wee gather that the wisdome of the spirite and of the fleshe are not compared togeather which could not be without the reproofe of God himselfe but that the faithfull are onely stirred vppe more diligently to consider those things which apperteine to the life to come and that they should not shut their eies at the light of the Gospel when they see blynd men to see better in the darke then they And truely it behooueth them to be the more affected when they see the children of the woorlde to foresee longe before for this life which is transitory and which passeth away in a moment 9. Make you friendes As Christe commaunded not heretofore to offer sacrifices to God of thinges stolne so now he meaneth not that eyther excusers or patrones should be sought for which should hide defend vs vnder their defence but he teacheth that by bestowing louingly that the fauour of God is obtained who promiseth that hee likewise wil be mercifull to them that are mercifull and kinde But very fondlye and absurdly doe they reason which doe gather of this that we are holpen by the praiers and suites of them that are dead for so whatsoeuer is bestowed vpon the vnworthy should be lost But the wickednes of the men hynder not but that the Lord writeth vp in his tables whatsoeuer we bestow vpon the poore Therefore the Lorde hath not regard to the persons but to the worke it selfe so that our louing kindnes shal answere vs before God yea though it fall vppon vnthankfull men But so it seemeth to signifie that eternal lyfe is giuen as a recompence to our deserts I aunswere it appeareth plainely enough by the text that he speaketh after the maner of men to wit as he which is exalted by fauour riches if he get himselfe friendes in his prosperous estate hee hath when he falleth into aduersitie by whom he shal be sustayned so our kindnes shal be to vs as a conuenieÌ„t refuge because whatsoeuer any man shal bestow liberaly vpon his neighbours the Lord acknowledgeth the same as bestowed vppon himself VVhen yee shall want By this word he noteth the time of death and hee warneth vs that the time of our stewardshippe shal be but shorte For whereof commeth it to passe that the greater parte sleepe in their riches many wast that they haue in prodigall expenses others by hoardinge it doe malitiously defraud themselues and others but because they beeing deceiued with a false imagination of a long lyfe doe flatter themselues in securitie He calleth them the riches of iniquity that hee might make vs to suspect riches because that for the most part they entangle theyr owners in iniquitie For though they are not euill of themselues yet because they are seldome gotten without deceite or violence or other vnlawfull meanes and are also rarely possessed and kept without pride or luxuriousnes or some other wicked affection Christ causeth vs worthily to suspect them as in an other place he also called them thornes Mat. 13 22. Yet here seemeth to be vnderstoode an opposition as if hee shoulde haue sayd riches which otherwise defile the owners through the wicked abuse and are almost the snares of sinnes must be turned to a contrary end that they might get vs fauour Furthermore that must bee remembred which I said before that God desireth not a sacrifice of a pray vniustly gotten as if he should be a companion of theeues and therfore it is rather an admonition to the faithful that they should preserue them selues free from iniquity 10. He that is faythfull in the least They are prouerbial sentenses gathered of the common vse and experience and therefore it sufficeth that they bee true for the most parte For it shall befall somtimes that the deceiuer not accounting of a smal gaine shal shew forth his wickednes in a great matter yea and many in small matters vnder pretence of simplicity do hunt after great gaine as Liuy sayth fraud getteth credit in smal matters that when it is worthy the labour it may deceiue for a great reward Yet notwithstanding the saying of Christ is not false because in prouerbes as I sayd we follow that which is most commonly vsed Christ therefore exhorteth his disciples that by dealing faithfully in small matters they might accustome themselues to be faithfull in the greatest matters TheÌ„ he applyeth this doctrine to the right dispeÌ„sing of spiritual graces which though the world esteeme not according to the value yet it is certeine that they farre excell the transitory riches of the world And he teacheth that they are vnmeete that God shoulde commit the incomparable treasure of his Gospell and of lyke giftes to them which deale naughtily and vnfaythfully in matters of lesse value as are the fleeting riches of the world Therefore there is included in these wordes a secrete threatning that it is to be feared least for the abuse of the earthlye stewardshyppe wee should be depriued of the heauenlye gyftes In which sense the heauenlye blessednesse is opposed against riches but as a perfecte and perpetuall good thing against a shadowe and a transitorie matter 12. If yee be not faithfull in an other mans goodes Hee calleth that an other mannes which is without manne for God doth not giue vs riches of this condition that we should be tied vnto them but so he made vs stewards of them least they should holde vs bound in their bandes And it cannot be that mindes free and at lybertie should dwel in heauen excepte they account whatsoeuer is in the world to belonge to others And hee maketh the spirituall riches which belong to the lyfe to come to be ours because the enioying of them is eternall But now hee vseth an other similitude it is not to be hoped that wee should vse our owne goodes well and moderately if wee deale yll and vnfaythfully with other mens For menne vse more carelesly to abuse theyr owne and they graunt themselues more lybertie in loosing them because they are not afrayde that any manne shoulde reproue them But they are more warye and more fearefull of that which is layde vppe with them or committed to them or lent them of which thinges there must an account be giuen againe Therefore we vnderstand the meaning of Christe that they will be but euyll keepers of spirituall gyftes whiche doe dispose the earthlye goodes euyll After there is a sentence sette downe that no manne can serue GOD and riches which I haue expounded in the sixt Chapter of Matthe And lette the readers see there what this word Mammâ—n signifieth 14. All these thinges heard the Pharises They which thinke that the Pharises scorned Christ because he taught in common and rude speach and gloried not in swelling words do not sufficiently consider Lukes words I graunt that the doctrine of the Gospell seemeth very contemptible to proud and disdainful men But Luke expresly declareth that Christ was therefore scorned of them because they were couetous For they being
is that he was sent of his father that he might delyuer vs from al euils and miseries MARKE 34. Hee suffered not the deuils to saye that they knewe him There might be two causes why he suffered them not one generall that as yet the appoynted time of his full reuelation was not come the other speciall which we touched a litle before that he refused them as preachers and witnesses of his Godhead which through their praising coulde doe nothing else but slaunder and discredite him And this last is wythout doubt for the deadly discorde ought to bee shewed which the authour of eternall saluation and life shoulde haue with the prince of death and his ministers MAT. 18. VVhen Iesus sawe great multitudes I doubt not but that Mathew doeth briefly touche that which others doe more fully and plentifully set forth That which is concealed by Math. the other two do expresse before it was day Christ went secretely into a desert place to seeke rest Marke sayeth after that Peter tolde him that all men soughte hym And Luke sayeth that the people came thither Nowe that Math. sayeth that he went ouer to the further shoare both they say that he did it that he might goe through all Galile that he might preach in all places But the further shoare in my iudgemeÌ„t is called not that which is right ouer against it on the further side but in respect of that place which was belowe Capernaum Therefore he so went ouer parte of the lake that he would not leaue Galile It is to be noted that he sayeth that hee went or was sent for that ende for in these woordes he witnesseth howe readily he was bent to fulfil his office But if any man shall aske whether it were better for the ministers of the Gospell to runne hither and thither that they might in al places sparingly and slenderly tast the doctrine of God or remaine teachinge their hearers perfectlye whome they haue once wonne I aunsweare the purpose of Christe whereof mention is heere made was grouÌ„ded vpon a most notable cause because it was agreeable to the commandemeÌ„t and calling of the father For Christ was in short time to goe throughout Iudea that hee mighte euerye where waken the mindes of men as with the sounde of a trumpette to heare the Gospell which matter shall more largely be entreated of other where Mathewe Marke 3. Luke 6.  13. Then he went vppe into a mountaine and called vp vnto hym whome he woulde and they came to him 14. And he appoynted twelue that they shoulde be with him and that he might send them to preach 15. And that they might haue power to heale sicknesses to cast out deuils 16. And the first was Simon and he named Simon Peter 17. Then Iames the sonne of Zebedeus and Iohn Iames brother and named them Boanarges which is the sonnes of thunder 18. And Andrew and Phillip and Bartlemâ—we and Mathew and Thomas and Iames the sonne of Alpheus and Thaddeus and Symon the Cananite 19. And Iudas Iscariot who also betraied him 12. And it came to passe in those daies that he went into a mountaine to pray and spente the night in praier to God 13. And when it was day he called his disciples of them he chose twelue which also hee called Apostles 14. Simon whom he named also Peter and Andrewe hys brother Iames and Iohn Philip and Bartlemewe 15. Mathewe and Thomas Iames the sonne of Alpheus Simon called Zelous 16. Iudas Iames brother and Iudas Iscariot which was also the traitour 17. Then hee came downe with them and stoode in a plaine place with the companie of his disciples and a greate multitude of people out of all Iudea and Ierusalem and from the sea coast of Tyrus and Sidon which came to heare him and to be healed of him 18. And they that were vexed wyth foule spirites and they were healed 19. And the whole multitude soughte to touche him for there went power oute of him and healed them all MARKE 13. He went vp into a mountaine By this election hee doeth not as yet ordaine the Apostles that they shoulde presently execute their office but onely in hope of Apostleship he adopteth them as disciples to keepe him companie wherin the interpretors haue bene deceiued which vnaduisedly doe confound these places with the tenth chapter of Math. And the woordes doe euidently declare that they were only appoynted that they shoulde after be of that ambassage which is enioyned them in Mathewe And Marke and Luke doe afterwardes in the right place sette downe their sending foorth which Mathewe doeth there make mention of And it is no maruell if that the heauenlye master woulde a little frame and accustome them to so harde a charge whose rudenesse coulde not be restrained by long vse of discipline Both the Euangelists saye that Christ went vp into a mouÌ„taine Luke declareth the cause that he might the more freely pray out from companie which he was wont to do very often as may be seene in other places But this example ought to be a perfecte rule to vs that we doe begin with prayer so oft as pastours are to be chosen for Churches otherwise what soeuer we attempt shall not prosper For the Lorde did not praye so muche for his owne sake as that hee might prescribe a lawe for vs for we want wisedome and councell and though we were moste prouident yet wee cannot in any thing be easier deceiued then in this Now how can we be out of daunger of offending except the Lord should moderate our affections considering howe great the force or rather the violence of fauoure and loue or of hatred or of ambition is to drawe vs away Furthermore though there be great diligence vsed in the election yet all things shall prosper ill except the Lord take vppon him to gouerne those that are chosen and endew them with necessary giftes VVhat then will some manne say Did not Christ earnestly require of his father that he would rule his election I graunt this and withall I adde that by this testimonie he declared howe carefull he was for his Churche therefore hee prayed not his father after a dailye maner but spent all the night in prayers But if he that was full of the holy Ghost did so earnestly and carefully pray his father to be gouernoure of his election howe much is our necessitie greater MARKE 13. And called vnto him whome he wâ—ulde I doubte not but that Marke woulde heereby signifie that they were taken to this so honourable an office by the meere grace of Christe not for theyr owne woorthinesse For if thou vnderstande that they were chosen that were more notable then others this cannot agree in Iudas Therfore the meaning is that the Apostleshyppe was not bestowed according to the merites of menne who were nothyng woorthy to be lifte vppe into that estate but by the free mercy of God And so that was fulfilled that Christ sayde other
the feare and relygion of God doth florishe but he had rather they should al perish if neede so required then to haue the kingdome of Christ shaken the doctrine of saluation extinguished the worship of God abolished If our affections were ordered a right this should be the onely cause of right hatred But when Christe would establysh the kingdome of GOD and restore godlynesse into his perfecte strength but would also call menne backe from destruction to saluation there is nothing more vnworthy then for that cause to hate the ministers of so comfortable a doctrine This as it is a monstrous thing against nature might haue much troubled their simple minds yet Christ foretelleth that so it shal come to passe 22. Hee that endureth This one promise is sufficient enough to staye the mindes of the godly although all the world should ryse against theÌ„ while he promiseth them a happy and a blessed end For if the assurance of their purpose doth cary them to death whiche fight vnder earthlye captaynes being vncerteine of the end of the warre shall menne then doubt to imploy themselues to follow Christ to the end which are certeine of the victory 23. And when they persecute you in this citie He preuenteth that whiche they might haue excepted If the hatredes of the whole world were to be borne what end then at the length Though therefore they coulde be in safetie in no place yet Christ admonisheth them not to despayre but where they are throwne out of one place they shuld rather attempt whether they may profit any thing by their labour in an other place And the interpreters are deceiued while they think this to bee a naked permission when Christ rather commaundeth his disciples what hee woulde haue them to doe For he that hath abyden one persecution would gladly take his ease as a soldiour that hath done his duetie But Christ alloweth not such a vacation to his but willeth them to run the whole course with an vnwearied minde In summe the Apostles are coÌ„maunded to offer themselues to new skirmishes least they should thinke that they had done their dutie when they had passed ouer one or two Neither doth he suffer them to flye into corners where they might lye ydely But though their labour tooke not good successe in one place the Lord doth exhort them to go forward But vnder the commaundement is also contayned a permission And the flying of persecution is thus to he vnderstoode For all that flye are not generally to be condemned neither yet is euery flyght lawfull The heate of some of the old writers was too great in this matter which condemned flight as if it were a kind of deniall For if this were true some part of the ignominie shoulde redound to Christ and his Apostles Againe if it were lawfull generally to flye there shoulde be in the time of persecution no difference betweene the good pastor and the hyreling Therefore that moderation is to bee noted which Augustine prescribeth to Honoratus least any man fearefully forsaking his standing should either traiterously forsake his flocke or giue an example of slouthfulnes and yet that no man should vnaduisedly thrust in himselfe headlong If either the whole Church be assayled or that part be folowed to death the pastor shall doe yll if he withdraw himselfe whose duetie it were to oppose his life for euery particuler man of his flocke but it may be sometime that his absence shall be beneficiall to the Church by appeasing the fury of the enemies Therefore let in such a case the simplicitie of the doâ—e preuaile least nice meÌ„ make a cloake for their fearefulnesse as flesh is alwayes too wise in auoydinge of troubles For verely I say vnto you That is not lykely that some do vnderstand it of their first sending forth but it rather comprehendeth the whole Apostleshippe But herein consisteth the difficultie what the comming of the Sonne of manne should signifie Some menne expounde it that the Gospell shoulde haue such passage that all menne should know that Christe should reigne truely and that the restitution of the kyngdome of Dauid shoulde be hoped for of him Other doe referre it to the destruction of Ierusalem wherein Christ appeareth â—s a reuenger of vnthankefulnesse The first exposition is tollerable the latter is more wrested yet I doe iudge that to be a comfort giuen peculyarly to the Apostles Christe is sayde to come when hee bringeth remedie to thinges in despayre The ambassage which they were to vndertake was woonderfull that they should spread the doctrine of the gospel throughout the whole world Therefore Christ promiseth that he himselfe will come before they shall passe through all Iudea namely because hee will beautifie his kingdome by the power of his spirite that that glorye and maiestie shoulde verelye shine in the Apostles whiche as yet was hydde from them 24. The Disciple is not aboue his maister Now hee exhorteth them to patience by his owne example And certeinly this comfort is such as swaloweth vppe all sorowe while we consider that our lotte is common to vs with the Sonne of GOD yet that he might make vs the more ashamed thereby he taketh two similitudeâ— from the custom of menne The disciple accounteth himself honored to be made equal with his maister dares desire no greater honor Then that condition which the Lords doe beare patiently the seruauntes doe not refuse to beare the same Sith the Sonne of God is both these wayes aboue vs as he to whom the chief aucthoritie is giuen of the father and hath the offices of a maister committed vnto him let vs be ashamed to flye from that which he himselfe disdayned not to take vppon him for our cause But these thinges do rather neede meditation then exposition because they are euident enough of themselues Luke reporeteth this sentence in his sixt chapter not depending vppon the text but vttered abruptlye amongst other wordes And because Matthewe dooth in this place declare verye well to what purpose it apperteineth I thought that I could not place it better anye other where But in the translation I followed neither Erasmus nor the olde interpreter for this cause The Greeke Participle doth signifie aswel a thing made perfect as apt lyke or meete Further sith Christ speaketh here of a lykenesse and not of a perfection the latter sense seemeth to be the better as if he should haue sayde there is nothing more meete nor conuenient then that the disciple should frame himselfe after the example of his maister 25. If they haue called the maister of the house It is as much as if he shuld haue called himselfe the Lord of the Church as the Apostle to the Hebrewes 3. 2. comparing him to Moses and the Prophetes saith that they were seruauntes but that he was the Sonne and heyre For though hee vouchsafeth vs the honour of brethren yet he is the firste borne and the head of all the body to be short he hath the
26 995  51 717 15. 25 746  36 760  43 767 16. 1 772  3 773  11 777  14 791  16 805  19 806  805  20 ibid Luke Ca. Verse Fol. 1. 1 2  2 ibid.  3 3  5 4  6 6  7 7  9 8  12 ibi  13 9  14 10  15 ibi  16 12  17 13  18 15  20 17  21 18  23 ibid.  24 19  25 ibi  26 21  28 22  29 23  30 ibid.  31 ibi  32 24  33 25  34 27  36 29  37 ibid.  38 30  39 31  41 32  43 ibid.  45 33  46 34  48 35  49 36  51 37  54 39  55 40  58 41  59 ibid.  60 42  64 ibi  65 ibid.  67 43  68 44  69 ibid.  70 45  71 ibid.  72 46  73 ibid.  75 47  76 48  77 49  78 ib.  79 50  80 ib. 2. 1 62  7 70  8 71  9 71  10 ib.  11 73  12 ib.  13 74  14 ib.  25 76  16 ib.  17 77  19 ib.  20 ib.  21 78  22 85  23 86  24 ib.  25 87  29 88  30 ib.  31 ib.  32 89  34 90  35 92  36 ib.  37 93  38 94  39 ibi  40 101  41 102  44 103  46 ibi  48 104  49 ibi  51 ibi 3. 12 118  19 194 4. 15 136  16 137  17 ibi  18 138  19 139  20 ibid.  21 ib.  22 ib.  23 140  24 141  25 ibi  28 142 5. 1 145  5 146  6 ibid.  8 147  10 ibid.  36 150  39 152  29 243  39 248 6. 1 315  8 139  13 155  24 162  30 181  35 182 7. 5 230  11 234  12 ib.  14 ib.  16 235  29 297  30 298  31 299  33 ib.  34 ibid.  35 ib.  36 367  37 ib.  40 368  41 ib.  44 ib.  47 369  48 ib.  49 370  50 ib. 8. 3 345  19 339  38 265  52 253 9. 60 239  61 ib.  51 510  52 511  54. ib. 10. 1 301  2 302  16 305  17 307  18 ib.  19 ib.  20 308  24 351  38 371  42 372  26 594  28 596  29 ibid.  30 597 11. 1 190  5 214  53 630 12. 29 207  32 208  47 665  48 ib.  49 ib.  50 666  51 285  13 373  15 374  16 ib.  17 ib.  20 375  21 ibid.  57 452 13. 24 117  25 218  26 ib.  28 ib.  22 363  2 376  6 377  12 378  14 379  15 ib.  32 380 14. 28 288  33 289  3 383  5 384  7 ib.  11 385  12 ibid.  23 390 15. 10 490  12 492  16 ibid.  17 493  20 ibi  21 494  22 ibid.  28 495  31 496 16. 16 296  8 392  9 393  10 394  12 ibid.  14 395  15 ibid.  21 397  22 ibid.  23 399  25 400  26 ibid.  27 401  30 402 17. 10 404  13 411  14 ibid.  15 412  19 ibid.  20 413 18. 7 405  8 406  13 409  14 410  18 524  34 537 19. 5 548  7 549  8 ib.  9 550  11 552  12 ibid.  13 553  27 555  41 560  42 561  43 562  47 570 10. 37 590  38 591  39 592 11. 19 639  28 652 22. 28 530  29 ibid.  19 693  31 696  36 700  37 ibid.  51 715 23. 10 733  11 734  12 ib.  16 737  27 742  28 ib.  29 743  31 ib.  34 747  39 752  40 ibid.  41 753  42 ib.  43 754  51 767 24. 12 778  13 781  14 ib.  16 ib.  17 782  19 ib.  21 783  25 ib.  26 784  27 ib.  28 785  30 786  31 787  32 ib.  33 788  34 ib.  36 789  37 790  38 ib.  39 ib.  41 792  44 793  45 794  46 795  47 796  48 ib.  49 ib.  52 805 The end of the Table ¶ TO THE RIGHT HOnorable Fraunces Earle of Bedford of the noble order of the Garter Knight one of the Lordes of her Maiesties most honorable priuie Counsel grace and peace from God with the encrease of that true honour which is from God and lasteth for euer THe choice right honorable whiche Luke the Euangelist made in dedicating this historie of the gospel which he wrote to that noble mā Theophilus which that man of worthie memory M. Iohn Caluine tooke in dedicating these his labours to the lords of Frankeford driueth mee to dedicate this my small labour of translating this booke into the English tongue and though it is but little that I haue done in comparison of the labors of the other two and not woorth the offering to men of great estate yet least that I should seeme singuler in dissenting from these two singuler instruments in the Churche of God that in one and the self same booke I haue presumed to make bolde of your Lordships name hoping that your H. will not mislike to haue it witten in the forehead of this boke with noble Theophilus the Lords of Frankeford specially sith that I doe it in testimonie of my dutifull loue to you for the manifolde graces of God in you and benefites which I haue receiued from you Men doe commonly in their Epistles write either in the commendation of the worke or in the prayse of their patrone or in discharging of themselues of the discredite which their enemies woulde lay vppon them but I craue pardon of your honour if in studying to bee short I omit these thinges For first the verye name of the gospell of Iesu Christe and then the names of Matthew Marke and Luke the Euangelists and of M. Caluine the gatherer of the Harmonie the writer of the Commentarie do yeeld more credite and commendation to the matter then all that I can say of it all
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
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌ„fort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ— in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌ„ged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâ—elâ— neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised
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
and childishly trifle whiche affirme that this name of Iesu was geuen him because he shoulde be called Immanuel For Mathew doth not only snatch at one onely clause but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe to that purpose also appertaineth that note of vniuersalitie Now lette vs see howe aptly this prophesie of Isaias is cited thē place is sufficiently knowen and muche spoken of chap. 7. 14. But the Iewes according to their woonted malice depraue the same althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe And many of their Rabbines were growen to that impudencie that they expounded the same of king Ezechias who was at that time borne and was about 15. yeare olde I pray you what maner of libertie of lying is this that they will rather ouerthrowe the order of nature and hide a yong manne againe in his mothers wombe that he mighte be borne at 16. yeares of age then they will admitte the truthe to come to light But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment that they might so be besotted Others fain vnto themselues some vnknowen sonne of king Achaz whome the Prophete foretolde that shoulde bee borne But I demaunde by what right he was called Immanuel and howe the earth was subiecte to his gouernment who as a priuate man ended his life without honour for shortly after the same Prophet appoynteth that same childe who so euer he was Lorde of the earthe and they as foolishly doe bable which will that this shoulde be spoken of the Prophet his sonne and truely the Christian wryters were in this matter very grossely deceiued in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth that by a vision he was commaunded to keepe companie with his wife and the Sonne which he had begotten had this name geuen him by God Make haste and spoyle for in that place is onely noted the vehemencie of the warre which was at hande with horrible destruction wherby it may easily be gathered that these matters were altogether diuers Therefore let vs seeke the righte sense of this place when that at the besieging of the citie of Ierusalem kinge Achaz was afraide naye hee was almoste dismayde with feare a Prophet was sente vnto hym who shoulde promisse that GOD woulde bee the keeper of the Citie But seeinge a simple promisse did not comforte hys confused minde the Prophette was commaunded to geue him what signe so euer hee shoulde aske either in heauen or in earthe VVhen as that wicked hypocrite coueringe his infidelitie refused a signe the Prophette vrged him more hardlye and at the lengthe sayd Yet God shall geue vnto you a signe for beholde the Virgine shall conceiue and bear a sonne c. we interprete this to be spoken of Christ in this manner All you the posteritie of Dauid you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you for the Prophet expresly nameth the house of Dauid in reproche yet your vnfaithfulnesse shall neuer bring to passe but that the truth of God shall haue the vpper hand God promiseth that this citie shall be safe and free from the ennemies But if his worde be not sufficient he is ready to geue you a token of assurance at your pleasure you exclude bothe the graces you driue them frō you yet God wil stand fast in the assurance of his couenaunt for the promised redeemer shall come in whome God will perfectly present himselfe vnto his people The Iewes obiect that Isaias shoulde haue done foolishly and absurdly if he shoulde haue geuen to those men in that age such a signe as should be shewed eight hundred yeres after or there about And heere they very proudly lift vp thēselues because that this obiection was let slippe and buried either through the vnskilfulnesse or the carelesnesse of the Christians But the answere seemeth not hard to me if we obserue that the couenaunt of adoption was geuen vnto the Iewes whereof all the rest of God his benefites shoulde depend Therfore there was a general promise wherby God had chosen the children of Abraham as a people for himselfe vpon the which couenant all the special promisses had their ground Againe the Messias was the foundation of this couenant Now we perceiue that the cause of the deliueraunce of this citie was for that it was the sanctuarie of God and that the redemer was to come out from thence This respect being taken away Ierusalem should haue pearished a 100. times Now let the godly readers consider seeing that the king had openly reiected the signe offered him from God was it not conuenient for the Prophet to goe to the Messias as if he shuld haue sayd Although this age is vnworthy of that deliuerance which I promised from the Lord yet God being mindefull of his couenant shal deliuer this citie from the enemies That he might therefore shewe them no particular signe to testifie his fauour this one ought to be enough more then enough that the Messias should come of the stock of Dauid And it is to be noted that the Prophet calleth the vnbeleuers to the general couenant to be a maner of reproofe because that they did admit no particular signe Now it is sufficiently proued as I thinke that when as the gate was shut against al myracles it was high time for the Prophet to repaire to Christe that the vnbeleeuers might know that there was no other cause of their deliuerance then the couenant which was made with the fathers And by this wonderfull maner of teaching it was the wil of God to testifie to all ages that he therfore continually was so merciful to the childrē of Abraham because he had made a free couenant with them in Christ and not for any of their deserts But the Iewes with an other cauil endeuour to shift away this our iudgemēt because that presently it foloweth in the text of the Prophet Afore the childe shall haue knowledge to eschew the euil and to chuse the good the land shal be forsaken of 2. kings c. Heereof they gather that the birth of the childe is promised which shoulde not be long delaied otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand which the Prophet declared should be before the infant had passed the one halfe of his age I answer when as Isaias had brought him as a signe which should be the author of saluation and saide that an infant should be borne which shoulde be the true Immanuel or that I may vse Paules worde God manifested in the flesh 1. Tim. 3. 16. He then generally speaketh of all the infants of that age for the which matter there is a strong reason at hand For hauing first spoken of the generall
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
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a cōmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for graūted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of thē from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redēption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patiētly beare the present miseries staying vpon this cōfort that the redemptiō of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile contēned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this wasâ— most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. â—4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although iâ— be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising againâ— To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
made them but on that condition he geueth them life that he might daily sustaine that whyche hee hath once geuen So sayeth the Apostle all things are sustained by his mighty woorde that is the whole world is preserued and euery parte of the same doeth remaine in his estate by his will and decree whose power is spreade in euery place both aboue and belowe Therefore though we eate breade yet the maintenance of life is not to be attributed to the power of bread but to the secreat grace which God geueth to bread to feede vs. VVherof also foloweth an other lesson that God which nowe vseth bread for our nourishment caÌ„ by other meanes as oft as he shal thinke good prouide that we may liue Also in this sentence of Moses their beastlinesse is condemned which accompt of fulnesse and aboundance as their lyfe Furthermore distrust and vngodly carefulnesse is reprooued which driueth vs to seeke vnlawfull meanes And to this purpose is the answeare of Christe properly directed for foode and other maintenances of thys present life we must so trust God that none of vs passe the bounds prescribed by him If that Christ accompted it vnlawfull to make bread of stones besides the commaundement of God it is muche lesse lawfull to get thy liuing by deceits thefts violence and murthers Mathewe 4. Marke 1. Luke 4. 5. Then the Deuill tooke him vp into the holye citie and set hym on a pinacle of the temple 6. And sayde vnto hym If thou be the Sonne of God caste thy selfe downe for it is wrytten that hee shall geue his Angelles charge ouer thee and with their hands they shall lifte thee vppe least at anye time thou shouldest dashe thy foote against a stone 7. Iesus sayde vnto him It is wrytâ—en again thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vppe into an exceeding high mountain shewed him all the kingdoÌ„s of the world and the glory of them 9. And sayde vnto hym all these will I geue thee if thou wilte fall downe and worship me 10. Then sayd Iesus vnto him Auoide sathan for it is wrytten Thou shalt woorship the Lorde thy God and him only shalt thou serue 11. Then the deuill lefte hym and beholde the aungelles came and woorshipped him 13. And the aungels ministred to him 5. Then the deuill toke him vp into an high mountaine shewed him al the kingdoms of the world in the twinkling of an eie 6 And the deuil said vnto him al this power wil I geue thee the glory of those kingdoms for that is deliuered to mee and to whome soeuer I wil I geue it 7. If thou therfore wilt worship me they shulbe all thine 8. But Iesus answeared him sayd Hence from me sathan for it is wrytten Thou shalt woorship the Lord thy God hym alone thou shalt serue 9. Then he brought him to Ierusalem and set him on a piâ—acle of the Temple and sayde to him If thou bee the sonne of God cast thy self down froÌ„ heÌ„ce 10. For it is wrytten that hee will geue his angels charge ouer thee to keepe thee 11. And with their hands they shal lift thee vppe least at anye time thou shouldst dashe thy foot against a stone 12 And Iesus answered said vnto him It is saide thou shalt not tempt the Lord thy God 13 And wheÌ„ the deuil had ended all his temptation he departed from him for a season 5. Then the deuil tooke him It is no great matter that Luke doth rehearse that temptation in the seconde place which Mathewe placeth in the last place For it was not the purpose of the Euangelists so to set downe the order of the hystorie as they would alwaies exactly obserue the poynte of time but to gather the sum of the things so as they might propose in a glasse or a table those things which are most profitable to be knowen of Christ. Therefore let it suffice vs to knowe that Christ was tempted 3. maner of wayes But whiche was either the seconde or the thirde conflict there is no cause why we should curiously seeke In the exposition I wil folow the text set downe by Mathew It is sayd that Christ was set vpon a pinacle of the temple But it is demanded whether he was caried vp on high in dede or whether it was done by a vision Many do boldly affirme that it was a true and a reall cariage of his bodye as they say for they thinke it a thing vnwoorthy that Christe shoulde yeelde himselfe in daunger to sathans sleights But this obiection is easily wiped away that there is no absurditie in the permission of God and voluntarie subiection of Christe so that we thinke not that hee suffered any thing wythin that is in minde and soule And that which foloweth after that all the kingdomes of the worlde were sette in the sight of Christ and that also which Luke wryteth that hee was caried far in the twinkling of an eye doth rather belong to a vision yet in a doubtfull matter which without danger a man may be ignorant of I had rather suspende my iudgement then geue the contentious occasion of quarelling Also it maye be that the 2. temptation did not presently without distance of time folow the first nor the third the seconde but it is more probable that there was some distance though by the woordes of Luke it is gathered that there was no long space betwene for he sayth that Christ had rest geuen him for a season But this appertaineth much to the matter to know what sathan went about in this kind of temptation which is to be learned by the answer of Christ as I said a litle before Christ that he might mete with the subtletye of the enemie and beate backe his force holdeth oute for a buckler God is not to be tempted VVhereby it appeareth that the deceites of the ennemies tended to this purpose that hee liftinge himselfe vppe aboue measure shoulde rashly rise vppe againste God First sathan tried to drawe Christ to desperation because he wanted meat and ordinarie meanes nowe he procureth him to a vaine and proud confidence that neglecting the meanes which were at hande he should throw himselfe without necessitie into manifest daunger and as though he should leape beyonde his boundes But as it becommeth vs not to despair when we are pressed with the want of all things but that we shoulde depend vpoÌ„ the assurance of God so it is not lawfull for vs to set vp the combs that we should lift vp our selues higher then God permitteth Now we vnderstand what the purpose of sathan was namely that Christ making a triall of his diuinitie shoulde with a foolish and a wicked â—ashnesse rise vp against God 6. Hee will geue his aungels charge ouer thee This malice of sathan is to be noted that hee abuseth the testimonie of the scripture that might make the life of Christ deadly and tourne his bread to
