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 erâcted 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 theÌselues but especially that he might bridle their filthy toÌgues 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
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 coÌmeth 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 iââhee 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 woÌbe 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 coÌtent 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
which should be more perfecte then the law of God therfore he answereth that he taketh nothing in hand rashly that yet he was the minister of the outward scale whiche diminished nothing from the power and glory of Christ whereby we gather that his purpose was not to distinguish his baptisme from that which Christ commaunded to his disciples and whose perpetuall vse he willed to flourish in his church Neither doth he oppose the visible signe to the other signe but comparing the persons of the Lord and of the seruaunt together he teacheth what is proper to the Lorde and what is to be attributed to the seruant Neither let that opinion hinder vs which now long ago was spread euery where that the baptisme of Iohn doth differ from ours but we must learne to iudge by the matter it self rather then by the errour of men And truly the coparison which they imagine should bee too absurd for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers agayne it shoulde followe that the baptisme of Iohn was a dead signe and voide of all power Thirdlye it should folow that we had not a baptism common to Christ to vs seeing it sufficiently appeareth that by this seale he sanctifieth that felowship which he vouchsafeth to haue with vs while that in his owne body he consecrated baptisme Therefore here is to bee holden that which I sayde before that Iohn here simply discerneth the person of Christ from himselfe and all other ministers of Baptisme that the Lorde might be aboue the seruauntes And here is gathered a generall doctrine what are the dueties of men in baptisme and what is proper to the sonne of God for the onely administration of the outwarde and visible signe is committed to men but the trueth it selfe resteth in the power of Christ alone The scripture doth somtime improperly assigne that to meÌ which Iohn here chalengeth to Christ alone affirmeth that belongeth not to men but theÌ the scripture waieth not what specialy man hath of himself but simply teacheth the power the profit of the signes and how God worketh with his spirit through the same But here is a distinction made between Christ and his ministers least that which is worthily due to the one the world should wickedly giue to the other as it is not more bent to any thing then to adorne the creatures with those thinges that beloÌg to God And this obseruation shal helpe vs out of many difficulties VVe know how great iars there are in our age about the vse effecacy of the signes all which may be answered that the whole institution of the lord comprehendeth the aucthour himself and the power of the spirit togeather with the figure and the minister but whereas the minister is compared with the Lord that the Lord may haue al the ministers brought to nothing ââ VVith the holy Ghost and with fire It is demaunded why Iohn also sayd not that it is only christ which washeth our soules with his bloud Namely because that the washing also it selfe is wrought by the power of the spirite it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme And the meaning is plaine that Christ alone doeth geue what grace so euer the outward Baptisme doth figure because that he sprinkleth the consciences with his bloude and he himselfe mortifieth the olde man and geueth the spirit of regeneration The worde Fire is added in stead of an Epithyte and is applied to the spirite because that it so purgeth our filthinesse as golde is tried in the fire As Iohn 3. 5. metaphorically calleth it water MAT. 12. VVhich hath his fanne In the former sentence Iohn preached of the grace of Christe that the Iewes mighte geue themselues to him to be renewed nowe also he speaketh of iudgement that he mighte strike a feare into the contemners For sith many hypocrites do proudly refuse the grace of Christ offered them it is also necessary to pronounce vnto them that vengeaÌce which remaineth for them for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers And this order of teaching must be obserued of vs that the hypocrites maye know that they shall not go vnpunished which reiect Christe that they being raised out of their sluggishnesse maye begin to feare him as a reuenger whom they haue despised as the authour of saluation Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell Therfore the preaching of the gospel is a fanne because that before the Lord sift vs the whole worlde is full of confusion euery man seeketh to please himselfe and the good are mixed with the euill and last of all it pleaseth them to wallowe in chaffe But where Christ commeth foorth with his Gospel while he reprooueth the consciences and citeth to the tribunall seate of God the chaffe is fanned away which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe yet Iohn heere compareth the reprobate to chaffe and the faithfull to wheat Furthermore the floore is not taken for the world as some imagine but for the Church for it is to be noted to whome Iohn speaketh VVhen the Iewes were lift vppe with the bare title Iohn warneth theÌ that they do folishly to be proud because that they possesse a place for a time in the church of God out of the which they were shortly to be throwen as chaffe oute of the floore In this maner he reprehendeth the corrupt state of the Church because that it was full of huskes weedes and other filthie things but was presently to be purged with the liuely voyce of the Gospell But howe is Christ sayd to purge the chaffe from the wheate who can finde nothing in men but meere chaffe The answeare is easie the Elect are made into wheat that they being taken from the chaffe maye be gathered into the barne But Christ began this cleansing and daily goeth forwarde wyth the same yet he shall not fully performe the same before the latter day therefore Iohn calleth vs thither But we must remember that the faithful now at this day through hope do enter into the garner of the Lord that there at the length in deede they may haue an eternall seate And the reprobate now through their guiltinesse doe conceiue a heat of that fire the perfecte burning whereof they at the last day shall feele I know that many haue subtilly disputed of the eternal fire wherein the wicked shall be tormented after the iudgement but it maye be gathered out of many places of the scripture that it is a metaphoricall kind of speaking For if there bee appoynted a reall or materiall fire as they call it then must there also be added brimstone a fanne to kindle it because that there is mention made of them both in Isaias chap. 30. 33.
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 demaÌdeth 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. Â Â 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 boâed tâgither 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
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 hinderaÌce 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 commeÌdeth 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 coÌmended 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
a godly modest attentiuenesse consider the glory of God when it reuealeth it self least that a brutish horrible blindnesse should ensue our hardnesse And though at the first sight this seemeth to be hard and absurd that the vngodly shuld so vily triumph ouer Christ being dead least this liberty should trouble vs it is meete alwaies to marke with wisdome to what purpose the Lord wold apply y e same The wicked do seeme to themselues to ouerwhelm the whole doctrine of Christe with his myracles by this one blasphemye whiche they doe proudly vomitte foorth But God doeth vse no other meanes then by themselues to deliuer his sonne from that sinister note of deceit Therefore so oft as the wicked shall with their quarrels prepare themselues to peruert all thinges and shall giue themselues to speake euill at their pleasure let vs wayte with quiet and patient mindes vntill God shal lay open the light out of darkenesse 65. You haue a watche Pilate doth declare in these wordes that he doth refer it to their owne pleasure that they may appoynt the souldiours to watch By the which graunt they were the more tied from deuising of any cauilles for though they durst not without shame wrangle against Christ after his resurrection yet with Pilates signet they rather shut vp their owne mouth then the sepulchre Mathew 28. Marke 16. Luke 24. 1. Nowe in the ende of the sabbath when the first daye of the weeke beganne to dawne Mary Magdalene and the other Marye came to see the sepulchre 2. And beholde there was a great earthquake for the angel of the Lord desceÌded from heauen and came and rolled back the stone from the dore and sate vppon it 3. And his countenance was like lightning his raimens white as snowe 4. And for feare of him the keepers were astonied and became as dead men 5. But the Angell answeared and sayd to the women Feare yee not for I knowe that yee seke Iesus which was crucified 6. He is not here for he is risen as he sayde come see the place where the lord was laid 7. And go quickly and tell his disciples that hee is risen from the dead and beholde he goeth before you into Galile there yee shall see him loe I haue tolde you 1. And when the sabbath daye was past Mary Magdalene and Marye the mother of Iames and Salome bought sweete oyntments that they might come and embalme him 2. Therefore early in the morninge the first day of the weeke they came to the sepulchre when the sunne was yet rising 3. And they sayd one to an other who shall roll vs awaye the stone from the dore of the sepulchre 4. And when they looked they sawe that the stone was rolled away for it was a very great one 5. So they went into the sepulchre and sawe a yong man sitting at the right side clothed in a long white robe and they were afraid 6. But he said vnto them Be not afraid ye seeke Iesus of Nazaret which hath beene crucified he is risen he is not heere beholde the place where they put him 7. But goe your way and tell his disciples and Peter that hee will goe before you into Galile there shall you see him as he sayde vnto you 1. Now the first day of the weeke early is the morning they came vnto the sepulchre and brought the odors which they had prepared and certain womeÌ with theÌ 2. And they found the stone rolled awaye from the sepulchre 3. And went in but founde not the body of the Lord Iesus 4. And it came to passe that as they were amased therat beholde two men sodainly stoode by them in shining vestures 5. And as they were afraide âowed down their faces to the earth they sayd to theÌ why seeke yee him that liueth among the dead 6. He is not heere ãâã âs risen remember howe he spake vnto you when he was yet in Galile 7. Saying that the son of maÌ must be deliuered into the hands of sinfull men be crucified and the third day rise again 8. And they remembred his words Nowe we are come to the poynte of our redemption For from hence springeth the liuely hope of our reconciliation with God because that Christ came from out of the lower partes of the earth as a conquerour of death that he might shew that he hadde the power of the new life in his hande VVherefore Paule 1. Cor. 15. 14. doth rightly say that there is no Gospell and that the hope of saluation is frustrate and vayne except we beleeue that Christe is risen from the deade For finally so was righteousnesse purchased for vs and an entrance made into heauen to be short our adoption was so confirmed when Christe shewing the power of his spirite by his resurrection prooued himselfe to be the Sonne of God And though he manifested his resurrection in other order then our fleshly wisedome would desire yet this meanes which pleased him must also seeme best to vs. He came out of the graue no man seeing it that the emptie place might be the first token next his will was that the Angels should tell the women that he was aliue shortly after he appeared vnto them and at the length to the Apostles and that oft times So by little and little he led his according to their capacity to further knowledge But that he first beganne with the women and not only shewed himselfe to be seene of them but also enioyned them to preach the Gospell to his apostles that they might be as it were their scholemistresses In this was the slouthfulnes of the Apostles first chastised who through feare lay almoste without life when as the women hasted busily to the sepulchre who also were throughly rewarded for the same For though their purpose to annoynt Christ was not without a fault as if he should ãâã still remained deade yet hee pardoning their infirmitye bestowed vppon them this singular honour by resigning to them the office of the Apostleship for a while which was taken from men And in thys maner he made a shew of that which Paule teacheth 1. Cor. 1. 27. namely that he would chuse those thinges whiche are foolish and weake in the worlde that he might pull downe the pride of fleshe And wee shall not be rightly prepared to learne this article of our faith except that we laying by all pride doe submit our selues to be taught of the testimonye of women Not that our faith should be tied vp in so narowe straights but because the Lord that he might prooue our obedience would haue vs become fooles before that he would fully admit vs to the knowledge of his mysteries As concerning the hystorie Mathew only saith that the 2. Maries came to see the sepulchre Marke adioyning Salome the third sayeth that they bought sweete oyntments that they might annoynt the body but by Luke it is gathered that there came not only two or three but very many
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 Kateskeââsmenon 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 conuenieÌt 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 notwithstâding 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 seÌce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ he surely knew had spokeÌ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
specially promiseth many thinges that he will feede that he will take vs out of perilles he will be a defender of our innocencie and preserue our life so there is a perticular fayth which answereth to euery such promises Therefore sometime it may be that some man trusting in God of forgiuenes of sins and of saluation yet in some point should wauer for either he shoulde feare too much in the daunger of death or be too much carefull for daily sustenaunce or ouer doubtfull in his counsailes Such was the incredulitie of Zachary because that he hauing the roote and foundatioÌ of faith did onely stick in this one poynt whether God would giue him a sonne VVherefore let vs know that they doe not by and by fall and departe from the fayth when their infirmities in some particular affaires doe disturbe or moue theÌ nor faith to faile at the roote as oft as the boughes doe shake at diuerse inuasions or blastes Graunt that Zachary meant nothing lesse then to call to triall the assurance of the diuine promise But when that generally he was perswaded God to be true he was drawen by stelth into a shrewd estate by the crafte and deceites of Sathan So much the rather it becommeth vs to be ready bent to watching day and night For which of vs shall be sure from the deceites of Sathan into the which we see a man of singular holynes to haue fallen who diligently in al his life tooke heede to himself 19. In am Gabryell I these words the Angell doth shew that the credit was taken not from him but from God of whome he was sent and whose message he brought and therefore he reproueth Zachary that he was disobedient against God To stand before God signifieth as much us to be readie at commaundement as if he shoulde say that he was no mortal man but a heaueÌly spirit neither rashly to haue come but as it becââ the minister of God faithfully to fulfill his office whereof it followeth that God the authour of the promise is vnworthily hurt and despised in the person of his messenger To that purpose teÌdeth the saying of Christ He that doth despise you despiseth me For although the preaching of the Gospell is not by Angels brought vnto vs from heauen yet because GOD dooth witnesse by so many miracles the same to proceede from him and Christ the prince and chiefe of Angels publyshed the same once with his own mouth that he might sanctifie and establish the same for euer no lesse maiestie ought to persist in it then if al the Angelles openly crying from heauen should witnesse the same Nay the Apostle in his Epistle to the Hebrewes not being satisfied to say that the voyce of the Gospell which is sounded out by the voyce of men is equall to the lawe giuen by Angelles but dooth gather his argument from the lesser to the ârâater If the word saith he brought by Angelles being reiected was not without punishment much lesse shal they escape reuenge which this day despise the voyce of Christ who can strike the heauen and earth Let vs therefore learne to perfourme obedience of fayth to GOD the which he doth more account then all sacrifices Gabryell doth signifie might or strength or the gouernaunce of God and this name was giuen to the Angel for our sake that we might learne to attribute nothing as proper to Angels when that what vertue soeuer they haue is diuine and of God The Participle Paresteces is of the preter tence but in such wordes it is very well knowne the preter tence to be put in the place of the present tence especially where continual action is signified Furthermore the Angell as it was lately saide doth affirme in those wordes him selfe to be the perpetuall messenger of God That phrase of shewing good tidinges dooth amplifie the fault of Zachary that he should be vngratefull to God promising him gently a thing ioyfull and to be wished for of all 20. And beholde thou shalt be dumbe This kinde of punishment was like to be layde on Zachary that hee being dumbe might loke for the comming of the promise the which when hee ought to haue hearde it with silence he as it were brake it off with grieuous repyning murmuring Fayth keepeth silence that it may be attentiue to the woorde of GOD. Furthermore it hath also the courses of speaking That it may answere Amen according to that of Osee. 2. 23. I will say to them you are my people And they shall saye to mee thou art our GOD. And because that Zachary answered rashly to the word of God this fauour was not graunted to him that streightwayes he should breake forth into giuing of thankes but the vse of his tongue which was ouer hastie was taken from him for a time Yet notwithstanding God doth gentlye mittigate his paine First because hee dooth ende the same in tenne monethes then that he suffered Zachary not to be depriued of that benefit whereof he was vnworthy He vseth the same gentlenesse dayly towardes vs. For as our fayth is small and we obiect many impedimentes it is needefull that the trueth of GOD by some meanes shoulde breake out that it might continue his course towardes vs. That is the meaning of the Angell when accusing Zachary of vnbeleefe he doth yet pronounce that thing should be finished which Zachary did not beleeue Therefore Zachary is not a litle cheered when he heareth that his fayth is not ouerthrowne of God by reason of his faulte but that at length it should appeare victorious And sometime it commeth to passe that the Lord doth perfourme and fulfill that which was promised to vnbeleeuers how much soeuer they resist of the which thing we haue an example worthy of remembraunce in king Achaz who when he forsooke his promised safegarde was yet deliuered from his enimies But that tended not to his profit but for the saluation of the chosen people There is an other thing in Zachery to be considered to whom the Lord doth so forgiue the lacke of fayth that therewithall hee yet correcteth it   Luke 1. Matthew Marke 21. Nowe the people wayled for Zacharyas and meruailed that hee taryed so long in the temple 22. And when hee came out hee coulde not speake vnto them then they perceiued that he had seene a vision in the Temple for he made signes vnto them and remained dumbe 23. And it came to passe when the dayes of his office were fulfilled that hee departed to his owne house 24. And after those dayes his wife Elizabeth conceaued and hidde her selfe fiue monethâs saying 25. Thus hath the Lorde dealt with me in the dayes wherein hee looked on mee to take from mee my rebuke among men 21. And the people waited Luke declareth that the people also was a Witnesse of this visioÌ Zachary taryed longer in the temple then the wont was Hereon suspition grewe some vnaccustomed thing to haue befalne to him he being
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâw Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassân and Naassân begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ 9. And Ozlaâ begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâui the sonne of Mâlchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
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 chaÌged 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 wheÌ 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. Â Â 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 abouâ 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 kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâe ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâsh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌgst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
order much lesse to be brought to nothing In summe as far as the wicked thinke that nothing is taken from themselues so much reuerence they will graunt to God and to the scripture But when that Christ hand to hand striueth with ambition couetousnes pride vaine hope hypocrisie and deceites then forgetful of all modestie they are caried into madnesse Therfore let vs know that wicked affections are the chiefe cause of blinding the enemies of the trueth which turne light into darknesse 6. And thou Bethlehem It is not to be doubted but that the Scribes did faithfully cite the wordes of the text in their own tongue as it is in the Prophet but it was enough for Matthew to note the place and because that he writ in Greeke he followed the allowed translation For by this place and such others it is easily gathered that the Gospel was not written by him in the Hebrew tongue Furthermore this is alwaies to be obserued as oft as the apostles do cite any testimonie of scripture although they render it not word for word nay sometime they are far from the same yet they are very aptly and fitly applyed of them to the matter VVherefore let the readers alwayes marke to what purpose the Euangelistes bring the places of scripture let them not stand scrupulously vpoÌ euery word but let them be content with this one thing that the scripture is neuer wrested by them into a diuers sense but that it is properly applyed to the peculiar and proper vse And certeinly seeing it was their purpose to giue milke to drink to infants and nouices in the faith which were not yet able to take sound meat no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god and so that taste which the Apostles giue them should lead them to the fountaine Now let vs returne to the prophesie of Micheah These are the words that are read in the Prophet and thou Bethlehem Ephrathah art litle to be among the thousands of Iudah yet out of thee shal he come forth vnto me that shal be the ruler in Israel Matthew for Ephrathah putteth Iuda but in the same sense for the mind of Micheah was onely by this note to put a difference betweene this Bethlehem whereof he speaketh that other in the tribe of Zabulon There is more difficultie in the rest of the text for the Prophet saith that Bethlehem is litle that it should be accounted amongst the gouernours in Iuda Matthew on the other side extolleth the dignitie as that it should be one of the chiefe This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God because that his poore and obscure towne was made a place of the birth of this great king But although that Bethlehem excelled in this honour yet it profited nothing the dwellers there so that it rather fell into a grieuouser destruction because that the redeemer was worse then vnworthily receiued thither Mathew also for a rular putteth this word shephearde yet he expresseth both two for that he declareth that Christ should be the captaine of the people and that the office of feeding was committed vnto him Matthew 2. Marke Luke 7. Then Herod priuilye called the wisemen and diligently enquired of them the time of the starre that appeared 8. And sent them to Bethlehem saying goe and search diligently for the babe and when ye haue found him bring me word againe that I may come also and worship him 9. So when they had hearde the king they departed and loe the starre which they had seene in the East went before them till it came and stoode ouer the place where the babe was 10. And when they sawe the starre they reioyced with an exceeding great ioy 11. And went into the house and founde the babe with Mary his mother and fell downe and worshipped him and opened their treasures and presented vnto him gifts euen gold and incense mirrh 12. And after they were warned of God in a dream that they should not go againe to Herod they returned into their countrey another way   7. Herod priuily called the wisemen The tirant durst not shew his feare carefulnes least he shuld so arme the people with audacitie with whoÌ he knew himself hated therfore opeÌly he dissebleth the cause as thogh it per tained not to him But priuily he enquireth that he may preuent the present peril But although an euil coÌscience made him feareful yet it is not to be doubted but that stroke his mind with an vnusual feare that being destitute of counsell distraught in mind he was for the time amased For there is no easier a matter then vnder the cloak of humanitie to suborne a coÌpanion from amongst the courtiers which espying out y e whole matter might preseÌtly return Certenly Herod was wonderful subtil ther was in him a rare magnanimity so that it is the more to be woÌdred at that now in so extreame daunger when as he had a remedie at hand that he should lie astonished half dead wherfore we may know that it was wonderfull that the sonne of God did then escape the iawes of the Lyon And the Lorde at this day doth no lesse bewitch his enemies least they should deuise a thousande sleightes to hurte to destroy his Church nay that they often take not the occasions which are in a readinesse And the Lord by an other meanes as wee shall see laughed to scorne and mocked the subtiltie wherewith hee had deceaued the wisemen faigning that he himselfe would come to worshippe him But as Heord fearing the tumult of the people was bereft of his minde so againe he was so madde that he did neither doubt nor feare to stirre vp God against himselfe for he knew that if a king was borne that he was ordained of God that hee might raise vp the decayed throane of Dauid Therefore he sets not vpon men but foolishly he presumes to war with God Both therefore is to be noted that hee was taken with a spirite of giddines that he might strik God yet he dealt very childishly because his counsell was brought to naught so that he was euen as a blind manne which gropeth in the darke 9. VVhen they had heard the king they departed Truely this was a vile sluggishnes of the Iewes that none of them kept companie with these straÌgers that they might goe see the king promised to their nation The Scribes shew them the way and assigne the place where he is borne yet they suffer them to goe alone and no man stirres foote Peraduenture they feared the crueltie of Herod but this was also a wicked vnthankfulnesse that they woulde incurre no daunger for the obtaining of the saluation offered them and that they set lesse by the grace of God
