth them to come vnto him straightway As if he should say that he alone is sufficient to quenche all their thrist and that they are deceiued and labour in vaine whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other And let him drinke There is a promise added vnto the exhortation For although this be a worde of exhorting yet doth it conteine in it a promise because Christe doth testifie that he is no drie and emptie cesterne but a well that cannot be drawen drie which giueth drink largely and plentifully to all men VVhereupon it followeth that his desire shall not be in vaine if we beg of him that which we want 3◠Hee that beleeueth in mee The maner of comming is here shewed namely that we must come by faith and not on our feete Yea to come is nothing els but to beleeue if sobeit you doe rightly define the woorde beleeue like as we haue said before that we doe beleeue in Christ whilest that we imbrace him as hee setteth himselfe before vs
blinded their eies This place is taken out of the sixt chapter of Iesaias where the Lorde telleth the Prophet by times that his paynes which he shall bestow in teaching shall haue no further fruit saue onely that the people shall be made worse Therefore he saith first Go and tel this people In hearing heare ye and heare not As if he should say I send thee to speake vnto those that are deaffe Afterwarde hee addeth Make blinde the heart of this people c. In which wordes he giueth vs to vnderstand that he appointeth his worde to be a punishment vnto the reprobate to the end their blindnes may be made the thicker thereby and they may be the deeper drowned in darkenes It is an horrible iudgmēt of God when as he doth so ouerwhelme the mindes of menne with the light of his doctrine that they are depriued of all vnderstanding◠yea when as he bringeth darknes vppon them by their onely lyght Furthermore we must note that that is a thing which befalleth the woorde of God accidentally that it doth blinde menne For there is nothing more vnconuenient then that trueth should differ nothing from lyinge that the bread of life shuld become deadly poyson and that the disease shuld be encreased with the medicine But that is to be imputed vnto the wickednes of man which turneth life into death Furthermore wee must note that the Lord doth sometime make mens mindes blinde himselfe when as he depriueth them of iudgement and vnderstanding somtimes by Sathan and the false Prophetes when as hee maketh them foolyshe through their iuglinges and somtimes also by his ministers when as the doctrine of saluation is vnto them hurtfull and deadly But so that the Prophets doe apply themselues diligently in their function and commit the fruit of their labor vnto the lord althogh it fal not out as they wold wish they must not faint and faile Let this be rather sufficient for them that they know that God alloweth their labour although it be vnprofitable to men yea that that smell of doctrine whiche the wicked make deadly to themselues is good and sweete to God as Paule doth testifie 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections but in this place as in manye other by thys word is meant the intellectiue part of the soule as they call it In lyke sorte Moses saieth Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand That they may not see with their eyes Let vs remember that the Prophet speaketh of the vnbeleeuers who hadde now already refused the grace of God It is certeine that all menne are such by nature vnlesse the Lorde did frame those whom he hath chosen vnto his obedience therfore the condition of men is lyke and indifferent from the beginning but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes this vengeaunce taketh place that beeing cast into a reprobate sense they cease not to runne more more into their owne destruction Therefore in that the Lorde will not haue them to be conuerted it floweth from their fault because they themselues were vnto themselues the authours of dispayre By these words of the Prophet wee are taught briefly after what sort we beginne to turne vnto God namelye when as he lighteneth our heartes which must needes bee turned away from him so long as they are ouerwhelmed with the darknesse of Sathan On the other side such is the force of the diuine light that it pulleth vs vnto it and transformeth vs into the image of God The fruite of the conuersion is added which is healing By which woord the Prophet meaneth prosperous estate the blessing of God and consequentlye deliuerance out of al miseries which procede from the wrath of God Now if this befal the reprobate contrary to the nature of the word we muste mark the opposition of the contrary vse namely that the woord is preached vnto vs to that end that it may illuminate vs so that we may know God aright that it may turne vs vnto God and reconcile vs vnto him to the end we may be blessed and happy 41. These thinges saieth Iesaies Least the readers should thinke that this testimony is cited out of season Iohn telleth them plainely that the Prophet was not a teacher for one age onely but that the glory of Christe was rather reuealed vnto him that hee might beare witnesse of those thinges which should happen in