was so ready to obey the commaundement of Christe whome as yet hee did not know eyther to bee a Prophet or the Sonne of God No excuse canne serue our slouth that being taught that hee is our Lord and king and iudge and being tenne times commaunded by him to doe our duetie doe not yet stirre a finger LV. 6. They enclosed a great multitude of fishes The ende of the miracle was that the deitie of Christe beeing knowne Peter and others shoulde yeelde themselues to be his disciples Yet generallye by this example wee are taught not to feare that the blessing of God and happye successe shal not folow our labour as oft as at the commaundement and direction of Christe wee laye our handes to worke But there was such plentie of fishes as sanke the shyppes and astonyed the myndes of them that beehelde it For it was meete that the diuine glorye of Christe shoulde bee reuealed by this myracle that the credite might be wholly his LV. 8. Lorde goe from mee Though menne in their dayly prayers doe desire the presence of God yet it is necessary that assoone as GOD appeareth that they shoulde be affrayde and halfe dead with feare and amasednesse vntill he giue them comfort There is good cause whye they should so earnestly pray for the presence of God for he beinge absent they are enforced to feele them selues to bee miserable wretches and his presence is therefore fearefull because they then beginne to feele that they are nothing nay with what a heape of euils they are filled After this maner Peter so reuerenceth Christ in this myracle that he being amased with his maiestie would flee as much as he could And this did not onely befall to Peter but as by the text we doe gather they were al afrayd VVherefore we see that this feeling is planted in all men that they should be afraide at the presence of God And it is profitable for vs that what foolish boldnes or pride soeuer is in vs might be humbled so there shall presently be giuen comfort which may hold vs vp Therefore Christ with a sweete and friendly answere dooth recreate the mind of Peter and forbyddeth him to feare So the Lorde buryeth his in a graue that then he may giue them life LV. 10. From henceforth thou shalt catch men Matthew saieth I will make you fishers of men But Marke hath I will make you to be fishers By which wordes we are taught that Peter and the other three were not onelye chosen of Christ to be disciples but created Apostles or at the least chosen in hope of Apostleshippe Therefore here is not onely discribed a generall calling to the fayth but a speciall calling to a certaine office I graunte that the office of teachinge was not yet committed vnto them but yet Christe calleth and chuseth them into his company that he might frame them to teaching And this is wisely to be considered for all are not commaunded to leaue their parentes and their old trade of lyuing that they maye followe Christe on foote but the Lorde is contente to haue some in his flocke and Churche and to others hee appoynteth a proper standing Therefore lette them that haue the office of a publike person layde vppon them knowe that there is more to be required of them then of anye priuate persons So Christe chaunging nothinge in the common lyfe of others dooth bring these foure from theyr worke whereby they lyued before that hee might vse their help in a more notable office Also Christ chose vnto him grosse Idiotes no lesse rude in witte then voyde of learning that hee myght frame them naye that hee might renew them with the grace of his spirite that they might excell all the wisemen of the world For so it was his will to pull downe the pryde of fleshe and to giue a notable token of spirituall grace in them that we might learne to aske the lyght of fayth from heauen knowing that it cannot be obtained by our own industrie Furthermore that he chose not the vnlearned and rude that he would leaue them alwayes such that which he did maye not be drawne into example as if at this daye also such Pastors were to be ordayned as are after to bee instructed to execute theyr office For wee know what rule hee prescribeth vs by the mouth of Paule that is that â—one may be called except they be apt to teach And he did not chuse such as if he preferred ignoraunce before knowledge as some frantike men doe triumph to themselues in theyr owne ignoraunce and how much more they abhorre learning so much the nerer they thinke themselues to the Apostles And his will was at the first to chuse these base men that he might ouerthrow the vanitie of theÌ„ that thinke that the vnlearned shall not enter into heauen But after he ioyned Paule as a companion to these fishers who from his youth was diligently trayned vp in learning Act. 22. 3. But yet it pertaineth nothing to the matter to dispute more subtilly of the maner of the metaphor for that it was taken of the present matter yet when Christe spake of the preaching of the Gospell he aptly alluded to fishing because that menne wandering and scattered abroad in the world as in a vast and confused sea are gathered togeather by the preaching of the Gospell But the hystorie which is recorded in the first chapter of Iohn differeth from this For when Andrew was one of Iohns disciples he was by him delyuered to Christe and after he brought his brother with him and then they tooke him as their mayster but after they were receiued into a hygher office MAT. 22 And they without tarying Here first appeareth the force of Christes voyce not that the onely voyce of Christe dooth so effectuallye pearse into the hearts of men but because the Lord by his spirit doth inwardly driue all them that he will draw and pull to himselfe that they may obay his voyce Secondly the aptnes to be taught and the readinesse to obey is praysed in the disciples which prefer the calling of Christ before all the busines of the world Especially it becommeth the ministers of the worde to marke this example that all other cares being sette by they may addict giue themselues wholly to the Church whereto they are appoynted MAT. 23 Iesus went about all Galile Matthew reportes the same things agayne in an other place But there is no inconuenience seeing Christe for a time ceased not dayly to worke almost innumerable myracles that generally the course of the same is twise or thrise meÌ„tioned Now in the wordes of Matthew first it is to be noted that Christ neuer rested that he might spread the seede of the Gospel euery where Also Matthew calleth it the Gospell of the kingdome whereby the kingdome of God is established amongst men for theyr saluation Therefore he maketh a difference betweene the perfect and eternall beatitude and the prosperous and pleasaunt things
but also the blinde burning lustes of the hearte Therefore Paule placeth chastitie in the body and the spirit 1. Cor. 7. 34. But Christ thought it sufficient to confute that grosse opinioÌ„ which had taken place because that they did thinke that they should auoyd nothing but outward adulterie Notwithstanding because the eyes for the moste parte procure the mindes to such filthy deuises and lust entreth as it were by these dores Christ vseth this manner of speach when as he would condemne concupiscence and that may easily be gathered by that word lust whereby we are also taught that not they onely are to be accounted adulterers which conceaue whoredome in their mindes with full consente but they also that admitte any prickes or motions of the same VVherefore the hypocrisie of the Papistes is too grosse and carelesse which deny concupisceÌ„ce to be sinne vntil the whole hart do yeeld consent But it is not to be merueiled at that they lessen sinne as they doe when as it behoueth them to be dul and slow in accounting of their sinnes which ascribe righteousnes to the desertes of their works 29. If thine eye Because in the weakenesse and imbecilitie of fleshe Christe might seeme to vrge men too seuerely he preuenteth and aunswereth all those complayntes In summe he declareth though that bee hard difficult troublesom or sharp which God commandeth yet we can make no excuse therby because that the righteousnes of God ought to be esteemed of vs then all other thinges which are moste deare precious to vs. As if he should haue sayde there is no cause whye thou shouldest obiecte to me that thou canst scarsly turne thine eye hether and thither but that they are caught in snares before thou art aware For thou must rather forsake and leaue thine eyes then to departe from the commaundementes of God Yet it is not Christes meaning that the body should be lamed that we might obey God But because that all men doe gladly desire that their senses may not be so maymed but that they maye haue the free vse of them Christe dooth hyperbolically teach vs to cut away any thing that hindreth vs from that obedience vnto God which hee requireth of vs in his lawe And this hee dooth of purpose because that men do in this behalfe too licentiously nourish vp themselues If the mind were pure the eyes and handes would also be obedient which haue no proper motion of their owne But we doe herein offende grieuouslye that we are not so carefull as wee ought to bee in auoydinge deceitfull baytes so that rather with an vnbrydeled libertie we doe willingly prouoke our selues to euill Matth. 5. Marke Luke 16. 31. It hath beene sayde also whosoeuer shal put away his wife let him giue her a testimoniall of diuorcement 32. But I say vnto you whosoeuer shall put away his wife except it bee for fornication causeth her to commit adultery and whosoeuer shall marry her that is diuorced committeth adulterie  1â— VVhosoeuer putteth away his wife and maryeth another committeth adultery and whosoeuer maryeth her that is put away from her husbaÌ„d committeth adultery 31. VVhosoeuer shall put away Because there will be a more conuenieÌ„t place to entreate of this doctrine more at large in the 19. after Mathew I will now briefly touch that which Christ saith here As the Iewes did falslye thinke that they had doone their duetie towardes GOD if after a politike sorte they had obserued the law so againe they fondlye imagined that it was lawefull for them to doe whatsoeuer the politike law did not forbidde The diuorcementes which they were wont to make with their wiues Moses had not forbidden in respect of an outwarde order but onely for restraint of lust he had coÌ„manded to giue a byll of diuorcement to those wiues that were put away And it was a certeine testimonie of manumission that the woman might after be free from the yoake and power of her husband And the husband did also confesse that hee did not put away his wife for any fault but because he did not lyke her From hence sprang that errour that they thought no fault to bee in such a diuorcement so that they satisfied the law but they tooke a very wrong rule of a godly and holy lyfe out of the ciuil lawe For the politike lawes are sometime bent to mens manners but God in giuing a spirituall law did not regarde what menne could doe but what they ought to doe Therfore a perfect and vpright righteousnesse is therein contayned though we haue not power to fulfill the same So Christ dooth admonishe vs that that is not presently lawful before God which the polytike law of Moses doth tollerate He saith that vnder the pretence of the law he absolueth himselfe that putting away his wife giueth her a bill of diuorcement But the band of matrimonie is holyer then that it may be brokeÌ„ vnknitte at the will or rather pleasure of men For though manne and wife doe ioyne themselues togeather with a mutuall consent yet GOD doth ioyne them and knit them togeather in such a knot that cannot be dissolued that after it is not lawfull for them to depart Yet hee putteth an exception except it be for fornication For that woman is worthylye put away which hath traiterously broken matrimonie for the band being broken through her fault the man is set at libertie 32. Causeth her to commit adultery Because the byll of diuorcement did permit that the woman so separated might enter into new mariages hee is worthily condemned as a baud or a betraier that against all lawe and right casteth of his wife to others which was giuen to him of God Matthew 5. Marke Luke 33. Againe yee haue hearde that it was sayd to them of old time Thou shalt not forsweare thy selâ—e but shalt performe thine oathes to the Lord. 34. But I say vnto you sweare not at al neyther by heauen for it is the throan of God 35. Nor yet by the earth for it is his footstoole neyther by Ierusalem for it is the citie of the great king 36. Neyther shalt thou sweare by thine head because thou canste not make one hayre white or blacke 37. But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill   33. Thou shalt not forsweare thy selfe This also is not a reproofe of the law but rather a true interpretation of the same for God hath not onely condemned in the law al periuries but vaine light swearing which derogateth from the maiestie of his name For not only he doth take the name of God in vaine that sweareth falsly but he that vseth the name of God in friuolous matters or rashly and contemptuously in common speach Further when as the law of God condemneth euery prophaning of the name of God the Iewes did imagine the fault to be onely in periuries Christ reproueth this grosse errour that they thought it lawefull for
the myre of sinnes seeing that there is no reason whiche might gouerne the blinde and darke pleasures of the fleshe But he saieth that the light is turned into darkenesse not onely when menne doe suffer the iudgement of their minde to be ouerwhelmed with the wicked lustes of the fleshe but yeelding their witte to peruerse thoughtes do degenerate as it were into beastes For wee see how malitiouslye menne doc turne that wisdome that was giuen them to craft or subtiltie that they myght seeke deepe thoughtes as saith the Prophet Esai 29. 15. that throughe their subtill shiftes they might proudlye ryse vppe against GOD to bee shorte they do diuerse wayes attempt to be wise to their own destruction VVherefore Christ doth not without cause pronounce that it cannot be but that horrible and thicke darkenesse shall reigne in the lyfe when menne of set purpose doe make themselues blinde The same is the meaning of those wordes in Luke but that Christe doth there ioine this sentence with that which was expounded before in the fifte chapter of Matthew no man lighteth a candle and setteth it in a secret place c. Also in steede of this clause if the light that is in thee are darkenesse c. he setteth downe an exhortation Take heede that the lighte that is in thee be not darkenesse as if he should haue saide take heede least thy minde which should shine as a light for the direction of all thy actions doe not darken and peruert thy whole lyfe After hee addeth when the body is lightened by the eye all the members of the same shal be the better gouerned euen as a light lighted shineth and pearseth into al the parts of the chamber 24. No man can serue Christ returneth to his former doctrine which is that he may withdraw his disciples from couetousnesse He had said before that the heart of man is bound and tyed to his treasure Now hee telleth them that their hearts are alienated from the Lord which addict themselues to riches For the greater part of men do sport themselues vnder a false pretence while that they doe imagine that they canne deuide themselues betweene God and their couetous desires But Christe denieth it to be possible that any man can at one time obey God his own fleshe And without doubt that prouerbe was then commonly vsed no man can serue two maisters at once Therfore that which was receiued by the opinion of all he taketh for graunted and so doth apply it to the present cause where riches do reigne there is the gouernment takē from God It is not impossible for them that are rich men to serue God but whosoeuer deliuereth himselfe to serue his riches it is necessary that hee should set himselfe free from the seruice of God because that couetousnesse doth alwayes make vs the bondslaues of the deuill I haue ioyned that to this texte which Luke set downe in an other place because when the Euangelistes doe here and there as occasion serueth set downe out of the doctrin of Christe sentences in diuerse places we neede not think much to apply them together But that which is here especiallye sayd of riches may be well extended to all other kinde of vices VVhen as God doth euery where commend so much sinceritie and doth abhorre the double heart they are all deceaued that thinke that hee will be content with the one halfe of their heart They all confesse in worde that God cannot be truely worshipped but with an entyre and whole affection but indeede they deny it while they endeuor to recōcile things contrary between themselues The ambitious man saith I wil not cease to serue God though I apply a good part of my witte to hunte after honors The couetous the voluptuous the gluttenous the leacherous the cruell and euery one doe boast the same for themselues as though it were possible for them to serue GOD in parte which are openly seene of purpose to fight against him It is true that the faythfull them selues are neuer so wholly addicted to obey God but that they are ofte withdrawne with sinfull lustes of the flesh But because they sigh vnder this miserable slauerie and are displeased with themselues and doe not otherwise serue the flesh but vnwillingly and with resistance they are not accounted to serue two maisters because that their studies and endeuours are so approued to the Lorde as if they had yeelded perfecte obedience vnto him And here is their hypocrisie reprooued which flatter themselues in theyr sinnes as if they coulde ioyne light and darkenesse togeather Matth. 6. Mark Luke 12. 25. Therefore I saye vnto you be not carefull for your lyfe what yee shall eate or what yee shall drinke nor yet for your body what you shall put on Is not the lyfe more worthy then meat and the body then rayment 26. Behold the sowles of the heauen for they sowe not neither reape nor cary into the barnes yet your heauenly father feedeth them Are yee not much better then they 27. VVhich of you by taking care is able to adde one cubit to his stature 28. And whye care yee for rayment Learne how the lylyes of the fielde do grow they labour not neither spinne 29. Yet I say vnto you that euen Salomon in all his glory was not arayed lik one of these 30. VVherefore if God so cloath the grasse of the fielde which is to day and to morow is cast into the ouen shall hee not doe much more vnto you O ye of litle faith  22. And he spake vnto his disciples Therefore I say vnto you Take no thought for your life what yee shal eate neither for your body what you shal put on 23. The life is more then meat the body more then the raiment 24. Consider the Rauens for they neither sow nor repe which neither haue store house nor barne yet God feedeth them how muche more are yee better then fowles 25. And whiche of you by taking thought canne adde one cubit to his statute 26. If yee then be not able to do the least things why take ye thought for the remnant 27. Consider the Lylyes howe they grow they labour not neyther spinn◠they yet I say vnto you that Solomon himselfe in all his royaltie was not cloathed like one of these 28. If then God so cloath the grasse which is to day in the fielde and to morow is cast into the ouen how much more wil hee cloath you O yee of litle fath In all this Sermon Christe doth reprehend the excessiue care of meat and cloathing wherewith menne doe vexe and torment themselues and hee giueth also a remedie to heale this disease That hee forbiddeth them to be carefull ought not to be taken so precisely as if hee would haue his to be carelesse For we know that men are borne of that condition that they should sustaine some care yea this is not the laste portion of the miseries which the Lorde hath enioyned
shal be excluded which promisse now vnto themselues a certaine possession of life Mathewe Marke Luke 13.   25. VVhen the good man of the â—ouse is risen vp and hath shutte to the doore and ye begin to stande without and to knocke at the doore saying Lorde Lorde open to vs and he shall answeare and say vnto you I know you not whence you are 26. Then shall yee beginne to say wee haue eaten drunke in thy presence and thou hast taught in our streetes 27. But he shall say I tell you I knowe you not whence you are depart from me all yee woorkers of iniquitie 28. There shall be weepinge and gnashinge of teethe when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdom of God and your selues thrust out at doores 29. Then shall come many from the East and from the VVest and from the North and from the South and shall sit at the table in the kingdome of God 30. And beholde there are laste whiche shall be first and there are first which shal be last 25. VVhen the goodman of the house is risen Although these things were spoken after at another time as I sayd euen nowe yet I had rather to haue respecte of the doctrine then of the time For this is no small helpe to the vnderstanding if those may be red together in one text which do agree together in one sence Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen Nowe he sayeth that they shal profit nothing although they occupy a place in the church because that God shall at length rise in iudgement that he maye exclude out of his kingdome all them that vsurpe a place amongest them of his housholde And he vseth the similitude of a housholder who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night and leaue the house open to theeues he himselfe ariseth locketh the gate and will not lette in those wandering and nighte straying men which do out of season wander by the high wayes Further in these wordes he admonisheth vs to take occasion while it is offred For so long as the Lord calleth vs vnto him we as it were haue a gate sette open for vs into heauen but the greater part doth not vouchsafe to stirre a foote Therefore Christ pronounceth that the gate shall at the length bee shut and so they shal be in danger to be shut out which waite for companie 26. Thou hast taught in our streetes Christ expresly excepteth that it shall proâ—itte the Iewes nothing that he came neare vnto them and that he familiarly offereth himselfe that they shoulde enioy him except they aunsweare at the day when they are called But he doeth not prosecute that similitude For speaking of a housholder hee doeth plainly without a figure declare himselfe to bee the iudge and this doeth not agree to any other then vnto himselfe Thou hast taught in our streetes that is that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine â—â— VVhen yee shall see Abraham VVhen as the Iewes had nothing like vnto the holy fathers yet they woulde vainly bragge of that stocke neyther was there any thing so vsuall amongest them as to abuse the title of the Churche Christe testifieth that this degenerate people which departed from the faith and Godlinesse of the fathers are estranged from the kingdome of God And heerein is contained a secreate reproofe because that they which desire to haue companions in seeking saluation did not rather endeuour to adioyne themselues to Abraham the Prophettes and the holy fathers then seeke about for their equals which by their examples were fallen farre out into innumerable corruptions As if he shoulde haue sayde if you doe nowe neglecte to enter in at the straighte gate because the multitude of them which goe astray doeth come behinde you doe you not see howe you are seperated from the company of the faithfull while you doe linke your selues to the company of the vnfaithfull If that the sight of the worlde doeth nowe blinde your eyes this slouthfulnesse shal be taken from you at the last day but too late For then you shall knowe that you and your like are straungers from the kingdom of God and that you haue not any thing common with Abraham 29. They shall come from the East It is an amplification gathered heereof that the Iewes being reiected which thought themselues only to be the lawfull heires of God the Gentiles shoulde bee sette in their place that they may receiue the life promised to Abraham and his stocke And hee opposeth the Gentiles against them that he might pricke them forward as with a godly iealousie to faith Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie if hee mighte prouoke them of his owne countrey and flesh to suche an emulation And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche did proudly contemne God and all his giftes But because that Mathewe hath this sentence againe a little after I doe nowe touche the same the more sparingly 30. Beholde there are last Christ vseth these woordes oftentimes as wee shall see other where but in a diuers sence In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes which when all the worlde was forsaken were chosen of God being placed in this dignitie imagined that God was bounde to them For thys cause Christ telleth theÌ„ that their lot shal be shortly altered so that the Gentiles which were then as outcastes should haue the chiefe roumthe And the Iewes being put from their honour shoulde not holde the lowest corner in the Churche Mathewe 7. Marke Luke 6. 15. Beware of false Prophetes whiche come tâ— you in sheepes clothing but inwardly they are â—auening wolueâ— 16. Yee shall know them by their fruites doe meâ—ne gather grapes of thornes or figges of thistles 17. So euery good tree bringeth foorth good fruit and a corrupt tree bringeth foorth euill fruit 18. A good tree cannot bring foorthe euill fruite neither can a corrupt tree bring foorth good fruite 19. Euerye tree that bringeth not foorth good fruite is hewen downe and cast into the fire 20. Therefore by their fruites yee shall knowe them  43. For it is not a good tree that bringeth foorth euil fruite neither an euill tree that bringeth forth good fruite 44. For euery tree is knowen by his owne fruite for neither of thernes gather menne figges nor of bushes gather they grapes 45. A good man oute of the good treasure of his heart bringeth foorth good and an euill manne out of the euill treasure of his heart bringeth foorth euill for of the abundance of the heart his mouth speaketh 15. Beware Christ teacheth in these woordes that his Church should be subiect to
that euerye man may be iudged by his fruits as a tree is knowen by his fruit For after he had set downe a reproofe against hypocrites which see a moat in the eye of an other not seeing a beame in their owne hee presently addeth For an euill tree can not bring fâ—orth and that causall worde For seemeth to ioyne two sentences together But because it is certaine that Luke in that sixt chapter rehearseth diuers sermons of Christ it may be also that he doeth briefly touch that which Mathew setteth downe more fully Neither doe I rest vppon that causall aduerbe whiche is oftentimes in other places superfluous which may also appear by that clause for Luke so coÌ„cludeth this speach A good manne out of the good treasure of his heart Neither doe I doubt but that Christ doeth plainly sette downe what maner of iudgement thys should be which he commaundeth to be had by the fruits that is that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde whiche professe themselues to be the seruaunts of God as if hee shoulde haue sayde titles doe smally auaile vntill hee that speaketh shall prooue in deede that he is sent from God yet I do not deny but that this place may bee applied to the generall doctrine And certainely the last clause namely that of the aboundance of the heart the mouth speaketh doeth reache further then to the false prophetes seeing that is so common aprouerbe If any doe obiecte that mennes tongues doe often lie so that they speake best which are woorst affectionate I answeare Christ doeth here teache simply that which is moste commonly vsed For althoughe hypocrites doe pretende one thing in wordes which they doe neuer thinke in their heart yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde Mathewe 7. Marke Luke 6. 21. Not euery one that sayeth vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen 22. Many will say to mee in that day Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuilles and by thy name done many great workes 23. And then will I professe to them I neuer knowe you departe from mee yee that woorke iniquitie  46. But whye cal ye me master master and do not thinges that I speake 21. Not euery one that sayeth Christ stretcheth his speache further Neither speaketh hee onely of false prophetes which breake in amongst the flocke to steale and to deuoure but of hirelings which vnder the countenaunce of shepheardes doe deceitfully thruste in themselues and yet haue no affection of godlinesse And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in yet he doeth properly touche false teachers whiche seeme to excell aboue others Neither doeth he direct his speache to them alone that hee mighte waken them out of their securitie wherin they lie as drunken menne but he also admonisheth the faithfull that they geue not to suche disguised people more then is meete In summe hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite so that it shall haue many disciples there shall be many not onely of the common sorte which shall falsly and hypocritically geue their name to the Gospell but also amongst the pastours there shall be the same falshoode so that they shal denie in deedes and life that which they professe with mouth Therfore who soeuer desireth to be accounted amongest his disciples he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life In Luke there is a generall reproofe But why cal ye me maister maister But because that this corruption doth for the moste parte spring from dissembling teachers and doeth the more easily spreade from them to the whole body therfore in Mathew Christ doth namely inueighe against them To doe the will of the father doeth not onely signifie philosophically to frame their life and maners to a rule of vertues but also to beleeue in Christ as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded but is established as the spring from whence the rest doe slowe 22. Many shall say vnto mee Christe citeth againe the hypocrites before his iudgement seat as we sayd euen now out of Luke for so long as they occupie a place in the Churche they doe partly flatter themselues and also they doe partly deceiue others Therefore he sayeth that there shall be a day wherein hee will purge his floore and the weedes and chaffe shall be separate from the pure wheate To prophesie in Christes name is by his authoritie and as it were by his gouernment to execute the office of teaching For prophecie in my iudgement is taken in this place generally as in 1. Corrinthians 14. he might haue simply vsed the woorde of preaching but purposely he vsed that which was of greater estimation that hee mighte the better declare that the outwarde profession is nothinge woorth howe excellently so euer menne doe account of it So to worke myracles in the name of Christe is nothing else then to doe myracles by his power aide gouernement and leading For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles yet in this place and in many others he noteth all myracles 23. I will professe to them By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues as if hee shoulde haue sayde while they confessed mee with their tounge they thought that they had discharged their duetie wel and now a holowe confession of my name with their tounge is hearde But I in like sorte confesse against them that what soeuer they professe is vaine and lying But what meaneth this confession of Christ that he neuer accounted them amongest the number of his disciples no not euen when they gloried that they were the pillers of the Churche Therefore hee commaundeth them to cease which vnder a deceitfull title haue for a time stolne an vniust possession to their house It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth 2. Tim. 2. 19. The Lord knoweth who are his let euery one that calleth on the name of the Lord depart from iniquitie For the first clause tendeth to this purpose that the weake shoulde not fainte nor be troubled at the falling away of some whose name was great and famous For hee sayeth that they were neuer knowen of the Lorde though they dasiled the eyes of men with a vaine shew Then he exhorteth all them which would be accounted amongst the disciples of Christ that they should spedily withdrawe themselues from iniquitie least that Christ doe driue them away out of his sight when he shall separate the lambes from the goates Mathewe 7.