then by offending the tyrant But I shewed a litle before that the whole people were too much degenerate which had rather be oppressed with a yoake of tyrannie then that by the chaung they would feele any discoÌmoditie And if God had not confirmed with his spirite the mindes of these wisemeÌ they might haue fallen at this offence yet the zeale of their endeuour is not diminished but forward they goe without a companion But they want not matter to confirme their faith while they nowe heare him renoumed as king by diuine oracles who was shewed vnto theÌ by the star That the star directeth theÌ as they weÌt on their way eueÌ vnto the place it may be easily gathered that it vanished away before for no other cause but that they might enquire at IerusaleÌ for the new king that to take away excuse from the Iewes which after they were taught of the redeemer sent vnto them yet wittingly willingly despised him 11. They found the babe So vncomly a sight might haue bred a new offence to the wisemen wheÌ as they saw nothing in Christ that appertained to a king so that he was vilier vsed more contemned then any coÌmon infant But because they are perswaded that he is appointed of god to be a king this only thought fixed in their mindes causeth theÌ to reuerence Christ for in the counsel of god they do behold his dignitie as yet hid kept secret And because they certeinly appoint that he shal proue otherwise then he yet appeared they are no whit ashamed to giue him kingly honour Also by their gifts they declared whence they caÌe for it is not to be douted but y t they brought these as tokens fruits of their couÌtrey And vnderstaÌd that euery one of theÌ did not offer his gift but these 3. things were in coÌmoÌ offred by theÌ al that which almost al the interpreters disput of the kingdoÌ priestod burial of christ make gold a tokeÌ kingdom incense of his priesthood and mirrh of his buriall in my iudgment hath no likelihood in it VVe know that it was a solemne custome amongst the Persians to haue some gift in their hand so oft as they saluted their kinges And these wise men chose these three thinges the fruites and commodities whereof doe make the East parte renoumed and famous Euen as Iocob sent into Aegypt the best and chosen fruites of the land Gene. 43. 12. But seeing they after the manner of the Persians worshipping him whom they as yet thought to be an earthly king offered fruits of the earth It is our parte spiritually to worship him For this is that lawfull and reasonable worshipping which hee desireth first that we should offer vp our selues vnto him and then all that wee haue Mathew Marke Luke 2. Â Â 22. And when the dayes of their purification after the law of Moses were accomplished they brought him to IerusaleÌ to present him to the lord 23. As it is written in the law of the Lorde euery man childe that first openeth the womb shall be holy vnto the Lord 24. And to giue an oblation as it is commanded in the law of the Lord a paire of Turtle doues or two young Pigeons 25. And beholde there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him 26. And a reuelation was giuen him of the holy Ghost that he should not see death before hee had seene the Lord Christ. 27. And he came by the motion of the spirite into the temple and when the parents brought in the childe Iesus to doe for him after the custome of the law 28. Then he tooke him in his armes and praised God and said 29. Lord now lettest thou thy seruaunt depart in peace according to thy word 30. For mine eies haue seene thy saluation 31. VVhich thou hast prepared before the face of all people 32. A light to be reuealed to the Gentiles and the glory of the people Israel 22. And when the dayes were accomplished The fourtie day after her deliueraunce the rite of purification ought to be solemnised yet Mary and Ioseph came also to Ierusalem for an other cause that they might preseÌt Christ to the Lord because hee was the first borne Nowe first we must speake of purification Luke maketh the same common to Mary and to Christe for the pronowne Their can by no meanes be applyed vnto Ioseph And it is not absurde that Christ who for vs beecame accursed vppon the crosse for our sake tooke our vncleannesse vppon him though he was free from fault and sinne as concerning the guiltinesse that is if the fountaine of puritie would be accounted vncleane that hee might wash away our vncleannesse They are deceaued which thinke that this law was but for pollicy as if the woman should be vncleane before her husband and not before the Lord when rather there was set before the eies of the Iewes aswell the corruption of their nature as the remedie of God his grace And this one law aboundantly suffiseth to proue original sinne as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed then when the Lorde testifieth that the infant commeth vnpure and polluted out of his mothers wombe insomuch as the mother her selfe is defiled by the byrth Certeinely except man were borne a sinner and were by nature the childe of wrath and that there rested in him some spotte of sinne he should not neede a purgation wherefore it followeth that all were corrupt in Adam seeing that they are by the mouth of the Lorde condemned of vncleannesse And that is not against it Rom. 11. 16. That the Iewes are called holye branches of a holy roote because this good came vnto them not of themselues but as by other meanes For although that by priueledge of adoption they were seuered for a chosen people yet corruption from Adam was their first enheritaunce by order Therfore it is conuenient to distinguish betweene the first nature and the peculiar benefit of the couenaunt wherein God freeth his from the curse And to this purpose belonged the purification in the law that the Iewes might know that by the grace of God they are cleaÌsed from those filths which by their birth they brought with them into the world Hereby is also to be learned howe horrible the infection of sinne is which in some parte defileth the lawful order of nature Verily I graunte that neither matrimonie in it self nor bearing of children are vncleane nay I graunt that the fault of lust is couered with y e holines of matrimony but yet the ouerflowing of sin is so deep plentiful that alwaies some sins flow out from thence which sprinckle with blottes whatsoeuer is otherwise pure 23. As it is written in the lawe This was an other parte of godlinesse which Ioseph and
the comming of Christ. 30. Because mine eies haue seene Although this maner of speaking is ofteÌ seene in the scriptures yet the corporal beholding of Christ seemeth expressly to be noted in these words as if SimeoÌ shuld say that he now had the sonne of god present in the flesh vpon whom he had bent the eies of his mind before I take saluation for the matter of saluation because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ being as yet but an infant did so much preuail with Simeon that ioyfully quietly he would go to death how much more aboundaÌt matter of saluation is there giueÌ to vs this day who may see al the points of our saluation fulfilled in Christ. Christ is not conuersant vpon the earth neither do we beare him in our armes but his diuine maiestie doth clearly openly shine in the Gospel therin he sheweth himself to be seene of vs as it were face to face as Paule saieth 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh but in the wonderful power of the spirit the which he declareth in miracles in the sacrifice of his death and in the resurrection In summe he is so absent from vs in body that yet wee may beeholde him sitting at the right hand of his father If such a beholding of him bring vs not peace that we may goe ioyfully to death we are more then vnthankfull to God and we carelesly account of the glory which he hath bestowed on vs. 31. VVhich thou hast prepared By these wordes Simeon signifieth that Christ was ordained of god that al people might enioy his grace that shortly after he shoulde be placed vp on high that he might tourne the eyes of all men vnto him And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe But if Simeon embracing the tender infant in his armes coulde yet extend his minde to the vtter borders of the world that he acknowledged his present power euery where howe much more doeth it become vs at this day to thinke more royally of him sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde 32. A light to lighten Now Simeon sheweth to what ende Christ was brought foorth from the father before all people that is that hee might lighten the Gentiles which before were in darknesse and that he might be the glory of the people Israel for betwene this and them he maketh a difference and that not without a cause because that the children of Abraham by right of adoption were neare vnto God but the Gentiles with whom God had made no couenant were accompted as strangers from the church By the which reason Israel Ier. 31. 9. is not only called the childe of God but also the first borne and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision according to the promisses geuen vnto the fathers But Israel is so preferred to the Gentiles that al they in common might obtaine saluation in Christe A light to lighten signifieth as much as if it had bene sayde to geue light to the Gentiles whereby we gather that menne are naturally without light vntill that Christ the Sonne of righteousnesse shine vnto them As concerning Israel although they were endewed with greate honour from God yet Simeon sheweth that all this glory dependeth of this one head that the redeemer was promised them Matthew Marke Luke 2. Â Â 33. And Ioseph and his mother maruailed at those things which were spoken touching him 34. And Simeon blessed them and sayde vnto Mary his mother Beholde this childe is appoynted for the fall and rising againe of many in Israel and for a signe which shal be spoken against 35. Yea and a sword shalâ pearce through thy sâule that the thoughtes of many hearts may be opened 36. And there was a Prophetesse one Anna the daughter of Phanâel of the tribe of Aser which was of a great age and had liued with an husbandâ 7â yeares from her virginitie 37. And she was widowe foure score foure yeares and wânt not oute of the temple but serued God with fastings and praâers night and day 38. Shee then comminge at the same instante vppon them confessed likewise the Lorde and spake of him to al that lâked for redeÌption in Ierusalem 39. And when they had performed al things according to the law of the Lorde they retââned into Galile to their owne citie Nazareth 33. And Ioseph and his mother Luke doth not say that they were amased as at a new or a straunge matter but that they reuerently considered with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon that they mighte more and more profite in the knowledge of Christe And we are taught by this example after we are once enstructed in a right faith to gather what small helpes soeuer may seeme to auaile for the confirmation of the same for he hath then rightly profited in the word of God who ceaseth not to esteme whatsoeuer he daily readeth or heareth for the continuall furtherance of faith 34. And Simeon blessed them If thou referrest this to Ioseph and Mary there is no difficultie in the matter but because Luke semeth to comprehend with them Christe it maye be demaunded by what righte Simeon tooke vpon him this office of blessing for the lesse is blessed of the greater as the Apostle teacheth Heb. 7. 7. Furthermore it seemeth to be absurde that any mortall manne shoulde conceiue praiers for the sonne of God I aunsweare that the Apostle doeth not speake of euery blessinge but of the priestes onely for men otherwise do blesse one an other And it is more probable that Simeon as a priuate manne and as one of the common sorte of the people blessed them rather then as a publike person for as it is sayd before he was neuer called a priest But there is no absurditie if we say that hee prayed for the happie successe of the kingdome of Christe because the spirite in the Psalme commaundeth this maner of blessing to all the godlye Beholde this childe is appoynted Simeon properly directeth this speache to Marye yet it generally belongeth to all the godly The holy Virgine hadde neede of this admonition least that shee triumphing at these pleasant beginnings as it commonly commeth to passe should be the lesse able to beare the sorowes that were to come And also least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people but rather that shee might be armed with inulncible strengthe of the minde against all contrary blastes But yet the spirite of God woulde deliuer a generall doctrine to all the godly that they beholdinge the worlde with wicked contumaââ resisting Christe should not
babe to destroye him 14. So hee arose and tâoke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâth sent forth and âlewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ 18. In Rama was a vâyce heardâ mourningâ and weeping and great lamentation Rachel weâping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌgst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as
was his lawfull condition so that it becommeth euery one of vs more willingly to beare that yoake that shall be laid vppon vs of the Lord. Mathew 3. 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea 2. And said repent for the kingdome of heauen is at hand 3. For this is he of whoÌ it is spoken by the Prophet Esaias saying the voyce of him that crieth in the wildernes iâ prepare ye the way of the Lord make his pathes streight 4. And this Iohn had his garment of camels haire a girdle of a skin about his loynes his meat was also locustes and wild honney 5. Then wente out to him Ierusalem and al Iudea and al the region rounde about Iordan 6. And they were baptised of him in Iordan confessing their sinnes Marke 1. 1. The beginning of the Gospel of Iesus Christe the sonne of God 2. As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voyce of him that cryeth in the wildernes is prepare ye the way of the Lorde and make his pathes streight 4. Iohn did baptise in the wildernes preach the baptisme of amendment of life for remission of sinnes 5. And al the countrey of Iudea and they of Ierusalem went out vnto him and were all baptised of him in the riuers of Iordan confessing their sinnes 6. Now Iohn was cloathed with camels haire and with a girdle of a skin about bâ loins he did eat locusts and wild honney Luke 3. 1. Now in the fifteenth yeere of the reigne of Tiberius Caesar Pontius Pilat being gouernour of Iudea Herod being tetrarch of Galile his brother Philip tetrarch of Iturea of the countrey of Trachonitis Lysanias the tetrarch of Abylene 2. VVhen Annas and Caiphas wer the high priests the word of God came vnto Iohn the son of Zacharias in the wildernes 3. And he came vnto al the costs of Iordan preaching the baptisme of repentance for the remission of sinnes 4. As it is writteÌ in the book of the sayings of Esaias the prophet which saith the voice of him that crieth in the wildernes is prepare yeâ the way of the Lorde make his pathes streight 5. Euery valey shal be filled and euery mountaine hill shal be brought low and crooked thinges shal be made streight and the rough waies shal be made smooth 6. And al flesh shal see the saluation of God Although that is parte of the Gospell which we haue set downe beefore out of Matthew and Luke yet it is not without a cause that Marke accompteth the beginning of the Gospell at the preaching of Iohn Baptist For as it is recorded in the first of Iohn that then the lawe and the Prophetes were ended The law and the Prophets to Iohn and since the kingdome of God Luke 16. 16. And to this very aptly agreeth the testimonie of Malachy which hee alleageth The Lorde that hee might the more inceÌse the mindes of men to the desire of the promised saluation had ordayned for a time that the people shoulde bee without new prophesies and wee know that Malachy was the last of the lawefull and certaine Prophetes Also least the hungrye Iewes should in the meane while faynt he exhorteth them that they shoulde keepe themselues vnder the lawe of Moses vntill the promised redemption should appeare And he maketh mention of the lawe onely because that the doctrine of the Prophets doth differ nothing from the same but it was only an Appendix more ful exposition that the whole manner of gouerninge the Church might depend vppon the lawe And it is no new or vnaccustomed matter in the scripture to comprehende the prophesies vnder the name of the law because that al of theÌ were referred to them as to their fountaine and principall poynt And the Gospell was not an inferiour addition to the lawe but a new manner of teaching which abrogateth that first Malachy also discerning a double estate of the Churche appoynteth the one vnder the law and beginneth the other vnder the gospell For it is not to be doubted but that he meaneth Iohn Baptist wheÌ he saith Behold I wil send my messeÌger because as it is now said here is an expresse distinction made betweene the law and the new order estate of the Church which was to be in the same roome In the same sence he had sayde a litle before that which is cited by Marke for the places are very like Behold I send Elyas the Prophet to you before that great day of the Lord shal come Also behold I send my messenger who shall make cleane the way before me then shall the Gouernour whom ye seeke come to his temple Because that he promiseth in both these places a better estate of the Church then was vnder the Gospell without doubt the beginning of the Gospell is thereby noted And before the Lord should come forth to restore the Church it is sayd that a forewarner and cryer should come before him who should declare that hee was at hande whereby wee gather the abrogation of the law and the beeginning of the Gospell properly to be set in the preaching of Iohn But sith Iohn declareth that Christ was cloathed with flesh both his natiuitie and the whole historie of his appearance is contained vnder the gospell But here Marke declareth when the Gospell beganne to be published wherefore hee dooth not without cause beginne at Iohn who was the first minister of the same And for this cause was it the will of the heauenly father to bury as it were in silence the life of his sonne vntill the tyme of his full reuelation shoulde come Neyther was it doone without the determinate prouidence of God that the Euangelists should passe by that whole time that Christ lyued priuately at home should by and by passe from his firste infancye to the thyrtie yeere of his age wherein he endued with the estate of a publike person is openlye shewed as redeemer to the worlde but that Luke brieflye toucheth about the twelfe yeere one signe and token what his calling should be And this especially appertaineth for this cause first to know that Christ was very man and then the sonne of Abraham and of Dauid which the Iord would testifie vnto vs. The rest which we haue set downe of the shepheardes the wisemen and Simeon doe appertaine to the proouing of his deitie And that which Luke declareth of Iohn and his father Zacharyas was as a preface to the Gospell There is no absurditie in chaunging the person in the wordes of Malachy Thus God speaketh by the Prophet I send my messenger and he shall prepare the way before me But by Marke the father is brought in speaking to the sonne But wee see that Marke had no other purpose then that he might more fully declare the minde of the Prophet Marke giueth Christe the title of the
8 Bring forth therefore fruitâ He confirmeth that which I sayd before that the repentaunce which is testified in wordes is of no value except they proue the same in deede for it is a thing more precious then that there should be a lyght and vaine opinion of the same Therefore Iohn denyeth that the open testimonye which they gaue was sufficient but he saith that in processe of time it shal be reuealed by their workes whether they doe earnestly repent It is to be noted that good works are called the fruits of repentaunce for repentance is inward which is placed in the heart and the minde but then in the chaung of the life it bringeth forth the fruites of the same And because that in popery all this poynt of doctrine was filthyly corrupted this difference is to be holden that repentance is an inward renewing of a man which springeth forth in outward life as the tree bringeth forth fruit out of it MAT. 9. Think not to say with your selues LV. 8. Begin not to say Sith it is certain that there is but one meaning of both these speaches we do easily gather what Iohn would The hypocrits do either sleepe in their sins or licentiously proudly vaunt theÌselues vntil they be oppressed but when they are cited to the tribunal seat of god then they carefully seeke means to escape lurking corners or pretend some colour Therfore Iohn thus speaketh vnto the Pharises Saduces Now that you are sharply reproued of me do not as such as you are vse to doe that is seek not a remedie by a vaine false pretence And he wresteth from theÌ that wicked hope wherwith they were betwitched the couenant which GOD made with AbrahaÌ was vnto theÌ inâsteede of a shielde to couer an euil conscience not that they setled their hope in the persoÌ of one man but because that God had adopted the whole stock of Abraham In the meane while they thought not that none are to be accounted of the seede of AbrahaÌ but they which folow his faith and the couenaunt of God is not ratified that it may profit to saluation but by faith And that clause in your selues is not superfluous for although in speach they did not boast themselues to be the sonnes of Abraham yet inwardly they pleased themselues with this title so that the hypocrites are nothing more ashamed to mock God then men God is able The Iewes flattered themselues almost with the same pretence which the Papists at this day do insolently chaleng to themselues It is necessary that there shoulde be a Church in the worlde for GOD will be knowne and haue his name called vppon in the worlde and the Church cannot bee other where but with vs with whom the Lord hath made his couenaunt The Priestes and other which had the gouerment and aucthoritie were especially puffed vp with this arrogancie for they accounted the common people prophane and accursed as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites as at this day the horned bishops Abbots Canons Monks Sorbonists al the sacrificers being lift vp with the proud title of the Cleargie do in coÌparison of themselues despise the laitie This errour doth Iohn reproue refel in that they do to straightly restraine the promise of God shewing that though God had none of them that yet he would not be without a Church Therefore the meaning of the words is God made a couenant with Abraham his seede One thing deceiueth you that wheÌ you are more theÌ degenerate you think your selues to be the only sons of Abraham but god wil froÌ an other place raise vp a new seed to AbrahaÌ which doth not now appear he speaketh in the datiue case He wil raise vp childreÌ vnto Abraham that they might know the promise of God was not to no effecte and that Abraham who obeyed hym shoulde not bee deceyued although there wanted seede in them so from the beeginning of the worlde the Lorde was true to his seruauntes neither did he euer fayle in perfourming his promise of shewing fauour to their children although hee reiected the hypocrites That many thinke that Iohn speaketh this of the calling of the gentiles seemeth not to me to be of force but because that it seemed incredible to these proude men that the Church might be transferred to any other place he admonisheth theÌ that God hath meanes to preserue his Church which they did not think of as if he should make him children of stones MAT. 10. LV. 9. Now also is the axe After that Iohn had taken that couer of vaine hope from the hypocrits he pronounceth that the iudgement of God is nigh He had said before that they being cast off that god shuld not want a people now he addeth that God himself is now in the same that he might driue the vnworthy out of the Church as barreÌ trees vse to be cut vp The summe is that the hand of GOD is now stretched forth to purge the Church for the grace of God doth neuer shewe it self for the saluation of the godly but withal his iudgement commeth forth for the destruction of the worlde and that for two causes because that then the Lord seperateth his from the reprobate and the vnthankfulnes of the world prouoketh his wrath a new VVherefore it is no meruaile if the preaching of the Gospell and the comming of Christ doe put the axe to cutte away the corrupt trees and should dayly hasten the vengeaunce of God against the wicked LV. 11 The people asked him A true affection of repentaunce engendreth this carefulnesse that the sinner desirouslye enquireth what God willed and commaunded and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce For the worlde alwayes desireth to be discharged of the ceremonies towardes God and dooth nothing more readily then sette faigned and deuised worshippinges before God so ofte as hee calleth to repentaunce But what fruites dooth the Baptist commende in this place The dueties of charitie and of the second table not that God neglecteth the outward profession of godlines of his worship but because this note of difference is more certaine dooth often lesse deceiue For the hypocrites doe painefullye endeuour that they might shewe themselues worshippers of GOD in ceremonies and yet lette passe the care of true righteousnesse when they are eyther vnkinde to their neighbours or giuen to deceites and spoyles VVherefore necessarilye they are to be called to a straighter examination whether they lyue honestly amongst menne whether they helpe the poore whether they spare them in misery whether they louingly communicate those thinges which the Lorde hath giuen them For this cause Christe in Matthew 23. 23. calleth iustice mercie and trueth the chiefe poyntes of the lawe and the scripture in diuerse places commendeth iustice and iudgement This is to be noted that the dueties of charitie are first named not that they excell