the time of his reigne For to what end serued the propheticall reuelations saue only that they might deliuer as it were with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte that Iesaias saw the glory of Christe whence he gathereth that hee applyed his doctrine vnto the estate of that kyngdome whiche shoulde bee 42. Notwithstanding many euen of the rulers beleeued in him but they did not confesse because of the Pharises least they should be cast out off the Synagogue 43. For they loued the glory of men more then the glory of God 44. But Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me 45. And he that seeth me seeth him that sent me 46. I came as a light into the world to the end that euery one that beleeueth in me may not abide in darknes 42. Notwithstanding Seeinge that the Iewes didde so frowardlye reiecte Christe with so confused a noyse and fearcenesse it myght seeme that they hadde all conspired together Notwithstandinge the Euangeliste saieth that euen in the middest of so great maddenesse of the nation there were many that were well minded This is an example of the grace of God worthy to bee remembred for impiety after it hath once gotten the vpper hande it is a certeine vniuersall plague which infecteth all the partes of the body with the infection thereof Therefore it is a singuler gift of God when as some remaine sounde in the middeste of a people that was so corrupt Although the same grace of God appeareth euen at this daye in the world for how much soeuer vngodlynesse and the contempt of God doe rage euery where and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel yet it findeth many bie places where to rest whereby it commeth to passe that fayth hath as it were her resting places least shee should be quite banished out of the world The woorde euen is of great force for the Gospell was so deadlye hated amongst the rulers that it is an vncredible thinge that anye one shuld be found there whiche was so faythfull so much the more was the power of the spirit to be wondred at which pearced in thyther where there was no entraunce Although this was not the faulte of one age onely that the rulers were stubborne rebellious against Christe for honor
gather that he tooke our turne when as he submitted himselfe vnto death 31. That the world may know Some doe read it al in one text that the world arise let vs goe hence that the sentence may bee perfect Othersome read these woordes aparte and they thinke that there is some thing lacking heere Because it skilleth not much as concerning the sense whether you chuse I leaue it in the middest VVee must chiefly note this that the decree of God is placed here in the chiefest place least we shoulde thinke that Christ was so carryed away vnto death by the violence of Sathan that there did any thing befall him besides the counsell and purpose of God For it is God that hath ordayned his sonne to be a Mediatour and who would haue the sinnes of the world to be purged by his death To the ende this might come to passe hee suffered Sathan to triumph ouer him for a season as a conquerour Therefore Christ resisteth not Satan that he may obey his fathers decree and so consequently that hee maye offer his obedience for the price of our righteousness Arise let vs goe hence Some doe thinke that Christ went into some other place when hee had saide thus and that he spake those thinges which follow whilest he walked but forasmuch as Iohn addeth afterwarde that Christe went out it seemeth to be more likely that Christ meant to exhort the disciples to shewe the lyke obedience vnto GOD whereof they sawe such an excellent patterne in him and not that he brought them forth in the same moment Chap. 15. 1. I am the true vine and my father is an husband man 2. Hee wil take away euery braunch which beareth not fruit in mee and whatsoeuer braunch bringeth fruite hee will purge it that it maye bringe foorth more fruite 3. Now you are cleane because of my word which I haue spoken vnto you 4. Abyde in mee and I in you as the braunch cannot beare fruite of it selfe vnlesse is abide in the vine so neither you vnlesse ye shal abide in me 5. I am the vine you are the braunches he that abideth in me and I in him this mâ—n beareth much fruit because without me yee can do nothing 6. If any manne shal not abide in mee when as he shal be cast out a dores as a branch and shall bee withered they shall gather him and shall cast him into the fire and he shall burne 1. I am the vine This summe of this similitude is that wee are barren and dry by nature saue only in asmuch as being engrafted into christ we draw new force from him Following others I haue translated ampâ—los a Vine and clemata braunches Vitâ— is properlye the plante it selfe and not the fielde which is sette with vines which they call a vineyarde Although it be taken sometimes for the Vineyard it self as when Cicero ioyneth the litle fieldes and the litle vineyardes of poore men togeather But the branches are the armes which the vine spreadeth vpon the earth And forasmuch as clema dooth also signifie amongst the Gretians a Vine and ampelâ—s a Vineyard I do rather incline vnto that opinion that Christ compareth himselfe vnto lande