had so great a care of his life and did so diligently commend him But it appeareth by both the Euangelists that it was a sodaine palsie which at the first did put him in despaire of life for the slow palsies are without torments And Mathewe sayeth that the young man was grieuously vexed And Luke sayeth hee was neare vnto death so both sayings preuaile to set foorth the glory of the myracle either the sorowe and paine or the great daunger so that I dare say the lesse for the certaintie of the maner of the disease LVKE 5. For hee loueth our nation It is not to be doubted but that the Iewes commende him for his godlinesse For he coulde not for any other cause loue so detested a nation then for loue of the lawe and woorshippe of God And by building of a Synagogue he did euidently declare that hee fauoured the doctrine of the lawe VVherefore they say and not without a cause that hee was woorthy to haue Christe shewe himselfe bountifull to him as to a godly woorshipper of God Yet it is to be wondered at that by their entreatie they shoulde obtaine the fauour of God for a Gentile whiche they themselues contemptuously refused For if Christe bee a minister and a dispenser of the gifts of God for them why doe not they enioy that grace themselues before they gette it for straungers But suche securitie doeth alwaies raigne amongest hypocrites that they thinke to make God after a sorte obedient vnto them as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith or rather because they doe not vouchsafe to taste thereof at all they resigne it vnto others as a thynge superfluous MATH 8. I am not woorthy that hee shoulde come vnder my rouse Because Mathewe is shorter hee bringeth the manne speaking thus himselfe But Luke expressing it more fully sayeth that hee gaue this in commaundement to his friends but the meaning of both is all one But there are two cipall poyntes of this sentence The Centurion sparing Christe for honour sake requireth that Christe shoulde not wearie himselfe because hee accounteth himselfe vnwoorthie of his comming Then hee attributeth so great power to him that hee beleeueth that by his onely will and woorde he canne restore his seruaunt to life A woonderfull humilitie that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe And it may be that being accustomed to the pride of the Iewes through his owne modestie hee did not take in ill parte to be accounted a prophane manne and so was afraide to iniurie the Prophete of God if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane VVhat soeuer the matter is it is certaine that hee speaketh from his heart and that hee esteemeth so reuerently of Christe that hee dareth not call him to him Naye as it foloweth in the texte in Luke hee accounted himselfe as vnwoorthie his speache Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ and that whiche presently foloweth encreaseth the doubt the more Onely speake the word and the childe shal be healed For if he had not knowen Christ to bee the Sonne of God it hadde beene superstition to haue geuen the glory of God to a man But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe whiche as yet was vnknowen almoste to all Also Christe imputeth not nor chargeth his woordes with ignoraunce but declareth that they proceede of faith And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onely God But I thinke that when the godly manne was fully assured of the diuine woorkes of Christe he simplie apprehended the power of God in him And without doubte hee hadde also hearde somewhat of the promised Redemer Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe yet hee was so perswaded that the power of God was shewed in him and that suche a gift was giuen him that in his myracles hee shewed the presence of God So hee doeth not superstitiously ascribe that vnto manne whiche was proper to God but considering what was committed of God to Christe he beleeued that by his woorde alone hee coulde heale his seruaunt If auy Obiect that there is nothing more proper to God then to do by his word what he pleaseth that this mighty power can not wythout sacriledge bee giuen to a mortall manne that againe is easilye aunsweared Althoughe the Centurion did not so subtilly distinguish yet hee did not attribute thys power to the woorde of a mortal manne but of God whose minister hee was certainely perswaded Christe was This he douted not of Therefore when as Christe hadde the power of healing hee acknowledging it to bee a heauenly power doeth not tie it to his bodily presence but is satisfied with his woorde from whence hee beleueth that suche power proceedeth The similitude whyche the Centurion vseth is not taken of the like as they say but compareth the lesse wyth the greater For hee accounteth more of the Diuine power whyche hee declareth to bee in Christe then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours 10. Iesus maruelled Although it cannot befal to God to maruaile because that it ariseth of thinges that are newe and vnlooked for yet maye it befall to Christe as he hadde with our flesh taken vpon him mannes affections Nowe that which Christ sayeth that he founde not so great faith euen in Israel was spoken in a certaine respecte and not simplie for if we consider all the poyntes of faith the faith of Marie did heerein at the leaste excell that she beleeued that she was with childe by the holy Ghost and that she should beare the onely begotten sonne of God Then that she acknowledged her sonne borne of her wombe to bee her creatour and the maker and onely redeemer of all the worlde But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes Namely that of so little and small a taste of doctrine hee brought forth so great fruit and that so sodeinly for this was not common so highly to extoll the power of God which only beganne to shine as certaine sparkes in Christ. Then whereas the Iewes were bent to outwarde signes more then was meete this heathen man requireth no visible signe but sayeth that the onely worde should satisfie him Christ was a comming to him not that hee needed but that hee mighte prooue this faith of his VVherefore for this cause especially he cōmendeth this faith because he rested vppon his worde onely VVhat would euen one of the Apostles haue done Come Lorde see and touche This manne desireth neither his corporal comming nor his touching but beleeueth that there is so great power included in the worde that
mountaines a great hard of swine feeding 12. And all the deuilles besoughte him saying sende vs into the swine that we enter into them 13. And incontinently Iesus gaue them leaue Then the vncleane spirites went oute and entred into the swine and the heerd ranne headlong from the high bank into the sea and there were about two thousand swine and they were drowned in the sea 14. And the swineheardes fled and tolde it in the citie and in the countrey and they came out to see what it was that was done 15. And they came to Iesus sawe him that had beene possessed with the deuill and had the Legion and in his right minde and they were afraide 16. And they that sawe it tolde them what was done to him that was possessed with the deuill and concerning the swine 17. Then they began to pray him that he woulde depart out of their coastes 18. And when hee was come into the shippe he that had beene possessed with the deuill praied him that hee might be with him 19. How beit Iesus would not suffer him but sayde vnto him Go thy way home to thy friendes and shewe them what greate thinges the Lorde hathe done vnto thee and howe he hath had compassion on thee 20. So he departed and beganne to publishe in Decapolis what greate things Iesus had done vnto him and all men did maruell 26. So they sailed vnto the region of the Gadarens which is ouer against Galile 27. And as hee went out to land there met him a certaine man out of the city which had a deuil long time and he ware no cloathes neither aboade in house but in the graues 28. And when he sawe Iesus he cried out and fel downe before him with a loud voice sayde what haue I to doe wyth thee Iesus the sonne of God the most high I beseeche thee torment me not 29. But hee commaunded the foule spirite to come out of the man for oft times hee hadde caught him therefore hee was bound with chaines and kept in fetters but he brake the bands and was caried of the deuil into wildernesses 30. Then Iesus asked hym saying what is thy name And he saide Legion because many deuils were entred into him 31. And they besought him that he wold not command the◠to go out into the deepe 32. And there was thereby an herd of swine feding on an hill the deuils besought him that he wold suffer them to enter into them so he suffered them 33. Then went the deuils out of the manne and entred into the swine and the heerd was caried with violence frō a stepe downe place into the lake and was choked 34. VVhen the herdmen sawe what was done they slodde and when they were departed they tolde it in the citie and in the countrey 35. Then they came out to see what was done and came to Iesus and founde the man out of whom the deuilles were departed sittinge at the feete of Iesus clothed in his right mind they wer afraid 36. They also which saw it told thē by what means he that was possessed with the deuill was healed 37. Then the whole multitude of the country about the Gadarenes besought hym that he wold depart frō them for they were takē with a great feare and he went into the ship and returned 38. Then the man out of whome the deuilles were departed besought him that hee mighte be with him but Iesus sent him away saying 39. Return into thine own house and shewe what greate things God hath don vnto thee So hee went his way and preached throughoute all the Citie what great thinges Iesus hadde done vnto him I haue before confuted their error which thinke that Mark and Luke do report not this but an other myracle For when as the three Euangelists doe note that region which is against Galile as Luke also declareth and all the circumstances doe agree who will beleeue that all these thinges fell out at diuers times 28. There met him two possessed with deuils This difference caused the interpreters to erre and to separate Mathewe from the other two because he nameth two and the other but one But Augustines coniecture is probable who thinketh that ther were two yet they made mētion but of one because he was the more famous and so the myracle should be the more notable in him by reason of the greatnesse of the disease And certainely we see that Marke and Luke do bestowe moe wordes in amplifying the cruelty of the deuil that it might appeare that the miserable man of whō they speake was wonderfully tormented Therefore in that they reporte a notable example of the diuine power of Christ thogh they say nothing of the other man yet they dissent not from the hystorie of Math. which addeth the hystorie of the other who was not so wel known That Luke sayth a certaine man met him out of the citie it is vncertaine whether he meaneth that he was a citizen of Gadara or whether he came out from thence to meete him For when as he was commaunded to go home and to preache the grace of God amongest his owne friendes Marke sayeth that hee did this in Decapolis whiche was a countrey next ouer againste Galile wherby it is to be cōiectured that he was not a Gadaranite borne Further Mathew and Marke do expresly say that he came not out of the Citie but out of the graues And Luke himself in the whole course of the hystorie declareth that he liued in the desart Therefore these wordes A certaine man met him out of the citie I do thus interpreate before Christ came to the Citie a certaine man possessed with a deuil mette him by the way out of that coast But their opinion which thinke that hee dwelte in the graues either because the deuils were delited with the fauour of the dead carcases or that they were pleased with the sighte of the sacrifices or because they woulde catche the soules which desired to be neare vnto their bodies is friuolous and foolish The vncleane spirite did rather holde this man amongst the graues that he might be consumed with continual terrour by the sorowfull beholding of the deade as one banished from the company of menne would dwell amongst the dead Further wee learne hereby that the deuil doth not only vexe men in this present life but persecute them euen vnto death so that his kingdom might flourish euen in death MAR. 3. And no man could binde him no not with chaines He coulde not naturally breake chains wherby we gather that sathan is permitted to haue sometime extraordinarie motions whose force excedeth our vnderstanding and vsual reason And it is often seene that frantike men haue much more strength then if they were in perfect health And it is not to be denied but that the deuil doth there also play his partes so oft as God doeth suffer him but this violent force which the Euangelists do here speake of
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
and innocent as doues 17. But beware of menne for they will deliuer you vp to the councils wil scourg you in the Synagogues 18. And yee shal be brought to the gouernours and kinges for my sake in witnesse to them and to the Gentiles 19. But when they deliuer you vp Like no thought how or what yee shall speak for it shal be giuen you in that houre what yee shall say 20. For it is not yee that speake but the spirite of your father whiche speaketh in you Marke Luk. 12. 11. And when they shal bring you vnto the Synagogues and vnto the rulers and Princes take no thought howe or what thing yee shall answer or what yee shall speake 12. For the holy Ghoste shall teache you in the same houre what yee ought to say The commaundementes which Matthew heretofore set downe doe only belong to their former progresse or iourny which was in few daies to be ended Now Christe proceedeth further and hee armeth them against the time to come that they might know that they were chosen to declare that message not for a short time but that there remained for them a matter of greater weight and of much more trauaile For though they were not presently brought forth into these broyles wherof Christ speaketh yet it was profitable for them to be warned before hande that if they then should abide any troubles they might know that these were but certeine preparations of a more harder warfar wherunto they were prepared This was also true in the first ambassage that the Apostles were lyke to sheepe amongst woolues but the Lorde sparing their infirmitie held backe the seueritie of woolues that they should not hurte peculierlye referring it to that time which the Lord had appoynted to handle them more straitlye For they were vsed as maryage guestes the Brydegroome being with them beefore the resurrection but after the Brydegroome departed from them that tendernesse and ease ceased and theyâ— estate was then so harde that they should then vnderstand that they were not in a vayne furnished before hand with these defences Also it may be that these wordes which were spoken at diuerse tymes were here by Mathew gathered into one place for Luke as we shal see after reporteth that the same woordes were spoken to the seuentie Disciples whiche were putte in the place of the Apostles But this is out of question that they were not by these wordes foretolde what successe they should haue of this iourney which they nowe entred into but that they were forwarned of the whole course of theyr apostleship 16. Beeholde I sende you The exhortation which presently followeth dooth shewe euidently whereto this admonition tendeth Therfore the text ought thus to be resolued you haue neede of wisdome and simplicitie because you shall be as sheepe amongst woolues But the reason is gathered of the necessitie because excepte they doe wisely looke to themselues they should be presently deuoured of woolues but if they were affrayde of the maddenesse of the woolues or were not carefull that they shoulde wauer and so at the length fall from theyr office VVee will first declare what this meaneth that they should be sent as sheepe amongst woolues Although menne are cruell and bloudy the Lorde could mittigate theyr crueltie who tameth and maketh gentle the wylde sauage beastes so ofte as hee pleaseth The Lorde doth not bring a great company of menne into the obedience of his Gospel but leaueth them in the fearcenesse of their witte he dooth it of purpose that hee might exercise his ministers And though all are woolues by nature whom GOD dooth not regenerate with the spirite of meekenesse yet Christe dooth especially note the raging enemies of the Gospell which hearing the shepheardes voyce are not tamed but are enflamed with greater crueltie Therefore the Lorde sendeth forth the ministers of his word on this condition that they should lyue amongst woolues that is that they shoulde haue manye deadlye enemies and shoulde bee compassed about with many daungers on euery side so that they shoulde hardly execute theyr office amongst so manye lettes And that theyr tryall might bee the sharper hee giueth them no weapons wherewith they shoulde violently defende themselues but casteth them vnarmed and naked to the teeth of the woolues For in that he compareth them to sheepe is not referred to gentle and quiet manners or to the lenitie of the minde but he onely declareth that they are nothinge stronger or more able to resist the violence of the enemies then are the sheepe againste the madnesse of the woolues Christe also requireth of his Disciples that they shoulde haue mindes as sheepe that they might striue with patience against the malice of the wicked and shoulde receiue iniuries quietlye but the simple meaninge of this place is that the Apostles had manye enemies mighty and cruell prepared agaynst them when as they themselues should be without all defence If anye manne except that this Antithesis cannot after this sorte stand betweene the sheepe and the woolues the aunswere is ready For though the Lord by calling the enemies of the gospel wolues dooth rather note their power then their delight to hurte yet because no manne is knowne for a woolfe except he waxe mad against the Gospell therefore he ioyneth these two togeather that they are caried with a cruell desire to suck bloud and also that they haue power to performe the same Bee yee therefore wise The meaning is that the wisdome in takinge heede should so be tempered that they should not be more fearful then becommeth them and so become more neglygent in theyr office For we see them which would be accounted circumspect and prouidente to become very tymerous and slothfull It is meete for the Dysciples of Christ to be cyrcumspect to take heede seeing that daungers doe hang ouer them euery where But because the greatest daunger is least they shoulde through slouth waxe neglygent hee commaundeth them sincerelye to goe forwarde whyther soeuer theyr calling shall carry them And this hee declareth by two similitudes when serpentes perceyue that they are hated they doe dilygently auoyde and flye from whatsoeuer is noysome to them so the faythfull are commaunded to haue care of theyr lyfe least they rashly leape into daunger and throw themselues into all perilles But the Doues on the contrary parte though they bee fearefull by nature and are subiect to innumerable daungers doe waite as carelesse creatures while they are stricken and commonlye they caste themselues into the snares of the takers To this simplicitie doth Christ exhorte his Disciples least too much fearefulnesse shoulde hynder them in perfourming theyr course There are some which as Phylosophers will more subtilly argue heere of the nature of the serpent and of the Doue but the similitude reacheth no farther Therefore we see that carnall wisdome or rather craftinesse condemned by Christ wherein a great multitude of menne flatter themselues more then is meete whyle they looke hether and
deuil 19. The sonne of manne came eating and drinkinge and they say behold a glutton and a drinker of wine a friend vnto Publicans and sinners but wisdome is justified of her chilerâ—n  29. Then al the people that heard the Publicans iustified God being baptised with the baptism of Iohn 30. But the Pharises the expounders of the law despised the counsell of God against themselues and were not baptised of him 31. And the Lord saide whereunto shal I liken the men of this generatioÌ„ what thing are they like vnto 32. They are like vnto children sitting in the market place and cryinge one to an other and saying wee haue piped to you and yee haue not daunced wee haue mourned to you and ye haue not wept 33. For Iohn Baptist came neither eating bread nor drinking wine and yee say hee hath the deuill 34. The sonne of man is come eateth and drinketh and ye say behold a man which is a glutton a drinker of wine a frind of Publicans and sinners 35. But wisdome is iustified of al her children LV. 29. Then al the people that heard This clause is omitted by Math. which yet bringeth great light to the text for here of Christ tooke occasion to reproue the Scribes when he saw that they remained so obstinate in contempt of God The sum of this place is this the common people and the Publycans glorified God but the Scribes which gloried too much in the trust they had to their own vnderstaÌ„ding made no account of any thing that was spoken by Christ. And this at the first sight much darkned deformed the glory of the gospel that christ gathered not his discipls but of the dregs offscouring of the people because that they which excelled either in shewe of holinesse or of learning refused him But it was the Lordes wil to shew this spectacle as an example in the beginning least that either the men that then lyued or the posterity that should followe after should esteeme of the Gospell by the auctoritie of men that allowed of it for almost all men are by nature bent to this sin And there is nothing more preposterous then that the trueth of GOD should be brought in subiection to the iudgement of men whose quicknes of witte and sharpnesse of vnderstanding is altogeather nothing but meere vanitie Therefore as Paule saieth 1. Cor. 1. 27. God chose the weake and foolish thinges in the world that he might ouerthrowe the mighty and the wise from theyr imagination But it is our part to preferre this foolishnes of God as the same Paule teacheth 1. Cor. 1. 21. before all the excellency of mans wisdom They iustified God This speach is worthy to be noted that they are said to iustifie God which with reuerence embracing his sonne doe subscribe to the doctrine brought by him VVherefore it is no meruaile if the holy Ghost doe euery where adorne faith with most excellent titles giueing the price vnto it in the worshipping of God accounting it to be most perfect obedience For what holier office can be imagined then to ascribe vnto God his iustice due to him Yet this word iustifying doth generally extend to al the praise of God as if it should be said that God was approoued and glorified of the people whiche rested in the doctrine which came from him And as faith iustifieth God so it cannot be but that incredulitie is blasphemy against him spoileth him of his praise But this phrase teacheth vs that men are after this maner brought rightlye to beleeue when they haue bid the wisdome of the flesh farewell accounting that nothing proceedeth from God but that which is right pure not taking so much libertie to themselues as once to murmur at his word and his works Being baptised Luke meaneth that the fruit of Baptisme which they had receiued did then appeare for it was a good preparatiue for them towardes the receiuing of the Gospel and this was a token of godlynesse that they had offered themselues to be baptised Now the Lord leadeth them from that meane beginning to higher degrees euen as the Scribes by despising the baptisme of Iohn through their owne pride did shutte vp the gate of fayth against themselues Therfore if we desire to ascend to sound perfection we must first take heed that we despise not the least of Gods callings and matters but let vs be humbly prepared to beginne at the least elementes Secondly we must do our diligence that our faith though it haue a weak beginning may by degrees dayly profit more and more 30. They despised the counsel of God against themselues The counsell of God is for honours cause opposed against the wicked pride of the Scribes for there is a force in this word couÌ„sel which deliuereth this doctrin of God from the contempt of men But word for word Luke saith that they despised it against theÌ„selues Neither do I reiect that sense which others do rather alow that they were rebellious to their own destruction But because the words of Luke are plaine and that they are thus vsed ofte I had rather translate it in themselues as if he should haue saide though they withstood it not openly and directly yet as they swelled with an inward pride inwardly so they despised it in themselues 31. VVhereunto shall I lyken this generation He meaneth not all the men that then lyued but he speaketh properly of the Scribes and their flatterers He vpbraideth theÌ„ that when the Lord had atteÌ„pted diuerse waies to draw them vnto him they most obstinately refused his grace But he vseth a similitude which is taken as it is supposed of a game commonlye vsed by children neither is this coniecture vnlike that children leading seueral dauÌ„ces did so sing one to an other And verely I think that christ purposely that he might ouerthrow the pride of the Scribes tooke occasion to reproue them of chyldren playing together declaringe that though they were neuer so proud yet the song which children sing whil they play in the market place is enough to condemne them 33. For Iohn came VVhen as this man liued an austere and streit life sounded repentance sharp reprehensions as though he sang a mournfull song and the Lord himselfe as with a mery cheerefull song applyed himselfe more pleasantly to allure them to his father what cause should there be that neither of these wayes profited nothing amongste them but theyr yron obstinacie or hardnesse of hearts But this place teacheth vs why there was so great difference in outward shew of life betweene Christ and the Baptist which yet did both apply themselues to one matter for it was the will of the Lorde by this varietie in taking as it were vpon him diuerse persons the more to conuince the vnbeleeuers for that he bending and transforming himselfe to their manners could not yet bend them If that all excuse be taken away from the men of that age
which with obstinate malice refused both those wayes whiche the Lord vsed to call them by we also are in their person found guiltie whē as the Lord omitteth no kind of cheerefull dealing or of mourfull and sorowful musicke to draw vs vnto him wee remaine as dead stones As menne not well in theyr minde or out of theyr witte are commonlye called Lunatike so they called Iohn a manne possessed with a deuill 34. The sonne of man is come To eate and to drinke in this place signifieth to lyue after the common order of men as Christ saieth Iohn came neither eating nor drinking because he liued not after the common order of men for that he abstained from the common meates and common order of diet which Luke expresseth more plainely in these words not eating bread neither drinking wine Let them note this place which thinke the estate of perfection to be in outwarde austeritie of lyfe and they thinke him to liue an Angels life which liueth sparingly or pineth away himselfe with hunger For according to this rule Iohn should be better then the sonne of God but this is rather to be holden as a rule bodylye exercise profiteth litle but godlines is profitable vnto all thinges 1. Tim. 4. 8. Yet vnder this pretence libertie may not be giuen to the flesh to pamper vp it selfe in delycacie and wantonnesse only superstition must be auoyded least foolish men imagining perfectiō to be in these outward elementes they neglect the spiritual worship of God Adde this also that Christ applyed himselfe to lyue after the common order of mans life that he might sanctifie godly temperance and not nourish the superfluitie of others either by any shew or example of his 35. But wisdom is iustified This place is diuersly expounded by the interpreters Some say that wisdom was iustified or acknowledged by the Iewes to be without fault in that they being faultie in their own consciences and iudges of theyr owne infidelitie were enforced to witnesse that the doctrine was good holy which they reiected And they take the children of wisdom for the Iewes who set out themselues with this title Others do thinke that it is spoken in scorne as thus do you in this manner approue the wisdome of God whose children you boaste your selues to be But because the Greek Preposition here vsed is not properly referred to the party which is the doer there are some which expounde it thus wisdome is discharged of her children so that now shee is not by any law bound vnto them as if the enheritaunce were trāslated to some other as Paule saieth that Christe was iustified or freed from sinne Rom. 6. 7. beecause the cursse of sinne had no further power ouer him Some vsing a greater libertie interprete it more hardly as that wisdome should be estraunged from her children But howsoeuer the greek Preposition be here interpreted in my iudgement an other sense is more apt wisdom though her own children do vtterly despise her dooth ye◠lose nothing of her excellencie and dignitie but remaineth sound The Iewes and especially the Scribes vaunted themselues to be the children of the wisdome of God yet when they trod theyr mother vnder their feet they did not onely flatter themselues in so great sacriledge but in theyr iudgement they would that Christ should also haue fallen on the other side Christ saieth though wisdome hath wicked and degenerate chyldren yet she remayneth safe and her credit and authoritie cannot bee ought cmpared by their malice which doe wickedly and malitiously slāder her But I haue not yet set downe that sense which in my iudgment doth best agree with the place and is most naturall First in the wordes of Christ there is a secret Antithesis betweene naturall children and bastardes which vaunt of a vaine title without a cause as if Christ should say let them goe on in their pride which gloriously boast themselues to be wisdomes children in vaine she shal yet haue her praise and her autoritie amongst her naturall children Therefore Luke addeth this vniuersall note of all her children whereby he declareth that the resistaunce of the Scrybes was not such a let to any but that all the electe of God shoulde remayne in the fayth of the Gospell For the Greeke Preposition it is not to be doubted but that the same word is sometime diuersly vsed As to omitte many examples when Christ saieth Luke 17. 25. The sonne of man must first suffer many thinges and be reproued of this generation No man will deny but that there is the lyke manner of speaking vsed in the Greeke in the other clause Chrisostome also whose naturall language was the Greek tongue passeth by this as a matter of no waight And besides this this sentence shall thus better agree and answere to the former sentence where it is sayde that God was iustified of the people Therefore though many Apostates doe fall away from the Churche of God yet alwayes shall the faith of the Gospel continue safe amongst all the elect which are indeede of the flock Matth. Mark Luke 10.   1. After these thinges the Lord appoynted other seuentie also sent them two and two beefore him into euerye citie and place whither hee himselfe would come 2. And he said vnto them The haruest i◠great but the labourers are few pray therefore the Lorde of the haruest to sende forth labourers into his haruest 3. Goe your wayes behold I send you forth as lambes among wolues 4. Beare no bag neither scrip nor shooes salute no man by the way 5. And into whatsoeuer house ye enter first say Peace be to this house 6. And if the sonne of peace bee there your peace shall reste vppon him if not it shall turne to you againe 7. And in that house tarye still eatinge and drinking such thinges as by them shall bee set before you for the labourer is worthy of his wages Goe not from house to house 8. But into whatsoeuer citie yee shall enter if they receiue you eate such thinges as are sette before you 9. And heale the sicke that are there and saye vnto them The kingdome of God is come neere vnto you 10. But into whatsoeuer citie yee shall enter if they will not receiue you goe your wayes out into the streetes of the same and say 11. Euen the very dust which cleaneth on vs of your citie we wipe of against you notwithstandinge know this that the kingdom of God was come neere vnto you 12. For I say to you that it shal be easier in that day for them of Sodom then for that citie 1. After these thinges It may be gathered by many circumstances that the Apostles were returned backe againe to Christ before that these seuentie were substituted in theyr roomes For the twelue were sente to stirre vp the Iewes in hope of the saluation at hand after theyr returne when there was neede of more dilygent attentiuenes there were moe sent out as
superstition is especially you may see how disdainfully and cruelly hypocrites doe lifte vppe themselues where ambition and hatred of the person do meete togither for not only the affecting of fained holinesse as I sayde before made the Pharisies so sharpe and so cruell But sith that of purpose they desired to carpe at all the wordes and deedes of Christe it cannot be but that they should drawe those things into the yl parte wherein there was no fault as all malitious interpreaters doe There is no contrarietie in that that Mathew and Mark say that the fault was laid vpon the Lord and Luke vpon the disciples For it is probable that the disciples were so troubled that the accusation was broughte againste the maister himselfe Also it may be that the quarell being first laid against the disciples came at lēgth to Christe himselfe and that the Pharisies prouoked by malice laide the fault vpon him that he did suffer his disciples to breake the Sabboth and he yet helde his peace at it MAT. 3. Haue yee not red what Dauid did Christ confuteth their cauill by fiue arguments First hee excuseth his disciples by the example of Dauid 1. Sam. 21. 6. for Dauid flying the wrath of Saule when he asked vitailes of Ahimelech the priest who had no common breade hee obtained this fauour that the shew bread was giuen him If necessitie freed Dauid from fault the same reason may be of force for others VVhereof it followeth that the ceremonies of the lawe are not defiled so that godlinesse be not hurt Christ taketh it as graunted that Dauid was without fault because the priest which gaue him leaue to take that shew bread is commended by the holy Ghost VVhen he sayeth that it was not lawfull but for the priests only Exod. 29. 32. to eate that bread the meaning is by the common law for if Dauid hadde in this attempted any thing vnlawfull Christ had brought foorth his example in vaine but necessity made that lawfull which was forbidden for a certaine ende 5. Howe the priestes on the Sabboth daies The seconde argument whereby Christe prooueth that the breache of the Sabboth whereof the Pharisies complained is voide of offence is this because it is lawfull on the Sabboth dayes to kill sacrifices to circumcise infants and to doe all other thinges that pertaine to the worship of god VVherof it foloweth that the works of godlinesse cannot be contrary one to the other for if the temple doeth sanctifie the handye labours emploide about the sacrifices and the other outward worshippings the holinesse of the true and spirituall Temple is greater to purge their worshippers from all fault while they applye the workes of godlinesse Also the disciples applied themselues to offer vppe their soules consecrated to God by the Gospell Mathewe onely toucheth this argument Nowe that he sayeth that the Sabboth was broken by the priestes is an vnproper maner of speach which Christ vseth that he may frame himselfe to the hearers For when the lawe commaundeth men to abstaine from their workes it doth not forbid men from religious exercises for Christ graunteth that to be true whiche mighte but seeme to be so to the common people hauing enoughe that the workes of the temple offend not God 7. If yee knewe what this is Mathew onely maketh mention of the third argument Christ reprooueth the Pharisies because they considered not for what purpose the ceremonies were commaunded nor to what ende they belong And truely this hath bene a common fault almost in all ages and therefore the Prophet Oseah 6. 7. reprooueth the menne of his age for that they beinge addicte to ceremonies made no accounte of the woorkes of charitie but God telleth them otherwise that hee accounteth more of mercy then of sacrifices By the worde Mercie are noted by a figure all the workes of charitie euen as vnder sacrifices is al the outward worship of the law comprehended Christ applieth the same sentence to his time and accuseth the Pharisies for that they did wickedly wrest the law of God into a contrary sence in that they neglecting the second table did apply themselues wholely to ceremonies Yet here ariseth a question why God sayeth that he regardeth not sacrifices sith he commaunded in the law that they should be straightly obserued This may be readily answeared outward rites in respecte of themselues are not estemed nor required of God but in respecte of the ende whereto they are directed Againe God doeth not simplie refuse them but comparinge them with the woorkes of charitie he sheweth that hee doeth lesse esteeme of them then of the other Yet notwithstandinge this in the perfection of righteousnesse the worship of God hath the chiefest place then secondly come those dueties which belong to men For though godlinesse of right is so much more accounted of then charity as God excelleth and is aboue men yet because the faithfull by maintaining mutuall charitie amongest themselues doe geue testimonie that they worship God effectually God doeth not without cause call the hypocrites to this for they faine a godlinesse in outward signes and they doe wonderfully peruert the same by resting only in a carnall and outward worship Furthermore Christ gathereth effectually by the testimonie of the Prophet that his disciples are guiltlesse for god exercising his people in the rudiments of the law minded nothing lesse then to kil men by famine ◠For the Sonne of man is Lorde Some ioyne this sentence with the former there was one greater then the Temple but I thinke them to be diuers For Christ first alluding to the temple affirmed that to be no breach of the law that was annexed to the holy seruice of the same But he sayeth heere that he hath power giuen him to set his disciples free from the necessitie of obseruing the Sabboth The Sonne of man sayeth he can of his owne power moderate the obseruing of the Sabboth as he doeth the other ceremonies of the law And certainly without Christ the bondage of the lawe is miserable from the which he onely freeth them whome he enricheth with the free spirite of adoption MAR. 27. The Sabboth was made for man This fift argument is reported by Marke onely And this is the summe that they doe wickedly whiche conuert the Sabboth to mans destruction whiche God instituted for hy◠sake The Pharisies sawe the disciples of Christ occupied in holy worke they saw them weary with the labour of the iourney and also oppressed with hunger yet they grudge that the hungry men shoulde comfort their wearied body with a fewe cornes of wheate Is not the purpose of God wickedly peruerted in this maner if the obseruation of the Sabboth be required with the losse of men for whose commoditie the Lord instituted it But in my iudgement they are deceiued whiche doe thinke that the Sabboth is altogether taken away for Christe doeth only teach the right vse of the same For though he sayd a little before that he was
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
2. Cor. 4. 4. that it is not hid but from the reprobate them that are ordained to destruction whose mindes Sathan hath blinded Also this is to be knowen that the force of lightning whereof Dauid maketh mention the familiar kinde of teaching which Isai speaketh of is properly referred to the chosē people Yet this alwaies remaineth certaine and sure that the worde of God is not obscure but as the worlde with her owne blindnesse darkeneth it but yet the Lord reserueth his mysteries so that the reprobate cānot come to the vnderstanding of them And he depriueth them of the light of his doctrine two wayes for sometime he speaketh that in Parables whiche might haue bene spoken more plainly sometime he opening his minde plainly without darke speaches and figures he dulleth their senses and amaseth them so that they cannot see in the midde day To this purpose pertaine those horrible threats in Isai 28. 11. where he threatneth that he woulde be a straunger to the people and that hee woulde speake wyth a straunge and vnknowen language that the visions of the Prophetes should be to the learned as a booke shutte and sealed wherin they could not read Isa. 29. 11. and where the booke should be opened they shoulde be all as idyotes and stay as menne amased that cannot reade Nowe sith Christ so dispensed his doctrine of purpose that it should profit onely a fewe in whose mindes it should be throughly setteled and that it should holde other some in suspence and in doubt it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose but it is so ordered by his wonderfull counsell that it shoulde bee to the reprobate a sauour of deathe to deathe as to the electe a liuely sauour to life And least any manne shoulde be so bolde as to murmur against it Paule answeareth in these wordes what soeuer the effecte of the Gospell be yet the sauour of it thoughe it be deadly doeth alwayes smell swetely before God But that the meaning of this present place may be the better vnderstode it behoueth vs to sift more narowly the purpose of Christ for what cause to what end he spake this First the comparison vndoubtedly tendeth to this ende that Christ might amplifie set forth the grace and fauour which he shewed to his disciples because that was specially giuen to them which was not generally allowed to all If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge certainly the cause shall not be founde in them and Christe by saying that it was giuen them excludeth all merite and desart Christe affirmeth them to be appoynted and chosen menne whome God hathe especially vouchsafed this honour that he woulde reueale his secretes vnto them and that others should be voide and without this grace There is no other cause of this difference to be found but that God calleth vnto him them that he hath freely chosen 12. For who soeuer hath Christ prosecuteth that which I spake euen nowe for he admonisheth his disciples howe liberally God dealeth with them that they might make so much the more accounte of this grace and acknowledge themselues the more bounde for that they hadde receiued a greater benefite then other He rehearseth these same wordes in an other place but in an other sense for there hee speaketh of the Lawfull vse of giftes but now he simply teacheth that there is more bestowed vpon the Apostles then vpon the common sorte of men because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them for because that he neuer forsaketh the woorkes of his owne hands as it is sayde in the Psalme 138. 8. whom he once beginneth to make he beautifieth daily more and more vntill at length he bringeth them into great perfection For this cause doeth there flowe so manifolde graces from him to vs hereeof come so ioyfull proceedings because the beholding the God of their deliuerance prouoketh a continuall course of bountifulnesse And as his richesse are innumerable so he is neuer weary of enriching his children Therefore as oft as he lifteth vs vp higher we ought to remember that what benefits soeuer we receiue daily they come out of that fountaine that he would performe that worke of our saluation begon in vs. But on the contrary part Christe affirmeth that the reprobate doe alwaies become worse vntill they beinge altogither come to naught doe faint in their owne weakenesse This seemeth to be a harde speach that there should be taken from the wicked that which they haue not but Luke mitigateth the hardnesse and taketh away the ambiguitie by altering the wordes somewhat saying that those things shall be taken away which they seemed to haue And certainly it falleth commonly out that the reprobate doe excell in many excellent gifts and in shew are like to the children of God But there is no soundnesse in them because the minde is voide of godlinesse and there appeareth onely a vaine shewe VVherefore Mathew doeth rightly say that they haue nothing because it is accounted as nothing before God and in their conscience it is vaine vnfrutefull Luke doeth aptly declare that the giftes wherwith they were endued were prophaned by them so that they onely made a shew in the eyes of men else they had nothing but a pompe and vaineglorious brag Heereby we also learne to seeke to profite euery day of our life because that God hath of this condition giuen vs the taste of his heauenly doctrine that we might daily be more aboundantly fed with the same vntil we come to a perfecte fulnesse Marke setteth downe this sentence somewhat more confusely Take heede sayeth the Lorde what is sayde vnto you Then if they haue profited well he putteth them in hope of greater grace to you sayeth he that heare shall more be giuen Then followeth a clause which agreeth with Mathewes woordes but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew because it is not likely to be placed here in his owne order For the Euangelists as it is sayd other where were not curious in setting downe Christes sermons but heaped oft diuers of his sentenses togither But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake and also noteth the diuers causes why Christe so spake the same namely to make them attentiue to his doctrine least the woorde of life should passe foorth in vaine which oughte to be receiued and to take rootes in our mindes as if he shoulde haue sayde Take heede least that be taken from you which was giuen you if it fructifie not 13. Therefore speake I to them in Parables He sayeth that he spake obscurely to the multitude because they coulde not be partakers of the true lighte Yet when he sayeth that there is a vaile drawne ouer the blind that they might remaine