consisteth of two partes repentance and the preaching of grace and saluation Hee exhorteth the Iewes to conuersion because the kingdom of God is at hand that is because God will take his people into his hande to gouerne them which is the ful and perfecte felicitie Marke speaketh a little otherwise The kingdome of God is at hande Râpânt and beleeue the Gospell yet in the same sence for hauing spoken before of restoring the kingdome of God amongst the Iewes hee exhorteth to repentaunce and faith Yet it may be demaunded sith repentance doeth depende on the Gospell whye Marke separateth the same from the doctrine of the Gospell It may be answeared two wayes For God sometime so calleth vs to repentaunce so that hee onely commaundeth that the life be chaunged to better Afterwardes he sheweth that conuersion and newnesse of life is the gifte of his spirite that we might knowe that we are not onely commaunded that which is our duetie but that there is together offered the grace and power of obedience If after this maner we take this whiche Iohn preached of repentance the meaning shall be the Lorde commaundeth you to tourne to him but because yee can not doe it by your owne industrie he promiseth the spirite of regeneration VVherfore it behooueth you to embrace this grace by faith though the faith which he requireth to be hadde in the Gospell ought not to be restrained to the gift of renouation But it belongeth especially to forgeuenesse of sinnes For Iohn ioyneth repentaunce with faith because God doeth therefore reconcile himselfe to vs that as a father he may be worshipped of vs in holinesse and righteousnesse Furthermore there is no absurditie if we saye that to beleeue the Gospell doeth signifie as muche as to embrace fre righteousnesse For this speciall relation betwene faith and remission of sinnes is often found in the scripture as when he teacheth that we are iustified by faith This place may be expounded both wayes yet let that principle remaine vnshaken that free saluation is offered vs of God that being conuerted to him we should liue to righteousnesse Therefore he promising vs mercy doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell For heereby we learne that by the preaching of the same the kingdome of God is erected and established vppon the earthe neyther doeth God raigne by any other meanes amongst men VVherby it also appeareth howe miserable the condition of menne is wythout the Gospell LVKE 15. Hee was honoured of all menne Thys is namely set downe by Luke that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe which driue men not as yet infected with a malitious desire of gainsaying into admiration of him Matthew Marke Luke 4. Â Â 16. And he came to Nazareth where he had been brought vppe and as his custome was went into the Synagogue on the Saboth daye and stoode vppe to reade 17. And there was deliuered vnto him the booke of the Prophet Esaias and when hee had opened the boke he fouÌd the place where it was wrytteÌ 18. The spirite of the Lord is vpân me because he hath anoynted me that Iâ should preach the Gospel to the poore hee hath sent me that I shoulde heale the broken hearted that I shâuld preach deliueraÌce to the captiues râââuering of sight to the blind that I shuld set at libertie theÌ that are brused 19. And that I should preach the acceptablâ yeare of the Lord. 20. And hee closed vppe the booke and gaue it again to the minister and sate downe and the eyes of al that were in the Synagogue were fastened on him 21. Then hee beganne to saye vnto them This day is this scripture fulfilled in your eares 22. And all bare witnesse and wondred at the gracious words which proceeded out of his mouth and sayd Is not this Iosephes sonne 16. Hee came to Naâareth The Euangelistes doe stand vpon this one thing that they might shewe by what meanes Christ was made known for which purpose Luke here reporteth a thing worthy to be remeÌbred that is that he expounding the place of Isaiah and applying it to the present vse he turned the eyes of all menne vppon himselfe VVhen he saith that he came into the Synagogue according to the custom we hereby gather that he did not onely speake to the people in the streetes and hygh wayes but as much as hee might he obserued the vsuall order of the Church Also we see withall though the Iewes were degenerate yet in such confusion of thinges and in the estate of the Churche miserablye corrupted this good thing remayned that they read the scripture before the people that thereby they might take occasion of teaching and exhorting VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth For GOD did not therefore commaund his people to keepe holy dayes as though that he was simply pleased with their reste but rather that hee might exercise them in meditating his workes Also because the mindes of men are dimme in considering the workes of God it is necessary that they should be directed by the rule of the scripture but though Paule numbreth the Saboth amongst the shadowes of the lawe Colloss 2. 17. yet in this poynt wee haue like cause to obserue it as the Iewes hadde that the people maye come togeather to heare the word to publike prayers and to other exercises of godlynesse for the which cause the lords day came in place of the Iewish saboth Now if the times be compared it shall easily appeare out of this present place that the corruptions of the popishe hierarchy are at this day more filthy more deformed then they were amongst the Iewes vnder Annas and Cayphas For the reading of the scripture which then was vsed was not onely vnder the Pope growne out of vse but with sworde and fire was driuen out of the Churches But that which they songe in an vnknown tongue as it seemed in mockerie Christ rose vp to read not onely that his voyce might be the better heard but in signe of reuerence For this doth the maiestie of the scripture deserue that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same 17. He found the place It is not to be doubted but that Christ of purpose chose this place Some thinke that it was euen offered to him by God but sith he had graunted him a free election I doe rather referre it to his iudgment that he chose this place before others Also Isaiah promiseth in that place that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God which should gather the people from destruction and out of the darknes of death and should with a spirituall power restore the Church afflicted with so manye calamities But because that redeÌption was to be proclaymed in the
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌselues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâim that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
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 fâorth 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 coÌcludeth 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.
haue a profitable kinde of life But this which Christ retaineth had a contrary faulte for this imperfection that it was heard for him to forsake his father hindred him that hee woulde not presently haue followed the calling of Christ. But it is to be supposed that he was an old man because he saieth suffer me that I may bury him For this speach declareth that he had not much time left him Luke declareth that he was commaunded of Christ that he should folow For the which Matthew saith that it was one of his disciples Also he refuseth not the calling but craueth that hee may haue libertie for a time to go to do his dutie to his father For his excuse signifieth as much as if he should say that he were not free vntill his father were dead But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes that so oft as God calleth other where they not regarding the other should giue the chiefe place to his commaundements For all dueties to men ought to giue place so ofte as God commandeth that our diligence be imployed vpon him Nowe euery man must see what God requireth of them and what the calling asketh of them to which they are tyed least the earthly parentes should hinder them from yeelding the right which is due to the chief onely father of all men 22. Let the dead bury their dead Christ dooth not in these wordes condemne the duetie of buriall For it were filthy and beastly to cast out the bodies of the dead without buryall And we know that the right of buriall was delyuered of God to men and was vsed amongst the Saintes for to confirme the hope of the last resurrection His will was onelye to teach that whatsoeuer calleth vs back or hindereth vs froÌ a right course doth sauor of nothing but death As if he should haue saide that they alone doe liue which apply their endeuours and all the parts of their life to obey God and they which sitte in the world and do passe by their dutie to God that they might yeelde themselues obedient to men are lyke to dead men which in vaine and vnprofitably imploy themselues in caring for the dead LV. 60. Goe and preach Matthew saieth only follow me But Luke doth more plainely declare to what end he was called namely that hee should be a minister and preacher of the Gospell For if he shoulde haue bene left in a priuate lyfe there had bene no necessitie of leauing his father so that for fauour of his father he fainte not from the Gospell But because the preaching of the Gospell suffered him not to sitte at home Christe for good cause draweth him from his father But as the woÌderfull goodnesse of Christ appeareth in him that he would bestow so honorable an office vpon a man as yet so weake so it is worth the labour to note that he with flattery dooth not nourishe but correcteth the faulte which as yet stoocke fast vnto him LV. 61. And an other saieth Matthewe maketh no mention of this third man And it appeareth that he was more tied to the world then at lybertie and ready to follow Christ. Hee offereth himselfe to followe Christe but with an exception when hee hath bid them of his housholde farewell that is when he hath set his businesse in order at home as they vse which prepare themselues to goe forth or depart This is the cause why Christe doth so sharpely reproue him For in word hee professeth himselfe to be a folower of Christe yet hee turneth his backe towardes him vntill he had done his earthly businesse Now when Christ saieth that they are not fit for the kingdome of God which looke backe wee must diligently seeke what he meaneth hereby They are saide to looke backe which being entangled with the cares of this worlde doe suffer themselues to be lead out of the right way and especially they which drowne themselues in those cares which make them vnprofitable to follow Christ. Matth. 9 Marke 2. Luke 5. 1. Then he entred into a ship and passed ouer and came into his owne citie 2. And loe they brought to him a man sick of the palsie lying on a bed and Iesus seeinge their faith saide to the sicke of the palsie son be of good comfort thy sins are forgiuen thee 3. And behold certeine of the Scribes saide with themselues this man blasphemeth 4. But when Iesus sawe their thoughtes he saide wherefore thinke ye euil thinges in your heartes 5. For whether is it easier to say thy sinnes are forgiuen thee or to saye arise and walk 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth to fârgâue sinnes then said he to the sick of the palsie Arise take vp thy bedde and goe to thy house 7. And he arose and departed to his own house 8. So when the multititude saw it they merueiled and glorified god which had giuen such aucthoritie to men 1. After a few dayes he entred into Capernaum againe and it was noysed that he was in the house 2. And anon many gathered together insomuch that the places about the dore coulde not receiue any more and he preached the word to them 3. And ther came vnto him that brought one sicke of the palsie borne of foure men 4. And because they could not come neere vnto him for the multitude they vncouered the roof of the house wher he was and wheÌ they had broken it open they let down the bedde wherin the sick of the palsi lay 5. Now when Iesus saw their faith he said to the sick of the palsie sonne thy sinnes are forgiuen thee 6. And there were certein of the Scribes sitting there and reasoning in their heartes 7. VVhy doth this man speake such blasphemies who canne forgiue sinnes but God onely 8. And immediatly wheÌ Iesus perceiued in his spirit y t thus they thought with theÌselues he said vnto them why reason ye these things in your harts 9. VVhether is it easier to say to the sicke of the palsie thy sins are forgiueÌ thee or to say arise take vp thy bed walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins he said to the sick of the palsie 11. I say to thee arise take vp thy bed get thee hence to thine own house 12. And by by he arose took vp his bed went forth before them al insomuch that they were al amased and glorified God saying we neuer saw such a thing 17. And it came to passe on a certeine day as he was teaching that the Priestes and dâctors of the law sate by which were come out of euery towne of Galyle Iudea and Ierusalem and the power of the Lord was in him to heale them 18. Then behold men brought a man lying in a bed which was taken with a palsie they sought meanes to bring him and
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 coÌplaine 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 theÌ 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 tormeÌt The question is in vaine which some do moue whether they knew of the day of iudgemeÌt 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
theyr meate He calleth them labourers not that they were lyke the ordinary ministers which doe dresse the vineyarde of the Lord and which in planting and watering doe apply themselues in husbanding of the same but onely beecause they were preachers of a more plentifull and full doctrine Neyther had they as then enioyned them any other office of teaching then to make the Iewes giue eare to the preaching of the Gospel Least they shuld obiect that they should be defrauded of theyr due food because that no manne would acknowledge them for labourers Christ preuenteth that difficultie also commaunding to enquire who in euery citie was worthy of that message of saluation In which wordes he commaundeth them to enquire whether there be anye godlye and honeste men which haue any feare of God and relygion in them of whose aptnes to be taught there may be any hope that they might especially offer their labour to them For because it was not lawefull for them longe to tary in euery place it was meete that they should beginne there where there was some preparation 11. Tary there vntill This declareth also the haste they should make for if they shoulde in any place haue made any longer taryinge they shoulde haue chaunged theyr hoste leaste they shoulde charge anye one manne too much Therefore when as Christe commaundeth them to tarye with theyr first hoste vntill they goe into an other cittie hee declareth that they must make haste that they shoulde presently runne into an other cittie when they haue preached the Gospell in one 12. Salute the same Because they coulde not discerne the true worshippers of GOD from contemners hee commaundeth them that at the entraunce into euery family they should friendly insinuate themselues For the saluation is a certeine entraunce to speach Nowe they were willed to goe to such menne as were knowne and reported to seeke after godlynes But because that it falleth ofteÌ out that they which haue the greatest fame doe bewray their own vngodlynesse when they shall be thorowly tryed it was meete that this commaundement should be added Therefore this is the meaning try at the first entraunce whether the hostes will gladly heare you whosoeuer will gladly imbrace your doctrine tary with them that your saluation may be confirmed if any refuse it depart presently from them and as much as you can pull backe againe your salutation For the phrase signifieth as much as if he shuld haue sayde because that through their vnthankfulnes they are vnworthy to enioy that blessing of God which you praid for them breake off all communication with them The name of peace hath relation to the manner of saluting which the Iewes commonly vsed For sith peace doth with them signifie a prosperous estate they pray for peace to them whom they desire to be well and prosperously and whose good they wish to be safe I graunt that the Apostls brought an other kind of peace to men but their sight is too swift which draw this place to the free reconciliation of God with men 14. VVhosoeuer receiueth you not A seuere denouncing of vengaunce against the contemners of the Gospell wherby Christ would encourage his disciples least the vnthankfulnes of the world should hinder them in their office He commaundeth his Apostles what hee would haue them doe if they fall amongst contemners yet this was his especiall purpose to comfort them in their sorow and wearines if their doctrine were any where refused least they should faint in the middest of their course And we see how Paule 2. Cor. 2. 15. vsing this comfort doth boldly despise all contempt of men doth constantly go forward through all lets and doth glory that he is a sweete sauour to God though he is deadlye to them that perish But this place teacheth how much the Lord esteemeth his Gospell and certeinly sith it is an incomparable treasure they are too much and vilely vnthankful which refuse the same being offered vnto them Further when as it is the scepter of his kingdom it cannot be reiected but with manifest reproach to him Shake of the dust As the Lord doth here commend the doctrine of the Gospell that all men might receiue the same with reuerence and striketh a feare vnto the rebellyous by this grieuous decree of vengeaunce for them so he commaundeth his Apostles to be the declarers of that vengaunce which he appoynteth which cannot be but that they should be enflamed with a most vehement zeale to vtter that doctrine which they preach Therfore it is to be noted that no man can be a fitte teacher of the heauenly doctrine but he that is so affected that he is vexed and tormented at the contempt of the same It is probable that the Iewes then vsed to shake of the dust as a figure of cursing as if they did it to witnesse that the inhabitauntes of the place were so wicked that they infected the earth with their contagion I gather that it was an accustomed manner by this that Christe speaketh as of a thing knowne And this manner of execration doth the more confirme that which I sayde before that God was not more offended with any offence then with the contempt of his word Neither doth he commaund vs after so solemne a sorte to detest either adulterers or murtherers or any other wicked persons 15. Truly I say vnto you Least it should seeme to be a vaine skarcrowe Christ affirmeth that they shall be more grieuously punished which contemne the Gospell then the Sodomites That is farre from the meaning of Christ which some haue imagining this to be spoken of the destruction of Hierusalem For wee must vnderstand the day of generall iudgement wherein they shall both giue an account that there may bee a comparison of the punishmentes Christ nameth Sodom rather then any other cities not onely because it excâlled all in moste haynous sinnes but because it was consumed of the Lorde by a woonderfull manner of destruction that it might be an example to all ages and that the name it selfe should be abhorred Yet it is not to be merueiled that Christ saieth that they shall be more easily dealt with then the vnfaythfull whiche refuse to heare the Gospell For when menne shall deny aucthoritie to their creator and maker neither will vouchsafe to heare his voyce but doe reiect him calling louingly and will not beleeue him promising all thinges lyberally this wickednesse is as the greatest heape of all sinnes If that so horrible a punishment doth folow the repulse of so base or obscure manner of preaching how terrible a punishment dooth nowe remaine for them which reiect Christ speaking with full mouth Further if God doth so seuerely threaten the contemners what shall become of those furious enemies which sight against the Gospell eyther with blasphemies and a venomous tongue or doe cruellye persecute it with fire and swordes Matth. 10. 16. Beholde I send you as sheepe in the middest of wolues be therefore wise as serpents