sette with Vines and vs vnto the plantes themselues Although I wil contend with no manne about that matter I do only meane to admonishe the readers that they followe that which shall seeme to bee more probable out of the text Lette vs first of all remember that rule which we must obserue in all parables that wee must not discusse all the properties of a vine but that we must onely see summarily to what ende Christe applyeth this similitude There are three principall partes thereof that wee haue no power to doe good but from him that the father dooth trimme vs by purging vs hauing roote in him that hee taketh away the vnfruiteful branches that they may burne beeing caste into the fire All menne almoste are ashamed to denie that they haue all that goodnesse whiche they haue of GOD but they doe afterwarde feigne that there is an vniuersall grace giuen them as if it were naturallye engendred in them And Christ standeth chiefly vppon this poynte that the vitall sappe floweth from him alone whereuppon it followeth that the nature of menne is vnfruitfull and voide of al goodnesse because none tasteth of the nature of the vine vntill he be ingrafted into him But this is giuen onely to the electe by a speciall grace Therefore the Father is the first authour of all good thinges who planteth vs with his hand but the beeginninge of lyfe is in Christ after that we beeginne to be rooted in him VVhen as hee calleth himselfe the true Vine it is as muche as if hee shoulde haue said I am the vine in deede Therefore men doe wearie themselues in vaine in seeking strength els where because there shall come no profitable fruite from any other saue only from the braunches which spring from me 2 Euery braunche Because some men corrupt othersome doe maliciously suppresse othersome choake with slouthfulnesse the grace of God he stirreth them vp and maketh them carefull by these wordes when as he pronounceth that all vnfruitefull braunches shall be remoued out of the vine But heere may a question be moued whether hee can be without fruite that is ingrafted into Christ or no. I aunswere that men do thinke that many are in the vine who haue indeed no roote in the vine So the Lorde calleth his people Israel in the Prophetes his vineyarde who beare the name of the Churche in externall profession And whosoeuer bringeth fruite In these wordes hee teacheth that the faithfull haue neede continually to be trimmed least they grow out of kinde and that they can bring foorth no good thing vnlesse the Lorde doth oftentimes set to his hand to trimme them Neither shall it bee sufficient that we were once made partakers of adoption vnlesse God continue the course of his grace in vs. He maketh mention of pruning because our flesh aboundeth with superfluous and hurtfull vices and is too full of them which grow and spring vp without end vnlesse wee bee purged by the hand of God VVhen as hee saith that the vines are pruned that they may bring more plentifull fruite hee teacheth howe the godly ought to goe forwarde in the course of godlinesse 3 Now yee are cleane Hee telleth them that they had alreadie tryed that which he had said because being planted in him they were also purged He sheweth the meanes of this purging to wit doctrine Neither is it to be doubted but that hee speaketh of the externall preaching wheÌ„ as he expresseth in plaine wordes the worde which they had heard out of his mouth Not that mans voyce hath so great efficacie in it selfe when it is vttered with the mouth but in asmuch as Christe worketh in the hearte by the spirite the voice it selfe is the instrument of purging Neuerthelesse Christ doth not meane that the Apostles are free
liuing wyth his handes in the middest of the course of his preaching but that was in another maner of respecte For the time was so deuided that his manuall labour coulde not drawe him away from teaching but Peter and his companions doe giue themselues whâ—lelye to fishing because they were free from all maner of publike function They tooke nothing that night Christe sufâ—ered them to take paynes in vaine all night to make knowen and to sette â—oorth the credite of the myracle For if they had caught any thing Christes power shoulde not haue beene so manifestly knowen in the continuall successe but whilest that labouring in vain all night they do sodainly enioy a great draught they haue iust occasion giuen them to acknowledge the grace of the Lorde God doeth also oftentimes exercise the faithfull in lyke sorte that he may commende vnto them his blessing If we shoulde alwayes haue good successe so often as we set our haÌ„d to worke no man almost would thanke the blessing of God for this that hee hath some rewarde and recompence of his worke all men would make boast of their owne industrie and kisse their owne handes but whereas they wearye themselues sometime in vaine when they reape better frute afterwarde they are enforced to acknowledge some extraordinarie thing So it commeth to passe that they begin to giue the praise of the prosperous successe vnto the grace of God 6. Cast out the net on the right side Christ doth not commaund them according to the right and authority of a Lord and maister but he