my iudgement this is the simple meaning of the Parable So long as the Churche wandereth in this worlde there shall hypocrites and wicked men be mixt with the good and syncere in the same that the children of God might arme themselues with patience and holde theyr faith strong and sure amongest the offences with which they might be troubled And it is a moste apte comparison when the Lorde calleth the Churche his fielde because the faithfull are the seede of the same And though that Christe doeth say afterwarde that the field is the worlde yet without doubt he properly applied this name to his Church whereof he began his speache But because he was to drawe his ploughe through all the coastes of the world and till fields for himselfe in the whole worlde and sowe the seede of life in the same he applied that by a figure to the world which rather agreed to a part of the same Nowe it is to be noted what is meant by wheat and what by the Tares This cannot be vnderstoode of the doctrine as if he should haue sayd where soeuer the Gospel is preached it is presently corrupted and defiled with wicked inuentions for Christ would neuer haue forbid them to labour strongly in purging such a corruption Neither was it lawfull for them to deale in this as in the maners of men to tollerate those vices which they coulde not punish for so it shoulde be lawfull to beare with wicked errours whiche ouerthrowe the purity of faith Then Christ taketh away the doubt when he doeth by name call the tares the children of the wicked Yet againe it is to be noted that this cannot be simply vnderstode of the persons of men as if God in the creation had sowed good men and the deuill euill men VVhich thing I do therfore giue warning of because the Maniches haue abused this place that they might cast a colour vppon their fained deuice of two beginnings But we knowe that what soeuer corruption is in the deuill or in men the same is nothing else but a corruption of sound and pure nature Therefore as God maketh not his electe which are infected with originall sinne good sede by creation but regenerateth them by the grace of his spirite so the deuil createth not euil men but depraueth them that were created of God and thrusteth into the fielde of the Lorde to defile the pure seede 36. He that soweth good seede He had sayde before that the kingdome of heauen was like to a sower but vnproperly Yet the sense is euident that the same doeth oft befall in the preaching of the Gospel as in the sowing of the fieldes that the Tare ouer groweth the VVheate But hee setteth downe one speciall thinge saying that the fielde was sowed wyth Tares by the deceit of the ennemie that we might know that this came not by chaunce nor naturally that many wicked menne should mixe themselues amongest the faithfull as if they were all one corne but lette vs learne to impute the faulte of this mischiefe to the Deuill not that the condemning of him shoulde deliuer menne from guiltinesse but firste that we lay no fault vppon God for thys offence befalling to his Church then that we wonder not that Tares doe grow vp in the Lordes fielde sith Sathan doeth alwayes watche to annoy it Also it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe but himselfe onely For though it be not conuenient that this be restrained to his person yet because hee vseth our helpe and applieth vs as instruments in tillinge of his fielde so that hee alone woorketh by vs and in vs hee doeth rightly chalenge that to himselfe whiche after a sorte is common vnto his Ministers Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe but by his directions and guiding that we should be as his handes and he as the onely author of the woorke 39. The haruest is the ende of the worlde This is a very troublesome estate that the Churche should be loaden with the reprobate to the ende of the worlde yet Christe doeth therefore prescribe vs this time to prepare vs to patience least wee shoulde feede our selues wyth vaine hope It behooueth the pastours diligently to applie themselues to the purging of the Churche and in this behalfe all good menne are to helpe them so farre as their calling will suffer But when all menne haue generally putte to their helping handes yet they shall not profite so much as vtterly to purge away all filth from the Churche Therefore we must note that the purpose of Christe was nothinge lesse then by sufferance to nourishe sinnes His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them Then it doeth also serue to bridle and to moderate their zeale whiche thinke it not lawfull to keepe companie but with pure Angelles The Anabaptistes also and suche like haue wickedly abused this Texte that they mighte driue away the vse of the sworde from the Churche But the answeare is easily made for they themselues do admit excommunication which rooteth out the wicked and reprobate for a time why should not the godly Magistrates exercise the sword against the wicked so oft as neede shall require They take exception against this saying that in the one there is space giuen for repentaunce whiche is not where the punishment of death is As thoughe the theefe founde not comfort of saluation vppon the crosse But lette this answeare suffice Christe speaketh heere neither of the office of Pastours nor of Magistrates but applieth hymselfe to take away the offence wherewith the weake are troubled while they see the Churche gathered not onely of the electe but of the filthy dregges of the wicked The reapers be the Angelles Thys woorde may be applied to thys present purpose The reapers in the fourth Chapiter of Iohn and the eighte and thirtie verse are sayde to be the Apostles in respecte of the Prophets because they entered into their labours And the commaundement is enioyned and giuen to all the Ministers of the woorde that they shoulde bring foorth frute to the Lorde whiche shoulde alwayes remaine Iohn 15. 16. To the whiche that also appertaineth that the corne waxeth white Iohn 4. 35. and requireth the reapers Also the haruest is great but the labourers are fewe Mathewe 9. 37. But heere is an other cause of this comparison for they are sayde to be planted in the fielde of the Lorde whiche occupie a roumth in the Churche Neither is that any Obiection that Christe in the thirde Chapiter of Mathewe and the twelfth verse is sayd assone as he commeth foorth with his Gospell to haue a Fanne in hand wherwith he wold purge his floure For there is described the beginning of the purging of the same which he sayeth cannot be broughte to passe before the last day for then
that with stayed mindes they should depend of God alone but because they binde not their life nor make it subiecte to aboundaunce of riches but they rest in the prouidence of God who onely both sustayneth vs by his power and giueth vs as much as is meete 16. Hee put forth a similytude This similytude proposeth vnto vs as in a glasse a lyuely shew of that sentence that menne lyue not by the abundaunce of their riches For sith the richest doe also lose their lyfe in a moment what helpeth it to gather vppe great heapes of riches Al men graunt this to be true so that Christe speaketh nothing but that which is vsuall and common and which is in al mens tongues but in the meane season how doth euery man apply and giue his minde Doe not all men rather so frame theyr lyues and so mixe their counselles and theyr reasons that they may depart furthest of from God placeing their lyfe in the present aboundaunce of theyr riches Therefore all menne haue neede to waken themselues least they imagining themselues to be blessed by reason of their riches should entangle themselues in the snares of couetousnesse Also in this parable is sette forth vnto vs the vncerteine shortnes of this life Further how riches do profit nothing for the lengthening of the life There is a third thing to bee added which is not expressed but may be easilye gathered out of the former that this is a notable helpe to the faythful that seeking their daily bread from the Lord whether they be rich or poore their only rest is in his prouidence 17. VVhat shall I doe The wicked are therefore doubtfull in theyr counselles because they knowe not the lawefull vse of their riches then because they being dronken in theyr peruerse hope doe forgette themselues So this rich manne setting the hope of his lyfe in his great aboundaunce shaketh the remembraunce of death farre away And yet is dystrust annexed to this pride for couetousnes which neuer is filled doth yet neuerthelesse vexe these rich menne as this rich manne enlargeth his barnes as though his belly being stuffed with his former barnes had not yet enough Yet Christ doth not expresly condemne this that hee dooth the parte of a diligent and carefull housholder in laying vp prouision but because that as a bottomlesse deepe he would swallowe vp and deuoure many barnes in his greedy couetousnes whereof it foloweth that hee knewe not the true vse of plentifull prouision Nowe when he exhorteth himselfe to eating and to drinking he remembreth himself no longer to be a manne but becommeth proud in his aboundaunce And wee doe dayly see euident examples of this insolencie in prophane men which set the heap of their riches as brasen fortresses against death VVhen he saith my soule eate and be mery in this speach there is great force after the phrase of the Hebrewes for he so speaketh vnto himself that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses 20. O foole this night will they fetch away thy soule from thee There is an allusion in this word soule The rich man spake first to his soule as the seat of al his affections but now it is spoken of the life it selfe or of the vital spirit The verbe they wil fetch though it be the plural number yet because it is indefinite it signifieth nothing else then that the life is in the power of an other which the rich manne accounted to be in his owne hande which I doe therefore giue warning of because that some doe without cause imagine this to be spoken of the Aungelles And in this is the rich manne reproued of follye that hee knew not that his lyfe depended of an other 21. So is hee that gathereth riches to himselfe Sith it appeareth that there is here a comparison the exposition of one parte of the sentence muste be gathered out of the other Let vs therefore define what the meaning of this is to be rich in God or toward God or in respecte of God They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other But it is no matter which of the two wayes soeuer be taken for this is the sum they are rich toward God which truste not in earthly thinges but depende of his onely prouidence Neyther is it of anye waight whether they haue aboundaunce or be in wante so that both sortes doe sincerelye aske theyr daily bread from the Lord. For that which is opposed against it to gather riches to himselfe signifieth as much as to neglecte the blessing of God and carefully to heape vp great aboundance as if theyr hope were shutte vppe in their barnes Of this may the end of the parable be gathered that vayne are their counselles and ridiculous are theyr labours which trusting to the aboundaunce of their riches do not repose themselues in God alone nor are not content with his measure ready to beare both estates and at length they shal beare the iudgement of theyr owne vanity Matth. Mark Luke 13.   1. There were certeine â—men present at the same season that shewed him of the Galileans whose bloud Pilate had mingled with their owne sacrifices 2. And Iesus answered and saide vnto them suppose yee that these Galileans were greater sinners then al the other GalileaÌ„s because they haue suffered such things 3. I tell you nay but except yee amend your liues yee shall al likewise perish 4. Or think you that those eighteene vpon whome the tower in Sileam fell and slew theÌ„ were sinners aboue al men that dwell in Hierusalem 5. I tell you nay but except you amend your liues yee al shal likewise perish 6. He spake also this parable A certeine manne had a figtree planted in his vineyarde and hee came and sought fruit thereon and found none 7. Then said he to the dresser of his vineyard behold this three yeares I haue come and sought fruite of this figtree and finde none cut it downe why keepeth it also the ground barren 8. And he answered and saide vnto him Lorde let it alone this yeare also till I digge rounde about it and doung it 9. And if it beare fruit wel if not then after shalt thou cut it downe 2. Suppose yee that these This place is verye profitable euen for this cause for that this disease is engrafted almost in vs all that beeing too sharpe seuere Iudges against others we flatter our selues in our own sinnes So it falleth out that we doe not onely exaggerate the sinnes of our brethren more sharply then is meete but also if any aduersitie come vnto them we condemne them as wicked men and reprobates In the meane while whosoeuer is not touched with the hand of God sleepeth carelesly in his owne sinnes as if he had God fauourable and mercifull wherein there is a double fault For as
oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes that euery one shoulde learne to examine themselues and to consider what they haue deserued And that he spareth vs for a time it is of his benignitie and mercy wherby he calleth vs to repentaunce and it ought to be farre from vs from taking occasion thereby of sluggishnes That Christ therefore might correct that wicked iudgement wherein we become enemies to them that are in miseries in afflictions and that hee might withall shake away those pleasures wherein euery man flattereth himselfe first he teacheth that they are not the worst which are hardest handled of al others beecause God so executeth his iudgementes in that order and maner as hee shal think good so that some are presently punished others do rest long in idlenes and pleasures Then he saith that as many calamities as befall in the world ar so many testimonies of the wrath of God VVherby we gather what destruction there remaineth for vs except we amend TheÌ„ there aryseth occasion of exhortation of this that some brought worde that Pylate mingled mannes bloud with sacrifices to witte that sacrifises by such an haynous deede might come into detestation And because it is likelye that this reproach was done to the Samaritanes which were fallen from the pure worshippe of the lawe it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues but the Lord turneth them an other way And because the wickednesse of that whole nation was odious and infamous vnto them he demaÌ„deth of them whether they thinke that those wretches which were slaine by Pilate were worse then all others as if he should haue sayd it is not vnknown vnto you that that land is ful of wicked men and that there remaine many yet aliue which were worthy of the same punishment A blinde therefore and a wicked iudge is he which measureth the sinnes of men by the present punishments For the worste man is not first punished but out of many the Lord chuseth a fewe to be punished in whose person he teacheth the rest that he is an auenger that all might feare him But after he had spoken of the Samaritanes he came nearer to the Iewes themselues for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem he affirmeth that they were not the wickedst but in the destruction of them he sayth that there was an example of terrour sette foorth vnto all menne for if God hath shewed a token of his iudgement vppon them others shall nothing the rather escape his hand though they be borne with for a time And Christ forbiddeth not but that the faithfull shoulde be diligent in considering the iudgements of God but he appoynteth this order to be holden that they should begin at their owne sinnes For hereof shal great profit come so that they shall with voluntarie repentance preuent the iudgements of God To the which purpose that exhortation of Paule doeth also pertaine Ephes. 5. 6. Let no man deceiue you with vaine words for for these things commeth the wrath of God vpon the children of disobedience 4. Hee spake also this Parable The summe tendeth to this purpose that many which are worthy of destruction are tollerated for a time yet they shall gaine nothing by the delay if they goe forwarde in their obstinacy For hence commeth a wicked flatterie wherein the hypocrites doe harden themselues and become more obstinate because they consider not their owne miseries except they be enforced and therefore so long as the Lord winketh and suspendeth his corrections they imagine with themselues that they are well agreed with him So they nourish vppe themselues in securitie as if they had made a couenaunt with death and with the graue as Isaias sayeth 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes 2. 5. because they heape vp for them selues the wrath of God against the latter day And we knowe that trees are somtimes preserued not because they are alwaies profitable frutefull to their owners but because the carefull and wise husbandman attempteth and trieth euery way before he will stocke vppe his field or his vineyarde But we are heereby taught that the Lorde hath great reason of his forbearing when he doeth not presently reuenge himselfe vppon the wicked but deferreth their punishments VVhereby mannes rashnesse is put to silence least any shuld be so bold as to murmure against the chief iudge of all menne if he doe not alwayes execute his iudgements in like sorte But the comparison is heere made betweene the Lorde and the stewarde not because the ministers of God doe exceede him in mercy and meekenesse but because the Lord doeth not onely prolong the life of sinners but hee also husbandeth them diuers wayes that hee might gather better frute Mathewe Marke Luke 13.   10. And hee taught in one of the Synagoguei on the Sabboth day 11. And behold there was a woman which had a spirit of infirmity 18. yeres and was boâ—ed tâ—gither and could not lift vp her selfe in any wise 12. VVhen Iesus sawe her he called her to him and said to her woman thou art losed from thy disease 13. And he laid his handes on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue answeared with indignation because that Iesus healed on the Sabboth day and sayd vnto the people There are sixe dayes in whiche men ought to woorke in them therefore come and be healed and not on the sabboth day 15. Then answeared him the Lord and sayde Hypocrite doeth not eache one of you on the sabboth day lose his oxe or his asse from the stall and leade him away to the waters 16. And ought not this daughter of Abraham whom Sathan had bounde loe 18. yeares be losed from this bond on the Sabboth day 17. And when he had sayde these things all his aduersaries were ashamed but all the people reioyced as all the excellent things that were done by him I haue determined to gather togither into this one place those thinges which are red in diuers places set down by Luke alone without expresse nothing of the time as we haue sayde other where that the Euangelistes were nothing curious in this behalfe Our returne shall after be the better to the common Harmonie Heere is report made of a myracle in healing of a woman and the Iewes maliciously conceiued an offence because the Lord healed her on the Sabboth day Luke sayeth that the woman was holden with a spirite of infirmitie so that the body was shrunke vp with the shrinking vp of the synewes But because he doth not otherwise describe what kinde of disease it was it seemeth not to be any common disease nor any such as the Physitions knew therfore he calleth it a spirite of infirmitie For we knowe that the deuil applieth himselfe to
saying bringeth cleannesse but that they being nowe cleane before shoulde shewe themselues to the priestes But they are double fooles not considering what a silthy blot of infamie they cast vpon their confession They haue behaued themselues well if of al the multitude of them which haue gone to the Priestes the tenth part onely returneth to Christe and all the rest are wickedly alienated away For they cannot pretende this as a title of their confession but that it shal be lawfull to returne againe this fruite of the same vpon them that none returned from the Priests to giue glory to God But these trifles being let passe we vnderstand to what end there was mention made of the Priestes It came to passe as they went Heere appeared the diuine power of Christe and of his wordes and heere also was an instruction giuen howe much obedience of faith shoulde please God for heereof came their sodaine health that they beinge of good hope doubted not to take their iourney at Christ his commaundement If that that vanishing faith wanting a liuely roote onely brought out the herbe was yet adorned of God with a wonderfull effecte howe much more excellent a reward remaineth for our faith if it be setled sincerely and perfectly in God For thoughe the health of the body profited not the 9. Lepers to saluation but for their â—leeting and fraile faith they onely obtained a temporall gifte yet vnder this figure it is shewed vs how effectuall a true faith shal be 15. Then one of them It is vncertaine whether he returned in the midste of the iourney and Lukes wordes seeme to signifie the same yet it semeth more probable to me that he came not to giue thanks vntill he had heard the iudgement of the Priestes For it behoued him to be restored by the Priests to the common societie neither was it lawfull for neglectinge the commaundement of Christ to defraude the temple of God of the sacrifice except that other coniecture shall rather like you assoone as he sawe himselfe cleansed before he desired the testimonie of the Priestes beinge caried with a holy and godly zeale came to the authour that hee might begin his sacrifice at thankesgiuing But in Christes wordes there is an vpbraiding of the whole nation for he doeth odiously compare one stranger with many Iewes because it was a common thing amongst them to deuoure the benefites of God without any sense of godlinesse And hereof it commeth to passe that by so many and so notable myracles Christe had almost no name amongest them Yet let vs know that we are generally condemned all by this complaint except we become thankefull to God for his benefites 19. Thy faith hath saued thee Some interpreaters do restraine this worde sauing to the cleansing of the flesh but if it be so sith Christ commendeth the liuely faith in this Samaritane it may be demaunded howe the other nine were saued for they had all generally like health Thus therefore it is to be noted that Christe heere iudged otherwise of the gifte of God then prophane men doe namely as comfortable token and pledge of the loue of the father The other nine Leapers were healed but because they do wickedly blotte out the grace of God their vnthankfulnesse hindereth and polluteth the health it selfe so that they take not that profite by the same which they ought Therefore only faith sanctifieth the giftes of God that they may be pure to vs and being ioyned with a lawful vse they may be to our saluation To be short Christ declareth by this worde how we should vse the benefites of God rightly VVherby we gather that the eternall saluation of the soule is ioyned togither with this temporall gift The Samaritane is saued by his faith How Certainly not so that he was healed of his leaprousie for this was common with the rest but because he is accepted into the number of the children of GOD in that he receiued a token of a fatherly loue at his hand 20. And when he was demaunded of the Pharisies This question vndoubtedly was moued in scorne For when as Christ had spoken daily of the being of the kingdome of God at hand and that there was no chaunge of the outward state amongest the Iewes the wicked and malitious menne thought this to be a plausible coulour to vexe and trouble him by Therfore as if he should speakein vain and trifle of the kingdom of God they doe aske him iestingly when at length that kingdome shall come Yet if any shall thinke that they rather asked this question of grosse ignoraÌ„ce then to scorne at I doe not striue against it The kingdom of God commeth not Christ in my iudgement neglecting those dogges applieth his answeare to his disciples as being after prouoked by the wicked he tooke thereby occasion to teach them And so their malice being laughed to scrone by the Lorde while the truth is defended from their cauils it sheweth it selfe the more Christ here vseth this word obseruation for great glory as if he shuld deny the kingdome of God to come loftily as in a pomp For he declareth that they are much deceiued which seeke the kingdome of God whiche is not carnall or earthly with fleshly eyes when it is nothing else but an inwarde and spirituall renewing of the soule for he teacheth them that they do peruersly against the nature of that kingdome which looke about hither or other that they might obserue some visible notes as if he shoulde haue sayde the restitution of the Churche which God hath promised must be sought inwardly for he giuing to his electe a heauenly newnesse of life setteth vp his kingdome in them And so he doeth ouerthwartly reprooue the slouthfulnesse of the Pharisies because they aspire to nothing but that whiche is earthly and transitorie Yet it is to be noted that Christ only spake of the beginnings of the kingdom of God because that we begin nowe to be reformed by the spirite according to the image of God that then a perfecte renewing of vs and of the world might follow in his time Mathewe 13. Marke 6. Luke 53. And it came to passe that when Iesus had ended these Parables he departed thence 54. And came into his owne countrey and taught them in their Synagogue so that they were astonied and sayd whence commeth this wisedom great workes vnto this man 55. Is not this the Carpenters sonne Is not his mother called Marie and his brethren Iames and Ioses and Simon and Iudas 56. And are not his sisters all with vs VVhence then hath hee all these things 57. And they were offended with him Then Iesus sayde to them a Prophet is not wythout honour saue in his owne countrey and in his owne house 58. And he did not many great workes there for their vnbeliefs sake 1. Afterwardes he departed thence came into his owne countrey and his disciples followed him 2. And when the Sabboth was come he began to teache
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
is to be so throughly afflicted that we shal be but little from death And also that the Lord kindleth a torche or light at the furious rage of sathan to shewe foorth his grace for when as men were astonished at that horrible sight thereby the power of Christ which presently folowed might be the better discerned of them 21 Of a childe Heereby we gather that this was not inflicted as a punishment for the sinnes of the manne but was the secreate iudgement of God It is certaine that the infantes when they come firste oute of the wombe of their mother are not innocent before God and guiltlesse but Gods scourges haue sometime secreat causes and that for the triall of our obedience Neither doe we otherwise yeelde that honour that is due to God then if we do reuerently and modestly adore his iustice euen when it is hidden from vs. If any man desire to knowe more of this matter he may search in that place of the ninthe chapter of Iohn neither this manne hath sinned nor his parents 22. And if thou canst doe any thing helpe vs. VVe see howe little honour he yeeldeth vnto Christ for he thinking him to be some Prophet whose power is finite within measure he commeth vnto him doubting But the first foundation of faith is to embrace the immeasurable power of God Also it is the first entrance to prayers to extoll the same aboue all letteâ— so that we may be certainly perswaded that we pray not in vaine And because that this man thought of Christe no otherwise then as of a man his false opinion is corrected for it behoueth that he shoulde beleeue that he might be capable and fit to receiue the grace desired Christ doth not plainly reproue the man in his answer but turning back again vpon him an other way that which he had spoken euill he sheweth him his faulte and teacheth him to seeke a remeady For this exception If thou canst beleue is as much as if he should haue sayde Thou desirest me to helpe thee if I can doe any thing But thou shalt finde in me a fountaine of power that cannot be drawne drie if that thou bringest a measure of faith large enough Heereof may be gathered a profitable doctrine whiche generally belongeth vnto vs all The Lorde is not the lette that the great bountifulnesse of his goodnesse sloweth not from him vnto vs but it must be imputed to the narow straites of our faith that it stilleth downe to vs as it were drop after drop nay ofttimes we caÌ„not feele a drop because that our vnbeliefe stoppeth vp our heart But in vaine would some subtel men shew themselues heere as if Christ would teach that manne coulde beleeue of himself when as he had no other purpose then to cast vpon men the fault of their owne weakenesse so oft as they doe weaken the power of God by their owne vnbeliefe 23. All things are possible to him that beleueth It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vnto him of his father and that any kinde of helpe cannot be hoped for from him alone otherwise then as from the very hand of God as if he shoulde haue sayd onely beleeue and thou shalt obtaine But howe faith shall obtaine any thing we shall see a little after 24. I beleeue Lord. He sayeth that he beleeueth and yet confesseth himselfe to be an vnbeleuer though these two seeme to be contrary yet there is no man which hath not the triall of it in himselfe for where as there is not a perfect faith any where it followeth that they are in part vnbeleeuers yet so God of his mercy pardoneth vs and accounteth vs faithful for that litle portioÌ„ of faith Yet it behoueth vs diligently to shake of the dregs of infidelitie which doe sticke in vs and to striue with them and to craue of the Lorde that he woulde correcte them and as oft as we are in this conflicte to flie to him to helpe vs. If we well consider what is giuen to euery man it shall easily appeare that there are very fewe that haue an excellent faith fewe that haue a meane faith and that the most haue but a small measure Mathewe 17. Mar. 9. Luke 17. 19. Then came the disciples to Iesus apart and sayde VVhy coulde not we cast him out 20. And Iesus sayd vnto them Because of your vnbeliefe for verily I say vnto you if yee haue faith as much as is a graine of mustard seede yee shall say vnto this mountaine remooue hence to yonder place and it shall remooue and nothing shall be vnpossible vnto you 21. Howe best this kinde goeth not out but by praier and fasting 28. And when he was come into the house his disciples asked him secreatly why could not we cast him out 29. And he sayd vnto them This kinde can by no other meanes come foorth but by prayer and fasting 5. And the Apostles sayde vnto the Lorde increase oure faith 6. And the Lord sayde if ye had faith as much as a graine of mustarde seede and shoulde say vnto this Mulberâ—e tree plucke thy selfe vppe by the rootes and plant thy selfe in the sea and it should euen obey you 19. Then came the Disciples The Disciples do maruell that the power which once they hadde is taken from them when as they depriued themselues therof through their owne fault Therefore Christ assigneth this want to their vnbeliefe and that sentence which he touched before he rehearseth againe and prosecuteth more at large that nothing is impossible to faith It is certaine that it is an hyperbolicall kinde of speache when as he sayth that by faith trees mountains shuld be remoued Yet the sum tendeth to this purpose that God will neuer leaue vs so that we would open the doore to his grace Neither is his meaning that God will giue what soeuer commeth rashly in our minde or thought nay when as nothing is more contrary to faith then the rash vnaduised vowes of our flesh it followeth that where faith raigneth euery thing is not confusedly desired but that which the Lorde alloweth Therefore this sobrietie must be holden that we desire not more then that which he hath promised vs and that our praiers be restrained to that rule he set downe If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed the answer is ready that these things befell through their owne fault For Christ nowe speaketh of a speciall faith which had his secreat forces as the preseÌ„t matter required And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite which they had before for the working of myracles but that they had choaked it with their owne slouthfulnesse But that which Christe spake of a perticular faith according to the circumstance
wherein he wasteth all his goodes By so manifolde sinnes he had deserued that he shoulde finde his father neuer to be appeased towardes him And it is not to be doubted but that the great goodnesse of God and his incomparable fauour is described vnto vs vnder this example that no outragiousnesse of sinnes should driue vs with feare from the hope of obtaining forgiuenesse It is no fonde interpretation if any man shall say that they are like to this foolish and frowarde yong man who abounding with the Lorde with great plentie of good things yet being mooued with a blinde and giddie couetousnesse would part with him that they might be free away from him as if it were not more to be desired to liue vnder the fatherly care and gouernāce of God then to haue all the kingdomes of the earth But because I feare least this allusion be too subtile I will be satisfied with the literall sense not that I finde fault with them that vnder suche a figure reprooue their madnesse which thinke they shal liue happily to haue somwhat of their own that they might be rich of thēselues without the heauenly father but because I doe now keepe my self within the boūds of an interpreater But Christ heere declareth what vseth to befall to yong men when they folow their owne will for they being voide of counsell and riotous in liuing are vnmeete to rule themselues where feare and shame restraineth them not it cannot be but that they should cast themselues headlong whether soeuer pleasure shall cary them and being full of dishonestie they make haste to vile pouertie Afterwarde he describeth the punishment which by the iust iudgement of God remaineth for the most part of suche prodigall wasters namely that their goodes being wickedly wasted they shoulde be throughly pinched with hunger and because they knewe not how to vse thriftily aboundance of the best breade they shal be driuen to feede vpon acornes and huskes To be short that they becomming swines fellowes should thinke themselues vnwoorthy of mannes meat for this is a hoggish deuouring wastfully to spoyle that which was giuen for the preseruation and maintenance of life That some doe subtilly expound this to be a iust plague of vngodly loathing that they for hunger should goe to the huskes which refused the pleasant bread in the housholde of the heauenly father doe speake very truely and profitably neither doeth any religion forbid the vse of this similitude but in the meane season it must be considered what allegories doe differ from the naturall sense 16. He would faine haue filled his belly It declareth that for hunger he no more thought vpon his former dainties Neither when he gaue this kind of meate to the swine could he want That saying of Cyrus is notable who when in his flight he had bene long fasting being sōwhat refreshed with meate and browne bread sayd that hee neuer tasted so sauorye bread before so necessity compelled this yong man whereof mention is now made to haue a stomack to the husks The reason is added because no man gaue vnto him For the copulatiue should in my iudgment bee resolued into a word causall Neither is this spoken of the huskes which were by him but I vnderstand it that no man had compassion of hys want For no man thinketh himself bound to the prodigal which waste their own goodes without regard nay because they were wont to spoile al things nothing is thought should be giuen them 17. Then he came to himselfe Here is a meanes described vnto vs wherby God calleth men to repentaunce If they would willingly be wise would yeelde themselues to be taught he would allure them more gently but because they frame not to obedience except they be tamed with corrections he chastiseth them the sharpelyer Therfore hunger was the best schoolemistresse for this young man whom plenty and fulnes made so outragious and disobedient Being taught by this example we must not thinke that God dooth deale cruelly with vs if at any time hee laye greater troubles vpon vs for by this meanes hee teacheth the frowarde and them that are drunken with pleasure obedience Further what mysery soeuer we suffer is a profitable calling of vs to repentaunce But as we are slow so do we scarse at any time come to a right minde excepte we be driuen to it by extreame miseries For vntill that troubles doe oppresse vs and that desperation doth pricke vs the flesh doth alwayes lifte vp it selfe in pride or at least resist good thinges VVhereby we gather that it is no meruaile if that the Lord dooth deale often times violently and doubleth his blowes vppon vs to breake our frowardnes and as it is in the prouerbe he driueth hard wedges into hard knottes It is also to be noted that hope of a better estate if he returned to his father prouoked the young man to repentaunce For no greatnes of punishmentes shall ouerthrow our sinnes or make vs displeased with our sinnes vntyll some profit do appeare Therefore as this young manne by hope of his fathers kindnes is moued to seeke for reconciliation so the knowledge of the mercy of God must be the beginning of our repentaunce which shal moue and stirre vs to hope well 20. VVhen he was yet a great way off This is the chiefe poynt of the parable If men which by nature are desirous of reuenge and holde theyr owne right too fast are yet moued with a fatherly loue so as they do louingly forgiue their sonnes and of their owne freewill will seeke out those lost wretches God whose great goodnes exceedeth all the loues of fathers will be nothing harder to vs. And certeinly here is nothing spoken of an earthly father that God doth not promise of himselfe Before they cry saith he I wil heare Isa. 65. 23. That saying also of Dauid is wel known Psa. 32. 5. I haue said I will confesse my vnrighteousnes vnto the Lord against my selfe and thou forgauest the punishment of my sinne Therefore as this father is not onely easie to be entreated at the prayers of his sonne but goeth out to meete him comming and before he heareth any one word he embraceth him all torne and deformed as hee is so God looketh not for long entreataunce but as soone as the sinner determineth to confesse his fault he dooth willingly meete him But it is a filthy quarrell of theirs which do hereof gather that the grace of GOD is not bestowed vpon sinners before that they do preuent the same with their repentance Here say they is proposed to vs a father redy to forgiue but it is after the sonne hath determined to returne to him therfore god doth not regard nor bestow his grace vpon any others then them which beginne to seeke the same It is true that it is required that the sinner should be grieued in conscience and displeased with himself which shuld obtaine forgiuenes but they do very euil gather hereof that repētance