to be fearefull because of his diuine glory shoulde flie from him For he rather frameth vs to folowe him because that by reason of the stubbornnesse of the flesh we flie the yoake as a sharpe and a hard thing A little after he sayeth that his yoake is sweete but howe can it be that any man shoulde submitte his necke willingly and ioyfully except he being cloathed with âeekenesse he becommeth like to Christe Further it appeareth that this is the meaning Christ exhorting his disciples to beare his yoake least the difficultie should terrifie them he addeth presently after learne ye of me signifying that that yoake shoulde not be grieuous vnto vs when we are by his owne example taught and framed to meekenesse and humilitie That also pertaineth to the same purpose that hee addeth yee shall finde rest So long as the flesh is at liberty wee murmur but they whiche refuse the yoake of Christ and endeuor to please God an other way they do weary and tire themselues in vaine As we see the Papists do vexe themselues miserably and they beare a cruell tyrannie vnder the which they are tormented yet with silence they passe it ouer least they should become subiecte to the crosse of Christ. Math. 12. Marke 2. Luke 6. 1. At that time Iesus went on a Sabboth day through the corne and his disciples were an hungred and beganne to plucke the eares of corne to eate â And when the Pharisies sawe it they sayde vnto him Beholde thy Disciples doe that whiche is not lawful to doe vppon the Sabboth 4. But he sayde vnto them haue ye not red what Dauid did wheÌ he was an hungred and they that were with him 4. How he entred into the house of God and ate the shewe breade which was not lawful for him to eate neither for them that were with him but only for the priests 5. Or haue yee not redde in the lawe howe that on the Sabboth dayes the Priestes in the Temple breake the Sabboth and are blamelesse 6. But I say vnto you that here is one greater then the Temple 7. VVherefore if ye knewe what this is I will haue mercy and not sacrifice yee would not haue condemned the innocents 8. For the Sonne of manne is Lord euen of the Sabboth 23. And it came to passe as he went through the corne on the Sabboth day that his disciples as they went on their way beganne to plucke the eares of corne 24. And the Pharisies sayde vnto him Beholde why doe they on the Sabboth day that which is not lawfull 25. And he sayd vnto them Haue ye neuer red what Dauid did when he hadde neede and was an hungred bothe he and they that were with him 26. Howe hee went into the house of God in the dayes of Abiathar the hie prieste and did eate the shewe breade which was not lawfull to eat but for the priestes and gaue also to them which were with him 27. And hee sayde to them the Sabboth was made for manne and not manne for the Sabboth 28. VVherefore the Sonne of manne is Lorde euen of the Sabboth 1. And it came to passe on the second Sabboth after the first that he went through the corne fieldes and his disciples plucked the cares of corne did eate and rubbe them in their handes 2. And certaine of the Pharisies sayde to them why doe yee that which is not lawfull to doe on the Sabboth dayes 3. Then Iesus answered them and sayde haue yee not red this that Dauid did when he himselfe was an hungred they which were with him 4. Howe he went into the house of God tâke and ate the shewe bread and gaue also to them whiche were with him which was not lawfull to eate but for the Priestes onely 5. And hee sayde vnto them the Sonne of man is Lorde also of the Sabboth day 1. Iesus went on a Sabboth The purpose of the Euangelists in this history was to shew partly howe malitious the Pharisies were and partly howe superstitiously they were addicted to outwarde rites of smal importance in so much that they set all their holinesse in them For they accuse the disciples of Christ because that they being an hungred in their iourney did pul eares on the Sabboth day as if they had so broken the Sabboth The obseruation of the Sabboth was an holy exercise but not as they imagiâed it that one could scarce moue his finger but with a trembling conscience Hypocrisie made them so scrupulous in so light maters wheÌ as they beare with themselues in grosse superstitions as Christ in an other place vpbraideth them that they tithed Mintes and Anesseedes but contemned the greater matters of the law And this is alwayes the custome of hypocrites to take liberty to themselues in great matters and to be diligent in obseruing of ceremonies And this is the matter why they are so straight in loking to the obseruing of outward rites because they thinke that god is only pleased with a carnall worship But this reprehension came rather of malice and enuie then of superstition for they were not so captious against others And it is meete that we shoulde consider howe they were affected least it should amaze any man to see that Christ had the doctors of the lawe so much his ennemies LV. 1. On the second Sabboth after the first It is not to be douted but that this sabboth belonged to some one of the feast daies which the lawe coÌmanded to be celebrated once euery yeare therefore some thoughte that the feasts continued for the space of 2. daies but because that after the captiuity of Babylon the Iewes so deuided their feasts that there was alwayes a day betweene that opinion is confuted They speake more probably which say that it was the laste daye of the solemnization whiche was as much estemed as the first Yet I like their iudgement better which take it to be the second feast of the yere the name agreeth very wel to be called the second sabboth after the first because that in order of time it was the second of those high yerely feasts The first was the Passeouer therfore it is probable that this was the feast of first fruites Mar. 24. VThy do they on the saboth day The Pharisies reproue not the disciples of Christe for pulling eares of corne in an other mannes fielde but because they breake the Sabboth As thoughe the Sabboth had bene ordained to this ende that hungry men should pearish rather then they should relieue their hunger But this was the onely cause of the Sabboth that the people sanctifying themselues to God shoulde exercise themselues in true and spirituall worship then that they being freed from all worldly businesse might the better frequent the holy assemblies VVherfore the lawfull obseruation of it must be referred to this purpose for the interpretation of the lawe must be fetched from the minde of the lawgiuer But heereby appeareth howe malitious and obstinate
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 leÌgth 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 â 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 hyâ 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
Lorde also of the Sabboth yet the full time of abrogating the same was not come because the vaile of the temple was not yet rent Math. 12. Marke 3. Luke 6. 9. And he departed theÌce and went into their sinagogue 10. And behold there was a manne which had his hande dried vppe And they asked him sayinge Is it lawfull to heale vpon a sabboth day that they might accuse him 11. And he sayd vnto them what manne shall there be amonge you that shall haue a sheepe and if it fal on a Sabboth day into a piââe will not he take it and lift it out 12. Howe muche more then is a man better then a shepe Therefore it is lawfull to doe well on a Sabboth day 13. Then sayde hee to the manne Stretche foorth thine hande And hee stretched it foorth and it was made whole as the other 1. And hee entred againe into the Synagogue there was a man whiche had a withered hande 2. And they watched him whether he woulde heale him on the sabboth day that they might accuse him 3. Then he sayde vnto the man which had the withered hand arise stande foorth in the middes 4. And he sayd to them Is it lawful to do a good dede on the Sabboth day or to doe euill to saue the life or to kil but they held their peace 5. Then he loked round about on them angerly mourninge also for the hardnes of their hearts sayde to the man stretch forth thine hand and hee stretched it out and hys hand was restored as hole as the other 6. It came to passe also on an other sabboth that he entred into the Synagogue and taught and there was a man whose righthaÌd was dried vp 7. And the Scribes Pharisies watched him whether he would heale on the Sabboth day that they might find an accusation against him 8. But he knew their thoughts and sayd to the manne which had the withered hand arise and stande vp in the middes and he arose and stoode vp 9. Then said Iesus vnto theÌ I wil aske you a question whether is it lawfull on the sabboth daies to do good or to do euil to saue life or to destroy it 10. And he behâld them al in compasse and sayd vnto the man Stretch forth thine hande and hee did so and his hand was restored againe 9. And he departed thence This hystorie and the former tende both to one end which is that the Scribes were maliciously bent to carpe and cauill at euery thing that Christe did and therefore it is no maruell if they whose mindes were so poysoned with frowardnesse continued obstinate enemies against him Yet we see that this is a common matter with hypocrites onely to folow a shadowe of the righteousnesse of the lawe and as they say commonly rather to be in shew then in substance First therfore lette vs learne to bringe with vs when wee are to giue iudgement of any thing pure minds free from al malitious affection For if hatred or pride or any such like thing raigne in vs we shal not only be iniurious to men but with contempt of God himselfe we will turne light into darkenesse No man voide of malice woulde haue denied this to haue bene a godly worke which these good doctours dout not to condemne From whence coÌmeth this madnesse but that all their senses were fraught with vile hatred of Christ so that they would not see in the bright sun shine VVe are also warned to take heede least by giuing to Ceremonies more then is meete we omit those thinges which are of greater account before God and which Christ Matth. 23. 23. calleth the weightier matters of the law For we are so bent to outward Ceremonies that wee can neuer keepe a meane in that behalfe except we remember that whatsoeuer is commanded of the worship of God ought first to be spiritual then to be measured and guided by that rule which is here prescribed by Christ. 10. They asked him saying Marke Luke do only say that they watched what the Lord wold do but Mat. setteth it down more plainly that they teÌpted him also in words And it is likely that he had healed some others on the Sabboths before hauing therefore taken occasion of that they demand of him whether he think it lawful for him to do again that he had done before But they shuld haue considered with them selues whether it had ben the worke of God or of maÌ to heale a dried hand only by touching it or with a word For God who instituted the Sabboth laid not a law vpon him selfe neither did he bring himselfe into any bondage but that he might labour on the Sabboths as he shoulde thinke meete as vppon other dayes Therfore it was a poynt of too great madnesse by mouing this question to driue God himselfe into order and to abridge him of his free course in his workes 11. VVhat man shall there be among you that shal haue a shepe Christ sheweth again which is the true and right obseruation of the sabboth also he reproueth them for their malitious dealing because they cauild at him for that which was an vsual maner amoÌgst them all For if any mans shepe fel into a pit no man did forbid the pulling of it out and how much more a man is worth then a beast so much more lawful is it to help him Therefore it appeareth that if any do help the necessity of the brethren that he breaketh not the rest commanded by the Lord. Marke Luke haue not this similitude they only say that Christ demanded whether it was lawful to do a good dede on the sabboth day or to do euil for he that loseth the life of a man is guilty of an offence yea he litle diâsereth from a maÌflaier which hath no regard to help him that hath nede Therfore Christ reproueth them that vnder the pretence of a holy rest they wold enforce them to doe euill for not only he doth sin as it is said that doth any thing against the lawe but he also which neglecteth his duety Heereby we also perceiue that christ did not alwaies vse the same reasoÌs to ouerthrow this cauil with for he disputeth not here of his Godhead as he doeth in Iohn neither was it nedeful for this one defence was sufficient to coÌuince the Pharisies for these two cannot agree that he should be accounted a breaker of the Sabboth who should follow God LVKE 8. But he knew their thoughts If Mathew say true they did openly bewray with their speache what they had in their minde Therefore Christ answeareth not to their secrete thoughts but to their opeÌ wordes But both may stande that they spake openly and that Christe iudged of their secrete thoughtes Neither did they vtter what they meant as Mathewe declareth that their demaunde was captious therefore Luke meaneth nothing else but that Christ knewe their deceites thoughe they pretended an other matter in wordes Marke addeth
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 choseÌ 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 caÌnot 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
plague men with strange vnwonted diseases VVherin the diuine power of Christ shewed it self more euidently in triumphing ouer sathan not that sathan ruleth ouer men at his owne pleasure but as he hath power giuen him of the Lorde to hurt But as the Lorde being the onely authour of all good things yet he doeth chiefly shew his glory in especiall and extraordinarie benefites so also he would haue the power and tyrannie of sathan especially knowen in extraordinarie scourges though he also vseth his hand in light chastisements with which he doeth daily chastise vs. 12. VVoman thou art losed Christ in this myracle as in others giueth a testimony both of his power of his grace For he saith that he came for that cause that he might helpe them in misery The power is expressed in these words womaÌ thou art losed for of his authority he saith that he had the deliuerance in his hand Yet he addeth an outward signe of the vse wherof we haue entreated other where That the people glorifieth God it testifieth to vs that this heauenly benefite was euident For it was no obscure woorke whiche might by disputation be applied either way but it was such as gaue great and certaine occasion of praising God VVhereby the wickednesse of the master of the synagogue is reuealed 14. There are sixe dayes This controller dareth not condemne Christe openly but he turneth the poyson of his frowardnesse an other way condemning Christ ouerthwartly in the person of the common people And he was growen in malice to a madnes without reason he warneth them that there are sixe daies appoynted for labour but how wickedly and folishly defineth he that labor which is not permitted but for those 6. daies VVhy doth he not also forbid theÌ entring into the synagogue least they shoulde breake the Sabboth VVhy doeth he not commaund them to abstaine from the exercises of godlinesse If that men are only restrained froÌ their owne works on the sabboth day how wicked is it then to tie or restraine the spirit of God He commandeth them to come to be healed on other daies as though the power of God should lie and slepe on the sabboth and shoulde not rather that day more exercise the same for the saluation of his people For to what purpose are the holy assemblies but that the faithful should seeke and craue the aid and helpe of God Therfore this wicked hypocrite speaketh as if the lawfull obseruation of the sabboth should hinder the course of Gods benefites shoulde exclude men from calling vpon him and should depriue them of his grace 15. Eache one of you on the Sabboth day VVhen it was an easie matter to refel so grosse malice with diuers arguments Christ was content with this one if it be lawfull to shewe kindnesse on the sabboth day to beastes they faine a very preposterous worshippe if on that day the children of GOD should not be holpen But there is a double comparison in the woordes of Christe of the beast with the daughter of Abraham and of the haltar wherwith the asse or oxe is tied to the manger with the bandes of sathan wherin he holdeth men bound to their destruction You sayth he which are so scrupulous obseruers of the sabboth dare lose your oxen and asses that they may be led to the water why shall it not then be lawful for me to performe the like duety to the electe people of God especially where greater necessity requireth it namely when any manne is to be deliuered from the snares of sathan And though this wicked reprehender held his peace for shame yet we see that Christ wrought not any myracle so notable which the wicked did not cauil at Neither is it any maruell if Sathan applied all his study and endeuour to this purpose that hee mighte peruert the glory of Christe who ceaseth not daily to scatter his cloudes that he might by them obscure the holy woorkes of the faithfull It is to be noted that Christe calleth her the daughter of Abraham whose body had bene 18. yeres enthralled to sathan and he called her so not onely in respecte of the stocke as all the Iewes generally were proude of this title but because she was one of the true and naturall members of the church VVherein we do also behold that which Paule teacheth 1. Cor. 5. 5. that some are deliuered to sathan for the destruction of the flesh that the spirit might be saued in the day of the Lord. And the continuance of that time teacheth vs not to despaire though the Lorde doeth not presently heale our miseries Mathewe Marke Luke 13. Â Â 31. The same day there came certaine Pharisies and sayde vnto him Depart and goe hence for Herode seeketh to kill thee 32. Then sayde he vnto them Goe yee aâd tell that Foxe Beholde I cast out deuils and will heale still to day and to morowe and the thirde day I shall be perfited 33. Neuerthelesse I must walke to day and to morowe and the day followinge for it cannot be that a Prophet should pearish out of Ierusalem Also it cannot be certainly coniectured when this befell but that it is euident that Christ was then in Galile as in all the course of his trauaile he was more there then other where For they which would seeme to be his friendes perswade him to be out of Herodes iurisdiction if that hee would be safe Now it is vnknowen how they were affected which gaue this counsell but I rather coniecture when they sawe the moste parte of the people there giuen to Christ so that the doctrine of the Gospell was euery where receiued they assaied to driue him to some other place It is to be noted who these warners were Luke sayeth that they were some of the Pharisies but we know that secte was not so mercifull to Christe that it should be probable that they were carefull of his life VVhat then certainly their purpose was by casting a feare before him to driue him away into some corners for so they hoped that it shoulde come to passe that in shorte time his authority shoulde decay and his whole doctrine should vanish away But yet we must consider the purpose of Sathan the chief master and framer of this deuise for as by fearing the sonne of God he sought then to hinder the course of the Gospell so he nowe inuenteth and frameth newe terrours wherwith he might discourage the ministers of Christ and enforce them to leaue their course 32. Tell that Foxe beholde I cast out deuils It is certaine that hee speaketh of Herode Antipas And though he had the maners of a Foxe and a disposition no lesse seruile then crafty yet I do not thinke that he comprehendeth the subtelty of his whole life vnder this name of Foxe but his secreat deceits where he attempted to vndermine the doctrine of the Gospell when with open warre he durst not sette vppon it For Christe declareth though he was crafty
reiected because he knoweth himselfe vnworthy to come before God doth insinâate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thaÌks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confideÌce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he preteÌdeth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh theÌ that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of theÌ against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought theÌ vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed theÌ and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
neyther doe wee lose anye thing if GOD doe kindelye receiue into fauour them whiche by theyr sinnes hadde bene estraunged from him and it is a hardnes without godlines not to be gladde when we see our brethren restored from death to life Matth. 18. Mark Luk. 17. 15. Moreouer if thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou haste wonne thy brother 16. But if hee heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed 17. And if hee will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publican 18. Verely I say vnto you whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer ye lose on earth shal be losed in heauen 19. Againe verely I say vnto you that if two of you shal agree in earth vppon any thing whatsoeuer they shall desire it shal be giuen them of my father which is in heauen 20. For where two or three are gathered together in my name there am I in the mids of them  3. Take heede to your selues if thy brother trespasse againste thee rebuke him and if he repent forgiue him 15. If thy brother trespasse against thee Because hee had spoken before of bearing with the infirmities of the brethreÌ now he sheweth more plainly how and to what ende and how farre they are to be borne with For otherwise it had bene a ready obiection that offences cannot otherwise be auoyded but that euery manne shoulde winke at the faultes of other men and so should sinne be nourished by bearinge with it Therefore Christ prescribeth a meane betweene both which neither shall offende the weake too much and yet shall be apte for the healing of their diseases For seuerity compounded to the nature of a medicine is profitable and prayse worthy In summe Christe commaundeth his disciples so to forgiue one another that yet they endeuor to correct their faults which must be wisely obserued because that nothing is more difficult then to spare and fauour men and freely to reprehend their faultes All men almost do leane to the one side so that eyther they do deceiue one another with deadly flatteringes or els they strike them too hardly whom they should heale But Christ commendeth to his disciples mutual loue which should bee farre from flattery Hee onely commaundeth them to season their admonitions with moderation least if they be too austere hard they should ouerthrow the weake And he expresly setteth downe three degrees of brotherly correction the first is that hee which hath sinned should be admonyshed priuately And the second is if hee shew any token of stubbornesse that hee be againe admonished beefore witnesses The third is if he preuaile nothing this way that he be delyuered to the publike iudgment of the Church And this is the purpose which I spake of least that charity be broken vnder pretence of feruent zeale Further because ambition doth cary away the most part of men so that they are too desirous to spread the offences of their brethren Christ doth in time meete with this faulte commaunding vs to couer the faultes of our brethren as much as we can For who so are delighted with the shame and infamy of the brethren it is certeine that they are caryed away with hatred and malice for if there were any charity in them they would haue regard of the shame of the brethren It is yet demaÌded whether this rule doth generally extend to all sinners For there are very many whiche wil allow no publike reproues vntyl the offender be first pryuately admonished But there is a manifest restraint in Christes wordes for he doth not simply and without exception commaund that whosoeuer sinneth should be admonished or reproued priuately and without any witnesse but he would haue vs to try this way when we are priuately offended not because the matter is our owne but beecause it is meete that wee shoulde be wounded with sorowe as ofte as GOD is offended Neither yet dooth Christe speake heere of suffring iniuryes but hee dooth generally teach vs so to imbrace and vse louing kindnes amongst vs least by handling the weake ones more sharply wee should lose them which were to be kept Therefore this clause against thee doth not note an iniury done to some one man but distinguisheth betweene secrete and manifest sinnes For if any man sinneth against the whole Churche Paule commaundeth that he should be publikly reproued so that hee woulde not haue the very Elders spared For of them by name doth Paule giue Timothy charge that by publike reprouing them beefore all men they might be made a publike example to others 1. Tim. 5. 20. And certenly it were a ridiculous thing that hee which offended so that his offence were openly knowne to the publike offence of the brethren should bee admonished of euery one of them for so if a thousand knew it he shuld be admonished a thousand tymes VVherefore that distinction whiche Christ expresly maketh is to be kept that no man by making secrete offences common should rashly and without necessity defame his brother If he shall heare thee thou hast wonne Christ confirmeth his doctrine by the profit and fruite that shall come thereof For it is no small matter to get a soule to God which was in bondage to Sathan And whereof coÌmeth it to passe that they which are falne doe seldome repent but beecause that they being handled odiously and as enemies do hardeÌ themselues in obstinacy Therefore nothing is better then gentlenesse which reconcileth to God them which had falne from him And he that dooth intemperately runne into a fond fauouring the offender doth willingly lose the saluation of his brother which he had in his hand In Luke Christ commaundeth vs expresly to be satisfied with a priuate admonition if our brother be thereby brought to repentaunce Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another For when as euery one of vs doth offend often euery daye it were extreame crueltie by our silence and dissimulation to betray the saluation of them whoÌ by a friendly reprofe we might delyuer from destruction For though that successe doth not alwayes followe yet dooth there lye a great guiltinesse vpon him who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren It is also to be noted that the diligenter we are to perfourme this duety the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another it only belongeth vnto him yet doth he adorne vs with this vndeserued title that we doe gaine or winne a lost brother 16 If he heare thee not take yet with thee The second degree