counselieth them as some one of the coÌ„mon people And y e disciples hauing nede of counsel do readily obey him though they know him not If they had heard any such thing before the first casting they woulde not haue obeyed so readily whiche I speake for this cause least any man shoulde maruel that they were so duetiful seeing they were already taâ—â—ed with long and vaine wearisomnesse Although this was no small testimony of patieÌ„ce that they labour after the day was light though they had had bad successe all the night And surely we must constantly waite for the blessing of God that we may giue place to the same For nothinge is more preposterous then to pluck back the hand froÌ„ the worke straightway vnlesse it appeare to be frutefull Peter his nakednesse doth testifie that they laboured seriously But they refuse not to make triall of a new castinge least they neglecte anye opportunitie And in that they obey Christe his commandement it cannot be ascribed vnto faithe for they heare him as a manne whome they knowe not Nowe if our calling be vnto vs troublesome because our labour which we take seemeth to vs to be barren yet when the Lorde exhorteth vs to goe forwarde constantly we must be of good courage we shall haue at length happy successe yet in due time 7. Therefore that disciple The Euangelist teacheth by his owne example that so often as thinges fall out better then we looked for we must lift vp our mindes vnto God because we must straightway remember that this benefite came from his grace who is the authour of all goodnesse This godly acknowledging of Gods grace which was engrafted in the minde of Iohn brought him vnto the knowledge of Christ also For he knoweth not Christe by sight but because he is perswaded that the aboundance of fish was offered them by God he gathereth that it is Christ by whome their hands were directed But like as faith is first in Iohn so by and by Peter passeth him in zeale when as he throweth himselfe into the lake setting a part all respecte of daunger the rest doe followe him by shippe They come all vnto Christe at length but Peter iâ— caryed with singuler zeale aboue all the rest But it is to be douted whether he came to the banke walking or swimming Lette it be sufficient for vs to knowe this that in that he tooke his iourney hauinge left the shippe it was no headlong force of rashnesse but he went before the rest according to the measure of his zeale They were not able to drawe it Firste of all Christe-shewed one token of hys power in suche a plentifull draught of fish and he shewed another in y t he kept the net whole by his hidden power which must needes haue burst otherwise Now heereunto are added other circumstaunces that the disciples finde hotte coales vpon the banke that there are fishes that there is also breade laied ready there As touching the number of the fishes we must not seeke any high mysterie in that Augustine doth subtilly make and forge the law and the Gospel of the numbers recited but if a manne doe well and throughly examine it he shall finde that it is but a childish toye 10. Bring of the fishes Although the net was filled in a moment without any great labour of theirs yet Christe assigneth the draughte vnto them So we call bread ours yet whilest we craue to haue it giuen vs we confesse that it proceedeth from Gods blessing 12. None of the disciples durst The question may be what letted them whether shame proceeding from reuerence or some other thing But if Christ sawe them doubt he ought to haue preuented their doubting as he doeth oftentimes else where I answear that there was none other cause of shame saue onely because it was euident inoughe that it was Christ. For we are woont to aske concerning doubtful and darke matters Therefore the Euangeliâ—t giueth vs to vnderstande that they aske not Christ because they were afraide to doe him iniurie he had so manifestly reuealed himselfe 14. This is nowe the thirde time The number of three is referred vnto the distance of time Christe hadde already appeared more then seuen times but what soeuer was done in one day it is comprehended vnder one manifestation Therefore he signifieth that Christe appeared vnto the disciples at diuers times that he might make his resurrection to be beleeued 15. Therefore when dinner was done Iesus sayeth vnto Simon Peter Simon the sonne of Iohn louest thou me more then these He sayeth vnto him yea Lord thou knowest that I loue thee He sayeth vnto him Feede my lambes 16. He sayeth vnto him againe the seconde time Simon the sonne of Iohn louest thou me He sayeth vnto him yea Lord Thou knowest that I loue thee He sayeth vnto him Feede my sheepe 17. He sayeth vnto him the thirde time Simon the sonne of Iohn louest thou mee Peter was sorye because he sayde to him the thirde time leuest thou me and he sayd vnto him Lorde thou knowest all things Thou knowest that I loue thee Iesus sayeth vnto him Feede my sheepe 18. Verely verely I say vnto thee VVhen thou wast yonger thou girdedst thy selfe and walkedst whether thou wouldest but when thou shalt waxe olde thou shalt stretche out thine hande and an other shall girde thee and shall leade thee whither thou wilt not 19. And this sayd he