of diuorcements as that he woulde approue the same by his allowance but when as the wickednesse of men could not otherwise be restrained he gaue that remeady which was most tollerable that the man should at the least giue testimonie of the chastity of his wife For the lawe was not giuen but in fauour of the women least that after they were vniustly reiected they should incurre any slander VVhereby we gather that it was rather a punishment laide vppon the men then a libertye or permission graunted for the prouocation of their lust Note also that the spirituall gouernmēt doth differ much from the politike and outward order VVhat is lawfull and meete to be done the Lord comprehendeth in ten wordes now because it may be that many things are not called before the iudgement seat of men wherof euery mannes conscience reprooueth and conuinceth him it is no meruaile if politike lawes do agree vnto them Let vs take a familiar exāple we haue greater liberty to contende by lawes then the rule of charity will beare VVhy is this so because right cannot be giuen to euery man except there be a way opened to demaunde it in the meane season the inwarde lawe of GOD sheweth that that must be followed which charity commandeth yet there is heere no cause why Magistrates shoulde bee excused for their negligence if they doe of their owne accorde cease from correctinge of sinnes or shall omitte those thinges whiche the estate of their callinge doeth require But lette priuate menne take heede leaste by coueringe their offences vnder pretence of lawes they double their faulte For the Lorde doeth heere by the waye blame the Iewes as if it were not sufficient for them to haue their frowardnesse born with or passed by without punishment except they should make God the author of their sinne If that a rule of liuing godly and holily cannot alway nor euery where be gathered out of the lawes polliticke muche lesse of custome 9. I say vnto you Marke reporteth that this was spoken to the Disciples aparte when they were come into the house but Mathewe omitting this circumstance setteth downe the speache as the Euangelistes doe often leaue out some circumstance by the way For they count it sufficient to gather the summes of thinges So there is no difference but that one setteth downe the matter more plainly then the other And this is the summe Though the lawe doeth not punish diuorcements which do differre from the first institution of God yet hee is an adulterer whiche putteth away his wife and taketh him an other For it is not in the will and pleasure of manne to dissolue the faith of Matrimonie whiche the Lorde woulde haue to remaine firme and sure therefore shee is a harlot that supplieth the roumthe of the lawfull wife But he putteth an exception because that a woman by committing whoredome cutting her selfe as a rotten member from her husbande setteth him at libertye They which doe deuise other causes are woorthily reiected because they will be wiser then the heauenly maister They will haue the Leprosie to be a lawfull cause of diuorcement because the infection thereof doeth not onely infecte the husbande but also the children But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie so I do not allowe him that liberty to put her away If any man obiect that they which cannot liue alone haue neede of remedy least they shoulde burne I saye that is no remedye which is without the warrant of the worde of God I adde also that they shall neuer want the gift of continencie if they would deliuer themselues to be gouerned of the Lord because they follow that which he prescribeth Some man shal begin to loath his wife so that he cannot abide to lie with her shall this euill be remedied by taking two wiues An other mannes wife shall fall into the Palsie or Apoplexie or shall be diseased with some other incurable disease shall her husband reiecte her vnder pretence of incontinencie But wee knowe that they shall neuer want the helpe of the Spirite which doe walke in his wayes For the auoiding of fornication sayeth Paule 1. Cor. 7. 2. Let euery man marry a wife He that hath done this though it fall not out according to his desire hath done his part Therefore if any thing want it shall be amended by the helpe of God To goe any further is nothing else then to tempte God And whereas Paule noteth an other cause 1. Cor. 7. 15. namely whereas for hatred of godlinesse the married persons are reiected of the vnbeleuers that a godly brother or sister is not then subiect to bondage is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement but onely whither a woman continueth bounde to the vnbeleeuing manne after that shee is for hatred of God wickedly putte away and cannot otherwise be receiued into fauor then if shee denie God VVherefore it is no meruaile that Paule chuseth rather to be separated from manne then to be alienated from God Yet that exception which Christe putteth seemeth to be in vaine For if the adulteresse deserueth death to what purpose shold he speake of diuorcement But because it was the duety of the husbande to followe the adultery with iudgements that hee might cleare his house of that offence whatsoeuer the successe be Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment As the ouerthwart pitie of Magistrates at this day driueth menne of necessitie to putte awaye their defiled wiues because adulteries are not punished And it is to be noted that this law is common and free to both partes as the bond of faith is mutual and like For whereas the husbande is chiefe in other things in respecte of the bed hee is equall to the wife for he is not maister of his owne body Therefore when as the adulterer shall fall awaye from the knotte of matrimonie the wife is sette at libertie Hee that maiyeth her that is putte away This sentence hath been moste corruptly expounded by many interpreaters for they thought generally confusedly that it was commaunded to liue soale after diuorcement So if the husbande should put away the adulteresse of necessitie they bothe shoulde liue vnmaried As if that this were the libertie of diuorcement onely to lie away from the wife as if also Christe did not euidently in this cause permitte that to be done which the Iewes were woont generally to vsurpe vnto themselues according to their owne pleasure Therfore that errour was too grosse for when Christe condemneth him for adulterie that marrieth her that is putte away it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements Therfore Paule commaundeth them to remaine vnmaried which are so putte away
we are without the reache of the dartes we seeme able to doe any thing And that which befell shortly after discouered their rashnesse Yet this good was in them that as men ready for both estates they offer themselues to beare the crosse 23. Yee shall drinke in deede of my cuppe Because they were disciples it was necessary that they should be made like their maister And Christ telleth them before what shoulde come to passe afterwardes that they might arme themselues with patience and vnder the person of these two men he speaketh to al his disciples For though many of the faithful haue that lotte to die peaceably and not a violent and bloudy death yet it is common to all as Paule Rom. 8. teacheth to bee made like to the image of Christ. Therefore they are all their life as sheepe led to the slaughter It is not mine to giue Christ by this answeare derogateth nothing from himselfe but only declareth that this office was not enioyned him of the father to assigne euery manne a distincte and proper seat in heauen He came that he might gather al his into eternal life and this ought to suffice vs that there is an inheritance for vs purchased with his bloude But in what degree some shal be placed aboue others neither is it our part to enquire neither would God that Christ should reueale it to vs but that it should be deferred vnto the last reuelation Nowe we vnderstande the purpose of Christe that hee disputeth not heere of his owne power but onely would haue the ende considered wherefore he was sent of the father and what belongeth to his calling And therefore he maketh a difference betweene the secreat counsell of God and the office of teachinge committed vnto him A profitable admonition teaching vs to be soberly wise and not to endeuour our selues to breake into the hidden mysteries of God and especially that we be not curious aboue measure in searching the estate of the life to come For it doeth not yet appeare 1. Iohn 3. 2. what we shall be vntill God shall make vs like vnto him But it is to be noted that there is not an equality amongest the children of God after they shall be receiued into the heauenly glory but he rather promiseth that degree of honour to euery one of them to the whiche they are ordained by the eternall counsell of God Mathew 20. Marke 10. Luke 22. 24. And when the other tenne heard this they disdained at the two brethren 25. Therefore Iesus called them vnto him sayd ye know that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them 26. But it shall not be so among you but who soeuer wil be great among you let him be your seruaunt 27. And who soeuer will bee chiefe amonge you lette him bee your seruaunt 28. Euen as the Sonne of man came not to bee serued but to serue and to giue his life for the raunsome of many 41. And when the ten heard that they beganne to disdaine at Iames and Iohn 42. But Iesus called them vnto him and saide to them yee know that they which delite to beare rule amonge the Gentiles haue domination ouer them and they that bee great amonge them exercise authoritie ouer them 43. But it shall not be so among you but who soeuer will be great amonge you shall be your seruaunt 44. And who soeuer will be chiefe of you shall be the seruaunt of all 45. For euen the Sonne of manne came not to be serued but to serue and to giue his life for the ransome of many 24. And there arose also a strife among thē which of them shoulde seeme to be the greatest 25. But hee saide vnto them The kinges of the Gentiles raigne ouer them they that beare rule ouer them are called Gracious Lordes 26. But you shall not be so but let the greatest among you be as the least the chiefest as he that serueth 27. For who is greater hee that sitteth at table or he that serueth Is not he that sitteth at table And I am among you as he that serueth 24. VVhen the other tenne heard this Luke seemeth to referre this contention to an other time But who soeuer shall wisely consider that 22. chapter shall easily perceiue that those speaches spoken at diuers times were wrytten vppe togither without regard of order Therefore that contention for superiority wherof Luke maketh mētion sprang from this fountaine that the sonnes of Zebedeus ambitiously sought for the chiefe places in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them for when as the two were sharply reprooued for their folish ambition so that they went away from Christe with shame what hurt tooke the other tenne by that foolish desire of theirs which they obtained not For though there was iust cause giuen thē of emulation yet the repulse of the others shuld haue appeased them But the lord wold by this occasiō discouer the disease that lay hid in thē for there was not one of them which woulde willingly giue place to the others but euery man nourished secreatly in himself the hope of the superioritie For it cōmeth to passe that they enuie and contend amongst themselues yea that wicked desire raigneth in all men If that this vice was grafted in base and obscure men and brake out vppon light and almoste no occasion howe much behoueth it vs to take hede where there is wode for the hidden fire to burne or matter to woorke on Therefore we see that ambition waxeth hotte amongest the mighty and honourable and sheweth the flames farre and wide except the spirite of modesty doe quenche from heauen that pride that sticketh in the nature of men 25. Ye know that the Lordes of the Gentiles haue domination ouer them First it is said that Christ called them vnto hym that he might reprooue them apart Also we do gather hereof that when they were ashamed of their desire they did not openly complain but there began a secreat whispering and grudging and euery one of them did secreatly preferre himselfe aboue others Further he doeth not generally declare how deadly a plague ambition is but simply teacheth that there is not a more folish thing then to striue about nothing For he declareth that there shall be no suche superioritie in his kingdome as they did striue for They therefore are deceiued which do stretch this saying to all the godly in generall when as Christe onely teacheth of that matter in hande that the Apostles were very fonde to make any question of degree of power or of honoure in their estate and calling for the office of teaching whereto they were appoynted hadde no likelihoode with the Empires of the worlde I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates for no manne deserueth to bee accounted of the flocke of Christe but he that hath
so profited vnder the schoolemaister of humilitie so that hee will arrogate nothinge to himselfe but humbly applieth himselfe to maintaine brotherly loue This is true but the purpose of Christ was as I sayde to putte a difference betweene the spirituall regiment of his Church and earthly empires least the Apostles shoulde apply themselues to courtly graces and fashions For as euery one among the nobles is beloued of kinges so hee climeth vppe to wealth and offices But Christe sette Pastours ouer his Churche not to beare a Lordly rule ouer them but to minister So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God because Christe sayde they were not like his disciples is ouerthrowne for the comparison is not made heere betweene Christians and prophane menne but betweene offices Note also that Christe regarded not so muche the personnes of the menne as the estate of his Churche For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie might also for necessitie execute withall the office of teaching But it was sufficient for Christ to declare what the office Apostolicall woulde beare and what was against the same Yet it is demaunded why Christ who appoynted distinct orders in the church refuseth all degrees in this place For he seemeth so to ouerthrow all or at the least so to make them equall that none shoulde be lift vppe aboue others But the course of nature teacheth vs a farre other order And Paul describing the gouernement of the Churche so rehearseth diuers offices of the ministerie that he preferreth the office of the Apostles before the office of the Pastours and he commanded Timothie and Titus without doubte by the commaundement of God to be aboue others in authoritie I aunsweare if we searche all things throughly Kinges themselues doe not rule rightly and lawfully except they serue yet heerein the office of the Apostleship differeth from the earthly gouernement for that kinges and magistrates are not hindered by their seruice but that they may rule and be ouer their subiectes with royall glorye and pompe So Dauid Ezechias and suche like when as willingly they became the seruaunts of all menne yet were they adorned with the Scepter Diademe throane and other suche Ensignes But the gouernment of the Churche admitteth no suche thinge for Christe gaue no more allowance to the pastours then that they shoulde be ministers and that they shoulde altogither abstaine from Lordly gouernement â—â— Heere is also to be noted that this is spoken rather of the thing it self then of the affection Christ separateth his Apostles from the degree of kings not because it was lawfull for them to life vppe themselues aboue kinges but because there is a greate difference betweene the estate of kinges and the office of the Apostleshippe Therefore when as it behooueth them bothe to be humble and lowly the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vnto his Churche As concerning the woordes where Mathew sayeth the Kinges exercise authority ouer them Luke sayeth they are called gratious Lordes or bountifull bothe meaning one thing As if hee shoulde haue sayde Kings flowe in wealth and haue aboundaunce of richesse that they might be bountifull and liberall For thoughe kings reioyce more in their power and had rather to be feared then to be loued yet they desire to be praised and to be accouÌ„ted bountifull VVhereof they haue in the Hebrewe tounge the name bountifull so called of giuing or bestowing for the customes tributes are payed them to no other ende but that they may haue sufficient for their necessary charges of their honour and glory 26. It shall not be so among you It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles deceiued It is foolishly and fondly done of you to imagine that you shall haue a kingdome which I abhorre Therefore if you desire to serue mee faithfully you must think vpoÌ„ another course that euery one of you do earnestly apply themselues to serue others But hee speaketh vnproperly commaundinge him that will be greatest to become a seruaunt for ambition will not suffer him to serue and submitte himself to the brethren I graunt that they which doe aspire to honour doe vse a seruile flatterie but their purpose is nothing les then to serue But the meaning of Christ is plaine for sithe euery manne is caried away with the loue of himselfe he sayeth that this affection must be otherwise altered As if hee shoulde haue sayde Lette this be your onely greatnesse excellency and dignity to submitte your selues to the brethren lette this also be your superiority to be the seruaunts of all 28. As the Sonne of manne Christe confirmeth the former doctrine by his owne example because he had willingly humbled himselfe and taken vppon him the estate of a seruaunt as Paule also teacheth Phillip 2. 7. Further that he might more euidently declare howe farre hee was from suche ambitious pomp he calleth them backe to his death as if he should haue sayde Because I haue chosen you in honour nexte vnto my self corrupt ambition prouoketh you to desire to raigne I after whose example you should frame your life came not to lifte vppe my selfe or to take vppon mee any kingly dignitie but doe rather take vppon me the shame of the crosse togither with the base and contemptible estate of the fleshe If any man obiecte that Christe was therefore exalted of the father that euery knee shoulde bowe before him is easily answeared for that he nowe sayeth is to be referred to the time of his humiliation Therefore it is added by Luke that hee was so conuersant amongest them as if hee were their seruaunt not that he was inferiour to them either in shew or in title or in deede for he would be acknowledged for their master and Lord but because he humbled himselfe to so great lowlinesse so that he submitted himselfe to beare their infirmities Furthermore it is to be remembred that he compareth heere the greater with the lesse as he doeth in Iohn 13. 14. If I which am your Maister and your Lord haue washed your feete much more ought you to doe this one to an other To giue his life for the raunsome of many Christ doeth therefore make mention of death as we sayd that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome In the meane while is the force and frute of the same aptly and very well expressed while he sayeth that his life shoulde be the price of our redemption VVhereof it followeth that our reconciliation with God is a free gift the raunsome whereof is no where else to be found but in the death of Christ. Therefore in this one woorde is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions Furthermore when as Christ should raunsome vs to himselfe by his death so
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
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
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
diligently to doe their duety because they were stewardes chosen to gouerne the house of God which is the pillar and grounde of truth And well for the excellenter and the more honourable their estate is so muche the more bound are they to God not to followe his woorke slouthfully but diligently So muche the more is their vnfaithfulnesse to be detested as was sayd euen nowe which do scornefully abuse so great liberalitye and honour which God hath voutchsafed to bestowe vppon them But God planted a vineyeard when he being mindfull of his free adoption had separated againe the people deliuered out of Egypt as peculier vnto himselfe and had testified that he woulde be their God and father and had called them into the hope of eternall saluation For this is the planting whereof there is mention made in Isa. 60. 21. and in other places By the winepresse and tower are vnderstoode those meanes and helpes which were ioyned to the doctrine of the law for the nourishmēt of the faith of the people as the sacrifices and other ceremonies For God as a prouident and carefull housholder vsed all diligence for the fensing of his Church with all the helpes that might be 30. He set it out to husbandmen God might of himselfe haue preserued the estate of the Church in good order without the helpe of men but he taketh men for his ministers and vseth their hands for helpe So in times past he appoynted the Priests that they should be as dressers of the vineyeard But it is marueile why Christ should compare the Prophets to seruants which are sent at the ende of the vintage to aske for frute For we know that they also were vine dressers and had one charge in common with the priests committed vnto them I answeare it was not necessary for Christe to shewe what agreement or difference there was betweene these two orders The priestes were created at the first for this cause that they might throughly furnish the church with sound doctrine but when they either of slouthfulnesse or of ignorance neglected the worke committed vnto them the Prophetes were sent as an extraordinarye supplie which should purge the vine of hurtfull weedes shoulde cutte off superfluous loppe and should supply all thinges that were wanting throughe the negligence of the Priestes and yet further they shoulde sharpely reprooue the people restore religion decaied stirre vppe slouthfull mindes and bring them backe againe to the woorshippe of God and newnesse of life And what was this else but to aske for frute due vnto the Lorde of his vineyeard the which Christ doeth aptly and truely apply to the purpose Neither yet was the continual regiment of the Churche established in the Prophets but the priestes alwayes kept it in their handes euen as if a slouthfull husbandman forsaking husbandry shoulde yet vnder pretence of the possession keepe the place whereunto he was once appoynted 35. They beate one Marke and Luke doe somewhat differ in this place from Mathewe for when as he maketh mention of many seruauntes and when they were all euill and cruelly handled there was a greater number sent againe they onely sette euery manne in his seuerall order as if there were not two or three sent togither but one after another And though they all had one generall purpose namely that the Iewes woulde attempt the like against the Sonne of that which they had so often done against the Prophets yet Mathewe doeth declare the matter it selfe more plainely that is that God by sending many Prophets stroue with the malice of the priests VVhereby it appeareth howe outragious their madnesse was which could not be refourmed by any meanes 37. They will reuerence my sonne This thought doeth not properly belong to God For he knewe what shoulde come to passe neither was hee deceiued with the hope of any better successe but it is a common thing especially in parables to attribute humane affections to him Neither yet is this added without a cause for Christe would shew as in a glasse how desperate their wickednesse was whereof this was too euident a testimonye for them with a diuelishe madnesse to arise against the Sonne of God who came to bring them againe into their right minde As they hadde done before what lay in them to driue God out of his possession by the cruell slaughter of the Prophets so this was the greatest sinne of all to slaye the Sonne that they mighte raigne as in a house without an heire For this was the cause why the Priests did rage so against Christe least they shoulde lose their tyrannie as a pray For it is he whome God the father would haue raigne and to whome he hath giuen all authoritie The Euangelistes doe also somewhat vary in the ende For Mathewe sayeth that they began to make a confession against themselues wherein they condemned themselues Marke simply sayeth that Christe declared what punishment shoulde light vppon so wicked and vngodly seruantes Luke seemeth plainly to differ from them both saying that they wythstoode and were against the iudgement which Christ had pronounced But if we marke the meaning better there is no diuersity amongst them for it is not to be doubted but that they would agree vnto Christe that suche seruaunts hadde deserued that plague but when they sawe bothe the sinne and the iudgement laid vppon themselues they woulde shifte it off 42. Reade you neuer in the scriptures That must be remembred which we spake a little before when the priestes and Scribes had the people bound vnto them this principle was common amongest them that they onely were the lawfull arbiters and iudges of the redemption to come so that no man might be receiued for the Messias but he whom they by their liking and consent shoulde allowe of Therefore they affirme that Christ had spoken a thing impossible that they should slay the sonne and heyre of the Lord of the vineyeard But Christ confirmeth it by the testimonie of the scripture and he asketh the question very vehemently as if he had sayd You account it a great absurdity that it shoulde come to passe that the husbandmen to whome the vineyeard was lette shoulde so wickedly conspire against the sonne of God VVhat hathe the scripture foretolde that he shoulde be chearefully and ioyfully receiued and that the rulers themselues should not rather be against him The place also which he citeth is taken out of the Psalme 118. 22. from whence that happy ioyfull cry was fetched O Lorde saue nowe blessed be hee that commeth in the name of the Lorde And this was prophesied of the kingdom of the Messias as it doeth appeare there in that God created Dauid king wyth this condition that his throane should stand for euer euen so long as the Sunne and Moone should shine in heauen and being decaied it shuld by the grace of God be restored into the former estate Therefore whereas that Psalme containeth a description of the kingdome of Dauid it promiseth
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
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
wee knowe howe great promisses doe euery where appeare of peace righteousnesse ioye and of aboundance of all good things VVherefore it is not to be marueiled at if they thought that by Christes comming they shuld be exempted from troubles of warres from spoyles from all maner of iniury and also from famine and pestilence But Christe declareth that they shall haue no lesse trouble heereafter with false teachers then the olde people hadde wyth false prophets and that there shall be no lesse troubles vnder the Gospel then there were in times past vnder the lawe Not that those prophesies which I touched euen nowe were not fulfilled but because they were not fully perfourmed presently at the first day For it is sufficient that the faithfull haue onely a taste giuen them nowe of those good thinges that they might nourish the hope they haue of the full enioying of them hereafter And therfore they were much deceiued which would haue all things perfectly perfourmed at the beginning of the Gospell which we see fulfilled euery day Furthermore though the wickednesse of menne cannot altogither make of none effecte that felicitye whiche the Prophets sayde should be in the kingdome of Christe yet it hindereth and troubleth the same The Lorde causeth by striuing with the malice of menne that hys blessings finde way through all lettes and certainly it were absurde that the thing which is established vppon the free goodnesse of God and dependeth not vppon their pleasure should be abolished for theyr fault Yet that they might receiue some rewarde of their vnthankfulnesse he doeth onely distill his graces by a little at once whiche otherwise shoulde bee powred downe in great aboundance Hence commeth the Labyrinth of so many mischiefes through the which all the faithfull doe wander all theyr life though Christ being their captaine and bearing the light of his Gospell before them they holde the ready way to saluation Hence arise the heape of so manye contentions that they shall passe through sharpe warres but yet without daunger Hence spring so many and so sodaine troubles that they are troubled with miserable disquietnesse but yet by the helpe of Christe they continue stedfast to the ende Also when Christ commandeth his disciples to take heede of deceits we are to vnderstand that they shal not want meanes to auoyd them so that they be carefull themselues VVherefore let vs be sure if any of vs doe diligently apply himselfe to watche in his place and calling what subtelties soeuer sathan shall deuise we shal be free from them 5. For many shall come Hee doeth not yet speake generally of corrupt fals doctrines but toucheth one kinde which was as a beginning of al errors wyth the whych Sathan endeuoured sundry wayes to ouerthrow the pure doctrine of the Gospell For shortlye after the resurrection of Christe there arose deceiuers and euery one of them professed hymselfe to be Christe And because the true redeemer was not onely taken from among them but put to the shamefull death of the crosse and the mindes of all men were mooued and kindled to hope and to desire theyr redemption they hadde a meanes ready at hand to deceiue them And it is not to be doubted but that God gaue the Iewes ouer to be deceyued by suche guiles for that they had so wickedly reiected his sonne And though those madde toyes were quickely brought to nothing yet it was the will of God that the Iewes shuld haue such tumults amongst them first that they might make themselues in famous and odious then that the hope of saluation might be taken from them altogither lastly that they being so often deceiued might in a brutish blockishnesse runne headlong to theyr owne destruction For when the worlde slipt from the sonne of GOD whose office it is to gather vs into an holy vnitie it is meete that it should be caried hither and thither as in tempestuous waues And by the same vengeance of God it came to passe that moe were caryed away with a fonde opinion then true faith brought to obey God And Christ sette downe this circumstance of purpose least the faithfull beholding the multitude of such madde people should growe fainte and weary For we know how easie a matter it is to follow after the multitude especially where we are but few in number 6. And ye shall heare of warres In this place he only maketh mention of the stirres which fell out amongst the Iewes for shortly after hee will shew that the same should creepe further And as he first commaunded them to take heede least any man should deceiue them so now he commaundeth them to be of good courage when they heare of the rumours of warres and of warres themselues For it was daungerous least they being ouerwhelmed with euilles should fall away especially if they had promised and perswaded themselues of a peaceable ioyfull and quiet estate He addeth that these things must come to passe assigning no cause but declaring that none of these things shall fall out by fortune but by the prouidence of God least they should kick in vaine against the pricke For there is nothing more effectuall to bring vs in obedience then when wee knowe that God accordinge to his pleasure gouerneth euen those things which seeme most confused God hath iust causes and great reasons why he suffreth the world to be troubled but because it is mete that the faithfull shuld rest vpon his only pleasure it was sufficient for Christ to exhort his disciples to beare these thinges with patient mindes and to abide constant because it so pleased the Lord. But the ende is not yet He plainly declareth as I sayd euen now that these were greeuous of themselues yet they were but as the beginninges of greater troubles for when this flame of warres had consumed Iudea it should wast further For after that the doctrine of the Gospel was spred the like vnthankfulnesse kindled also the wrath of God amongst other nations Hereof it cōmeth to passe that they which had broken the couenant and band of peace with God shoulde with mutuall dissentions rent themselues in pieces they which refused to obey the authoritye of God were driuen to yeelde to the force of the ennemies they whyche woulde not be reconciled to God should fall to tumults and troubles amongst themselues to be short they whiche hadde exempted themselues from the heauenly saluation shoulde by raging one againste another fill the earth wyth slaughters Further because he knewe how great the malice of the world woulde be he addeth againe that these are but the beginnings of sorrowes not that the faithfull shoulde ouerwhelme themselues with sorrowe who haue comfort at hande alwayes in the middest of troubles but that they mighte prepare themselues with patience to abide a longer time Luke also addeth Earthquakes and signes from heauen Of whiche thinges though there remaine no certaine hystory yet it is sufficient that Christe spake of them before They which will may read the
be apt ready for the flight In like maner Pray you that your flighte be not in the winter or on the sabboth daye least that either religion or the hardnesse of the iourney and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily Therefore Christes purpose was first to stirre vppe hys disciples and to waken them that they shoulde no more haue that imagination of a blessed estate and delite of an earthly kingdome then hee encourageth them least they should fall away at these generall plagues This was a sharpe warning yet was it necessary in respect of their blockishnesse and the huge greatnesse of the euils 21. For then shall be greate affliction Luke also sayeth that it shall be a day of reuengement and of wrath against that people that what soeuer thinges are wrytten might be fulfilled For when as the couenāt of God was then broken through the obstinate malice of the people it was mete that by a wonderfull chaunge the earth it selfe and the aire shoulde bee shaken And a more deadly plague coulde not haue lighted vppon the Iewes then that the light of the heauenly doctrine beinge extinguished amongst them they were cast away from god But as necessity required in so great hardnesse of hear they are enforced to feele the plague of their casting off by hard and sharpe whips But this was the cause of so horrible vengeance that the desperate wickednesse of that nation was now come to the ful measure For the medicine which was laid to their diseases was not only proudly disdained but they also reiected the same most reprochefully yea as madde men or people distraught they raged cruelly against the Phisition himselfe But sith the Lord reuenged so seuerely vpon them that obstinate contempt of the gospell togither wyth their raging madnesse let their plague be alwayes before our eyes and let vs learne thereby that there is nothing more intollerable to GOD then the disdainful contempt of his grace And though the same reward remaineth for the like contemners of the Gospel yet God woulde haue a more notable example remain of the Iewes then of any others that the glory of the comming of Christ might be the more renoumed amongst the posterities For the hainousnesse of the offence cannot be expressed by any wordes that they should put to death the sonne of God the authour of life which was giuen vnto them from heauen So when they had committed that most abhominable sacriledge they ceased not by diuers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction Therefore Christ sayeth that the lyke affliction shall not be in the world after that for as that one reiection of Christe accompanyed with so many circumstances of wicked rebellion and vnthankefulnesse was more to be detested then all the sinnes of all ages so also it was meete that it shoulde be more sharpely reuenged then all the rest 22. And except those dayes shoulde be shortned He amplifieth the greatnesse of those calamities and yet hee addeth a comfort wyth it Namely that the name of the Iewes might be extinguished if the Lorde had not regarde of his electe and holpe not somewhat for their sake And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vs a small remnant we should haue bene as Sodome and like vnto Gomorrha for that vengeance of God which befell at the captiuity of Babylon shoulde be fulfilled againe at the comming of Christe as Paule witnesseth in the ninthe chapter to the Romanes the nine and twenty verse yea the more iniquitie hadde then spread it selfe the greater reuenge shoulde then light vppon them Therefore Christe sayeth except God putte an ende to those euilles the Iewes shall vtterly pearish so that not one of them shall remaine but God maketh account of his gratious couenaunt so that hee will spare his electe according to that other saying of Isaiah 10. 22. If my people Israel bee as the sande of the sea the remnant of them shall only be saued And this is a notable testimony of the iudgement of God when hee so afflicteth the visible Churche that it may seeme to be vtterly destroyed and yet that he might reserue some seede he doeth wonderfully deliuer his electe thoughe they be but sewe in number from destruction that they might beyonde all hope escape the gulfe of death So are the hypocrites terrified that they shoulde not vnder the title and fourme of the Church nourish a vaine hope and imagine that they should goe vnpunished Because the Lorde when hee deliuereth them to destruction will finde a meanes to preserue and deliuer his Churche and it bringeth great comfort to the godly that God will neuer so lette louse the bridle of hys wrath but that he will prouide for their saluation So in punishing of the Iewes hys wrath burnt in most horrible maner and yet beyonde the hope of menne he so gouerned himselfe least any of hys electe should pearish And this was in deede a woonderfull myracle that when saluation shoulde come of the Iewes God of a fewe droppes of a fountaine dried vppe made floudes to water the whole worlde For as they hadde procured the hatred of all the Gentiles against them it wanted but little but that in one day there should haue beene a signe giuen to slaye them euerye where And it is not to be doubted but that when many desired so to haue murthered them Titus was restrained by God from arming by his allowance his souldiours and others greedie enough to execute such a purpose Therefore that Romane Emperour stayed then that last destruction of that whole nation and this shortning was for the preseruation of some seede This must yet bee noted that he restrained the violence of his wrath for the electe sake For why would he haue so fewe remaine of so great a multitude and what cause hadde he to preferre these aboue the rest Namely for that his grace rested vppon that people which he hadde adopted and least his couenant should be made of none effecte some were chosen and appoynted by his eternall counsell to saluation Therefore Paule Romanes 11. 5. assigneth his election of grace for the cause why of so greate a people there was onely a remnant saued Then lette the merites of menne giue place when we are called to the meere good will and pleasure of God that the difference betweene these and them shoulde not bee in anye other poynte but that it is meete they should be saued which are chosen And Marke that he might sette forth the matter more plainly and expresly addeth one woorde more speaking thus For the electe sake which hee hathe chosen hee will shorten those dayes The participle myghte haue sufficed but that hee woulde expresly declare that God was not mooued by any other causes why hee shoulde rather fauour these then those but because he pleased to chuse and to establish in them whome
it is meete that they should be â—irred vp with this singuler benefit of God and that their senses should be sharpened least they should ouerwhelme themselues in that slouthfulnes which floweth euerye where For Peter doth to this end compare the ark of Noe with our baptism because that a small company of men separated from the multitude was saued in the water 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few if we desire to escape safe 40. Then two men shal be in the fieldes the one shal be receiued Luke setteth downe some other sentences before he speaketh of this the first whereof as Matthew noteth belongeth to the destruction of Hierusalem Hee that is vppon the house let him not come downe into his house to take his stuffe out But it may be that Christ applyed the same wordes to diuerse things There followeth in Luke an admonition that the disciples should remember Lotâ— wife for that they should forget those thinges which are behinde them and should striue to come to the end of that calling which they haue from aboue For therefore was Lots wife turnde into a pillar of salte Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine looked behinde her which was a distrust of the woorde of God It is also probable that shee was drawne backe with the desire of her neast wherein she had taken pleasaunt rest Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer the mindes must be stedfast and constant in faith least through distrust they faint in the midst of the course then they must be framed to perseueraunce that they may bydde the pleasaunt baightes of this transitory lyfe farewell may willingly and gladly haste forwardes to heaueÌ„ Also the third sentence which Luke addeth that they shoulde loose their soules which would saue them perswadeth the faithful that the desire of this earthly life shuld not hinder them but that they shuld with courage hasten eueÌ„ through the midst of many deathes to that saluation which is laid vp for them in heaueÌ„ And Christ doth very aptly describ the frailty of this present life wheÌ„ he saith that the soules Zoogoneisthai that is are begotten or engendred to life wheÌ„ they are lost For it is as much as if he shuld deny men life vpon the earth beecause that the renouncing of the world is the beginning of the true perfect life Afterwards Lu. addeth that which Mat. also hath that men women shal then be separated least those felowshippes wherin men are mutually bound ech to other in this world shuld be any hinderaÌ„ce or stay vnto the godly For it falleth out oft times that whil some do look vpon others none of theÌ„ steppeth one foote forwards Therfore y t euery man might be freed at liberty froÌ„ al lets and might shift for himself with speed christ declareth y t of 2 y e one coÌ„panion shal be taken and the other refused not that it is necessary that whosoeuer are ioyned togeather should be so separated for a holy fellowshippe in holinesse causeth an honest woman to ioyne with an honest man and that children shuld follow the father but the purpose of Christ is onelye to cut away al lets to exhort al to make speede least that they which are now prest forward should in vaine waite for their fellowes Luke addeth this sentence VVheresoeuer the body is c. it may not be restrained to the last day But when the Disciples asked this question VVhere Lorde that is how shal we stand fast when so many fall away and remaine safe in so great stormes and what places of defence shall we that are ioyned together hide our selues in Christ as it is reported by Matthew saieth that he is the banner and standard of al assured vnitie vnder the which al the children of God must be gathered 42. VVatch therefore The exhortation sette downe by Luke is more playne and more speciall Take heede least your heartes be oppressed with surfeiting and drunkennesse and cares of this world And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine can neuer lifte vp his minde to meditate vppon the heauenly life But because that there is no pleasure of the flesh which dooth not make a man drunken al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde By that one word of watching in Matthew is noted that continuall diligence which maketh vs to lift vppe our mindes to heauen while wee liue as straungers vppon earth In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse then they are commaunded to watch because that the mindes are made sluggish and sleepye with diuerse pleasures of the fleshe which creepe vppon them Afterwarde there followeth an exhortation to prayers for it is necessarye to seeke for helpes other where to ayde those infirmities Luke reporteth the forme of the prayer First that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth then that hee would place vs safe and sure in the presence of his sonne and we cannot be placed there except we escape an infinite number of deathes But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life Christ noteth this as a principall matter that we may stande before his iudgement seate Beecause yee knowe not the day It is to bee noted that the vncerteintie of the time of the comming of Christ which maketh the most part of men slouthfull should stirre vs vppe to be more dilygent in watchinge For GOD of purpose woulde that it shoulde bee kept secrete from vs that wee might neuer bee carelesse but watch continuallye For what tryall should there be of faith and patience if the faithful al their life wandring idlely in their pleasures shoulde for the space of three dayes beefore prepare themselues to meete with Christ. Matth. 24. Mark 13. Luke 12. 43. Of this be sure that if the good man of the house knewe at what watche the theefe would come hee would surelye watch not suffer his house to be digged through 44. Therfore be ye also ready for in the houâ—e that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâ—e whom his maister hath made ruler euer all his housholde to giue them meate in season 46 Blessed is that seruant whome his master when hee commeth shal finde soo doing 47 Verely I say vnto you hee shal make him rular ouer all his goodes 48 But if that euil seruaunt shall say in his hart my master dooth deferre his comming 49. And beginne to smyte his fellowes and to eat and to drinke with the drunkâ—n 50. that seruaunts maister will come in a day when hee looketh not for him and in an