wrest Christes wordes at all Also it may be gathered that our whole lyfe is vnprofitable and maye rightly be condemned for slouthfulnesse vntill that wee frame our lyues according to the commaundement and calling of the Lorde VVhereof it followeth that they auayle nothing in toyling which doe rashly take vpon them this or that kinde of life and waight not for the allowaunce of theyr calling from GOD. Lastly it is to be gathered out of the wordes of Christe that they doe please God which do labour to profit the brethren It seemeth that a peny which is somewhat more in value then foure French Caroleys was the ordinary hyre for a dayes worke The houres three sixe and nine are therefore mentioned because that the day was wont in times past to be deuided from sunne rising to sunne setting into twelue houres so was there an other diuision of the day by three houres so againe did they deuide the night into foure watches Threefore the eleuenth houre signifieth the end of the day 8. And when euen was come There is no misterie to bee sought in this that the master commaundeth to beginne at the last as though GOD would crowne them first which were in course of time last For this deuise should not agree with the doctrine of Paule who saith that they which remaine at the comming of Christ shall not preuent them which slept before in Christ but shall follow Christ now in this place setteth it down in a diuerse order because he could not otherwise declare that which hee after added that the firste murmured because they had no more giuen them Note also that he doth not say that there should be such murmuring at the latter day but onely denieth that there shal be any cause of murmuring For the faygned person which he bringeth in in the similitude giueth no small lighte to this doctrine that the liberalitie of God is subiect to no complaintes of men though he adorne with large rewardes the vnworthy that haue deserued nothing In vaine therefore do some imagine that the Iewes were reproued in these wordes who were malitious and enuious againste the Gentiles For it were absurde to make such equall in rewarde with the Sonnes of GOD. And this wickednesse lyghteth not vppon the faithfull so to murmurre against God But the meaning is plaine that it is free for GOD sith hee defraudeth no man of his iust rewarde to beestowe vppon them whom he lately called with a rewarde which was vndeserued 16. So the last shall be first Hee doth not here compare the Iewes with the Gentiles as he doth otherwhere nor the reprobate which fall awaye from the faith with the elect which do perseuer Therefore the sentence which is added by some Many are called but few are chosen dooth not agree with it Christ onely willed that as any man is called before others so he should runne the race with more diligence then he exhorteth all men to modestie that some should not preferre themselues before others but that they should willingly admit them to the common price The Apostles because they were the first fruites of the whole Church seemed to challenge some notable thinge to themselues and Christ denied them not but that they shuld sit as Iudges to iudge the twelue tribes of Israell But least ambition or vaine confidence in themseles shoulde make them swell they were withall to be warned that others which were called long tyme after them should be partakers of the same glorye beecause GOD is bound to no manne but calleth freely whomsoeuer hee pleaseth and giueth vnto them that are called such rewarde as pleaseth him Math. 20 Mark 10 Luke 18. 17. And Iesus went vp to Ierusalem and tooke the twelue disciples apart in the way and said vnto them 18. Behold wee goe vp to Ierusalem and the sonne of man shall be deliuered vnto the chiefe Priestes and vnto the Scribes and they shall condomne him to death 19. And shal deliuer him to the Gentiles to mock to scourge and to crucifie him but the third daye hee shall rise againe 32. And they were in the way going vp to Ierusalem and Iesus went before them and they were amased and as they followed they were afraide and Iesus tooke the twelue againe and began to tell them what things shuld come to him 33. Saying beholde we go to Ierusalem and the sonne of man shal be deliuered vnto the high Priestes and Scribes and they shall condemne him to death and shal deliuer him to the GeÌtiles 34. And they shall mock him and scourge him and spitte vpon him and kil him but the third daye hee shall rise againe 31. Then Iesus tooke vnto him the twelue and said vnto theÌ behold we goe vp to Ierusalem and al things shal be fulfilled to the son of man that are written by the prophets 32. For he shal be deliuered vnto the Gentiles shall be mocked and shal be spitefully entreated and shal be spitted on 33. And when they haue scourged him they wil put him to death but the third day he shal rise againe 34. But they vnderstoode none of these thinges and this saying was bid from them neither perceiued they the things which were spoken Though the Apostes had beene taught before how the Lorde should depart yet because they had not profited as was mete he rehearseth now againe that which he had often sayde Hee seeth that the day of death draweth neere yea that the time is now at hand when hee would offer vp himselfe to be sacrificed and he seeth his disciples not only afeard but euen astonied with a blind feare Therefore hee exhorteth them to constancye least they shoulde faint at the temptation Further he confirmeth them two waies For in that hee telleth them before what shoulde come to passe afterwarde he dooth not onelye strengthen them leaste they being compassed with sodeine troubles not looked for shoulde bee ouerthrowne but he opposeth the manifestatioÌ of his Godhead against the offeÌce of the crosse least y â shorte time that he shuld be thrown down should discourage them where as they should be perswaded that he was the Sonne of God and therefore the conquerour of death The seconde reason he vseth to confirme them is gathered of the neerenesse of the resurrection But it is good to look neerer into the words Marke declareth that which the other two conceale that aswell the Apostls as other their companions were heauy and afraid before that Christe tooke hys Apostles aparte and told them that he went presently to the sacrifice of death But it is vncerteine why they were thus afraid except it was beecause they had tried before that they had great aduersaries at Ierusalem Therefore they had rather that Christ should take his ease in some back place out of the reach or cast of the darts then willingly to offer himself into the handes of so deadly enemies And though this feare was manye waies corrupted yet this was no smal token
Therefore they flee to Christ not onely as to some Prophet but the onely authour of saluation which was promised of God The crying doeth shew the vehemencie of their affection for when they knew that their woordes were odious to manye that regarded not the honour of Christ their earnest desire ouercame their feare so that notwythstaÌding they freely lifted vppe their voyce 31. The multitude rebuked them It is marueile that Christes disciples which followed him for duety and reuerence would driue these poore wretches from the grace of Christe and as muche as in them lay stopte the passage of his power But this commeth oft times to passe that the greatest number of them whiche professe the name of Christe doe rather hinder and staye vs from comminge to him then call vs to him If Sathan wroughte by godlye and simple menne whiche followed Christe for some religion to be a hinderance to these two blinde menne howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne if we take not diligent heede to our selues Therefore we haue neede of constancy whereby we may passe all stoppes and hinderances yea the moe stoppes Sathan layeth in our way the more it behooueth vs to bend our selues earnestly to prayer as we see these blinde men doubled their cry 32. VVhat will yee that I shal do He doeth louingly and gently aske what they desire For hee had determined to graunt their requests for it is not to be thought but that they prayed with a special motioÌ of the spirit For as the Lorde will not deliuer all men from bodily diseases so doeth hee not allowe them simply to pray after their pleasure There is a rule prescribed vs what we should aske and howe and in what respect it is not lawfull to decline from the same except the Lorde by the secreat motion of the spirite teache anye peculiar and speciall petition But Christe asketh them this question not so muche in respecte of their priuate cause as in respecte of all the people For wee knowe that the worlde deuoureth the blessings of God without sense except it be moued and stirred vppe Therefore Christe by this sayinge stirreth vppe the multitude there present to obserue and marke the myracle as he doeth also moue them with a visible signe while he openeth their eyes with touching them VVhen Mathewe sayeth that Iesus hadde compassion of them it is not the participle of that verbe which he vsed euen now in the person of the blinde menne They besought Christe of his mercye that he woulde helpe them miserable creatures but the Euangelist nowe declareth that Christe was not onely mooued of his free goodnesse to heale them but because hee was mooued to sorrowe and griefe togither with them for their euill For the Metaphore is borowed of the bowelles wherein humanitye and mutuall compassion resteth which stirreth vs vp to helpe our neighbors MARKE 52. Thy faith hath saued thee By the woorde faith he doeth not onely meane the hope of recouering of his sight but a deper perswasion that this blind man had in this that he acknowledged Iesus to be the Messias promised of God Neither is this to be thoughte to be a confuse knowledge for we haue seene before that this confession was taken out of the lawe and the prophets For the blinde manne did not rashly call Christe by the name of the sonne of Dauid but receiued him for suche a one as he was taught by the promisses of God should come But Christâ ascribeth it to faith that the blinde manne receiueth his sight for though the power and grace of God doeth sometime extende euen to the vnbeleeuers yet no man vseth his benefites rightly profitably but he which enioyeth the same by faith naye the vse of the giftes of God is so farre from profiting the vnfaithfull that it is rather hurtfull VVherefore this saluation whereof Christ maketh mention is not restrained to the outward health but also comprehendeth the curing and sauing of the soule As if Christ should haue sayd that the blind man had obtained by faith that by Gods mercy he should haue his request graunted If that the Lord in respect of faith bestoweth his grace vppon the blinde man it followeth that he was iustified by faith MATH 34. They followed him This was a signe of thankefulnesse that the blinde menne applied themselues to follow Christ. And though it is vncertaine whether they did tary longe in this office and calling yet it was a token of a thankefull minde to shew foorth the grace of Christ in this iourney to many Luke addeth that the people gaue the glorye to God which maketh for the assured proofe of the myracle Mathewe Marke Luke 19 Â Â 1. Nowe when Iesus entered and passed throughe Ieriche 2. Behold there was a man named Zacheus which was the chiefe receiuer of the Tribute and hee was riche 3. And hee sought to see Iesus who he shoulde be and coulde not for the prease because hee was of a lowe stature 4. VVherefore he ranne before and clinted vp into a wilde figge tree that he might see him for hee shoulde come that way 5. And when Iesus came to the place hee looked vppe and sawe him and saide vnto him Zacheus come downe at once for to day I must abide at thine house 6. Then hee came downe hastily and receiued him ioyfully 7. And when all they sawe it they murmured sayinge that he was gone in to lodge with a sinful man 8. And Zacheus stoode foorth and sayde vnto the Lorde Beholde Lorde the halfe of my goodes I giue to the poore and if I haue taken from any manne by forged cauillation I restore him foure folde 9. Then Iesus saide to him This day is saluation come to this house for as muche as he is also become the sonne of Abraham 10. For the sonne of man is come to seeke and to saue that which was lost Hereby it appeareth that Luke was not very curious in obseruing the order and course of times For after that he hath declared the myracle he now rehearseth what befell in the citie of Iericho And he saith when Christe offered himselfe to all menne walkinge by the wayes there was one Zacheus who was very desirous to see him For this was a signe of his great desire that he climed vppe vppon a tree when as riche men for the moste parte are proud and chalenge a shew of grauity in themselues It maye bee that other also desired the same but Luke especially maketh mention of this manne rather then of any of the other partly in respect of the estate of him partly in respecte of the woonderfull conuersion of the manne so sodainly wrought And though Zacheus hadde not as yet faith planted in him yet this was a certaine preparation to the same For hee coulde not so earnestly desire to see Christe without a heauenly instincte especially to that ende as it presently appeareth For it is certaine
because his purpose was froÌ the beginning of the 22. chapt to gather togither the last speaches of Christ there is no cause why the readers shoulde much seeke what was spoken the first the second or the thirde day within so short a time Nowe it is worth the labour to note what Math. and Luke do differ amongst them selues for wheÌ he toucheth only one part this latter toucheth two Thys they do both sette downe that Christ is like to a noble man who going into a farre country to get a kingdom deliuered his mony to his seruaÌts to occupy and so forwards But that other part is only touched by Luke that his subiects abused the absence of the prince mooued a tumult that they might shake off his yoake from them Christ in bothe poyntes bent to this that the Disciples were farre deceiued in that they thoughte that they should now haue a kingdom established and that they went now to Hierusalem presentlye to erecte a gloryous estate of the same So the hope of a present kingdome being taken awaye he exhorteth them to hope and patience For hee telleth them that they must abide manye troubles a long time and carefully beefore they shall enioy that glorye which they so earnestly gape after Into a farre countrey VVhereas the disciples thought that Christe went euen then to take possession of his kingdome hee reproueth this errour first because he must take a longe iourney to get him his kingdome Further they which hunt after curious pointes do subtilly dispute what that farre countrey shuld meane I suppose that Christ meant no other thing then his long absence from the time of his death vntill his last coÌminge For though he sitting at the right hande of his father hath obtained the rule ouer heauen and earth and since hee ascended into heauen all power is giuen that euery knee shuld bow before him yet because he hath not throughly brought all his enemies vnder nor yet appeared as iudge of the world nor manifested his glorye it is not vnaptly said that hee is absent from his vntill he returne againe furnished with a new kingdoÌ It is true that he reigneth now in that he regenerateth his into a heaueÌly life and reneweth them after the image of God and accompanieth them with Angelles while he gouerneth his Church by his worde preserueth it by his might enricheth it with the gifts of the spirit cherisheth it with his grace and sustaineth it by his power and to be shorte he beestoweth vppon it whatsoeuer is necessary for the saluation of the same while he stayeth the rage of Sathan and of all the wicked and bringeth al their deuises to nothing but because this manner of gouernment is hid from the eye of the body the manifestation of the same is properly deferd vnto the latter day Therfore when as the Apostles did fondly take hold of the shadow of a kingdome the Lorde saieth that he must seeke the kingdom a farre off that they might learne to abide that delay 13. He called his ten seruaunts The number of the seruants is not so much to be rested vpon as the summes of mony For Math. speaking of diuers summes containeth the more plentiful doctrine for that Christ doth not lay the like burden of trauell vpon all men but committing a small sum to one he maketh an other ruler ouer more They both agree in this that Christ after a sort goeth a iourney into a far country from his vntil the last day of the resurrection but in the meane while it is not meete that they should sit idle and do nothing for euery perticular man hath a certaine calling laid vpon him wherin he should exercise himselfe therefore they ought to apply their businesse that they might diligently further the Lordes worke Luke sayeth simply that euery man hath a piece of mony giuen him because that whether the Lorde committeth vnto vs more or lesse euery man shall giue a like account for himself Mathew as I sayde dealeth more fully and plainly for he speaketh of distincte and seuerall portions For we know that the Lord doth not giue to al men without differeÌce the like measure of gifts but diuideth them diuersly as he thinketh best that some shuld excel others 1. Cor. 12. 7. Eph. 4. 7. Also we must know that what gift soeuer the Lord bestoweth vpon vs is committed vnto vs as mony that some gaine shuld arise thereof For there is not a viler thing then that the graces of God the force wherof consisteth in the frute of them should lie buried and not be applied to some vse MAT. 15. To euery man after his own ability Christ doth not in these words distinguish nature from the gifts of the spirit For there is no power nor abilitie which is not to be acknowledged to be receiued froÌ god Therfore whosoeuer would parte with God shal leaue nothing for him self Then what is the meaning of this that the maister gaue to euery maÌ more or lesse after his own ability That is because God as he hath disposed euery man and adorned him with naturall gifts so also dooth he lay this or that vpon him exerciseth them in doing of things hee carieth them forwardes to diuerse callinges he furnisheth them notably for the woorke and giueth occasion for them to bee occupied in But the Papistes are to bee laughed at while they doe hereof gather that the gyftes of God are bestowed vpon euery man according to the measure of his deseruing For though the old interpreter vsed this worde vertue yet he meant not that God would bestow vpon men according as they should behaue themselues and get the praise of vertue but onely as the maister should esteeme them sitte And wee know that God findeth no man sitte vntill he hath made him so And there is no ambiguitie in the Greek word Dunamis which Christ vseth 20. He which had fiue talents They are sayde to gain which do profitably employ whatsoeuer God hath left with them For the life of the godly is aptly compared to gayning by occupying for they ought to deale to fro for the maintenaunce of societie amongst themselues And the industry which euery man applyeth in the occupying of the gyft committed to him the calling it self the faculty of wel doing and the other gifts are accounted for marchandise because they belong to this vse and end that there may be a mutuall fellowshippe amongst men And the gayne whereof Christ maketh mention is the common profitte which setteth forth the glory of God For though God doth not enrich nor encrease our works yet as euery man doth profit most his brethren and doth profitably apply for their saluatioÌ the gifts which he hath receiued of God so is he sayd to profit or to gaine to God himself For the heaueÌly father doth so much accouÌt of the saluation of men that whatsoeuer is imploied that way hee woulde haue it reckoned amongst his accountes Further least we
nothing more then to discharge that office layde vpon him by his father and he knew that this was the end of his calling to gather together the lost sheepe of the house of Israel he desired that his comming might be to the sauing health of al men This was the cause why he being moued with mercy wept for the destruction of the citie of Ierusalem which was at hand For when hee considered that it was chosen of God to be the sacred seate wherin the couenaunt of eternal saluation should rest and the sanctuary froÌ whence saluation should proceede into the whole world it could not be but that âe should greatly bewayle the destruction of it Also when he should see the people which he had adopted into the hope of eternall life miserably to perish through their own vnthankfulnes and malice it is no meruaile if he could not refraine from teares Some thinke it an absurditie that Christ should bewaile that mischiefe which he could haue remedied but this knot is easily dissolued For as hee descended from heauen that by taking vpon him the flesh of man he might be a witnesse and minister of the saluation of God so tooke hee vpon him indeede humane affections so farre forth as was meete for the calling he had taken vpon him And that must alwayes be wisely noted what person hee taketh vpon him when he speaketh or laboureth for the saluation of men as in this place that he might faithfully fulfill the commaundement of the father it was necessary for him to seeke that the fruite of the redemption might extend to the whole body of the elect people Therefore for so much as he was appoynted a minister of saluation to this people hee bewailed their destruction in respect of his office He was God I graunt but as oft as he supplied the office of a teacher his Godhead rested and after a sorte hid it selfe least it should be any hinderaunce to him in dooing the office of a Mediatour But by this weeping he declared that he did not onely loue them brotherly for whose sake was made manne but that God had also powred into his humane nature the spirit of a fatherly affection 42. O if thou hadst knowne This speach is patheticall or affectionate and therefore abrupt For wee know that they which are moued with vehement affections can vtter but halfe their meaninges Note also that two affections are mixed here together For Christ doth not onely take pitie of the destructioÌ of the citie but he also reproueth this vnthankful people of a haynous offence in that they refusing saluation offred theÌ puld willingly vpon them the horrible iudgmeÌt of god And the copulatiue which is put betweene is very forceable For Christ doth secretely compare Ierusalem with the other cities of Iudea and of the whole woorlde in this sense If thou also which hast a speciall priueledge aboue the reste of the world if thou I say at least which art a celestiall sanctuarie vppon earth hadst known Presentlye there followeth after an other amplification gathered of the time Though hetherto thou hast wickedly vngodly and stubbornely behaued thy selfe against God nowe at the length it were time for thee to repent For he sheweth that the day is now come which was ordained before in the secrete counsell of God and spoken of beefore by the Prophetes for the saluation of Ierusalem This is the acceptable tyme saith Isaias 49. 8. and 2. Cor. 6. 2. This is the day of saluation Seeke the Lord while he may be found call vppon him while hee is neere Esay 55. 6. By this word peace he noteth after the Hebrew phrase all poyntes of happinesse Hee dooth not simplye saye that Ierusalem knewe not her peace but those thinges which belonged to peace for it falleth often out that men are not ignoraunt of theyr happynesse but the waye and meanes as they saye they knowe not they are so blinded with malice But sith this reproofe is mixed with mercy lette vs note that the excellenter giftes menne are endued with the greater punishment are they worthy of beecause that to their other sinnes is added a sacrilegious prophanation of the heauenly grace Secondly let vs note that the neerer God approacheth vnto vs and proffereth the light of sound doctrine if we neglect this occasion we are so much the lesse to be excused The gate of saluation is alwayes open but because he somtime is silent it is no smal nor common benefit when as he calleth vs vnto him with a loud voice and familiarlye and therefore there remaineth the sharper reuenge for that contempt But now are they hidde This is not spoken for the lessening of the fault of Ierusalem for her wonderfull blockishnesse is noted as a shamefull cause why shee could not see God being present I graunt that it beelongeth only vnto GOD to open the eyes of the minde of them that are blinde and no man can be able to see the misteries of the heauenly kingdome but hee whome GOD lyghteneth inwardlye with his spirite but they are not therefore worthye of forgiuenesse which perishe through their owne beastlye blindnesse Christe also purposed to take awaye the offence which otherwise might be a hinderaunce to the rude and weake For when as the eyes of al men were cast vpon that citie the example of that Citie was of great importaunce of both sides eyther to worke myschiefe or to doe good Therefore least theyr incredulitie and proude contempt of the Gospell should hinder any man it is condemned of filthy blindnes 43. The daies shall come vpon thee Nowe taking vppon him as it were the person of a iudge he rebuketh Ierusalem more sharply So also the Prophets thoughe they lamented with teares their destruction for whome they ought to be carefull yet they gather their courage and hearts and fal to seuere threatnings because they knowe that not onely the care of the saluation of men was laied vppon them but also that they were appoynted preachers of Gods iudgements Further he sayeth that Ierusalem for this cause should suffer horrible punishments because shee knewe not the time of her visitation that is they contemned the redeemer whiche was sent them and did not embrace nor accept his fauour Nowe let the cruelty of the punishments which they suffered terrifie vs least we with our slouthfulnesse doe put out the light of saluation but lette vs be carefull to receiue the grace of God yea let vs speedily runne foorth to meete it Math. 21. Mark 11 Luk. 19. 10. And when he was come into Ierusalem all the Citie was moued sayinge who is this 11. And the people saide this is Iesus the prophet of Nazaret in Galile 12. And Iesus wente into the temple of God and taste out all them that solde and bought in the Temple and ouerthrewe the tables of the money chaungers the seats of them that sold doues 13. And said vnto them it is written mine house shal be called the house of
is the summe Christ entred not secretely neyther were his enemies content therewith for they despised him but were rather restrained by a secrete feare because that God had striken them so that they durst not attempt any thing In the meane season the slouthfull security of the city is reproued and the religion of straungers is commended For in that the Citisens hearing that noyse doe demaund who that should bee it appeareth that they are not of the company of them that followed Christ. 11. Iesus entred into the temple VVhen as he had gone often vp into the temple and had seene this corruption he put his hand but twyse to reforme the same once at the beginning of his ambassage and nowe agayne when hee was comenye to the ende of the same But sith there reigned filthy and prophane confusion and the temple with the sacrificers was appoynted to be destroyed it was sufficient for Christe twyse to reproue openly the prophaning of the same VVhen as hee shewed himself a prophet and a teacher sent from God that he might waken the Iewes and make them the more attentiue he tooke vpon him to cleanse the temple And onely Iohn toucheth this former historye in his seconde chapter And now towardes the end of his course he againe challenging the same authority to himselfe admonisheth the Iewes of the pollutions of the temple and sheweth withall that there is a newe reformation at hand And in the meane season it is not to bee doubted but that hee shewed himselfe both king and high Priest and president of the temple of the worshippe of God which must therefore bee noted least anye priuate manne thinke it lawfull for him to doe the lyke It is meete that all godlye menne shoulde haue this zeale wherewith Christ was moued to doe this but least any manne vnder pretence of immitation shoulde runne headlong rashly it must be seene what his calling wyll beare and how farre it behoueth vs to goe by the commandement of GOD. If any corruptions shall creepe into the Church of God let all the children of God be grieued but because God hath not armed euery mans hand let them which are priuate men sigh for sorowe vntyll God shall giue remedy I graunt that they are to too blockish that are not displeased with the pollution of the temple of God neither is it sufficient for them to be inwardly grieued except they abstaine from that corruption and testifie with theyr tongue so ofte as occasion shall suffer that they desire that such thinges should be reformed But they which haue not publike authoritie the faultes which they cannot remedy with the hand let them speak against with the tong which they haue at liberty Yet it is demanded when as Christe sawe the temple stuffed with grosse superstitions whye shuld he only reforme that so smal a corruption or at leaste more tollerable amongst them I aunswere it was not Christes purpose to restore al the holy ceremonies into their auncient vse neither did he make choyce which corruptions were greater or lesser but onelye bent to this to shew by this one visible signe that God hadde committed to him the charge of reforming the Temple and would also declare that the worshippe of GOD was corrupted by this filthy and palpable abuse They wanted not a pretence for that merchandise as that it eased the people of much trouble that sacrifices shuld not be farre to seeke also that there might be money ready at hand for euery man that would offer Neither were the tables for the money chaungers set or the sacrifices offred to be solde in the sanctuarye but onelye in the courte or porch whiche is sometime called by the name of the temple But because that nothinge was more inconuenient to the maiestie of the temple then to haue a market set vp there of thinges to be sold and to haue the money chaungers sit there to make their gaine by exchaunge this prophanation was not to be borne with And Christ inueighed sharplye against the same for that it appeared that the couetousnes of the Priestes for filthye gaine sake had brought in that custoÌ For as he which entreth into a shop richly furnished with diuers kinds of wares though he purposeth to buy nothing yet being caught by those baightes altereth his purpose so the priests cast forth their nets to catch offrings that they might milk some gaine from euery one of them 13. It is written Christe bringeth two testimonies taken out of two Prophetes one out of the fiftie sixe Chapter of Isaiah the other out of the seuenth of Ieremy Further that which Isaiah writte agreed to the circumstaunce of the time for there is the calling of the Gentiles foretolde Therefore Isaiah promiseth that God will not onely bringe to passe that the Temple shal be restored to the former bewtie but also that all the Gentyles shall come from euery place thither It is certeine that he speaketh metaphoricallye for the Prophetes doe vnder the shadowes of the law set forth the spirituall worshippe of God which shuld be vnder the kingdome of Christ. But this was neuer fulfilled that all people should come to Ierusalem to worshippe Therfore when he saith that the Temple shall be the place of prayer for all the Gentiles is asmuch as if he should haue sayde the Gentiles shall be gathered into the Church of God that togeather with the children of AbrahaÌ they might with one mouth call vpon the true GOD. But because hee maketh mention of the temple for somuch as it was then the visible seate and place of religion Christ dooth worthily reproue the Iewes for that they most vilelye applyed the same to other vses then those whereto it was ordained The meaning therefore is that God would that the temple should remaine vnto that time as a signe or marke whereto all true worshippers should be bent How vnworthily and how wickedly then doe they in turning it into a prophane market But in Christes time that temple was the house of prayer so long as the lawe with the shadowes of the same was in force but it beganne to be the house of prayer to all nations when as the doctrine of the Gospel sounded from thence whereby the whole worlde grewe into a consent of fayth And though it was shortly after destroyed yet vnto this day appeareth the effect of this prophesie For sith the law came out of Sion it is necessary that whosoeuer will pray rightly shoulde looke to that beginning I graunt that there is no difference of places for the Lorde will bee called vppon euerye where but as the faythfull which professe themselues to worshippe the GOD of Israell are sayde to speake the language of Canaan and also to come into the temple because that true religion sprang from thence and that same was the fountaine of waters which in short space were wonderfully encreased and flowed forth in great aboundance and they that drink of the same shall liue as
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp theÌselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 Theâ Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
their proud contempt was so much the greater Heere is also to bee added theyr vntamed frowardnesse for GOD went not about to gather them once or twise but continually tyme after tyme hee sent vnto them diuerse Prophetes all which almost were refused for the most parte Nowe wee vnderstande why Christe in the person of GOD compareth himselfe to a Henne namelye that hee might lay so much the more shame vppon this wicked nation which had refused his sweete and more then motherlye allurementes And certeinly this was a wonderfull and incomparable token of loue that hee disdayned not to humble himselfe euen to entreate them that hee might so by that meanes bringe those rebelles to obeye him The like reproofe almoste is sette downe by Moses Deuteronomye 32. 11. that God as an Eagle embraseth the people with stretched out winges And though God dooth not stretch out his winges in one sort or manner to nourish that people yet Christe dooth peculyarlye applye this manner of speach to this one thing namely that God sent his Prophetes to gather them which wandred and wente astray into the bosom of God VVhereby hee declareth that the worde of God is neuer opened vnto vs but that hee with a motherlye kindnesse openeth his lappe vnto them and not satisfied therewith hee woulde humble himselfe to the simple affection of a Henne in nourishing her chickens VVhereof it followeth that our crueltie is more then monstrous if wee will not suffer our selues to be gathered togeather by him Certeinelye if of the one parte wee could remember the fearefull maiestie of GOD and of the other our owne vile and base estate we shuld be compeld for shame to stand amased at so great and wonderfull goodnesse For what meaneth this that God should humble himselfe so farre for our sakes when hee taketh vppon him the person of a mother hee humbleth himselfe farre beneath his glory how much further then when hee becommeth like vnto a Henne and vouchsafeth to account vs as his chickens Further if this was worthily obiected to the olde people which lyued vnder the lawe it dooth much more pertaine to vs. For though that was alwayes true which I cited euen nowe out of Moses and also that those complaintes are true which are read in Isaiah 65. 2. that GOD hath dailye spread out his armes in vaine to embrace a stiffe and rebellious people that by rysing early and taking daily care hee could preuaile nothing amongst them yet at this day hee calleth vs more familyarly and louinglye vnto hym by his Sonne VVherefore there remayneth a horrible vengeaunce for vs so ofte as he proposeth the doctrine of the Gospel if that wee doe not willinglye hide our selues vnder his winges with the which hee is ready to take and to couer vs. Yet Christ teacheth that al they shall rest in safetie which in obedience of faith doe gather themselues to God for vnder his wings they haue a sort which cannot be ouerthrowne The other part also of the reproofe must be noted that God was not presently so moued with the peruerse frowardnes of the olde people as that it shoulde cause him to cast awaye his fatherly loue and motherlye care when as he ceased not continuallye to sende Prophetes after Prophetes As at this day though hee hath too much experience of the wickednesse of the worlde yet he continueth the course of his fauor There is yet a further thing to be noted in these words namely that the Iewes fell from him assoone as the Lorde hadde gathered them Heereby we note by their falling away so ofte that they rested quietlye scarse the space of a moment vnder the winges of GOD such wildenes is seene at this daye in the worlde and hath beene also in all ages therefore it is necessarye that GOD shoulde call vnto him them that wander and goe astray But this is the most desperate conclusion of wickednesse when menne doe stubbornelye refuse the goodnesse of GOD and refuse to come vnder his winges That also which I sayde beefore that Christ spake in the personne of GOD I interprete that this speach dooth properly belonge to his eternall Godhead For hee dooth not declare heere what hee beganne to doe sith hee was manifested in the fleshe but hee sheweth howe carefull hee hath beene for the saluation of this people euen from the beginning And wee knowe that the Church was so gouerned of GOD that Christe gouerned it as hee was the eternall wisdome of God In the which sense Paule saieth not that GOD the Father but that Christe hymselfe was tempted in the desarte 1. Corin. 10. 9. This place is wrested by cauillers for the proofe of free wyll and to ouerthrowe the secrete predestination of GOD but it is easily answered They saye the Lorde woulde gather all menne therefore it is free for all menne to come and their will dooth not depend of Gods election I aunswere that the will of GOD whereof there is mention made heere is to be considered of the effecte For when as by his woorde hee calleth all menne generallye to bee saued and this is the ende of preaching that all should repose themselues in his keepinge and fayth it is rightlye sayde that hee woulde gather all menne vnto him Therefore hee describeth not heere the secrete counsell of GOD but that wyll which is learned by the nature of the word For he dooth not only call them by the outwarde voyce of manne whome hee would gather effectually but he draweth them inwardly by his spirit If anye man should obiecte that it were absurd to imagine God to haue two willes I aunswere we doe not beleeue otherwise but that the will of GOD should be one and simple but because that our mindes cannot reache the profounde depth of the secrete election but according to the simplicitie of our capacitie the will of God is proposed to vs two wayes And I maruaile at the frowarde heades of some that are nothing offended at that humane affection which is founde so oft in the Scripture and will not admytte it in this place onelye But beecause that I haue handled thys argument at large in another place least I shoulde be longer in a needlesse matter I onelye saye in a woorde that assoone as the doctrine whiche is the ensigne of vnitie is broughte amongste the people GOD woulde gather all menne whosoeuer doe not come are inexcusable 37. And you would not This may be referred aswell to the whole nation as to the Scribes yet I do rather expound it of them by whom that gathering togeather was moste hindred For Christ enueighed against them in the whole course of his speach and nowe when hee spake to Ierusalem in the singuler number it presentlye appeareth that hee altered not the number without a cause But there is a vehement opposition betweene the will of GOD and their vnwyllingnesse for it expresseth the deuillishe fury of men which set themselues to striue against God 38. Beholde your
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 coÌmeth 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
farthest partes of the round world before the last day of his coÌming He declareth also the end of preaching that it may be for a testimoniall to all nations For thoughe God neuer left himselfe without witnesse Act. 14. 17. and gaue very speciall testimony to the Iewes of himselfe yet he gaue a testimonye in thys more notable then all the rest when hee reuealed himselfe in his Christe and therefore Paule sayeth 1. Tim. 2. 6. that he reuealed himself in due time because this was the time appoynted to call all the world to God Therefore we must learne that so ofte as the Gospell is preached God appeareth as it were openly and he directeth vs by this solemne lawfull course that we should not wander in darknesse we know not whether and that they which refuse to obey should be without excuse Then shall the ende come Some doe vnaptly apply this to the destruction of the Temple to the ouerthrow of the maner of worship appoynted by the lawe which should be vnderstode of the ende and the renewing of the world For because the disciples had ioyned those two togither as if the temple could not be ouerthrowne without the destruction of the whole worlde Christ answeareth to the question proposed and telleth them that there is a long and sorrowfull time of troubles at hande and that they should not hast to the price before they had gone through many conflictes and troubles Therefore this last clause must be vnderstode thus The end of the world shall not come before that I will exercise my Church with sharpe and painfull temptations For he opposeth himselfe against that vaine imagination which the Apostles hadde conceiued amongst themselues VVhereof it must be againe considered that there is not any certaine day appoynted as if that the last day shoulde presently follow the performance of those things which he foretolde euen nowe For all those things whereof we haue red before the faithfull haue tasted long agoe but Christ is not yet appeared But he had no other purpose but to teache his Apostles long sufferance which too hastily speeded to the heauenly glory as if he should haue sayd that their redemption was not so neare at hande as they imagined but that there shoulde be many croked turnings before Mathew 24. Marke 13. Luke 21. 25. VVhen yee therefore shall see the abhomination of desolation spoken of by Daniel the prophet standinge in the holye place lette him that readeth consider it 26. Then let them which be in Iudea flee into the mountaines 27. Lette him which is on the house toppe not come downe to fetch any thing out of his house 28. And he that is in the field lette not him retâurne backe to fetch his cloathes 29. And woe shall be to them that are with childe to them that giue sucke in those dayes 30. But pray that your flight be not in the winter neither on the sabboth day 21. For then shal be great tribulation such as was not from the beginning of the worlde to this time nor shall be 22. And except those dayes should be shortned there should no flesh be saued but for the electes sake those dayes shall be shortned 23. Then if any man shall say vnto you Loe heere is Christ or there beleeue it not 24. For there shall arise false Christes and false prophets and shall shew great signes wonders so that if it were possible they should deceiue the very eleâte 25. Behold I haue told you before VVherfore if they shal say vnto you behold he is in the desart goe not forth beholde he is in the secreat places beleeue it not 26. For as the lightning commeth out of the East shineth into the VVest so shal also the comminge of the son of man be 27. For where soeuer a deade carkasse is thither wil the Egles resort 14. Moreouer when ye shall see the abhomination of desolation spoken of by Daniel the prophet standing wher it ought not lette him that readeth consider it then let them that bee in Iudea flee into the mountaines 15. And let him that is vpon the house not come downe into the house neither enter therein to fetche any thinge out of his house 16. And let him that is in the field not turne backe againe vnto the thinges which he lefte behinde him to take his cloathes 17. Then wo shal be to them that are with childe and to them that giue such in those dayes 18. Pray therfore that your flight be not in the winter 19. For there shall bee in those dayes such tribulation as was not from the beginning of the creation whiche God created vnto this time neither shall be 20. And except that the Lord hadde shortened those dayes no flesh should be saued but for the electes sake which hee hathe chosen hee hath shortened those dayes 21. Then if any manne say vnto you loe heere is Christ or loâ he is there beleeue is not 22. For false Christes shal rise and false prophets and shall shewe signes and wonders to deceiue if it were possible the very electe 23. But take ye heede beholde I haue shewed you all things before 20. And when you see Ierusalem besieged with soldiours then vnderstande that the desolation thereof is neare 21. Then let them which are in Iudea flee to the mountaines and let them whiche are in the middes therof depart out and leâ not them that are in the countrey enter therein 22. For these be the daies of vengeance to fulfill all things that are wrytten 23. But wo be to theÌ that be with childe to them that giue sucke in thâse daies for there shall be great distresse in thys laÌd wrath ouer this people 24. And they shal fal on the edge of the sword and shal be ledde captiue into al nations and Ierusalem shal be trodâu vnder sote of the Gentiles vntil the time of the Gentiles bee fulfilled Luke 17. 22. And hee sayde vnto his disciples the dayes will come when yee shall desire to see one of the dayes of the sonne of maÌ and yee shall not see it 23. Then they shall say to you beholde heere or beholde there but goe not thither neyther followe them 24. For as the lightening that lighteneth oute of the one part vnder heauen so shall the sonne of man be in his day 25. But first muste hee suffer many thinges and bee reprooued of this generation 15. VVhen yee therefore shall see the abhomination Because it was a thing incredible as I sayd euen nowe that the temple and the citye of Ierusalem should be ouerthrowne and that the whole coÌmon wealth of the Iewes should be destroyed and also for that it might seme absurd that the disciples coulde not otherwise be saued but by separating themselues from that people with whome the adoption and the couenant of eternall life was laid vp as it were in pledge Christ coÌfirmeth both the one and the other by the testimony of
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 couenaÌt 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
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâgh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌgth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
it is meete that they should be âirred 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 hinderaÌce 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 coÌpanion 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 houâe that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâe 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 drunkân 50. that seruaunts maister will come in a day when hee looketh not for him and in an
houre that he is not ware of 51. And wil cut him off giue him his portion with hipocrites there shal be weeping and gâashing of teeth 34. As a manne going into a straÌg countrey and leaueth his house giueth authoritie to his seruants to euerye man his worke and commandeth the porâer to watch 35 VVatch therfore for ye know not when the master of the house will come at the euen or at midde-night at the cocke crowing or at the dawning 36. Leaste if hee come sodenly hee shoulde finde you sleeping 37. And thâse things that I saye vnto you I say vnto al men watch 35. Let your loynes be girde about your lightes burning 36. And ye your selues like vnto men that waite for their maister when hee wil return from the wedding that when he commeth and knocketh they may open to him immediately 37. Blessed are those seruauntes whom the Lord when he commeth shall finde waking verely I say vnto you hee will gârd himselfe about and make them to sit downe at table and will come forth and serue them 38. And if he come in the secoÌd watch or come in the third watch shal find them so blessed are those seruauntes 39. Now vnderstande this that iâ the good man of the house had knowne aâ what hour the thief wold haue come be woulde haue watched and woulde not haue suffered his house to bee digged through 40. Be ye also prepared therefore for the Sonne of man wil come at an hour when yee thinke not 41. Then Peter said vnto him maâster tellest thou this parable vnto vs or euen to al. 42. And the Lorde saide who is a faithful stewarde and wise whome the maister shal make rular ouer his houshold to giue them their portion of meat in season 43. Blessed is that seruant whom his master when he commeth shal finde sâ doing 44. Of a trueth I say vnto you that he will make him rular ouer all that hee hath 45. But if that seruant say in his hart my master doth defer his comming and shal beginne to smite the seruants and maidens and to eat and drink to be drunken 46. The maister of that seruant will come in a day when he thinketh not and at an houre when hee is not ware of and will cut him off and giue him his portioÌ with y e vnbeleeuers 47. And that seruant that knew his maisters wil and prepared not himself neither did according to his will shal be beaten with many stripes 48. But hee that knewe it not and yet did committe thinges worthye of stripes shal be beaten with few stripes for vnto whom soeuer muche is giuen of him much shal be required and to whom men much commit the more of him will they aske 49. I am come to put fire on the earth and what is my desire if it bee already kindled 50. Notwithstanding I must be baptised with a baptisme and howe am I grieued vntill it be ended 4â If the good man of the house knew Luke doth not rehearse this saying of Christ in the same place that Mathew doth And no meruaile for in the 12. chapter hee gathering togeather the summe of the doctrine of many Sermons as we haue shewed other where hee setteth downe this parable also Further there is this general preface that the disciples with their loynes girded and their lightes burning in their hands shuld waite for their maister The which sentence is aunswered with that parable which followeth a litle after in Mathew of the wise Virginnes and the foolish But Christ dooth aptly note in few woordes how the faythfull should passe as straungers through the world For first hee opposeth the girding of the loynes against slouthfulnes and the burning lights against the darkenes of ignoraunce First therefore Christ commandeth the disciples to be ready and prepared to take a iourney that they shoulde with speede passe through the earth not seeking for a resting place any other where but in heauen The warning is very profitable for though the very prophane men can speake of the short and speedy course of the life of man yet we see how they rest tye themselues vnto the earth But god vouchsafeth not the honor of children to any but to such as do acknowledge themselues to be straungers vpon earth and are not only ready at al times to go forward but also do continually go forward in the way to heauen But now because they are compassed about with darkenes on euery side so long as they liue in the world he furnisheth theÌ with lightes as if they were to take a iourney in the night So here is first commended a diligent speedines to perfourme the course then a certeine direction least the faithful wandring out of the way should weary themselues in vaine for otherwise it were better to go faintly in the way then rashely to runne in a blinde and vnknown way That which he speaketh of the girding vp of the loynes is a phrase of speach taken of the common maner of the easterne people LV. 36. And yee your selues like vnto men Hee vseth an other similytude which Mathew speaketh not of but is shorter in this matter For he compareth himselfe to a housholder who while he feasteth merely at marriages or seeketh to be mery otherwhere froÌ home will yet haue his seruauntes liue modestly and soberly at home applying their lawful labours and cotinually waiting for his returne Therefore though the sonne of God being take vp into the blessed rest of heauen should bee absent from vs yet because he hath appoynted euery manne his office it were absurde for vs to sleepe in idlenes Furthermore because he promiseth to returne it behoueth vs to stand in a readines to receiue him at al times least he should find vs sleeping For if a mortall man thinketh this due vnto him that at what houre soeuer hee shall returne home his seruauntes should be ready to meete him how much more lawfullye doth the Lord require this of his that they shoulde be sober and watch alwayes waiting for his comming And that hee might make them the willinger he saieth that earthly maisters are so delighted with this readinesse of seruauntes that they also will serue them not that all maisters doe vse to doe thus but because that this dooth sometimes fall out that a maister which is of a milde and gentle nature dooth admitte his seruauntes to his owne table as his fellowes Yet it is demaunded sith that the Scripture dooth euery where call vs the children of light Ephesians 5. 8. 1. Thessalonians 5. 5. and the Lorde dooth also giue light vnto vs by his woorde that wee might walke as in the mydst of the daye how shoulde the Lord compare our lyfe to night watches But the answere to this obiection is easily made by the wordes of Peter whoe teacheth that the worde of God shineth as a burning light so that wee may see the way euen in a darke place 2. Pet. 1.