19. Therfore both must be noted that we must take our iourney through the obscure darkenesse of the world and yet the light of the heauenlye doctrine going beefore vs we are sure from wandring out of the way especially sith Christ him selfe doth the duety of the sunne vnto vs. MAT. 43. Of this bee sure Christ by an other similitude doth exhort his disciples to keepe diligēt watch For if any mā heareth of theeues wandring abroad in the night feare and suspition will not suffer him to sleepe Therefore now sith we are admonished and expresly tolde of this before that Christ shall come as a theefe we must alwayes watche least he finding vs sleeping shoulde ouerwhelme vs with the wicked Our sluggishnes cannot be excused especially sith here is not only to be feared the breaking downe of a wall nor the losse of our riches but a deadly wound to the destruction of our soule if we take not heede The wordes therefore bend to this purpose that Christes warninge shoulde waken vs for although the last iudgement be long deferred yet it hangeth ouer vs continually therefore the time not knowne nor the neerenes of the daunger it is absurd that we should become slouthfull 45. VVho then is a faithfull seruaunt Luke reporteth this place more expresly where Peters question is set downe which was the occasion of a new parable For when Christ had declared that there was no tyme for them to be slouthfull in that his daungerous comming as a theefe Peter demaunded whether this doctrine was generall or belonged onelye to the twelue For as we haue seene in other places the disciples were wōt alwayes to thinke themselues euill dealt with except they were exempted from the common sorte of menne and preferred farre aboue all others Nowe when they are taught that their estate is but finally to be desired and hath little pleasure in it as men amased they looke hither and thither But the answeare of Christ tendeth to this if it be meete that euery one of the common sort should watche it may not be suffered that the Apostles should be sleepie VVherefore as Christ had first generally exhorted his whole housholde to watche for his comming so nowe hee requireth that his chiefe seruaunts should haue a singular care whyche are therefore sette aboue others that by their example they might shewe others the waye of sober attendance and sober temperaunce In these woordes he declareth that they had not an idle dignity bestowed vppon them that they might haue libertye to follow their pleasures but the greater degree of honour they were in the greater burden was layed vppon them and therefore hee teacheth them especially to shewe theyr faithfulnesse and wisedome VVhosoeuer are called to honour maye hereby learne that they are the more bounde not onely to labour for a fashion but to apply all theyr diligence and witte for the performance of their office For when as it is sufficient for priuate seruaunts to apply themselues to their priuate woorke it behooueth the stewardes to proceede further for theyr office is to haue care of the whole housholde On the other side Christe vpbraideth their vnthankfulnesse that beinge preferred aboue others answeared not theyr honor For wherfore doth the Lord preferre them before others but that in faithfulnesse wisedome they shoulde excell all men All men are generally appoynted soberly and diligently to watche but if the pastours shuld become slouthfull that should be most vile and least to be excused Afterwarde he also prouoketh them to be diligent for hope of rewarde 48. But if that euill seruaunt shall say Christ in these wordes doeth briefly declare whereof these euill seruaunts became so carelesse namely while they trusting to the delaying of his comming theu doe willingly bryng the darkenesse vppon themselues they imagine that the day of reckening and account shall neuer come Further vnder pretence of the absence of Christ they perswade themselues that they shall escape vnpunished For it cannot be but that the looking for him howe oft so euer it befal vs should shake off all sluggishnesse and shoulde much more bridle wantonnesse and keepe vs from being caryed into wantonnesse And so there cannot be a more vehement and effectuall exhortation to mooue then the setting foorth that seuere iudgement seat which no manne can escape VVherefore that euery one of vs may diligently apply himselfe to watch in the performance of his callinge and that he may diligently and modestly keepe himselfe within his bandes lette vs thinke vppon the sodaine comminge of that highe Lorde in contempte whereof the reprobate do reioyce Christ doeth also note by the way how easie a matter it is for impudencie to growe when a man hauing shaken of the bridle hath cast himself headlong to sinne For Christ doth not only say that he is a dissolute wicked seruāt but such a one as frowardly behaueth himselfe to the troubling of the whole house and wickedly abuseth the authority committed to him exercising cruelty vpō his fellow seruants want only wasting his masters goods not without his reproche For their terrour he addeth also a punishment and that not a common one namely because that suche vnbrideled wickednesse deserueth a greater punishment LV. 47. And that seruaunt There is great weight in this circumstaunce which is onely added by Luke that if any man shall wittinglye and willingly contemne the Lorde so hee is worthy of the greater punishment For the comparison of the greater and the lesse it made to this ende if the seruaunt which sinneth of ignoraunce escapeth not punishment what shall become of that peruerse and disobedient seruaunt who of sette purpose treadeth as it were his maisters power vnder his feete And it must be remembred that they which are sette vp to rule gouerne the Church sinne not of ignoraunce but doe peruerselye and wickedly defraud their Lord. Yet hereof may this generall doctrine be gathered that it is a vaine shift for men vnder the pretence of ignorance to free themselues from guiltines For if mortall man doth callenge this right vnto himselfe that he will examine his seruauntes according to his owne wil least any thing be disorderly and confusedly done how much more authority hath the Son of God so that whosoeuer will serue him should carefully desire to be instructed in his commaundementes They may not vncerteinely at their own pleasure doe what they wil but they must be wholly at his appoyntment especially when as hee commaundeth vs what must bee done and dooth alwayes aunswere louinglye to them that seeke vnto him It is certeine that our ignoraunce is alwaies a companion of carelesse and grosse negligence VVe see that this is but a vaine defence that hee is not to bee blamed who sinned of ignoraunce when as the heauenly iudge saieth the contrary for though such faults shall haue lesse punishment yet they shall not go altogether vnpunished But now if ignoraunce dooth not excuse how horrible a vengeance shal fal
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
warily was therefore giuen as I doe imagine because that he remeÌ„bred that by very many meanes Christ had heretofore proued his Godhed But in the meane season his madnes was to be wondred at either in that his friuolous dissimulation to hide himselfe when he shoulde come into the sight of the sonne of God or that he would oppose the witte of men against his great power but that the wicked are so driuen forwarde with their owne madnesse that they entangle themselues in their winding and croked thoughts 49. God saue thee master I doubt not but that Iudas as one afraid at the peril of his master in these wordes preteÌ„ded a pitiful affection therfore Marke expresseth a patheticall repetition Master master For though the maiestie of Christ vrged him yet the deuill had so bewitched his minde that he hoped throughly to couer his treason with a kisse and flattering words Therefore this saluation or acclamation was a pretence of pitie and I doe iudge the same of the kisse For thoughe it was an ancient custome amongst the Iewes to entertaine their frends with a kisse yet because that Iudas had a little before departed from Christ he semeth now as one afraid at that sodaine danger to giue his master this last kisse So in shewe of piety he exceedeth all the rest while he seemeth to be hardly drawen from his maister in the meane season it appeareth by Christes answeare that he profited nothing by his deceitfull dealings 50. Frend wherefore art thou come It is more expresly set downe by Luke Iudas dost thou betray the sonne of man with a kisse But this reproofe is the more vehement that he doeth wickedly abuse the good will of the master and the great honor which he had bestowed vpon him to so great treacherie For it is no ironical speache when Christ calleth him frend but he obiecteth vnto him his ingratitude that of a neare frende and companion he is become a traitour as it was spoken of before in the Psalme 41. 55. 13. 14. If a straunger had done this it might haue bene borne but nowe it was my familiar and companion with whome I ate breade ioyfully who went into the teÌ„ple of the Lord with me hath lifted vp his heele against me And here we doe euidently see that which I spake of before with what craft soeuer hypocrites doe couer themselues and what pretences soeuer they will seeme to make when they shall appeare before the Lord their sinnes shal be discouered yea the greater iudgement shall light vpon them for that they being receiued into the bosome of Christ doe traiterously rise vppe againste him for the name of a Frende as wee saide carieth with it a sharpe reproofe But vnto this mischiefe whyche Christe once did beare in hys owne personne we muste knowe that the Churche shall be alwayes subiecte that shee shall alwayes nourish traytours in lier owne bosome And therefore it is sayde a little before The traitour came who was one of the twelue least by suche examples we should be troubled aboue measure for by bothe the meanes the Lorde would trie our faith while Sathan oppresseth vs and the Churche without by open ennemies and within by hypocrites he forgeth the secreat destruction of it Yet whatsoeuer we are that are of his disciples we are togither taught to woorshippe God in sinceritie For the defections which we doe daily see doe prouoke vs bothe to feare and to the studie of true godlinesse as Paule sayeth VVho soeuer calleth vppon the name of the Lord lette him depart from iniquitie we are all commaunded to kisse the Sonne of God Therefore beware that no man doe it traiterously otherwise it shall be to their great cost that they were preferred to so great honour Mathew 26. Marke 14. Luke 22. 51. And beholde one of them which were with Iesus stretched out his hande and drewe his sworde and stroke a seruaunt of the high priest and smote of his eare 52. Then sayd Iesus vnto him put vp thy sword into his place for all that take the sword shal pearish with the sworde 53. Either thinkest thou that I cannot nowe pray to my Father he wil giue me mâ— then twelue legions of angels 54. How then should the scriptures be fulfilled which say that it must be so 55. The same hoâ—re sayd Iesus to the multitude ye be come out as it were against a thiefe with swordes and staues to take me I sate daily teaching in the temple amonge you and you tooke me not 56. But al this was done that the Scriptures of the Prophets might be fulfilled Then all the disciples forsooke him and fled 47. And one of them that stoode by drewe out a sword and smote a seruaunt of the hie prieste and cutte off his eare 48. And Iesus aunsweared and sayde vnto them yee be come out as vnto a theefe with swordes and staues to take me 49. I was daily with you teachinge in the temple and yee tooke me not but this is done that the scriptures should be fulfilled 50. Then they all forsooke him and fled 51. And there followed him a certaine young man cloathed in linnen vpon his bare bodye and the younge menne caught him 52. But hee left his linnen cloth and fledde from them naked 49. Now when they which were about him saw what would followe they sayde vnto him Lord shall we smite with the sword 50. And one of theÌ„ smote a seruaÌ„t of the hie priest and stroke of hys righte eare 51. Then Iesus answeared them and sayde Suffer them thus farre and hee touched his eare and healed him 52. Then Iesus said vnto the hie priestes and captaines of the temple and the elders whiche were come to him Be ye come out as vnto a thiefe wyth swordes and slaues 53. VVhen I was daily with you in the Temple ye stretched not forth the handes against meet but this is your very houre the power of darkenesse 51. Behold one of them Luke sayth that al the disciples conspired togither to this ende y t they might fight for their master VVherby it apeareth how much bolder and readier wee are to fight then to suffer VVherefore it behoueth vs wisely to consider what the Lorde shal command what he shall require of euery of vs least the heat of our zeale do break forth out of reason and measure And that the disciples are said to haue asked Christ they did it not of that minde that they might obey his commaundement but by these wordes they declared that they were prest and readye to refell the force of the enemies But Peter tarried not vntill that he should be commanded and lycensed to strik but rashly he steppeth forth to vse vnlawfull force This stoutnes seemeth at the first sight to bee praise worthy that the Disciples forgetting their own weaknes though they were vnequally matched for resistaunce yet would pledge their bodyes for their maister and doubted not to throwe themselues into
the certeine daunger of death For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed But beecause that they attempted more then the calling of God woulde suffer or permit their rashnes is iustly condemned VVherefore that the Lorde may be pleased with our doinges let vs learne to depende vppon his will and let not any man moue a finger further then he shal be commaunded by him And therefore it dooth especially behoue vs diligently to apply our selues to this modesty beecause that in steede of a righte and well ordred zeale there dooth for the moste parte reygne in vs a disordered rashnes The Euangelistes doe in this place conceale Peters name but Iohn declareth and it dooth shortly after by the text appear that it was Peter whoe is heere noted though his name be not sette downe Yet it may be easilye gathered by Luke that he had also other fellowes as hot as himself for he doth not only speak vnto one but he saieth generally vnto all Suffer them thus farre 52. Put vp thy sword Christ in these words confirmeth that cōmaundement of the lawe wherein priuate men are forbidden the vse of the sword And the appoyntment of the punishment which is presently added must especially be noted For the penalty was not left to be appointed at the pleasure of men for them thereby to reueng their own bloud But God himselfe by restraining vs seuerely from murders doth declare how deare mankinde is vnto him First therefore he wil not be defēded by force and might because that God had forbidden to strike in the law And this is a generall reason and presently hee descendeth to a speciall But heere is moued a question whether it be neuer lawefull by violence to repell vniust violence For when Peter had to doe against vngodly wicked theeues he is yet condemned because he tooke the sword If that in this facte an exception of a moderate defence could not auaile Christ seemeth to tye all mens handes But though this question was handled by vs before vppon the fift chapter yet I will now againe in few wordes rehearse my iudgemet First it is meete to distinguish betweene the ciuill court and the court of conscience For if any man resisteth a theefe beecause the lawes doe arme him against a common enemy of mankinde he shall not bee in daunger of publike punishment So as oft as it is opposed as a defence against vniust violence the penalty which God hath cōmaunded earthly iudges to execute ceaseth But the simple goodnes of the cause dooth not free the conscience from guiltines except there go a pure affection with it Therefore that a man may rightly and lawfullye defend himselfe it is necessary for him to put off the heate of anger and hatred and desire of reuenge and all disordered forces of the minde that the defence may haue no troublesome thing in it Because that this is very rare and befalleth scarsly at any time Christ hath good cause to call his Disciples backe to the general rule that they should altogeather abstaine from the sworde Furthermore fanaticall men doe fondlye abuse this testimonie that they might pull the sword from the Iudges They say that it is wicked to strike with the sword and I doe graunt the same to be true for it is lawefull for no man to commit murther at his owne pleasure to be the authour of murther but I deny the magistrates to bee accounted amongst the common order of men for they are the ministers of God by whome he executeth his owne iudgementes Adde also that Christ by these his wordes doth expresly giue this power to them For when he saieth that the murtherers shall be putte to death it followeth that the sword is put into the Iudges handes that they may reuenge the death of them which are vniustly slaine It doth sometimes fall out that bloudy men are punished by other meanes yet this is the ordinary way wherby the Lord would haue the cruell fiercenes of the wicked restrained least it shoulde goe vnpunished Nowe where some Canonistes dare be so bold as to break into this impudency to teach that the sword was not taken from Peter but commaunded that he should keepe it vp vntill opportunity should come for to draw it heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God 53. Thinkest thou that I cannot Now followeth that special reason wherof I made mention a litle before For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull but that the will of the father must be obeyed For this is the summe sith that by the eternall counsel of GOD he was appoined for a sacrifice and the same was witnessed by the Oracles of the scriptures it muste not be resisted So the rashnesse of Peter is condemned by another circumstaunce in that he endeuoureth not onely to ouerthrow the heauenly decree but also to stoppe vppe the way against the redemption of mankynd Not only Peter doth draw his sword vnlawfully but the disciples were foolish and madde that they being so few and not meete for the wars shuld attempt to doe any thing against a bande of souldours and so greate a company Therefore the Lord that he might the more euidentlye reproue theyr folly putteth this comparison if he should seeke for defence for preseruation of his life he had not onely eleuen Angelles ready but a great and inuincible armye therefore when as he calleth not the Angels for help much lesse would he moue a stirre without consideration whereby no good were to be hoped for For it should no more auaile to haue the disciples to make a stirre then if a few frogges shoulde make a noyse But some interpreters doe search here in vaine howe Christe could obtayne Angelles of his father by whose decree it was that hee should dye For these things are contrary one to the other that he should delyuer his son naked and vnarmed to death beecause it was so necessarye and once appointed yet that he might be moued with praiers to sende him succours But Christes speach was conditional that he had a much better meanes for the defence of his life if the will of the father were not againste it So all the repugnancy is taken away for Christ therefore abstayned frō praying to his father because that hee was sure of his decree to the contrary Hereof yet is this profitable doctrine gathered that they doe iniurye to God which doe flye to vnlawful meanes vnder pretence of necessitie If any man doth want riches and helpes that are lawful he runneth headlong to wicked counsels and sinfull endeuours namely because that fewe doe attend vppon the secrete counsell of God which onely should be sufficient to giue vs rest If we be in daunger because the end appeareth not vnto man we imagine this or that as if there were no Aungels in heauen which the
For they had not only heard but also seene with their eies the miracles which though Christe held his peace shuld declare his heauenly and diuine power and also should proclaime him to be the Redeemer promised in times past Then is a confession added which thogh it be reported by Mat. in mo words yet the sense is all one Therfore Iesus saith that he is the Christ not that he might therby escape death but rather that he might inflame the rage of his enemies against him And because that then in that base estate he was despised almost brought to nothing hee foretelleth that at the length in his tyme he wil come with kingly maiesty that they shoulde feare him as a iudge whom now they cannot abide to acknowledge for the Sauiour The meaning therfore is y t they were greatly deceiued if by their present beholding of him they should iudge what he were for it beehoued him to be humbled and brought almost to nothing before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom Hence also may a profitable doctrin be drawn which reacheth further For wheÌ„ce commeth the great security which the wicked is in whereof becoÌ„e they so froward to rebell but because the crucified Iesus is not of anye great account amongst them They are therefore to be called back to that horrible iudgement which by theyr vnsensiblenes they shal not escape And thogh they scofte at that which is said of the comming of Christ as at a fable yet the iudge himself doth not in vaine cite theÌ„ to his iudgmeÌ„t seat and he commaundeth them to be cited by the preaching of his Gospell that they may be thereby made the more inexcusable But this forewarning is for the speciall profit of the faithfull that nowe with the eies of hope they may seek for Christ in heauen sitting at the right hand of the father and may patiently waite vntill he come and withal be sure that the vngodly do not in vaine lift vp themselues against him in his abseÌ„ce for they shall be compelled to see him coÌ„ming aboue from heauen whoÌ„ now they do not onely despise but also tread downe in their pride The metaphor in the word right hand shold be well known for it is ofteÌ„ found in the scriptures And Christ is said to sit at the right hand of the father because that he is appointed chief king who shuld in his name gouerne the world as if that he held the second seat of honour and empire from him Christ therfore sitteth at the right hand of the father because hee is his vicar and this is therfore called the right hand of power because that GOD dooth nowe by the hand of his sonne execute his power and wil in the last day iudge the world 65. Thou the hie priest rent his clothes Hereby we see how those miracles wherby Christ testified his diuinity profited nothing amongst these wicked men But it is no meruaile that the son of God in the base estate of a seruant should be despised of them which were touched with no care of the promised saluation for except they had altogether cast off all feeling of godlines in their lamentable estate it was meete for them carefully to waite for the redeemer Now when they refuse him offered vnto them without inquiry do they not as it were extinguish asmuch as in them lieth al the promises of God And first the hie priest pronounceth Christe to bee a blasphemer then they doe al subscribe to it And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale And this was a thing meete for the hie priest when he heard the name of God reprâ—achfully prophaned not only to burn with in to be vexed but to giue an open sign of detestatioÌ„ but refusing the examinatioÌ„ of it hee preposterously faigned the blasphemy of himself Yet in the meane season the faithlesse hipocrit by taking vpon him another persoÌ„ doth teach the childreÌ„ of God how much they shuld be grieued at blasphemies by his example he coÌ„demneth the vile sluggishnes of theÌ„ which are no more moued at the prophaning of religion then if they heard iesters to scof at fantasticall trifles 67. Then spat tâ—ey in his face Luke hath either inuerted the order of the hystory or els the Lord suffred so great reproches twise and the latter seemeth probable to me Yet I do not doubt but that the officers tooke the more courage the more insolently to spit vpon Christ to strike him after they saw that he was appointed to death by the former iudgment of the council But al these reproches tended to this ende that he shoulde seeme to bee nothing lesse like then to bee the prince of the prophets who could not keepe himself from blowes when he had a veile put ouer him But the prouidence of God turned this disdainfull dealing to a far other end for the face of Christ defiled with blowes spittings restoreth that image in vs which by sin was corrupt and blotted out Math. 26. Mark 14. Luke 22. 69. Peter sate without in the hal and a maid came to him saying thou also waste with Iesus of Galyle 70. But he denied before them al saying I wot not what thou saist 71. And when hee went out into the porch an other maid saw him and said vnto them that were there this man was also with Iesus of Nazareth 72. And againe hee denyed with an oath saying I know not the man 73. So after a while came vnto him they that stoode by and said vnto Peter surely thou art also one of them for euen thy speach bewraeth thee 74. Then began he to cursse himself and to sweare saying I knowe not the man and immediatelye the cocke crew 75. Then Peter remembred the words of Iesus which had said vnto him before the cock â—owe thou shalt denye mee thrise so he went out wept â—â—â—terly 66. And as Peter was beeneath in the hal there came one of the maides of the hye priest 67. And when shee saw Peter warming himself she looked on him and sayde thou wast also with Iesus of Nazaret 68. But he denyed it saying I know him not neither wot I what thou saiest Then hee went out into the porch and the cocke crew 69. Then a maid saw him againe and beganne to saye to them that stoode by this is one of them 70. But he denied it again anon after they that stood by said againe to Peter surely thou art one of them for thou art of Galile and thy speach is like 71. And hee beganne to cursse and swear saying I know not this man of whom he spake 72. Then the second time the cock crew Peter remembred the word that Iesus had said vnto him before the cock crowe twise thou shalt denye me thrise and waying that with himself he wept 55. And when they had kind led
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
preaching of the Gospel for Pilat whome GOD appointed to giue testimony to his sonne was a manne vnworthy but that which was to be done by the true ministers was shadowed out in Pilat To be short he may be accounted such a preacher of Christ as Caiaphas was a Prophet 38. Then they crucified This is added to the heape of extreame shame that Christ is hanged in the midst betweene two theeues for they gaue him the chiefe Place no otherwise then to the Prince of theeues If hee had beene crucified alone his cause might seeme to haue beene separate from other euill doers but now he is not onely thrust in amongst them but he is lifted vppe on high as if hee were the moste detestable of all VVherefore Marke to this purpose applyeth the prophesie of Iesaiah 53. 12. He is accounted with the wicked For in this the Prophet dooth especially make mention of Christ not that he should by a royal pomp deliuer his from death but because that he should beare the punishmēt due to their sinnes Therefore that he might deliuer vs from guiltinesse this manner of sacrifice was necessary that he might submit himself into our place And here is to be seene how horrible the weight of the wrath of God is against sinnes for the appeasing whereof it behooued Christ the eternall ryghteousnes to be thrown into the order of theeues Here is also set forth the incomparable loue of Christ who that he might gather vs to the company of the holy angels did abide to be accounted one of the euil doers Matt. 27. Mark 15. Luke 23. 39. And they that passed by reuiled him wagging their heades 40. And saying Thou that destroyst the temple and buildest it in three daies saue thy self if thou be the sonne of God come downe from the crosse 41. Likewise also the hie Priests mocking him with the Scribes Elders and Pharises said 4◠Hee saued others but he cannot 〈◊〉 himself if he be the king of Israel let him 〈◊〉 come downe from the crosse and wee will beeleeue him 43. He trusteth in God let him deliuer him now if hee wil haue him for he sayd I am the sonne of God 29. And they that went by rayled on him wagging their heads and saiinge Hey thou that destroyest the temple buildest i◠in three daies 30. Saue thy selfe and come downe from the crosse 31. Likewise also euen the hie priests mockinge saide among themselues with the Scribes He saued other men himselfe he cannot saue 32. Let Christe the king of Israel now come down from the crosse that we may see and beleeue They also that wer crucified with him reuiled him 35. And the people stood beheld and the rulers mocked him with thē saying he saued others let him saue himself if he be the Christ the chosen of God 36. The soldiours also mocked him and offred him vineger 37. And said if thou be the king of the Iewes saue thy selfe A litle after 39. And one of the euill dooers which were hanged rayled on him saying if thou be the Christe saue thy self and vs. 40. But the other answered and rebuked him saying fearest thou not God seeing thou art in the same condemnation 41. VVe are in deede here righteously for we receiue thinge worthy of that we haue done but this man hath done nothing amisse 42. And he said vnto Iesus Lorde remember me when thou commest into thy kingdome 43. Then Iesus said vnto him verely I saye vnto thee to daye thou shalt be with me in paradise 39. And they that passed by These circumstances doe containe great matter for heere is sette beefore our eyes the humblinge of the Sonne of God into the lowest degree whereby it may the better appeare how much our saluation cost him and withall considering that by right all those paines were due to vs which he bore we should be more more stirred vp to repentaunce For in this spectacle God dooth openlye reueale to vs how miserable our estate should haue beene if we hadde not had a redeemer But whatsoeuer thinges Christ bore vppon him must be applied to the comforting of vs. And certeinly this contention was harder then all the tormentes that all menne vexed him with checkes and tauntes as if he were reiected and forsaken of God And therefore Dauid Psal. 22. 7. 8. 9. bearing the person of Christe in all his troubles hee doth especially bewaile this And truely there is nothing that doth more sharply wound the mindes of the godlye then that the wicked for the weakning of their faith doe vpbraid them as lefte destitute of the helpe and grace of GOD. This is that sharpe persecution wherewith Paule Gal. 4. 29. saith that Isaac was vexed by Ismael not that he raged against him with sword force of armes but because that he deriding y e grace of GOD attempted to ouerthrow his faith Dauid also first and then Christ suffred these temptations least they should terrifie vs at this daye by their noueltie For the wicked shall neuer be wanting who will tryumph ouer our miseries And this is a common deuise of Sathan so oft as God doth not comfort vs according to our desire but hideth his help a litle to obiect that our hope is in vaine as if that his promise were of no effect 40. Thou that destroyest the Temple They doe charge Christes doctrine with vanity because that now when it is necessary he doth not shew in deede that power which he callenged to himselfe But if that a desire to speake euil had not depriued them both of wit and iudgement shortly after they might haue easily seene the trueth of that saying Christ hadde sayde destroy you this Temple and in three dayes I wil raise it vp Now they doe make a proud triumph at the beginninges of the ruine and they looke not or the end of the third day Such insolency do the wicked vse against all the children of God while vnder the pretence of the Crosse they doe endeuour to cut them off from the hope of the lyfe to come VVhere is say they that immortal glory which credulous menne do so foolishly boast of when as the most of them do lye without glory and despised others do liue poorely others do hardly draw their breath vnder continual troubles others are tossed with flyings and banishmēts others do pine away in prisons others are burnte and brought to ashes So the present corruption of the outward man doth blinde them that they doe imagine the hope of the renewing of the life to come to bee vaine and ridiculous But wee must waite for the time appointed of the promised building neither must wee beare it grieuously if we bee nowe crucified with Christe that we may be afterwardes partakers of his resurrection If thou bee the Sonne of God The vngodly doe require of Christe such a testimony of his power that by prouing himselfe to be the Sonne of God he should cease to be the sonne of
Hence also groweth the feare of God and a desire to liue holily and righteously For it could not be that any man should giue himselfe to serue God but he which hopeth to be deliuered by him But let vs note that where saluation in Christe was generally appoynted for all the Iewes and the promise of the same was common to them all the holy Ghost doth giue this testimonie but of very fewe which in this place we doe heare of Ioseph VVhereby it appeareth that the incomparable grace of God was then buried through the malitious forgetfulnesse almost of all the people This brag ran euery where in all mens tounges that Christ shoulde come but the couenaunt of God was fixed but in the mindes of fewe whych beleeued in that spirituall renouation Truely theyr blockishnesse was horrible and therefore it was no marueile if pure religion waxed out of vse and the hope of saluation extinguished But would to God the corruption of this vnhappy age were not lyke to it Christ once appeared as a redemer to the Iewes and to the whole world as it was testified by the prophesyings of the Prophets hee erâ—cted the kingdome of God by bringing things out of confusion into a right and lawfull order he hath appoynted vs a time of warfare wherin he exerciseth our patience vntill that he shall come againe from heauen to perfourme that his kingdome which he hath begun VVhat one man doeth aspire yea but a little to that hope Are not all men almost so bent to the worlde as if there were no resurrection promised But howsoeuer the greater part forgetfull of their ende do flitte hether and thether let vs remember that this vertue is proper to the faithfull to seeke for those things which are aboue Col. 3. 1. and especially sith the grace of God hath appeared by the Gospell teachinge vs to deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously in this present worlde looking for the blessed hope and appearing of the glory of the mighty God Tit. 2. 11. 12. 13. 59. And when he had receiued the body The three Euangelists doe briefly sette downe the buriall and therefore they doe make no mention of the sweete oyntments which onely Iohn doeth speake of they do only report that Ioseph bought fine clean linneÌ„ VVherbv we do gather that he was honourably buried And it is not to be doubted sith that a rich man allowed his owne tombe to the Lorde but that in all other things hee also perfourmed what was conuenient for the furnishing and adorning of the same And this also befell rather by the secreat prouidence of god then by the premeditate counsell of menne that the Lorde gate a newe tombe in which none had yet beene layed who is the first begotten of the dead and the first fruites of them that rise again Col. 1. 18. 1. Cor. 15. 20. So the Lorde by this token distinguished his Sonne from all the company of mankinde and he sette foorth newnesse of life in the sepulcher it selfe 61. And there was Mary Magdalene Marke and Mathew doe onely report that the women behelde what should be done and noted the place where the body was layed But Luke also doeth withall declare theyr purpose namely that they retourning into the Citie mighte prepare odours and oyntments that the seconde day after they might solemnise the funerall according to their order VVhereby we doe know that their mindes were perfumed with a better odour which the Lorde breathed foorth at his death that hee might lift them higher which were brought to his sepulchre Mathewe 27. Marke Luke 62. Nowe the next day that followed the preparation of the sabbath the hie priestes and Pharisies assembled to Pilate 63. And sayd Sir we remember that that deceiuer sayd while he was yet aliue within three daies I will rise 64. Commaund therefore that the sepulchre be made sure vntill the thirde daye least his disciples come by night and steale him away and say vnto the people he is risen from the dead so the last errour shal be woorse then the first 65. Then Pilate said vnto them ye haue a watch goe and make it sure at yee know 66. And they went and made the sepulchre sure with the watch and sealed the stone   62. Now the next day In this hystorie the purpose of Mathewe was not so much to shew with what obstinate furye the Scribes and Priests persecuted Christ as to represent vnto vs as it were in a glasse the wonderfull prouidence of God approued in the resurrection of hys sonne Subtile men exercised in fraudes and treachery do conspire amongst themselues and deuise a meanes whereby they maye extinguishe the memory of the dead man For they see that they haue preuailed nothynge except they should ouerwhelme the faith of the resurrection But truely while they endeour to bring that to passe they doe bring the knowledge of the same to light as if it were of set purpose Certainly the resurrection of Christ had not been so manifest or at the least they might haue hadde more liberty to denye the same if they had not prouided to place witnesses at the graue Therefore we see that the Lorde doeth not only deceiue subtile men but also catching them in their owne counsels as in snares he draweth and compelleth them to obey him The enemies of Christ were vnworthy that his resurrection shuld be made manifest to them but it was meete that their impudency shoulde be reproued the pretence of speaking euil taken from them yea and theyr consciences conuinced that they shuld not be excused by ignorance In the meane while let vs note this that God as if he had hired them for wages vsed theyr labour to the setting foorth of the glory of Christe because that when the sepulchre should be found empty they should haue no colour of lying left them to deny the same Not y t they shuld stay froÌ„ their mad vngodlinesse but this was a full testimonie to all meÌ„ of a right sound iudgement that Christ was risen againe whose body being laide in the sepulchre was not founde there though the souldiours were set on euery side to watch it 63. VVe remember that that deceiuer sayd This thought was put into them by inspiration from God not onely that the Lorde might execute a iust reuenge vpon them for their sinne as he doth oft vexe with blinde torments the mindes which are guilty within theÌ„selues but especially that he might bridle their filthy toÌ„gues In y e mean while we do again behold how blockish the vngodly are when cathan hath bewitched them They doe yet call him a deceiuer whose diuine power and glorye was of late shewed forth by so many myracles Truely this was not to striue against the cloud but in deriding the darkenesse of the sunne to spit if I may so say against the face of God By suche examples we are taught that we must in season with
sepulchre for they trembled were amased neither saide they any thinge to any man for they were afraide 9. And when Iesus was risen a gaine in the morow which was the firste day of the weeke hee appeared first to Mary Magdalene out of whom he hadde cast seuen deuils 10. And shee went and tolde them that had beene with him which mourned and wept 11. And when they heard that he was aliue had appeared to her they beleeued it not 9. And returned from the sepulchre and told al these things vnto the eleuen and to all the remnant 10. Nowe it was Mary Magdalene and Ioanna and Marye the mother of Iames and other women with them whiche tolde these things vnto the apostles 11. But their words semed vnto them as a fained thing neyther beleeued they them 12. Then arose Peter and ran vnto the sepulchre looked in saw the linnen cloathes laid by them selues and departed wonderinge in himselfe at that which was come to passe 8. So they departed quickly The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen namely that she hauing not yet seen y e angels returned into the city weping she cōplained y t the body of Christ was taken away Heere is not onely mention made of the seconde retourne into the citie when shee and her other fellowes caried newes to the disciples that Christ was risen which they had learned as wel by the voyce and testimonie of the Angel as by seeing of Christ himselfe Also before Christ shewed himselfe they nowe ranne towardes the disciples as they were commaunded by the Angell In the iourney befel the seconde confirmation that they might the more boldly affirme that the Lorde was risen Mathew sayeth that they went with feare and great ioy By which wordes hee meaneth that they were comforted by the voyce of the Angell yet withall that they were stricken with feare so that they were tossed in perplexitie betweene ioye and doubtfulnesse For so the heartes of the godly are sometime possessed with contrary affections whiche are conuersant in the same by courses vntill at the length the peace of the spirite doeth bring the same into a quiet estate For if their faith had beene perfecte it had thoroughly quieted them by putting feare to flight nowe the feare being mixed with ioy doth declare that they as yet trusted not throughly to the testimonie of the Angell And heere Christ gaue a notable testimony of his mercy in that he meeteth them which are so doutfull and fearefull that he might take away that doubtfulnesse which remained Yet markes woordes doe not a little differ in that they fledde for feare and amasednesse so that for feare they should be astonied But it is not so harde to answeare for when their minde was to obey the Angell yet their abilitie serued not if the Lord hadde not loosed their silence But there is a greater shewe of repugnancie in that whiche followeth For Marke doeth not say that they mette Christ by the way but only that he appeared early in the morning to Magdalene Luke maketh no mention of this vision at all But sith this pretermission is not a thing vnusuall to the Euangelistes it must not seeme absurde to vs. As concerning the difference betweene the woordes of Mathewe and Marke it maye bee that Magdalene was partaker of so great good before the rest or else by Synecdoche Mathewe doeth extend that to all which was proper to one Yet it is more probable that Marke nameth her onely because that shee before others enioyed the sight of Christ first and that in a peculiar maner But her fellowes also sawe Christe in their order and therefore Mathewe doeth attribute this generally to them all And thys was a woonderful token of goodnesse that Christ reuealed his heauenly glory to a miserable woman which had beene possessed of seuen deuilles and when he would sette foorth the light of the newe and eternall life he began there where there was nothing in the iudgement of manne but contempt and shame But by this lesson Christ declareth when hee once sheweth his fauour towardes vs howe liberally hee vseth to prosecute the course of the same and with all hee casteth downe all pride of the fleshe 9. They tooke him by the feete This seemeth not to agree with the words of Iohn where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled because the Lord seeing Mary too much bent to the embracing and kissing of his feete shoulde commaunde her to departe because the superstition was to be reprooued and he was to shewe the ende of the resurrection from the which Marye was drawne partly by an earthly and grosse affection partly by a fond zeale But the Lord suffred her to touch his feete at the first meeting that there might be nothing wanting for the assurance of them Therefore presently after doeth Mathew adde that they worshipped the Lord the which was a signe of no doubtfull knowledge 10. Then Iesus said vnto them VVe do gather that this was a corrupt fear from the which Christ doth againe deliuer them For though it arose of their wōdring at the matter yet it was contrary to a setled assurāce Therefore to the end they might lift vp themselues to Christ the conquerour of death they are commaunded to be of good comfort But we are taught by the same words that we do then know rightly the resurrection of the Lorde if by the faith which we haue conceiued we dare glory that we are made partakers of the same life And thus farre must our faith profite least feare preuaile Further Christ commanding that this shuld be told to his disciples doth by this message gather his church dispearsed togither againe erect the same now faine For as the faith of the resurrection doeth especially giue vs life at this day so it behoued that the disciples should haue that life restored to them from the which they had faln Here also is to be noted the incredible kindnes of Christ in that he vouchsafeth to call those runagates who had moste cowardly forsaken him by the name of brethren And it is not to be doubted but that by calling them so louingly his will was freely to appease that sorrow wherwith he knew that they were grieuously tormented But because that hee accounteth not the Apostles onely as his brethren lette vs know that Christ commanded that this message should so be done that it might then remaine for vs. VVherfore we must not coldly hearken to the hystorie of the resurrection sith that Christ by the band of brotherly kinred doth with his own mouth louingly cal vs to receiue the frute of the same VVhere some interpreaters vnder the name of brethren do vnderstand Christes kinsmenne the text doeth very sufficiently confute their errour for Iohn doeth expresly declare that Marie came to the disciples and presently it followeth in Luke the womenne came to the