vpon them which sinne of set purpose and do furiously run headloÌg against their owne conscience to prouoke God VVherefore the more knowledge any man hath so much the greater is his sinne excepte that obedience dooth follow his knowledge VVhereby it appeareth what a vile and vaine excuse they make who refusing at this day the cleare light of the Gospel doe maintaine their frowardnes with the ignoraunce of the Fathers as if y e the shielde of ignorance were strong enough to beare off the iudgement of God But graunt that the faultes of such offenders were spared it were not equitie that the same pardon shuld be graunted to them which sinne willingly when as of purposed malice they rage against God 48. To whome soeuer much is giuen Christ teacheth by an other circumstaunce that they which are chosen Disciples shall bee more grieuouslye punyshed if that neglectinge their callinge they shall wantonlye giue themselues to all lycentiousnesse for the greater any manne is so much the more hee must thinke is committed vnto him and of this condition that in time to come he must yeelde an account VVherfore the greater giftes any of vs hath if as a fielde tyld with great charge hee yeelde not aboundaunce of encrease vnto the Lorde it shall cost him much eyther for his vnprofitable suppressing of that grace or for the abusing of it prophanely 49. I am come to put fire on the earth It may be easilye gathered by this clause that this was one of Christes last Sermons was not set down by Luke in the right time But the meaning is that Christe broughte greate trouble into the woorlde as if that heauen and earth shoulde meete together For the Gospel is Metaphorically compared to fire because that it doeth violently alter the shew of things Therefore wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly Christe setteth before them a terrible fire wherewith the worlde must first be burnt And because that now the beginnings did but then appeare Christ doth therby encourage his disciples because they should feele the present power of the Gospell VVhen as sayeth he the great stirres begin to waxe hotte you must not be afraid but rather of good coÌfort therfore and I reioyce to see this fruite of my labour Now it behooueth all the ministers of the Gospel to apply this vnto themselues that when the worlde is troubled they should the diligentlier apply their calling Further it is to be noted that with the same fire of the doctrine while it generally burneth euery thing the chaffe and stubble shall be consumed and the gold and siluer purged 50. I must be baptised with a baptisme Christ by these woordes declareth that the last woorke which remaineth for him to doe is that he shoulde by his death consecrate the renewing of the world for because that shaking whereof hee maketh mention was fearefull and that burninge of mankinde full of terrour hee presently declareth that the firste fruites should be offered vppe in his owne person least that it shuld afterwardes seeme grieuous to his disciples to beare any part of the same He compareth death as other wher to baptism because that the children of God being by the death of the flesh swallowed vp for a time they doe shortly after rise againe to life so that death is nothinge else but a passage through the midst of waters And he sayeth that he is grieued vntill hee be thus baptised that therby he may mooue euery one of vs after his example to be ready as well to beare the crosse as to suffer death Not that any man can by nature desire death or any alteration of the present estate but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare for the desire of the which things we do not onely die patiently but we are caried also with greedinesse thither as faith and hope doe drawe vs. Mathewe 25. Marke Luke 1. Then the kingdome of heauen shall bee lykened vnto tenne virgines whiche tooke their lampes and went to meete the bridegrome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their lampes but tooke none oyle with them 4. But the wise tooke oyle in their vesselles wyth their lampes 5. Nowe while the bridegrome taried longe all slumbred and slept 6. And at midnight there was a crie made Beholde the bridegrome commeth goe out to meete him 7. Then all those virginS arose and trimmed their lampes 8. And the foolish sayde to the wise Giue vs of your oyle for our lampes are out 9. But the wise answeared saying VVe feare least there will not be enough for vs and you but goe yee rather to them that sell and buy for your selues 10. And while they went to buy the bridegrome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterwardes came also the other virgins saying Lord Lord open to vs. 12. But he answeared and sayd Verely I say vnto you I know you not 13. VVatch therefore for yee knowe neither the day nor the houre when the sonne of man wil come   Though this exhortation tendeth almost to the same ende that the former did as it shall appeare by the conclusion yet it is especially added to confirme the faithfull in perseuerance The Lord knewe how weake mannes nature is and that it coÌmeth oft times to passe that they do not only in long tracte of time waxe faint but with a sodaine loathsomnesse they fall away That he might cure this disease he declareth that the disciples are not well furnished except they be able to beare a long while VVhen as the end of this parable is vnderstode there is no cause to trauaile much in smal matters which doe nothinge appertaine to Christes meaning Some do much trouble themselues with the lampes the vessels and the oyle but the simple and naturall summe is that it is not sufficient to vse an earnest diligence for a short time except there be a continuance in constancie without wearinesse And Christe declareth this by a most apt similitude Hee had exhorted his disciples a little before to be furnished with lights that they might passe through obscure and darke places but because that if oyle be not supplied the matche of the lampe doeth by little and little waxe dry and loseth the light Christ sayth now that the faithfull haue nede of a continuall supply of vertue which may nourish the light which is kindled in their hearts otherwise it wil come to passe that theyr frowardnesse will fall awaye in the middest of the course 1. The kingdome of heauen shall be likened By this title he meaneth the estate of the Church to come which was gathered by the fauorable mercies of the Messias And he vseth this so notable a testimony of set purpose least the faithfull shoulde deceiue
as muche as yee haue done it vnto one of the least of those my brethren yee haue done it vnto me 41. Then shall he say vnto them on the left hand Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angels 42. For I was an hungred and yee gaue me no meat I thirsted and yee gaue me no drinke 43. I was a stranger and ye lodged me not I was naked and ye cloathed me not sicke and in prison and yee visited me not 44. Then shall they also answeare him sayinge Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison did not minister vnto thee 45. Then shall he answeare them and say Verily I say vnto you in as muche as you did it not to one of the least of these yee did it not to me 46. And these shall go into euerlasting paine and the righteous into life eternall  37. Now in the day time hee taughte in the temple and at night hee went out and aboade in the mount that is called the mount of oliues 38. And all the people came in the morning to him to heare him in the temple Christ prosecuteth the same doctrine and that which he first described by parables he now expouÌdeth plainly without figures The sum is that the faithful should stir vp themselues to the desire of liuing holily righteously that they should with the eyes of faith looke vp to the heaueÌly life which now lieth hid but shal be at the length reuealed at the last coÌming of Christ. For wheÌ he saith that he shal then sit in the throne of his glory where he shal come with the angels he opposeth this his last appearance against the confused and disordered troubles of the earthly warfare as if he should haue said that he did not therefore appeare as if that he shuld haue set his kingdom presently in an order and therefore his disciples haue nede of hope patience least the long delay shuld tire them out VVherby we gather that this is added again that the disciples being remoued froÌ that error of a present soden felicity shuld suspeÌd their minds vntil the second coÌming of Christ and in the meane season that they should not fal away nor waxe faint therfore he sayeth that he shal then at length be renouned by the name of a king For although he beginneth his kingdoÌ vpon the earth sitteth nowe at the right haÌd of his father that he might with great authority gouerne heauen earth yet that his throne is not as yet erected in the sight of meÌ so that his diuine maiesty shal far more fully appear shine in the last day theÌ now For then shal the ful effect of his glory appear which we tast now only by faith Therfore Christ sitteth now in his throne in heaueÌ so far forth as it is necessary for him to raign for the brideling of his enemies the defence of his church But then he shal openly ascende into his tribunall seat that he may establish a perfect order in heaueÌ earth that he may tread his enemies vnder his fete that he may gather his faithfull ones into the fellowship of the eternal and blessed life to be short he wil then shew forth in dede to what end his father hath giuen the kingdoÌ to him He sayth that he wil then come in his glory because that while hee was uersant vppon earth as a mortall man he lay hidde vnder the contemptible habite of a seruaunt And he calleth it his glory which in an other place he attributeth to his father euen in the same sense for he simply meaneth the glory of God which shone then onely in the father when as it was hid in him 3â And before him shal be gathered all nations and he shall separate them He extolleth his kingdome with great royall titles that the disciples might learne to hope for an other felicity then they had then coÌceiued in theyr mindes For this one thing sufficed them that their nation should be deliuered from the miseries wherwith it was then oppressed that it myght appeare that God had not made his couenant in vaine with Abraham and his posterity But Christ extendeth the frute of the redeÌption which he bringeth further because that he shal be the iudge of the whole world Then that he might exhort the faithful to liue godly he saith that it shal not be common bothe to good and badde for he will bring wyth hym the reward which is laid vp for them both In summe he sayeth that the estate of his kingdome shall then be rightly ordred when the ryghteous shall obtaine the crowne of glorye and the wicked shall haue that reward paied them which they haue deserued Nowe that separation of the goates from the lambes which is deferred vnto that daye declareth that the wicked are now mingled with the holy and godly men to lyue together in one and the same flock of God And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates which pushe the leane sheepe wyth theyr hornes and spoyle the pastures and trouble the water and he saith that he will reuenge it So that Christe his wordes doe tend to this that the faithfull shoulde not thinke their estate to be too sharpe if nowe they be compelled to liue with goates yea and to abide many pushes and troubles of them then that they shoulde take heede least the corruption of their sinnes should infecte them also thirdly that they might know that they loose not their labour by liuing godly and righteously for the difference shall appeare at the length 34. Come ye blessed The purpose of Christ must be remembred for he willeth his disciples to be now content with hope and patiently with quiet mindes to wayte for the enioying of the celestiall kingdome then he willeth them to goe earnestly forwarde and not to be weary of well doing The latter parte is referred to this that he promiseth the enheritance of heauen to none but to them which in good workes do go forwarde to the marke of that calling which is from aboue But before that he will speake of the rewarde of good woorkes he sheweth by the way that the spring of saluation ariseth from an higher fountaine For by calling them the blessed of the father he declareth that their saluation proceedeth of the free fauour of God for the blessed of God and chosen or beloued of God is all one amongst the Hebrewes Further not onely the faithfull haue vsed this phrase of speach to expresse the grace of God towardes men but they which had no taste of true godlinesse helde yet this principle Come in thou blessed of the Lorde sayde Laban to Abraham his seruaunt Gen. 24. 31. VVe see that nature had taught them to vse this title that they
againe rehearse to let the reprobate vnderstand that those vaine pretences wherwith they doe nowe deceiue themselues shall auaile them nothinge at the last day For whence commeth this so cruell pride against the poore but because they thinke that they shall escape vnpunished Therefore the Lorde that he mighte driue away such deceitfull flatteries forewarneth them that they shall feele at the length but to too late that which they nowe doe not vouchsafe to thinke vppon namely that they which now doe seeme to bee suche abiectes are as pretious to Christe as hys owne members Mathew 26. Marke 14. Luke 22. 1. And it came to passe when Iesus had finished al these sayings he said vnto his disciples 2. Yee knowe that within 2. dayes is the Passeouer and the Sonne of man shall be deliuered to be crucified 3. Then assembled togither the chiefe Priests and the Scribes and the Elders of the people into the hal of the hie priest called Caiphas 4. And consulted how they might take Iesus by subteltie and kill him 5. But they sayd not on the feast day least any vproare be amonge the people 6. And when Iesus was in Bethania in the house of SimoÌ the leper 7. There came vnto him a woman which hadde a boxe of very costly oyntment powred it on his head as he sate at the table 8. And when his disciples saw it they had indignation saying what needed this wast 9. For this oyntment might haue beene solde for muche and beene giuen to the poore 10. And Iesus knowing it sayde vnto them why trouble yee the woman for shee hath wrought a good woorke vppon me 11. For yee haue the poore alwayes with you but me shall ye not haue alwaies 12. For in that shee powred this oyntment on my bodye shee did it to bury me 13. Verely I say vnto you whersoeuer this Gospell shal be preached throughout al the world there shal also this that he hath done be spoken of for a memoriall of her 1. And two dayes after followed the feast of the Passeouer and of vnleauened bread and the hie Priestes and Scribes sought howe they might take him by craft and put him to death 2. But they sayd not on the feast day least there be any tumult among the people 3. And when he was in Bethania in the house of Simon the Leper as hee sate at the Table there came a woman hauing a boxe of oyntment of Spikenard very costly and shee brake the boxe and powred it on his head 4. Therefore some disdained among themselues and sayde To what end is this wast of oyntment 5. For it might haue beene sold for more then three hundreth pence and bene giuen to the pore and they grudged against her 6. But Iesus sayd let her alone why trouble yee her for shee hath wrought a good woorke on me 7. For ye haue the poore with you alwayes and when ye will ye may do them good but me ye shal not haue alwaies 8. Shee hathe done that shee coulde shee came afore hande to annoynt my body to the burying 9. Verely I say vnto you wheresoeuer this Gospell shall be preached throughout the whole world this also that shee hath done shal be spoken of in remembraunce of her 1. Now the feast of vnleauened bread drew neare which is called the Passeouer 2. And the hie priests Scribes sought howe they might kil him for they feared the people Christ doth now again coÌfirm that which he forewarned his disciples of so oft before but this last forewarning doth most euidently declare howe willingly he offered himselfe to death and it was necessary that it should be so because that God could not be appeased but with a sacrifice of obedience His minde was also thereby to meete with that offence least the disciples supposing that he was brought to death of necessity or constrainte should fall away So this sentence was profitable two wayes first that it might be manifest that the sonne of God did willingly submit himself to death that hee might reconcile the worlde vnto the father for there was no other meanes whereby either the guiltinesse of sinnes coulde be washed away or the righteousnesse obtained for vs then that he dyed not as one oppressed so with violeÌce which he could not escape but because that he offred himselfe willingly to death Therfore he sayth that he coÌmeth purposely to Hierusalem to die there For when as he was at liberty to go backe againe and to passe away that time in some safe and secreat place wittingly and willingly he goeth forth amongst them euen in the appoynted time And thoughe the disciples profited nothing at that time by the warning that was giuen them of the obedience which he yelded to the father yet afterwards their faith was muche strengthened by this doctrine As also at this day we receiue no smal profit therby for it setteth before vs as in a liuely glasse that freewil offering and sacrifice whereby all the transgressions of the worlde are blotted out and we beholde the sonne of god gladly and boldly going forwarde to death and now a conquerour of death 3. Then assembled together Mat. meaneth not that they were assembled in the space of those 2. dayes but hee setteth downe this hystory to declare that Christ was not told by maÌ of the day appoynted for his death For by what coniectures could this haue beene gathered when as the ennemies themselues had purposed to defer the time The meaning therfore is that he spake by the spirite of prophesie of his death when as no man could suspect it to be so nie at haÌd Further Iohn setteth downe the cause why the Scribes and priests had this assembly namely because that daily there was more concourse of people to Christ. And then by the perswasion of Caiphas it was decreed that he should die because that he could not be ouercome any way but by death but they saw no fit and conuenient time vntill that the feast being past the people should be departed Hereby we gather y t though those hungry dogs did gredily hunt after the death of Christe yea though they sought the same outragiously yet they were restrained with a secreat bridle of God so that nothing was done by their purpose or wil. As much as lieth in them they loke for an other time but God hastneth the houre whether they will or no. And it behoueth vs greatly to marke this Christ was not rashly caried to death at the pleasure of his enemies but was brought vnto it by God because that the hope of our help is established vpon the same God is appeased with that sacrifice which he had ordained froÌ the beginning And therefore his wil was that his sonne shuld be offred euen vpon the day of the Passeouer that the olde figure might geue place to the onely sacrifice of the eternal redemption They which had no other purpose but to ouerthrowe Christ thought an other time more meete