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
obserue this order diligently as to the Ephes. 2. 17. he sayeth that Christ comming he preached peace to them whiche were neare and then to straungers and them a farre of 48. Nowe ye are witnesses As yet he doeth not send them foorth to publish the Gospel but only declareth for what purpose he appoynted that they might prepare themselues for that time and partly by this consolation he mitigateth their sorrowe partly with this spurre hee correcteth their slouth VVhen as they being guiltie to themselues of their late falling away it was meete for them to haue sorrowfull hearts Christ here beyonde all hope bestoweth vppon them this incredible honour enioyning them to publishe the embassage of eternall saluation to the whole worlde By this meanes he doeth not onely restore them perfectly but with the greatnesse of this new grace he doeth throughly abolish the remembrance of the offence Yet withall as I sayde he pricketh them forwarde least they shoulde be as slacke and slouthfull to publish the faith whereof they were ordained preachers 49. Beholde I will send the promisse Least the Apostles should be afraied of their owne weakenesse hee comforteth them with the hope of newe grace which should come vppon them as if that he should saye Though you thinke youre selues vnmeete for so great a burden yet there is no cause why you shoulde be discouraged for I will supply from heauen that power which I knowe to be wanting in you Nowe that he might the better confirme them in this hope he maketh mention of the holye Ghost which was promised of the father For to the ende they myghte readily prepare themselues to the woorke God meeting with theyr distrust had encouraged them with his promisse Now Christ substituting himselfe in his fathers place taketh vppon him to perfourme that gifte wherein he doeth againe chalenge to himselfe a diuine power For this is a part of that glory whiche God by othe denied to giue to an other Isai 41. 8. to endew weake men with heauenly power Therefore if it belongeth to Christ it followeth that he is God who spake in the times past by the mouth of the Prophet But though God promised a speciall grace to the Apostles and Christ bestowed it yet this must be generally noted that no mortall man is of himselfe meete for the preaching of the Gospell but so farre foorth as God cloathing them with his spirite supplieth their nakednesse and want And certainly as Paule doeth not exclame of the Apostles alone 2. Cor. 2. 16. who shall be founde meete for these things but he declareth that there is no mortall man meete for so great a woorke so it is necessary that what soeuer ministers of the Gospell God stirreth vppe should be endued with the heauenly spirite and therefore it is promised to all the teachers of the Churche wythout exception in euery palce But tarry ye Least they shulde rashly run forth to teach before the time Christ coÌ„mandeth them to be quiet silent vntill y t he by his appoyntment sending them foorth shall vse their helpe in time conuenient And this was a profitable triall of their obedience that they hauing the vnderstanding of the Scripture and endewed with the grace of the spirite yet because the Lord forbadde them to speake they helde their peace as dumbe men for we do know how desirously they woulde shewe themselues abrode which thinke that they could doe this with praise and admiration And it may be that by this delay Christ would punishe their slouthfulnesse because they had not presently gone the same daye into Galile at his commaundement VVhat soeuer the matter were we are taught that nothing must be attempted but by the calling of the Lord. VVherefore thoughe they wanted not habilitie to teache publikely yet let them containe themselues as priuate men in silence vntil that he shal leade them foorth in his hande into the Theater Further in that they are commaunded to stay at Hierusalem it must be vnderstode after they should returne from out of Galile For as we shal a little after heare out of Mathew though he reuealed himselfe to be seene at Hierusalem yet he chaunged not that which he had first determined of Galile Therefore the meaning of the woordes is after he had giuen them their commaundements in the place appoynted yet his will was that they should as yet remaine silent for a time vntill that he should furnish them wyth a newe power Mathewe 28. Marke 16. Luke 16. Then the eleuen disciples went into Galile into a mountain wher Iesus had appoynted them 17. And when they sawe him they woorshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vntâ— me in heauen and in earth 19. Goe therefore and teache all nations baptising them in the name of the Father the Sonne and the holy Ghost 20. Teachinge them to obserue all thinges what so euer I haue commaunded you and 〈◊〉 I am wyth you alwaye vntill the ende of the worlde Amen 15. And he sayd vnto them Gâ— yee into all the world preache the gospell to euery creature 16. He that shall beleeue and be baptised shal be saued but he that will not beleeue shal be damned 17. And these tâ—kens shall followe them that beleeue In my name they shall cast out deuils and shal speake wyth new tonges 18. And shall take away serpents and if they shall drinke any deadly thinge it shal not hurte them they shall lay their handes on the sicke and they shall recouer  16. Then the eleuen diciples Mathewe passing ouer those things which we haue reported out of the other three doeth onely teache where the eleuen disciples were sent on the Apostolicall office For their purpose was not as we haue often seene before to prosecute all the perticular partes of a hystorie because it seemed sufficient to the holy Ghost who directed their stile by gathering their testimonies togither to sette downe the summe suche as we doe see Therefore Mathewe doeth chuse that which especially appertained to vs namely that Christ when he appeared to the disciples also created them Apostles which shoulde carye the embassage of eternall life into all the coastes of the worlde But though there is no mention made of the Mount in any other place yet wee doe gather that this place of Galile was noted to Mary yet it is maruel that some hauing seene Christe twise already shoulde as yet doubt of hym If any manne like to referre this to the first manifestation there shall be no absurditie therein for the Euangelistes doe sometime vse to mixe diuers things togither But it must not seeme absurde if the remnants of feare shoulde driue some againe to a newe wauering for we knowe as oft as Christ appeared they were afrayd and amased vntil their mindes were setled by ofte seeing him VVherefore the sense in my iudgement is that some doubted at the first vntill Christe approched nearer and
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24.  19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden thēselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accoūt yea of runnagates that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
worde for worde whiche the learned by conference shall wel perceiue Long time haue the godly desired to haue this worke published in the English tongue seeing they haue their desire now my request vnto thē is to accept of my paines herein I dare not good Reader presume so farre vppon mine owne skill as to say that there is no faultes committed heerein but I am earnestly to desire thee rather courteously to amend them then curiously to condemne me for them And thus trusting to thy curtisie I committe thee to the tuition of the Almightie who so direct thee by his spirite that by reading thou maiest profite Thine in the Lorde Christopher Fetherstone The Commentarie of Iohn Caluine vpon the Gospel after Iohn The Preface ¶ To the right honorable Lordes the Syndiques and Senate of Geneua his right reuerende Lordes Iohn Caluine wisheth from the Lorde the spirit of wisdome and strength and prosperous successe of gouernement AS often as I call to mynde that saying of Christe wherin he maketh so great accoūt of that dutie of humanitie which is bestowed vpon the gathering together of strangers that he maketh account of it as done to him I do therewithall remember vnto how great honour hee hath vouchsafed to promote you who hath made your Citie a place not for one or a few to dwell in but a common Inne for his Church to lodge in Hospitalitie hath not only been cōmended amongst the Heathen but it hath also bin accounted one of the chiefest vertues and therfore in whomsoeuer they wold condemne extreeme barbarisme and manner altogether vnciuill they called them axenous or men which were not giuen to hospitalitie But farre more excellent is your praise bicause the Lord hath appointed you in these troublesome miserable times to be those vnto whose tuition the godly might cōmit thēselues vnder whose feathers the innocent might be shrouded whom the tyrannie of Antichrist being no lesse sauage then sacriligious doth chase driue away out of their own countries natiue soyle And this is not all but he hath also dedicated an holy house amongest you vnto his owne name where he may be worshipped sincerely Whosoeuer he be that indeuoureth either publikelie to cut off or priuilie to take away the least part of these two he doth not only goe about to disfigure your Citie beeing spoyled of her principal ornaments but also he maliciously enuieth the helth therof For althogh those godly good turnes which are here done vnto Christ his dispearsed members doe cause the wicked like dogs to bark against you yet ought this one recōpence to suffice you y t the angels frō heauen the childrē of God out of all partes of the worlde doe blesse you so that you may freely despise their rotten railing who make no more conscience neither are more ashamed to spue out whatsoeuer against God himself thē against you which going about to slander you doe begin first to blaspheme God Althogh this self same occasion doth inflame y e hatred of many against you yet ought you to be no whit afraid therfore so long as he wil assist you against their fury who hath promised y t he will faithfully keepe those cities wherin the doctrine of his gospel is preached and any resting place is prepared for those godly mē whō the world cānot away with I omit to speak of this that you neede not to care for pacifying of this kinde of enemies seeing that there is no mā who hateth you for the gospels sake who wold not either haue you destroied or oppressed But admit we graunt that the sworn enimies of soūd doctrine do hate you for no other cause saue this because they see you defend the same yet setting light by their practises threatnings you must valiantly maintain these two inuincible fortresses y e worship of pure religiō the godly care to nourish the Church which Christ hath cōmitted to you that you may broude the same vnder your wings As touching those railinges wherwith the pope his meritorious brawlers doe molest vs y t we are fallē away frō the Church because we dissent frō the Sea of Rome would to God we could testifie with full cōfidēce before God his angels that wee are most far distāt frō that pollutiō as we can acquit our selues of y ◠crime which they vse to lay to our charge They make their boast of the catholike church who haue left no part of al the doctrine of the law the gospel free from filthy corruptions who haue prophaned the whole worship of God with the stink of superstition who haue not been afraid to corrupt all god his decrees with their inuētions Yea the multitude of errors wherwith they haue subuerted al religiō is so vniuersal that they are sufficiēt to ouerwhelme destroy the church an 100. times Therfore we cā neuer extol so highly as it deserueth the infinit goodnes of God wherby it is come to passe that wee escaping myraculously out of that deadly gulf haue the anchor of our faith firmly fixed in the soūd eternal truth of god And truly this one Cōmentarie shall sufficiētly testifie as I hope that papistrie is nothing els but a monster composed of innumerable errors of Satā that that church which they obiect vnto vs is more confused thē Babylō In the mean season I wil freely cōfes y e truth that we are not far enough distāt from the filth of that pit whose contagion doth spread it self too far Antichrist doth cōplayne that we are slipt away from him but we are compelled to mourne for that too too many of his vices wherwith he hath infected the world do remaine amongst vs. Vnto vs is restored the sincere puritie of doctrine perfect religion the simple worship of God the right order of the sacramēts which was deliuered by Christ. But the chifest cause why there is not amongst vs such reformatiō of maners amēdment of life as there ought to be is this because a great part being as yet mindful of that vnbrideled libertie wherewith the Papistes doe freely waxe wāton against God cannot accustome thēselues to Christes yoke Therefore whereas our aduersaries to the ende they may cause the vnskilful vniustly to hate vs do contemptuously crie out that we haue broken all good order discipline their false slander is refuted sufficiently with this one thynge though wee doe hold our peace in that there is nothyng aboute whiche wee haue greater contention amongest our selues then this namely our rigour which as some men thynke is immoderate But seeinge that you are able verye well to witnesse with mee and those who are my fellowes in office that wee are no more seuere or straite then the necessitie of our office doeth require and also inforce vs to bee as we doe rest safely in the iudgement of your cōscicience so on the otherside you may easily iudge as though the matter were before you how ridiculous the
his glory come when he would be knowen according to the commandement of his father From whence we do also gather the ende of myracles For this saying is as much as if it had beene saide that Christ wrought this myracle to the end he might shew foorth his glory VVhat must we thinke then of the myracles which make the glory of Christ obscure His disciples beleeued on him If they were disciples it must needes bee that they had some faith But whereas they had hitherto followed him with an vncertaine and doubting faith they begin then at the length to addict themselues vnto him so that they did acknoweledge him to be that Messias which was preached vnto them And this was great mercifulnesse in Christ that he accounteth those his disciples in whom there was so weake a faith And truely this doctrine reacheth generally vnto vs all For that faith which is nowe growne vp to some perfection had before time her infancie yea it is in no man so perfect but that it is necessarie for all of vs to goe forward in beleeuing So that those who did alreadie beleeue forasmuch as they do dayly goe forward toward the marke they begin to beleeue Therefore let those that haue obtained the first fruites of faith alwayes striue to goe forward The fruite also of myracles is shewed in this place namely that they muste be referred vnto the confirmation and increase of faith Hee that wresteth them to any other end corrupteth and depraueth all the whole vse therof Like as we see the papistes make boast of their feigned myracles to no other ende but to ouerwhelme faith and to turne away mens mindes from Christe vnto creatures 12 After this he went downe to Capernaum and his mother and his brethren and his disciples and hee tarryed there not many dayes 13 And the Iewes Easter drewe neere therefore Iesus went vppe to Hierusalem 14 And hee found in the temple certaine that solde oxen and sheepe and doues money changers also sitting there 15 And hauing made a whip of small cordes hee cast them all out of the Temple with the sheepe and oxen and hee powred out the money of the money changers ouerthrewe the tables 16 And he said vnto them that solde doues haue away these things hence make not my fathers house an house of merchandize 17 Furthermore his disciples remembred that it was written The zeale of shynâ— house hath eaten me vp 12 Hee went downe to Capernaum The Euangelist passeth ouer vnto a newe historie And because he purposed to gather together a few things worthie the remembring which the other three did omitte hee setteth downe the time when this was done whereof he is about to speake For the rest also doe make recitall of this which we reade heere that Christe did but the diuersitie of time doth shewe that it was the like and not the same fact Therefore Christe purged the temple twise of that filthy and prophane occupying first about the beginning of his embassage and secondly when hee was about to depart out of the worlde vnto his father But to the ende wee may vnderstand the summe we must briefly discusse all thynges in order In that there stoode oxen and sheepe doues in the temple to sell in that there sate money changers there it wanted not an honest cloke For they might boast that the occupying which was there kept was not profane but that it did rather belong vnto the holy worship of God that euerie man might haue that readie whiche hee would offer vnto the Lorde And truely it was very commodious for godly men to haue in readinesse all manner oblations and by this meanes not to bee troubled with running hyther and thyther Therefore it is a maruell that Christe was so displeased with this But wee must note two reasons for because the Priestes did abuse this buying and selling vnto gayne and their owne couetousnesse such mocking of God was not to bee borne with Secondly howesoeuer men doe excuse themselues yet so soone as they doe a little digresse from the commaundement of God they are worthie to bee reprehended and they haue neede to be corrected And for this cause chiefly did Christe take in hande to purge the temple like as hee doth plainely affirme that the Temple of God is not a place of merchandize But heere may a question be asked why hee did not rather beginne with doctrine For this seemeth to be a troublesome and preposterous way to set hande to redresse faultes before such time as the remedie of doctrine was applied But Christe had respect vnto another thing For because the time was nowe come when hee went publikely about that function whiche was inioyned hym of his father he meant after a sort to take possessi on of the Temple and shewe some signe of his diuine authoritie And to the ende that all men might take better heed vnto his doctrine it was needefull to awake their drousie and sleepie mindes with some newe and vnaccustomed fact The Temple was now a sanctuarie of celestiall doctrine and godlinesse Seeing that he would restore the puritie of doctrine it was conuenient for him to proue that he was Lorde of the Temple Moreouer hee coulde by no other meanes restore the sacrifices and other exercises of godlinesse vnto theyr spirituall ende then by taking away the abuse Therefore that whiche hee then did was an entrace vnto the reformation for which hee was sent of his father To be briefe it was meete that the Iewes shoulde bee stirred vp by this example to wayte for some strange thing at Christes handes and it was furthermore conuenient that they shoulde bee admonished of the corrupt and peruerse worshippe of GOD least they shoulde refuse to bee reformed And his brethren It is vncertaine whye his brethren dyd accompanie him vnlesse peraduenture they also were about to goe to Hierusalem It is well knowne that the Hebrewe tongue doth comprehende vnder this worde brethren all maner kinsmen 13 The Iewes Easter therefore he went vp It is in the Greeke woorde for worde And he came But the Euangelist put the copulatiue coniunction in steede of the causall worde for the meaning of the wordes is this that hee came to this ende that he myght keepe the passeouer at Ierusalem And this his purpose had a double end For seeing that the sonne of God was subiect to the lawe for our sakes he would shew a figure of perfect obedience and subiection in his owne person by keeping straitly all the commandementes of the lawe Secondly because he might doe more good in a multitude hee vsed almost alway this opportunitie Therefore so often as it is saide afterwarde that Christe came to Ierusalem vpon the feast dayes let the Readers note that hee did it to this ende first that hee might together with the rest obserue those exercises of godlines which were instituted of God secondly that he might publyshe his doctrine in a greater assembly of
what is reuealed vnto him of god least any man passe the bounds of his faith finally let no man speake any thing but that which he hath heard of the Lord. Furthermore we must note that Christ doth in this place confirme his doctrine with an oath that it may be of greater authoritie with vs. Yee receiue not our testimonie This is added to the ende the Gospel may loose no iote of credite through the vnthākfulnesse of men For because the truth of God is beleeued but of a fewe and is reiected euery where of the worlde it is to be deliuered from contempt let not therfore the maiestie thereof bee lesse regarded because the whole worlde almoste doth proudly despice the same and doth obscure it with their impietie And although the meaning of these wordes be simple and one yet may we gather a double doctrine out of this place the first that we doe not set light by the Gospel if it haue but a few disciples vpon earth As if Christ should say although you receiue not my doctrine neuertheles it remaineth certaine and sure because the incredulitie of men shall neuer bring to passe but that God shall continue true for euer The other that they shall not escape scotfree who at this day doe discredit the Gospel seeing that it is the holy veritie of God VVe must bee armed with this shielde that we may goe forward in the obedience of the Gospel against the stubbornnesse of men VVe must holde this ground that our faith be grounded in God But seeing that wee haue God our authour as though we were extolled aboue the heauens we must rather careleslie treade vnderfoote or behold a farre off the whole worlde then that the infidelitie of certaine shoulde trouble vs. VVhereas Christ complaineth that his testimonie is not receiued we gather therby that this was as a fatal thing for the word of god throughout al ages that it was beleeued but of a fewe For these wordes yee receiue not doe belong vnto the greater number and almost vnto the whole body of the people VVherfore there is no cause why the small number of the godly and faithfull shoulde discourage vs. 12 If I haue tolde you earthly thinges Christ concludeth that it was to bee imputed to Nicodemus and such like if they doe not profite in the doctrine of the Gospel For he saith it is of it selfe sufficient and apt to instruct all men seeing that it descendeth vnto the earth that it may lift vs vp to heauen This is too auncient a vice that men desire to be taught subtillie and wittily Hereby it commeth to passe that many men doe so greatly delight in deepe and hidden speculations And hereby it commeth to passe that most men doe lesse esteeme the Gospell because they cannot finde therein loftie speech to fill their eares with all Therefore they do not vouchsafe to occupie thēselues in the studie of common and base doctrine But this is intollerable wickednesse that we doe giue lesse honour vnto God when he speaketh for this cause because he doth abase himselfe vnto our rudenesse Therefore whereas GOD doeth speak vnto vs grosly and in a common stile in the scripture let vs know that he doth it for our sake VVhosoeuer doth boast that he is offended with such humilitie or maketh it a cloake to couer his vnwillingnesse to submit himselfe vnto the worde of God he lyeth For he that cannot aforde to embrace God when he is nigh vnto him he will much lesse flie vnto him aboue the cloudes Some doe expound earthly thinges to bee the rudiments or first principles of the spirituall doctrine For the deniall of our selues is a certaine first exercise of godlines But I am rather of their minde who referre this vnto the manner of teaching For albeit all Christ his sermō was heauenly yet he spake so familiarly that his speech it selfe might seeme after a sort earthly Furthermore these woordes must not be restrained vnto the Sermon only For in this place the vsual maner of teaching which Christ kept that is common simplicitie or plainesse and the pompe and gorgeousnesse whereunto ambitious men are too greedily addicted are compared together 13 And no man ascendeth into heauen but he that descended from heauen the sonne of man who is in heauen 14 And as Moses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp 15 That euerie one that beleeueth in him may not perishe but haue euerlastinge life 16 For God so loued the worlde that he gaue his onely begotten sonne to the end that euery one which beleeueth in him may not perish but haue eternall life 17 For God sent not his sonne into the worlde to condemne the worlde but that thorow him the world might be saued 18 He that beleeueth in him is not condemned and he that beleeueth not is condemned alreadies because he hath not beleeued in the name of the only begotten sonne of god 13 No man ascendeth into heauen He exhorteth Nicodemus againe not to trust to himselfe and his owne wit for he saith that no mortall man can pearce into the heauens by his owne industrie vnlesse he haue the sonne of God to be his guide For by ascending into heauen is meant the pure knowledge of the mysteries of God and the light of the spirituall knowledge For Christ teacheth the same thing in this place which Paule doth when he saith that the naturall man doth not vnderstande the things of God Therefore he driueth away all the quicknes of mans wit from diuine matters because it is farre inferiour vnto God And we must diligently marke the wordes that Christ alone who is heauenly doth ascend into heauen and that the entrance is shut against al other In the former member he doth humble vs when hee excludeth all the whole world out of heauen Paule commandeth all those to be foolish in their owne conceite whosoeuer desire to be wise vnto god there is nothing that we can worse away with Therefore we must note the sentence that all our senses do faint quaile when we come vnto god But after that Christe hath shut heauen against vs he offereth a remedie that is readie when he addeth that that is giuen vnto the sonne of man which is denied vnto all other For he doth not ascend into heauē for his owne sake onely but that he may be our guide directer And for this he called himselfe the sonne of man that we may not doubt but that we shall enter in as well as he who tooke vpon him our fleshe for this cause that he might make vs partakers of all good thinges Therefore seeing that he alone is of his fathers counsell he imparteth vnto vs those secrets which wold otherwise be vnknowē to vs. Notwithstāding this seemeth to be an absurde thing that he saith that the sonne of man is in heauen at such time as he dwelleth vpon the earth If you answere that that
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
hate them because they had corrupted the worship of God and did retaine many peruerse and corrupt rites Yet notwithstanding it is questionles that the Iewes did for the most part cloake their carnall hatred with the zeale of the lawe For ambition and enuie was of great force with many that did more greeue them that the countrie which was appointed for them was possessed by the Samaritanes then that the worship of God was violated Notwithstanding there was iust cause of disagreement if sobeit their affections had beene rightly framed Therefore when Christ sendeth his disciples to preach the Gospell first he forhiddeth them to turne aside vnto the Samaritanes Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men For because we are desirous to haue some account made of vs we can hardly suffer our selues to be despised So that this is the common disease of our nature that euerie man woulde haue his vices to please other men But and if any man doe reproue vs and finde fault with our vices we are by and by angrie with one as wel as with another Let euery man examine himselfe and he shall finde this seede of pride in his minde vntill such time as it shall bee rooted out by the spirite of God Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes I thinke it was the woman that said so Some do think that the Euangelist doth put it in by way of exposition And truly it skilleth not much whether sense you chuse but me thinkes it agreeth very well that the woman doth floute Christ after this sort VVhat Is it lawfull for thee to aske drink of me seeing that you account vs so profane If any man had rather expound it otherwise I contend not but it may be that the Iewes did abhorre the Samaritanes more then they should For as we haue said that they abused the false colour of zeale so it was an easie matter for theÌ„ to passe measure As it befalleth all those most commonly who suffer themselues to be led with wicked affections 10 Iesus answered and said vnto her if thou diddest know the gift of God and who it is that saith vnto thee giue me drinke thou wouldest haue asked of him and he shoulde haue giuen thee the liuely water 11 The woman saith vnto him Syr thou hast neither any thing to draw withall and the VVell as deepe From whence then hast thou that liuely water 12 Art thou greater then our father Iacob who gaue vs the VVell and hee himselfe draâ—nke thereof and his sonnes and his flockes 13 Iesus answered and said vnto her Euery one which drinketh of this water shal shirst againe 14 But he that shall drinke of the water which I shall giue him hee shall not bee a thirst againe for euer but the water which I shall giue him shal be made in him a well of water leaping out into eternall life 15 The woman saith vnto him Syr giue me this water that I may not thirst and that I may not come hither to draw 10 Iesus answered Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite and that before a simple woman which was altogether vnworthie to haue him to talke to her Certainely it was a wonderfull example of his goodnesse for what was there in this wretched woman that of an harlot she should sodainly be made a disciple of Christ the sonne of God Although hee shewed the like token of mercie in vs all All woman truly are not whores all men are not distained with some haynous offence but what excellencie can any of vs bring foorth for which he should haue vouchsafed to bestowe vpon vs his heauenly doctrine and the honour of adoption Neither came it to passe by chaunce that he talked with suche a person for the Lorde doth shewe vnto vs as vnder a tipe that he doth not chose them for their worthinesse to whom he doth impart the doctrine of saluation and truely this seemeth to bee a wonderfull purpose at the first fight that he did passe ouer so many great men in Iurie and did in the meane season talke familiarly with this woman But it was requisite that in her person should be expressed how true that saying of the Prophet is Isay 65. 1. I am found of those that sought me not I haue openly appeared vnto these that asked not after mee I said vnto those that enquired not behold I am here If thou diddest knowe the gift of God I doe reede these two members If thou diddest know the gift of God and who it is that talketh with thee so distinctly that the latter is as it were an interpretation of the former For this was a singuler benefite of God to haue Christ present who brought with him euerlasting life The sense shal be more plaine if in steede of the copulatiue coniunction you put the expositiue particle If thou diddest knowe the gift of God namely who it is that talketh with thee And in these wordes wee are taught that we doe then knowe who Christe is when wee vnderstand what the father hath giuen vs in him and what good thinges hee himselfe offered vnto vs. And this knowledge beginneth at the feeling of our owne pouertie For a man must first be touched with his maladies before hee will seeke remedie And therefore the Lord inuiteth not the drunken but the dry not the full but the hungrie that they may eate and drinke And to what ende shoulde Christe be sent vnto vs with the fulnesse of the spirite vnlesse we were emptie But as he hath profited much who feeling his want doth nowe acknowledge what great need he hath of another mans helpe so it were not enough to grone vnder miseries vnlesse the hope of readie helpe were added thereunto Because by this meanes we shoulde doe nothing els but pine away with sorrowe or rather whiche thing befalleth the papistes kill our selues with an vnprofitable superfluous wearisomnesse with running hyther and thyther But so sone as wee once see Christe we doe not wander any more in vaine to seek remedie there where there is none to be founde but we go straightway vnto him Therefore this is the true and profitable knowledge of the grace of God when as we knowe that the same is offered vnto vs in Christe and that it is reached vnto vs by his hande Christe doeth also tel vs how effectuall the knowledge of his good thinges is which doeth pricke vs forwarde to desire them and doth inflame our mindes If thou diddest knowe saith hee thou wouldest haue asked Furthermore the drift of the wordes is nothing obscure for his intent was to sharpen the womans desire least that she should lightly reiect the life which was offered her Hee should
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same cōmandemēt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to thēselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that which◠seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was tēporal which was instituted by Moses that now is the time whē the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men
beeing set downe they beginne to giue eare to his doctrine Although the woman goeth farther for shee biddeth them consider whether he bee the Messias or no being contented with this one thing if so be it they through her persuasion shoulde seeke that which she had alreadie found in Christ for she knew that they should find more then she did promise But why doth she lie in that she saith that Christ had told her all thinges I haue alreadie said y t Christe did not reprehend her for her whoredom alone but that in few words more sinnes which she had committed during her life were layde to her charge For the Euangelist doth not recite euery sentence and he taught summarily that Christ did set before her her former present life that he might tame her tatling tongue In the meane while wee see that the woman being inflamed with a godly zeale did no whit spare herselfe her estimation that she might set foorth Christ his name for she doth not abstaine from the reckoning vp of her shame reproche 32 I haue meate It is a great meruell that being wearie and hungry he refuseth meate For if any man say that he doth this to the ende hee may instruct vs by his example to suffer pouertie why did hee not this continually But he aymed at another marke then to teache that meate ought simply to be refused For we must marke this circumstance that when as the care of the present businesse doth so constraine him doth wholy possesse his minde it is no truble to him to neglect meate And yet he doth not professe that he was so earnestly bent to execute his fathers businesse and commandements that he can neither eate nor drink he doth only shew what is former or what is latter And so by his owne example he teacheth that the kingdome of God ought to bee preferred before all the commodities of the bodie Indeed God doth giue vs leaue to eate and drinke so that we be not drawen away from that whiche is the chiefest that is that euery man be occupied in his vocation Some man will say that it cannot be but that meate and drinke must neades be some hinderāces and such as draw away some time from other good studies I graunt this is true but because the Lorde according to his fauourablenes doth giue vs leaue to care for our flesh so much as neede requireth he ceaseth not in the meane space to prefer the obediēce of God as he ought who doth cherish y e body moderately soberly Although we must also beware that we be not so addicted vnto our houres but y t we must be readie to defraud our selues of meate when as God doeth appoint vs vnto some other businesse the same houre offering vs some opportunitie Seeing that christ had such opportunitie offered him now he doth as it were imbrace the same in his armes whiche might escape him Therfore forasmuch as the busines inioyned him by his father did so constraine him that he must needes let all other things alone he douteth not to set light by meate And it had been a shame that the woman should leaue her waterpot and runne to call the people and that there should lesse feruentnes appeare in Christ. Finally if we shall thus determine with our selues not to loose the causes of liuing for life it shal be no hard matter to keepe the best meane For he that shall set before himself this end of life to serue the Lord from which we may not bee led away euen with the present perill of death he shall doubtlesse make more account of this then of meat drink The metaphore of meate drinke hath so much the greater grace because it is fet in due season from the present talke 34 My meate is His meaning is that he doth not only make the greatest account of this but that there is nothing wherewith he is more delighted or wherein he practiseth himselfe more willingly and earnestly Like as Dauid in the 19. 11. Psa. to the end he may cōmend the law of god he doth not only say that it was precious vnto him but more sweet then any honnie Therfore to the end we may follow Christ we must not only serue god diligently but must also be so willing to do his commandements that the labour must be nothing troublesome vnto vs. Furthermore when Christ addeth that I may fulfil his will he doth sufficiently declare what his fathers will is whereunto he was so bent namely that he should fulfill the function which was inioyned him So euery man must haue respect vnto his calling least any man do say that y t was laid vpon him by God which he tooke vpon him at his owne pleasure rashly But we know well enough what was Christ his function namely to further the kingdome of God to restore lost soules vnto life to spread abrode the light of the Gospel and finally to bring saluation vnto the world The excellencie of these things did cause him being wearie and hungrie to forget both meat drinke Yet do we reape no small comfort hereby when as we heare that Christ was so carefull for mans saluation that it was vnto him a great pleasure to care for the same And doubtles we need not to doubt but that he is like affectioned toward vs at this day 35 Say not you there are yet foure monethes and then commeth haruest Behold I say vnto you lift vp your eyes and see the regions because they are white vnto haruest 36 And he that reapeth receiueth a reward and gathereth fruite vnto eternall life that both hee that soweth may reioyce and he that reapeth 37 For herein is the saying true that one soweth and another reapeth 38 I haue sent you to reape that which you laboured no◠others haue laboured and you haue entred into their labours 35 Say you not He prosecuteth the former sentence for because hee had said that he accoūted this the chiefest thing to do his fathers work he declareth now how ripe the same is that by comparing it vnto haruest For like as when the corne is once ripe the haruest can stay no longer because otherwise the corne should fall away so the spirituall corne being now ripe he doth testifie that he must in no case delay because delay bringeth danger Now we see to what ende the similitude was brought namely to expresse the cause of his hast By this worde say you not he meant to note how much more bent mens mindes be vnto earthly things then vnto heauenly For they are so desirous to haue haruest that they do carefully count the moneths and dayes in the mean while it is a wonder to see how sluggish they are in gathering the heauenly wheat And dayly vse doth argue that this frowardnesse is not onely in vs naturally but also that it can scarse be pulled away from our heartes For seeing that all men do prouide for y e
can do vs no good with light punishments wherewith he being our most gentle father doth correct vs as tender daintie children he is compelled to put vppon him a new and as it were a strange person Therfore he taketh whips in hand to came our fiercenes withal as he denoūceth in the law Leui. 26. 14. 18. Deu. 28. 15. Psa. 32. 9. Yea such testimonies are vsual in the scriptures Therfore in y t we are often times punished with new miseries we may thanke our owne stubbornnesse for that For we are not like to vnbroken horses mules but we are more then vntamed beastes Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments as with hammers whom indifferent punishment cannot amend for it is meete that they be broken who will not bend To conclude this is the vse of punishments that we may be made to take better heed hereafter If we stubbornly resist the first or second stroke he will strike seuen fold harder if hauing shewed some token of repentance for a short time we do by and by returne vnto our nature he doth more sharply punish this our forgetfull lightnesse that is full of sluggishnesse But it is worthie to be noted in this man how mercifully and fauourably the Lord suffereth vs. For suppose he drew nigh vnto old age yet must he needes be taken with the disease in the first flower of his age and peraduenture he had been sicke from his childhood Now consider how greeuous the punishment and paine of so many yeeres was And certain it is that God cannot be accused of too great seueritie because he did punish a man that was halfe dead with so long sicknesse Therefore in that we are lightly punished let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments for his infinite goodnesse sake Let vs also learn that there are no paines so fierce cruell but that the Lord can adde something thereunto so often as he thinketh it good And questionles miserable men doe oftentimes pull downe vppon themselues horrible wonderfull tormentes with their complaintes whilest that they say that their plagues cannot be augmented Are not these thinges hidden in my treasures saith the Lorde Deut. 32. 34. VVe must also note how small fruite the chasticements of God do bring foorth in vs. For if Christe his exhortation was not superfluous we may gather thence that this mans soule was not yet well purged from all vices And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes And the curing of the diseases of the soule is harder then that it is contented with the remedies of a small time 15 The man went He meant nothing lesse then to purchase enuy vnto Christ and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would honor his phisition with due honor The Iewes do vomite out their poyson in this that they doe not only accuse Christ for breaking the Sabbaoth but doe also burst out into extreame crueltie 17 And Iesus answered them my father worketh vntill this time and I worke 18 For this cause therefore the Iewes sought the rather to kill him because he did not only breake the Sabboth but did also call God his father making himself equall with God 19 Therefore Iesus answered and said vnto them verily verily I say vnto you the son can doe nothing of himselfe saue that which he shall see the father do which things when he doth the sonne doth these in like sort 17 My father VVe must mark what manner of defence Christ vseth He doth not answere that the law concerning the keeping of the Sabboth was temporal and such as was now to be abrogated but doth rather say that he had not broken the Sabboth because this is a worke of God It was indeed a shadowish ceremonie whereof Christe made an end by his comming as Paule teacheth Col. 2. 16. 17. But the state of this present cause consisteth not in that For men are only commanded to rest from their owne workes therfore circumcision which is a work of God and not of men is not contrarie to the Sabboth Christ standeth vpon this point that the holy rest is not troubled with the woorkes of God which rest was commanded in the law of Moses And by this reason he doth not only excuse his own fact but his also that bare his bed for it was an appurtenance and as it were a part of the myracle because it was nothing els but an approuing of the same Secondly if thanksgiuing and the preaching abroade of the glory of God be to be reckoned among the workes of God it was no breaking of the Sabboth with foote and hande to set foorth the grace of God Yet Christ doth chiefly speake of himselfe with whom the Iewes were more offended In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power He affirmeth that he is the sonne of God and that the maner of working is common to him and his father I doe not nowe at large dispute what was the vse of the Sabboth for what causes it was commaunded As touching this present place the religion of the Sabboth is so farre from breaking and hindering the course of the workes of God that it doth rather graunt place to them alone For why doth the lawe commaunde men to rest from their owne workes saue only that they may applie all their senses being emptie and free to consider vpon the workes of God Therefore hee is a wicked ouerthrower of the lawe and also a false interpreter who doth not graunt vnto the workes of God a free kingdome in the Sabboth If any man doe obiect that the example of God is set before men that they may rest the seuenth day the answere is easie that men are not like vnto God in that point because hee kept holy day but because that ceasing from the troublesome actions of this world they doe aspire vnto the heauenly rest Therefore the Sabboth of God is no loytering but a sound perfection which bringeth with it the quiet estate of peace Neither is that any hinderance which Moses saide Gen. 2. 2. that God made an end of his workes For his meaning is that when God had finished the frame and worke of the worlde he did consecrate that day which men shoulde bestowe on the meditating vppon his workes In the meane while he ceaseth not by his power to vpholde the worlde which he hath made to gouerne it by his counsell to nourish◠it with his goodnesse and to determine all thinges at his pleasure in heauen and earth Therefore the creation of the worlde was finished in sixe dayes but the gouernment of the same is perpetuall and GOD doth worke
gone siue and twentie or thirtie furlongs are deceiued in that because they think that they sayled crosse vnto the further banke For Bethsaida nigh wherunto as Luke doth testifie the myracle was wrought and Capernaum where the ship arriued were placed both on one side Plinie in his sift booke saith that this lake was six myles broade sixteene long Iosephus in his third booke of y e warres of the Iewes saith that it was an hundreth furlonges long and fortie furlongs broade Furthermore forasmuch as eight furlonges do make a myle we may easily gather hence how much the one doth disagree w t the other howsoeuer it be the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them It may seeme to bee an absurd thing that Christ his disciples are so troubled when as others do sayle quietly But the Lorde doth thus exercise his children oftentimes with great daungers that they may more freely and familiarly know him in the deliuerance 19 They were afraid The other Euangelistes do expresse the cause of their feare because they thought it had been a spirite And it cannot be but that we shal be cast downe and afraid when we see any spirite because we thinke that either Satan doth delude vs or God doth foreshew some thing But Iohn doth in this place as in a glasse set before our eies what knowledge we can haue of Christe without the worde what hee bringeth For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions and euery man forgeth to himself an Idoll insteede of Christe after the errours of the minde followeth trembling and confused feare of the minde but so soone as he beginneth to speak we do both by his voyce gather euident sound knowledge and also there shineth in our myndes ioy and gladsome peace For there is in these wordes great weight It is I be not afraide For wee are hereby taught that wee haue large matter of confidence in the presence of Christ alone so that we may bee quiet and voide of care But this appertaineth only vnto Christ his disciples for we shal see afterward that the wicked were throwen down with the same voice The cause of the difference is because he was sent to be a iudge vnto destructiō to the reprobate and vnbeleeuers wherefore they cannot abide to behold him but they are by and by swallowed vp But the godly who doe acknowledge that he was giuen to be their mediatour so soone as they heare him once named which thing is to them a certaine pledge both of Gods loue their owne saluation they pluck vp their heartes as being raysed from death to life and behold him ioyfully as the cleare heauen they sit quietly vpon the earth and hauing the vpper hande of all euils they set his aide against all dangers Hee doth not only comfort them with his worde and lift them vp but hee doth also in very deede take from them feare by staying the tempest 22 The day following the multitude which stoode beyonde the Sea when as they saw that there was no other ship there saue that whereinto his disciples went and that Iesus came not with his Disciples into the Sea but that the Disciples wente awaye alone 23 Furthermore other ships came from Tyberias nigh to the place where they eat the bread after that the Lorde had giuen thankes 24 Therefore when the multitude sawe that Iesus was not there neither his disciple◠they went vp also into ships came to Capernaum seeking Iesus 25 And when they had found him beyond the Sea they said vnto him Master when camest thou hyther 22 The day following Here the Euangelist reciteth the circumstances wherby the multitude might gather that Christ his passage was diuine There was but one ship they saw that launche without Christ the day following there came ships from another place wherein they are carried to Capernaum there found they Christe therefore it remaineth that he came thyther myraculously There is in the wordes small consequence yet notwithstanding the sense is plaine enough For in the former member Iohn saith that there was but one ship that the same went from the banke in presence of them all and that it had not Christ in it afterward he addeth that there came ships from Tyberias wherein the multitude came which sate vpon the banke as besetting all landing places least Christe shoulde escape them 23 Nigh to the place where they did eate bread The meaning of the words is doubtfull for they may be expounded thus either that Tyberias was nigh to the place where they were filled by Christe with fiue loaues or that the ships arriued at the bank which was nigh to the place I do better like of this latter exposition For Bethsaida nigh whereunto as Luke expresseth the myracle was wrought is the midway betweene Tyberias and Capernaum Therefore when as these ships came downe frō the vpper place they sayled along by that banke vpon which the multitudes stoode and it is not to bee doubted but that they arriued to take in passingers VVhen as Iohn saith againe that Christe gaue thankes it is no superfluous repetition For his meaning is that Christ did obtaine by prayer that those few loaues might be sufficient to feede so manye men withall and because wee are colde slouthful and slow to prayer therefore he beateth in one thing twise 25 Ouer the Sea VVe said before y t the Citie Capernaum was not situate on the other banke For Tyberias standeth in that parte of the lake where it is the brodest and Bethsaida foloweth afterward Capernaum lyeth at the neathermost part not farre from the going out of Iordan And whereas Iohn placeth it beyond the lake it must not be so vnderstoode as if the region were directly placed against it but because the lake was croked in that neathermost part and by reason of the creeke that went betweene they could not iourney without going farre about Therfore the Euangelist saith beyond the sea after the common custome Because they had no streight passage vnlesse they went by water 26 Iesus answered them and said verily verily I say vnto you yee seek me not because you haue seene the signes but because you haue eaten of the loaues and are filled 27 Labour for the meate not which perisheth but for the meate which remaineth vnto eternall life which the sonne of man will giue you for him hath God the father sealed 28 Therfore they saide vnto him what shall we doe that we may worke the works of God 29 Iesus answered and said vnto them this is the worke of God that you beleeue in him whom he hath sent 26 Iesus answered them Christ doth not answer to their question that he may set foorth vnto them his power in the myracle but doeth rather chide them for that they runne headlong without hauing any consideration at all
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
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
and made meete with his owne hand Secondly he vseth the helpe of menne to further or preserue the kingdome of Christ in such sorte that he alone doth begin and accomplish all things through their meanes by the power of his spirite He that commeth in the name of the Lord. VVee must first marke what this phrase meaneth To come in the name of the Lord. Hee commeth in the name of the Lord who intrudeth not himself rashly nor vsurpeth to himselfe the honour falselye but being rightly called hath GOD to be the guid and authour of his actions This title belongeth vnto all y e lawfull ministers of God That Prophet commeth in the name of God who being directed by the spirit of god deliuereth that doctrine sincerely vnto men which he hath receiued from heauen The king commeth in the same name by whose hande god doth gouerne his people But because the spirit of y e Lord rested vpon Christ and he is the head of all and because whosoeuer haue been appoynted to rule the Church they haue been subiect to his power and gouernement yea they are but streames flowing from this fountaine he is properly said to haue come in the name of the Lord. Neither doth he only excel others in the degree of gouernment but because god doth wholy reueale himselfe vnto vs in him For in him dwelleth the Godhead bodily as saith Paule Col. 2. 9 and hee is the expresse image of God Finally he is the true Immanuel VVherefore he is saide to haue come in the name of God by a singuler kinde of right because God reuealed himself by him not in part as before time by the Prophets but in whole Therfore we must begin with him as at the head wheÌ„as we wil speake good of the ministers of God Now because the false Prophetes doe proudly boast of the name of God and doe vaunt themselues vnder this false colour whereas notwithstanding they are carried through the vehement motion of the Diuell to destroy the Church we must vnderstand the opposition that the Lord may scatter them abroade and bring them to naught So that we cannot blesse Christ but we must curse the Pope and that sacrilegious tyrannie which he hath set vp against Christe Hee shaketh his curses against vs as thunder bolts and lightning with great force yet may we safely contemne them as vaine and proud wordes On the contrarie the holy Ghoste setteth down in this place an horrible curse wherwith he may be drowned euen in the deepe pit of hell with all his glory and pompe Neither hath he need of any high Priest to pronounce a curse against him seeing that Christ did once endow children with this power when as hee confirmed their crie as the other Euangelists doe say 14 And when Iesus had found a young Asse The other Euangelistes doe more distinctly set downe this part of the historie namely that Christ sent two of his Disciples to fet the Asse It was enough for Iohn who writ the last of all briefly to note the summes of the things which were handeled by the rest alreadie Hereby it commeth to passe that he omitteth many circumstances And the show of contrarietie which troubleth many is easily taken away VVhereas Matthew saith that Christe sate vpon an Asse and her colte it must bee taken as spoken by Senâ—â—dâ—â—he Some doe thinke that he sate first vpon the she Asse and afterwarde vpon her colt froÌ„ this their surmise they draw an allegorie that he sate first vpon the Iewish people which had been long time accustomed to beare the yooke of the lawe and afterward he made the Gentiles subiect vnto him as a wilde and young Asse But that is simply true that Christ did ride vpon an Asse which was brought together with his damme hereunto do the wordes of the Prophet agree who hath a repetition which is common enough amongst the Hebritians which expresseth one thing twice in diuers wordes vpon the Asse saith he and vpon the câ—lte of the Asse accustâ—â—med to the yoke Our Euangelist who studieth to be briefe omitomitting the former member doth only bring in the latter Furthermore the Iewes themselues are enforced to expound the prophesie of Zacharie conteined in the nienth chapter nienth verse which was theÌ„ fulfilled of the Messias And yet they doe mocke vs because being deceiued with the shadow of the Asse we giue the honour of the Messias vnto the sonne of Mary But our faith leaneth vnto farre other testimonies Neither doe we whenas we say that Iesus is Christ begin heere because he came to Ierusalem sitting vpon an Asâ—e For there appeared in him such glory as became the sonne of God as wee haue had before in the first chapter And his diuine power appeared chiefly in his resurrectioÌ„ But we must not despice this confirmation that God did by his wonderful prouidence as it were set open before all men as vpon a stage the prophesie of Zacharie which was fulfilled by that entrance Feare not In this sentence of the prophete as the Euangelist repeateth it we must first note that our mindes cannot be in quiet by any other meanes and that weâ— are not deliued from feare trembling by any other meanes saue only when as Christ doth reigne amongst vs. The Prophete vseth other wordes for he exhorteth the faithfull to be light and glad but our Euangeliste hath expressed howe our mindes reioyce with true ioy namely when as we are deliuered from feare wherewith all men are tormented vntill such time as being reconciled vnto God they haue that peace which proceedeth from faith Rom. 5. 1. Therefore we haue this goodnesse through Christ that being deliuered from the tyranny of Satan the yoake of sinne being broken giltinesse being dissolued death being abolished we doe freely make our boast trusting to the ayde of our king vnder whose tuition whilest we are we need not feare any daunger not that we are void of feare so long as wee liue in the worlde but because that hope which leaneth vnto Christ surpasseth all feare VVheÌ„ as Christ was as yet farre off the Prophete commaunded the godly of that time to be mery and ioyfull because he should come Behold saith he thy king shall come therefore feare not Now sithence that he is come so that wee doe enioy his presence we must so much the more valiantly wrastle with feare that being safe from our enemies wee may worship our king meekly and ioyfully The Prophete spake in his time vnto Syon because the house and seate of the Churche was there God hath now gathered vnto himselfe a Church out of all the whole world yet this promise is properly directed vnto the faithfull who submit themselues vnto Christ that he may reigne in them In that he bringeth in Christ riding vpon an Asse he giueth vs to vnderstand that his kingdom shal be void of worldly pompe gorgeousnesse riches and might and that it was requisite that that should be shewed
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges
when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He
riches dignitie haue pride almost alwaies to keepe thē company VVherefore it is a hard matter for those menne to be tamed with willing humility who beinge puft vppe with arrogancye doe scarse acknowledge themselues to be men Therefore what man soeuer is excellent in the word let him if he be wise not trust too much to his greatnes least it be to him an hinderaunce VVhereas hee saieth that they were many you must not so take it as if they were either the more parte or the halfe for being compared vnto others whereof there was a great multitude they were but a few but the same were many if they were cōsidered in themselues Because of the Pharisees Hee seemeth to speake vnproperly when as he separateth faith from confession For with the hearte man beeleeueth vnto righteousnes with the mouth confession is made vnto saluation neither can it be but that faith being once kindled in the heart she must put forth her flame I aunswere that in this place is declared how weake their faith was who were so lukewarm or rather cold To be briefe Iohn meaneth that they embraced the doctrine of Christ because they knew it did proceede from GOD but yet there was no liuely fayeth in them and such a faith as was endowed with that power which was requisite because Christ giueth not vnto those that be his the spirit of feare but of constancy that they may be bold freely and without feare to confesse that which they haue learned of him Although I doe not think that these were altogether dumbe yet because their confession was not free enough the Euangelist in my iudgement doth flatly denye that they made confession of their faith For that was a lawfull profession openly to giue their names vnto Christ. VVherefore let no man flatter himselfe who couereth and cloaketh his faith in any point least he incurre the hatred of men For how much soeuer they hate the name of Christe yet that feare is not to bee excused which compelleth vs to turne aside euen but a litle from the confessing thereof Note also that there is lesse strength and constancy in the rulers because ambition doth reigne in them for the most parte then which there is nothing more seruile And that I may be briefe earthly honours do as it were bind men with golden fetters so that they cannot doe their duety freely Therefore those that be base and of low estate must be therewith so much the rather contented because they are free from manye at least the worste snares Neuerthelesse great and noble men must striue with their estate least it be vnto them an hinderance and keepe them backe from submitting themselues vnto Christ. Iohn saieth that they were afrayde of the Pharisees not that it was lawful for any man to call himselfe the Disciple of Christ for the other Priests and Scribes but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale Zeale to defend relygion is an excellent vertue but when as there lyeth hypocrisie vnder it there canne bee no worse plague VVherefore wee must the more instantly desire the Lord to gouerne vs with the certeine and sure rule of his spirit Least they should be cast out of the Synagogue Beeholde what was the thing that hindered them to witte the feare of infamy because they shuld haue beene cast out of the Synagogue Furthermore heereby appeareth howe great the frowardnes of men is which doth not onely corrupt the beste ordinaunces of God but turneth them into deadly tyranny Excōmunication ought to haue beene a string and sinow for holy discipline that they might haue a punishment in readines if any manne did despise the Church But it was brought to that passe that whosoeuer did confesse that he was Christes he was banyshed from the company of the faithfull Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication that he may practise the lyke tyrannie he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly but dooth also endeuoure to throwe downe Christ out of his heauenlye seate And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction wherewith Christ didde adorne hys Church 43. For they loued The Euangelist doth in plaine words set downe that these men became not superstitious but did onely auoide reproach amongst men For if ambitiō was of more force amongst them then the feare of God it followeth that they were set free from the vaine feare of cōsciēce Now let the readers mark of what great ignominy their fearfulnes is condemned with God who dissemble and cloake their fayth amongst men for feare of enuy VVhat is more preposterous yea what is more beastly then to preferre the vaine praises of men before the iudgemente of God And yet he pronounceth that they are all possessed with suche madnesse who auoide the enuy of menne when as the pure faith must be confessed that for good causes for when as the Apostle He. 11. 27. doth commend the inuincible constancy of Moses he saieth that he waxed hardye as if he had seene him that was inuisible In whiche woordes hee giueth vs to vnderstand that when as any man hath fastened his eyes vppon God his heart shall be strong and more hard then the Adamant Therefore hence commeth that softnesse which maketh vs fall awaye vnto vnfaithful disimulation because al our senses waxe dull in beholding the world For the sincere beholding of God should by and by put away al the smokes of honour and riches Let them now go shake theyr eares who thinke that the wicked denying of Christ is but a lighte and veniall sinne seeing that the spirit pronounceth on the contrary that this is a more filthy monster then if the heauen and earth shuld go together To loue the glory of men doth signifie in this place to be desirous to be esteemed of amongst men Therefore the Euangeliste meaneth that those men were so addicted vnto the woorlde that they hadde rather please menne then God Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime hee dooth also declare that excommunication was litle sette by because the high Priestes did abuse it contrarye to equitie and ryghte VVherefore lette vs knowe that all is but a vaine terrifyinge what cursinges and excommunications soeuer the Pope dooth thunder out againste vs when as wee knowe assuredly that hee goeth aboute nothinge else saue onelye to leade vs away from Christ. 44. And Iesus cryed This sentence tendeth to this ende that Christe may encourage his vnto the iust and vnbowable constancy of saith yet there is contained herein a reprehension whereby he meant to correcte that wicked feare The crying serueth to make this more vehemēt because it is not a doctrine onely but an exhortation also to prick them forward The sum is this that the faith in Christ doth not leane vnto any mortal man
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
common coÌ„fession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giueÌ„ rashly and falsly vnto himself being taken froÌ„ his father yet he doth flatly allow that which Th. said wherfore this one place is sufficieÌ„t to refute the madnes of Arrius sufficiently For it is altogither vnlawfull to imagine two Gods Moreouer the vnitie of person in Christ is expressed in this place wheÌ„ as the same Christ is called god and lord He calleth him his twise with great force that he may declare that he speaketh according to a liuely earnest feeling of faith 29. Thomas because Christ repreheÌ„deth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violeÌ„tly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconuenieÌ„t then that faith shuld be called a perswasion conceiued by touching seeing we may easily answer out of y t which I haue already said For Th. was not simply brought by touching or seeing to beleue that christ was his god but being awaked he remeÌ„bred the doctrine which he had almost forgotteÌ„ before For doutles faith cannot flow froÌ„ the bare experiments of things but she must haue her beginning froÌ„ the word of god Therfore christ chideth Tho. for this cause because he did not giue such honour vnto his worde as he ought that he tied faith which coÌ„meth by hearing and ought earnestly to be set vpon the worde vnto the other senses Blessed are those that haue not seene and haue beleeued Christ commendeth faith in this place for this cause because resting vpon the woord alone it doeth not depend vpon the sense reason of the flesh Therfore he doth briefly define the force nature of saith to wit that it staieth not in the present sight but pierceth vnto the heaueÌ„s that it may beleeue those things which are hiddeÌ„ from the sense perceiuing of maÌ„ And truly we must giue god this honor that his truth be vnto vs of sufficient credit of it self Faith hath in deed her sight yet such as doth not abide below in y e world in earthly obiects in which respecte it is called the euidence of inuisible things or of things which appeare not Heb. 11. 1. And Paule 2. Cor. 15. 7. setting it against sight doeth signify that it sticketh not in considering the estate of things present neither doth it looke hither and thither vnto those things which appear in the world but it dependeth vpon the mouth of god and that trusting to the word of God it ouercoÌ„meth the whole world that she may fasten her anker in heauen The summe is that there is no true faith but that which beinge grounded in the woord of God doeth rise vnto the inuisible kingdom of God that it may surpasse all humane apprehension If any man obiect that this saying of Christ disagreeth with that other Math. 13. 16. where he pronounceth that the eyes are blessed whiche see him present I answeare that Christ doeth not speake in that place of the corporall beholding and sight only as in that place but of the reuelation which is coÌ„mon to all the godly sitheÌ„s that he appeared vnto the world to be the redemer therof He coÌ„pareth the apostles with the holy kings and prophets who were holden vnder the dark shadowes of the law of Moses But now he sayth that the condition of the faithful is better because there shineth vnto them a more perfect light yea because the substance truth of the figures is giuen theÌ„ Many wicked men saw christ then with the eies of the flesh who were neuer a whit the happier therefore but we who neuer saw Christ with our eyes do enioy that blessednesse which Christ commendeth VVhereupon it followeth that the eyes are called blessed who consider spiritually that heauenly and diuine thing which is in him For we do at this day behold Christ in the Gospel as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies VVherfore if we couette to see that in Christe which may make vs happye and blessed let vs learne to beleeue when we see not That which is wrytten 1. Pet. 1. 8. agreeth with these woordes of Christe where the faithfull are commended which loue Christe whome they haue not seene and reioyce with an vnspeakeable ioy although they beholde him not And whereas the Papists doe wrest these woordes to approoue their transubstantiation it is more then friuolous They bidde vs beleeue that Christe is in the shape and likenesse of breade that we may be blessed But we know that Christe did intende nothinge lesse then to make faith subiecte to the inuentions of menne which if it goe but a little beyond the boundes of the woorde it is no more faith Iâ— wee must beleeue all things which wee see not then shall our faith be tied to all monsters which it pleaseth menne to inuent to all fables which they lust to blunder out Therfore to the end this saying of christ may take place that must first be proued out of the woord of God which is called in question They alleage the woord in deede for their transubstantion yet if it be wel expounded it maketh nothing for their doting and folly 30. Many other myracles wroght Iesus before his disciples which are not writteÌ„ in this boke 31. But these thinges are wrytten that yee may beleeue that Iesus is Christe the Sonne of God and that beleeuing yee may haue life in his name 30. Many other Vnlesse this preuention had been added the readers might haue thought that Iohn had omitted none of the myracles which Iesus did that he hath the perfect ful hystory of al things here Therfore Iohn doth testify first that he did only wryte certain things of many not because the other were vnworthy to be recited but because these were sufficient to edify faith And yet it doth not follow thereupon that they were wrought in vaine because they were profitable for that age Secondly although we doe not knowe at this day what they were yet we must not set light by them because we vnderstand that the Gospell was sealed with great aboundance of myracles 31. And these thingâ— By these wordes he signifieth vnto vs that he wrote so much as ought to satisfie vs because it is abundantly sufficient to confirm our faith For he meant to preuent the vaine curiosity of men which cannot be satisfied beareth too much with it self Furthermore Iohn knew wel what the other Euangelists had wrytten And seeing that he inteÌ„ded nothing lesse then to abolish their wrytings without doubt he doth not separate their narration from his Yet it seemeth to be an absurd thing that faith is fouÌ„ded and grounded in myracles which ought wholely to â—eane vnto the
to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly
And like as he hath had great furtherance by the disigelce of ancient wryters which haue taken paines in the same studie before him so I proâ—esse my selfe to haue beene as much eased by his labour and industrie But whereas I differ from him in some places the which libertye I graunted my selfe so ofte as seemed necessarye I thinke that he himselfe if he now liued on earth would not be offended with is ¶ A Harmonie composed and made of three Euangelistes Matthew Marke and Luke with the Commentaries of Iohn Caluine   Luke 1. Matthew Marke 1 FOrasmuch as many haue taken in hande to sette forth the storie of those thinges whereof we are fully perswaded 2. As they haue deliuered them vnto vs which from the beginning saw them their selues and were Ministers of the word 3. If seemed good also to me most noble Theophilus as soone as I had searched out perfectly all thinges from the beeginning to write vnto the therof from poynt to poynt 4. That thou mightest acknowledge the certentie of those things wherof thou hast beene instructed ONely Luke doth make a preface to his Gospell that briefly he may shew the cause wherby he was moued to write That he speaketh to one man it seemeth to be absurd when that rather it was his duetie by open sound of trumpet to call all men together to the fayth Therefore it seemeth not to be conuenient that he should dedicate to his Theophilus onely that doctrine which is not proper to one or other but common for all Hereof it came to passe that diuers thought it to be a name appellatiue and all godly men to be called Theophilos of louing God but the Epitheton that is ioyned with it differeth from that opinion Neyther yet is that absurdity to be feared which coÌ„strained them to seeke such refuge Neither doth the doctrine of Paule lesse belong to all men because that of his Epistles he directed some to certaine Cities and some to certaine men And truly if we considered the estate of their times we should confesse that Luke herein did godly and wisely There were tyrants ready on euery side which with feare and terrors would hinder the course of wholsome doctrine This gaue an occasion or libertie to Sathan and his ministers to scatter cloudes of errors which might dimme the pure light And because that in keeping the puritie of the Gospell the coÌ„mon sorte were little carefull and fewe did diligently consider what sathan would deuise and how much daunger lay hidde in such deceitet Therefore as euery one did excell other with rare fayth and singular giftes of the holy Ghost so with greater studie and diligence hee ought to apply himselfe that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption Such as holy layers vppe of bookes wherein lawes are written were chosen of GOD faythfully to deliuer to their posteritie the heauenly doctrine coÌ„mitted to them Wherfore Luke doth dedicate his Gospel to Theophilus that he should faithfully keepe the same which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. ca. 3. 14. 1. For as much as many Hee seemeth to alleage that as a cause of his writing which rather should haue withdrawne him from writing For it were but a needelesse labour to writ againe a historie already entreated of by many if they had done their duetie Neither doth he charge them with any word either of deceite or of negligence or of any other faulte Therefore it is as much as if he should say he would doe a thing alreadie done I answere although he spareth them that had written beefore yet doth he not throughly allow the labours of all of them He doth not plainely say that they haue written of thinges slenderly prooued but challenging the certaine knowledge of these thinges vnto him selfe modestly dooth disable some of them of certaine and vndoubted knowledge If any do obiect that if they had erred hee shoulde haue sharply inueied against them I answere againe it may be that they did a litle offende and that of an vnaduised zeale rather then of malice and therefore that there was no cause why he should more vehemently haue enforced him selfe against them And it is credible that there were certaine pamphlets which were not then so hurtefull but if they had not beene speedily preuented they might afterwardes haue more grieuously annoied the faith But it is worth the labour to note how GOD by Luke hath applyed a remedie against those superfluous writinges and that by his meruailous counsell he hath brought to passe that by common consent all other being reiected these onely doe keepe their credit in which his reuerent maiestie most manifestly doth shine And so much lesse to be borne with is the doting folly of them which thrust into the world fond and filthy fables vnder the name of Nichodemus or any other VVee are fully perswaded The participle which Luke doth vse doth signifie thinges very well approued and voide of doubt in the which the old interpreter hath beene ofte deceiued And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted Amongst the which is that place of Paule Rom. 14. 5 VVhere hee commaundeth that euery man be fully perswaded in his minde Lest the conscience being tossed with doubtfull opinions should wauer and neuer stand sure Thereof also coÌ„meth the nowne Plerophorias which he corruptly hath translated plenitudÃnem i. a fulnes when that it is a certaine and strong perswasion grounded of faith in the which godly mindes doe safely take their rest And there is as I sayde a secrete contrarietie For he challenging vnto himself the credit of a faithfull witnesse doth take away the credit from others that deliuer contraries This phrase Inter nos amongst vs signifieth as much as apud nos with vs. But he buildeth faith as it seemeth very slenderlie that buildeth vpon the report of men which ought to be built vpon the onely word of God and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost I answere that fayth is not satisâ—ied with any testimonies of men except the auctoritie of God doe hold the chiefest places Yet where the inward confirmation of the spirit doth goe before there may some place be giuen them in the historicall knowledge of thinges I call that historicall knowledge which we haue coÌ„ceaued either by our own beholding of things don or by the speach of others For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God then wee are to giue credit to experience Adde this also that Luke followeth not priuate aucthours but them that were also ministers of the word By which commendation he extolleth them aboue the degree of mans auctoritie For he sheweth that they vttered the Gospell to him to whom the Lord had committed the offyce of preaching the sâ—me From hence
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
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.
more fully kindled in them that their strength become more perfect Are they not all like to a Reede halfe broken and to a smoking matche Therfore lette vs learne to embrace this great goodnesse of Christ who frameth himself so to our infirmity Yet in the meane while lette no man flatter himselfe in his sinnes but let euery man endeuour to profit better in our selues least we wander all our life long or bend turne at euery blast like vnto Reedes but lette vs growe on to be perfect men that we may stand fast against the sundry assaults of sathan Let not our faith be like a few smal sparkes hidden in a darke smoke but let it shewe foorth bright shining beames Nowe by the example of Christ all his ministers haue prescribed vnto them how they ought to behaue themselues But because that vnder pretence of this place some do falsly folishly pretend that mildnesse is generally to be vsed towards all men that difference is to be noted which the Prophet expresly maketh betwene the weake and the obstinate For there are some that are too strong whose hardnesse it were meete should be broken with the violence of a beetle which either endeuour to bring darknesse ouer al places or else are firebrands to kindle consuming fires euery where it is necessary that their smoke shuld be scattered and that their heat shoulde be quenched Therefore as the faithfull ministers of the word must diligently apply themselues that by sparing the weake they may encrease nourish the grace of God which as yet is but small in them so they must in wisedom take good hede that they nourish not the malitious obstinate whiche are nothing like to the smoking flaxe or to the brused Reede 20. Til he bring forth iudgement into victory The wordes of the Prophet are somwhat otherwise namely that he shal bring forth or lead forth iudgement in truth Yet the speach which Mat. vseth is full of great importāce that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour For the deuill casteth in what lettes and hinderances he may that righteousnesse shoulde not shewe foorth but by great wrestling and that is confirmed by that woorde victory which is not obtained but by fighting For that which presently foloweth the Prophet hath the yles shall waite for his lawe And thoughe Mathewe hath changed the wordes yet he agreeth in sense that the grace of Christ shall be common to the Gentiles Math. 12. Marke 3. Luke 11. 22. Then was brought to hym one possessed with a deuill both blinde and dumme and he healed him so that hee whiche was blinde and dumme bothe spake and sawe 23. And all the people were amased and said Is not this the sonne of Dauid 24. But when the Pharisies heard it they sayd this man casteth deuilles no otherwise out but through Belzebub the prince of deuils 19. And they came home 20. And the multitude assēbled againe so that they coulde not so much as eate bread 21. And when his kinsfolkes heard of it they went out to lay hold on him for they thought he had bene beside himselfe 22. And the Scribes whiche came from Ierusalem sayde He hath Beelzebub and through the prince of deuilles he casteth out deuils 14. Then he cast out a deuill which was dum and when the deuil was gone out the dumme spake and the people wondered 15. But some of them sayde Hee casteth out deuils through Beelzebub the chiefe of the deuils It is not to be doubted but that Marke meaneth some certaine space of time long enough when he descendeth from the myracles to that wicked conspiracie which Christes kinsmen made amongst themselues that they might binde him as a madde man In Mathew and Luke there is expresse mention made of one only myracle by the which the Pharisies tooke occasion of quarrelling But because that they all three agree togither in this latter sentence therefore I thought good heere to set downe that whiche Marke reporteth And it is wonder that there was such frowardnesse in Christes kinsmen which shoulde haue bene the chiefe helpers in furthering the kingdome of God VVhen they see that he hath gotten him any name ambition pricketh them so that they desire to become famous at Ierusalem for they exhorted him that he would goe vppe thither that he might the better aduance himself Now that they see that he is partly hated of the rulers partly subiecte to many euill speaches and also despised of the most part least any daunger or enuie or reproache should come to the whole stocke or kinred they deuise to lay handes vppon him and to binde him at home as a man out of his wittes and that they were so perswaded it appeareth by the wordes of the Euangelist VVhereby we doe first learne howe blinde mans vnderstanding is that iudgeth so peruersly of the manifest glory of God Certainly the power of the holy Ghost did shine most excellently in all Christes wordes deedes so that if it had bene obscure to others howe coulde it be hid from his kinsmen they being so familiarly acquainted But because the maner of life which Christ ledde pleased not the world and so gat him no fauour but rather procured him many mens hatred they faine him to be a madde man Secondly let vs learne that the light of faith commeth not of flesh bloud but of heauenly grace least any mā shuld glory in any other birth but in the new birth of the spirite as Paul warneth vs 2. Cor. 5. 17. If any man will be esteemed in Christ let him be a new creature 22. Then was brought to him Luke calleth the deuill by whome the man was possessed dumme because of the effect yet Mathew sayeth that there was a double plague laid vpon the man It is certain that many are blind and dumme of naturall diseases but it appeareth that this man was blind in his eyes and depriued of his speach though ther was no want in those partes pertaining to the sight or in the proportion of the tongue Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule 23. And all the people were amased Heereby we gather that the power of God was manifest to be seene whiche caried the common people whiche was cleare and free from all malitious affection to haue him in admiration For how should it come to passe that al the people should be so amased and wonder but because the matter so compelled them And certainly there is none of vs which may not behold in this hystorie as in a glas the wonderfull power of God whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson which were not afraid to cauil at this so excellent a worke of God But the frute of the