Our three Euangelistes do omit those diuine sermons which our Sauior made as Io. reporteth aswel in the house as in his iourney For as we said otherwhere their purpose was rather to set downe the hystory of thinges doone then the doctrine They doe only note this that hee went willingly to that place whether Iudas was to come that we might know that he so dispensed the momeÌts of that time that willingly he might meete with him that should betray him Matth. 26. Marke 14. Luke 22. 31. Then saide Iesus vnto them all yee shall bee offended by mee this night for it is written I will smite the shephearde and the sheepe of the stocke shall bee scattered 32. But after I am risen againe I wil goe before you into Galile 33. But Peter aunswered and said vnto him thogh that all men should be offended by thee yet will I neuer bee offended 34. Iesus said vnto him verely I say vnto thee that this night beefore the cocke crowe thou shalt deny me thrise 35. Peter saide vnto him thoughe I shoulde dye with thee yet will I not deny thee Likewise also said al the disciples 27. Then Iesus saide vnto them al yee shall be offended by me this night for it is written I wil sâit the shepheard the sheep shal be scattered 28. But after that I am risen I wyl goe into Galile before you 29. And Peter said vnto him although al men should be offended yet would not I. 30. Then Iesus saide vnto him verelye I saye vnto thee this daye euen in this night before the cocke crowe twise thou shalt deny me thrise 31. But he said more earnestly if I should die with thee I wil not deny thee likewise also said they al. 31. And the Lord saide Simon Simon beehold Sathan hath desired you to winow you as wheat 32. But I haue praid for thee that thy fayth fayle not therfore when thou art conuerted strengthen thy brethren 33 And he said vnto him Lord I am ready to go with thee into prison to death 34. But hee said I tell thee Peter the cocke shall not crowe this day beefore thou hast thrise denied that thou knâwest me 31. All yee That which Matthew and Marke doe extend together to al the Disciples Luke saieth that it was spoken to Peter alone And though the speach was common to all yet it is probable that Christe spak vnto them in the person of one who both was to be warned aboue the rest and also had neede of singular comfort least after his deny all of Christ he should be altogeather ouerwhelmed with dispayre LV. 31. Behold Satan The other two doe more brieflye and simply reporte that the disciples were forewarned of their fall But the doctrine may be more plentifully gathered out of Lukes words For Christ doth not only speake historically of the trouble that was to come but he expresly declareth that they should haue a conflict with Satan and withal he promiseth the victory And this admonition is very profitable as ofte as any trouble commeth vppon vs that we should set before our eies the sleightes of Satan euen as Paule to the Ephe. 6. 12. teacheth that wee wrestle not with flesh and bloud but with spirituall powers c. The meaning therfore of the wordes is this VVhen as you shal shortly see me ouerwhelmed know you that Satan is furnished with these weapons to ouerthrow you and he taketh this as a fit occasion for the weakening of your faith And therfore I said that this doctrine is profitable beecause that it ofteÌ befalleth through our vnaduisednes that we are circuÌuented while we neglect those temptations wherof we shuld be afraid if we coÌsidered theÌ to be the firy darts of so mighty and strong an enemy And thogh he speaketh now of that most bitter coÌtention wherewith the disciples were once assaulted almost to the extinguishing of their faith yet this doctrine extendeth further as that Satan goeth about dayly seeking his pray And when he is carryed with so outragious a desire to destroye vs it were very absurd that we should be slouthful and carelesse Therefore let vs prepare our selues before the extremity of the battail appeare for we know that Sathan desireth our destruction and he doth subtilly and diligently seeke al meanes to hurt vs. And when we shal come to the conflict let vs know that al temptations whence soeuer they come were forged in the shop of that enemye The similytude of winowing doth not properly agree in euery point for wee haue in an other place seene the Gospell compared to a fanne or a âiâe wherewyth VVheate is cleansed from the Chaââe but heere it signifieth simply to winedew or violently to shake because the Apostles at the death of Christe were hardlier shaken then they were woont This therefore is to be noted because that nothing pleaseth Sathan lesse then the cleansing of the faithfull But though he tosseth them to an other ende yet it is rightly sayde that euen as wheat in the fanne they are shaken and cast hither and thither Yea we shal see a little after that it fell out somewhat worse with the disciples And this is the meaning of the wordes of the Lorde which are set downe by Mathew and Marke All ye shal be offended by me For they doe declare that they should not only be stricken but almost ouerthrowne because that the reprochful handling of Christ should also discourage them For whereas it had beene their dueties to goe forward with their maister euen to the crosse they are drawne backe with feare So their owne infirmity is set before them to the ende that with praying and sighing they might flee to the sacred sanctuary of God MAT. 31. For it is wrytten VVith this prophesie he encourageth them to passe ouer this offeÌce because god ceaseth not to acknowledge them for shepe which for a time are scattered hether thether For after the prophet hath spoken of the restitution of the church least the extreme calamities which were now at hand shuld driue the minds of the godly into desperation he affirmeth that though the gouernment being confused and ouertourned there should be a sorrowfull and miserable dispersion yet the grace of God shuld be the conquerour And though almost all the interpreaters do restraine this place of Zacharie 13. 7. to the person of Christ alone yet I do apply it further as if it had bene sayde there should be no more gouernment whereby the people should be preserued in safety because the shepheards should be taken from them For I doubt not but that the Lorde meant all that time when after the tyrannye of Antiochus the Churche being spoyled of good pastours lay waste For the Lord then suffered the sword to goe through with a fearful liberty which the shepheards being ouerthrowne miserably troubled the estate of the people Yet this scattering hindered not the Lord but that at the length with his outstretched arme he would
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 circuÌstance 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 Therâore though that which is reported by Mark doth differ yet it is not repugnaÌt 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 offeÌce by putting an oth to it also a litle uâter wheÌ he is more vehemently vrged he falleth to âursing 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 ãâ¦ã so that we being wholly tied bouÌd vnto him he may cast vs ãâã and ââther And that dooth especiallye fâll 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
confesse their faulte that they maye obtaine forgiuenes but in hainous offences they are too too blockish and slouthful which are not wounded with sorow and heauines and are not ashamed euen to powre forth teares Therefore the scripture after it findeth men guiltye of sinnes exhorteth them to sackcloth and ashes Matth. 27. Marke 15. Luk. 23. 1. VVhen the morning was come all the chiefe Priests and the Elders of the peple tooke counsell against Iesus to put him to death 2. And led him away bound and deliuered him vnto Pântius Pylate the gouernour 3. Then when Iudas which betraied him sawe that he was condemned he repented himself and brought againe the thirty peeces of siluer to the chiefe Priestes and Elders 4. Saying I haue sinned betrayinge innocent bloud But they said what is that to vs looke thou to it 5. And when hee had casse downe the siluer peeces in the Temple he departed and went out and hanged himselfe 6. And the chiefe Priestes tooke the siluer peeces and said it is not lawfull for vs to put them into the treasure because it is the price of bloud 7. And they tooke counsell and bought with them a potters field for the burial of straungers 8. VVherefore that field is called the fielde of bloud vntil this day 9. Then was fulfilled that which was spoken by Ieremias the Prophet saying and they tooke thirty siluer peeces the price of him that was valued whom they of the children of Israel valued 10. And they gaue them for the potters field as the Lord appointed me 1. And anoÌ in the dawninge the hye Priestes helde a councill with the Elders and the Scribes and the whole council and bound Iesus and led him away and deliuered him to Pylate 1. Then the whole multitude of them arose and led him vnto Pilate 1. VVhen the morning was come VVhen as the chiefe Priestes with hys counsell had examined Christ before aboute midnight at the length at the rising of the sunne they do determine to bringe him before the gouernour And therin they do obserue the forme of iudgment least theyr haste shuld be suspected if they shuld run to Pilate before the time as in tumultes they vse to do Yet it is probable sith that Christ was brought from their council that they had quickly consulted and appointed with out any long delay what they wold do For it was said before that what time Christ came out from them he shuld meete with Peter namely after the cockes crowing and when it was now neere day VVherfore the Euangelistes do not meane that they were remoued out of their place but they do only report that in the dawning of the day Christ was iudged by them to death neither slacked they anye time in their bold executing of their wickednes But that Luke saide before that they were gathered in the morning must not be expounded of their beeginning but of the laste action which is added afterwards as if he should haue said after the daye appeared because the Lord had confessed himself to be the son of God they gaue their sentence of putting him to death If they had had liberty to put to death such was their fury that they all would haue laid outragious hands vpon him but because that Pilate had the authority of the iudgements of death they are enforced to descend to his iudgment seat they only do seeke to catch him in a snare in their former iudgment For the stoning of Stephen fel out seditiously as when thinges are in an vproare But it was meete that the son of God shuld in solemne maner bee condemned of an earthly iudge that he might blot out our guiltines in heauen 3. Then Iudas seeing Mat. doth not by this aduerb note any certeine point of time for shortly after he addeth that Iudas because he saw the hie priests refuse the price of treason did cast the same into the temple But they came the next waye out of Caiaphas house into the iudgement hall there they staid vntil Christe was condemned Therefore they were scarsly found that day in the Temple but because that he spak of the tragical fury of the council he ioyned also withal the death of Iudas wherin their blinde obstinacy or yron hardnes dooth the better appeare And he saith that Iudas was touched with repentance not that he repented but that hee was displeased with the heinous offence which he had committed as god doth ofteÌtimes open the eies of the reptobate so that they beginne to feele their sins and to abhorre them For they which do ernestly sorow so that they do repeÌt are not said only Metameâein but also Metanâein and therof also Metanâia which is a true conuersioÌ of man vnto god Iudas therfore conceiued a lothsomnes a horror not that he might turn himself vnto God but rather that he being ouerwhelmed with dispaire might be an exaÌple of a maÌ wholy forsakeÌ of the grace of God And Paul doth for good cause call that a godly and profitable sorow 2. Cor. 7. 10 which leadeth to repentaunce but if any man shal stumble at the first entraunce into the same that confused and mishapen sorrow shal profit him nothing But rather with this iuste reuenge doth God at the length plague the wicked which haue stubbornely despised his iudgment in that he doth deliuer them to bee tormented of Sathan without hope of comfort True repentaunce is a disliking of sinne conceiued of a feare reuerence of god which withal bringeth forth of it a loue deâire of righteousnes The vngodly are farre from this affection for they would desire neuer to make an end of sinning yea they striue as muche as lyeth in them to delude both themselues and God but their conscieÌce tormenteth them with a blind horror against their wils they striuing against the same so y t thogh they hate not their sin yet they feele the same with sorrow doubtfulnes grieuous and troublesom vnto theÌ Hereof it commeth to passe that their sorow is vnprofitable to theÌ because they do not freely turne vnto God neither yet seeke to be better but fast setled to their own wicked desire they pine awaye in that torment whiche they cannot escape By this meanes as I saide euen now God reuengeth their obstinacy For though God by chastising his elect hardly doth wheÌ they striue against the same draw theÌ vnto him yet the wouÌds which he giueth he doth heale in time conuenient so that they do willingly come to him whose hand they know hath smitten them and of whose wrath they are afraid The former therfore do no lesse flye then feare the iudgment of God without the hatred of sin so they being wounded with an incurable blow do perish in the midst of their sorowes If Iudas had giueÌ eare to the admonition of Christ there had bene yet place to repentance but because that he had despised so louing a calling to saluation he is deliuered ouer to
whom before a vile filthynes in a torne habite kept from entraunce into heauen Christe himselfe suffered his garmentes to bee taken from him as a pray that he might enrich vs with the riches of his victory Further wher Mathew saieth that so the prophesie of Dauid was fulfilled Psa. 22. 19. They deuided my garments amongst them c. must so be vnderstood as that was perfourmed literally as they say and indeede in Christe which Dauid metaphorically and vnder a figure complayneth of as done to him For Dauid by the word garments meaneth his goods his honors as if he shuld haue said that while he liued and had his sight he was made a pray to his enemies who ran into his house and were so far froÌ sparing those goodes which were left that they also spoyled his wife This cruelty he amplifieth by a metaphor writing that his garmentes were deuided by lot And where he was a shadow and an Image of Christe that whiche christ shuld suffer he foretold by the spirit of prophesie Wherfore in his persoÌ this also is notable that the soldiors spoiled his apparel for by this spoyling we do know those signes notes wherwith he was sometime adorned And also the offence is taken away which otherwise might in the wisdom of the flesh haue beene conceiued of his nakednesse for hee suffered nothing which did not truely and properly beelong to the person of the Redeemer as the holy Ghost before declared MAR. 25. And it was the third houre This seemeth not to agree with the testimony of Iohn for he saieth that Christ was condemned aboute the sixt houre But if we consider that which is manifest by other places the day was deuided into foure partes and that euery of the parts were called by the name of the first houre of the beginning of the same it wyll not be hard to be answered The whole meane time from the risinge of the sunne euen to the second parte they did call the first houre The second parte vnto the midst of the daye was with them the thirde houre The sixt houre beginning at the mid day continued to three or foure of the clocke in the after noone Therefore when the Iewes saw that Pilat deferred the time and that now the mid day was at hand Iohn saieth that they cried out the more earnestly least the whole day should escape away But that letteth not but that the Lord was crucified about the end of the third houre For it is euident enough after his tumultuous condemnation that he was sodenly carried away the Iewes had so earnest desire to put him to death Therefore Mark meaneth not the beginning of the third houre but the ende And this is the more likelye to bee true that Christe honge not aboue three houres vppon the Crosse. LV. 34. Then Iesus said By this speach Christ proued himselfe to be that meeke and gentle Lambe which should be led to be slaine as Isaiah the Prophet had witnessed 53. 7. For he doth not only leaue off reueng but he commendeth to God the father the saluation of them of whome he is most cruelly vexed This had beene a great thing to thinke nothing of reuengement as Peter when by his example exhorteth vs to patience saieth that he gaue not rebuke for rebuke neither reuenged his own iniuries but was content with this alone that hee had God for a reuenger 1. Pet. 2. 23. But this was a farre greater and more excellent vertue to pray to God that he would forgiue his enemies If any man doth think that this doth not sufficieÌtly agree with that saying of Peter which I cited eueÌ now there is an aunswere ready for it For where Christ was led by a merciful affection to entreat god to pardon his persecutors it is no let but that he might commit himself to the iust iudgement of God which he knew to be appointed for the reprobat the obstinate VVheÌ Christ therefore saw that partely the Iewish people partly the soldiours were madde against him in a blinde heate though their ignoraunce was not to bee excused yet hee taketh pitty vppon them so that hee himselfe praieth for them Yet sith hee knew that God would be a reuenger hee leaueth the iudgement to him against the reprobate And in this manner should the faithfull temper their affections in bearing of afflictions that they shoulde desire that their persecutors might bee saued and yet that they shuld not doubt but that their life is vnder the defence of God and resting vpon this comfort that at the length the wicked shal not go forward in their lust vnpunished they shall not faint vnder the burdeÌ of the crosse Luke dooth now sette before vs an example of this moderation in our guide and maister for when as hee could haue curssed his persecutors to destruction hee dooth not onely abstaine from cursing but also he prayeth for their good And it is to be noted if at any time the whole world should rise vp against vs and endeuour by violence to ouerwhelme vs al this is the best remedy to ouercome this temptation if at any time wee doe thinke of their blindnesse which do oppose themselues against God in vs. For so it shall come to passe that the conspiracy of many againste vs left alone and forsaken shall not trouble vs aboue measure As againe dayly vse doth shew how strong an engine it is to shake the weake with when they see themselues assaulted of a great multitude Therefore if we wil learne to arise vp to God it shal be an easie matter for vs as it were from an high to despise the ignoraunce of the vnfaithfull for howsoeuer they doe excell in forces and great bandes yet they know not what they do But it is likely that Christ prayed not generally for all menne but onlye for the simple people who were carried by an vnaduised zeale and not by delyberate wickednes For as there was no hope left of the Sribes and Priestes so he should haue praied for them in vaine And without doubte beecause the heauenlye Father hearde this prayer heereof it came to passe that many of the people which had shed bloud did afterwardes beleeue 37. They set vp ouer his head That which Matthewe and Marke doe touch briefly Luke doth set forth more expresly that the title was written in three languages Also Iohn doth declare it more at large VVherfore let the readers see there that which here I doe omitte for breuitye sake I will onely say that this was not done without the prouidence of God that the death of Christ shuld be celebrated in three languages for though Pylate had no other purpose then reproachfullye to touche the Iewish nation yet God had a further regarde For in this as it were by prophesie he declared that the death of his sonne shoulde be renoumed euery where that all people in al places might know the king promised to the Iewes But this was no lawful
in a forme obiected before them yet God by one example sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne that we may knowe that nature is subiecte to his pleasure Nowe if the corporall eyes whose chiefe propertie is to see are so ofte as it pleaseth the Lord so holden that they cannot discern those things which are set before them our mindes should be no better though they remained in their integritie But now in this miserable corruption since their light is taken from them they are subiect to be deceiued many waies and so oppressed with a grosse dulnesse that they can doe nothing but erre as also it doeth befall very oft Therefore it commeth not of the sharpnesse of our witte for vs to discerne betwene truth and falsehoode but of the spirite of wisedome But their chiefe dulnesse appeareth in the beholding of heauenly thinges for we doe not onely conceiue false shapes for those things which are true but we doe tourne the cleare light into darkenesse 17. VVhat maner of communication are these yee haue one to another That which we doe see was done then openly by Christe we doe daily finde to be perfourmed in vs in a secreat maner that of hys owne accorde hee insinuateth himselfe to teache vs. But that which I said euen now doeth more euidently appeare by the answear of Cleopas that is though they were doubtfull and in perplexitie about the resurrection of Christe yet they esteemed reuerently of his doctrine so as they were not bent to fall away For they doe not tarie vntill that Christ by manifesting himselfe shoulde preuent them or that the trauailer who soeuer hee was shoulde speake honourably of him but rather out of a small and darkishe lighte Cleopas doeth cast suche sparkes into the straunger as might somwhat lighten his minde if he had ben rude ignorant The name of Christ was at that time so odious and infamous in euerye place that it was not safe to speake honourably of Christe but without regard of enuie he nameth him the Prophet of God and professeth himselfe to be one of his disciples And though this title of a Prophet is farre inferiour to the diuine maiestie of Christ yet this smal commendation deserueth praise sith Cleopas hadde no other purpose then to procure disciples to Christ whiche shoulde submitte themselues to his Gospell But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete Or whether his purpose was to beginne at the rudiments which were best knowen that hee might by degrees goe further And certainly a little after he doeth not simplie account Christe in the common order of Prophets but he sayeth that he and others supposed that he should haue beene the redeemer 19. Mighty in deede and in woorde The same forme of woordes almost doeth Luke Actes 7. 22. vse in the person of Stephen where speaking in the praise of Moses he sayeth that he was mighty in wordes and deedes But in this place it is doubted whether Christ should be called Mightye iâ deede in respecte of his myracles as if it hadde beene sayde that hee was endued with diuine vertues which should prooue that he was sent from heauen or whether that it shoulde reache further that the meaninge should be that he excelled as well in the facultie of teaching as in holinesse of life and excellent giftes And I doe like this latter sense Neither is that addition in vaine Before God and the people which signifieth that the excellencie of Christe was so declared to menne and knowen by euident trialles that it was without all fained and vaine ostentation And heereby may be gathered a briefe difinition of a true Prophet namely hee who to his woorde adioyneth also the power of woorkes and shall not onely endeuour to excell amongest men but to behaue himself sincerely as in the sight of God 21. But we trusted It shall appeare by the text that the hope which they had conceiued of Christ was not taken away though by the woordes it shoulde so seeme at the first fight But because the hystorie which is sette downe of the condemning of Christe might withdraw a man who had no tast of the gospel because y t he was condemned by the Prelates of the Church Cleopas opposeth the hope of the redemption against this offence And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope yet he doth diligently gather what helpes soeuer he can for the vpholding of the same For it is probable that he spake of the third-thirdâday for no other end but because the Lord had promised that he would rise againe the thirde daye Furthermore that which hee reporteth that the women founde not the body and that a vision of Angels appeared to them and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne is referred to this sum that Christe was rysen So the godly manne doubtfull betwene fayth and feare nourysheth his fayth and accordinge to his strength stryueth agaynste feare â5 And he sayd vnto them This reproofe seemeth to be sharper and harder then was meete in respect of the weake man but who so shall consider of all the circumstances shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them amongst whome he had bestowed his long labour so ill and almost without anye fruite For it is to be noted that this heere spoken is not onely to be restrayned to these two but obiected as a common faulte which their other fellowes might presently heare of their mouthes Christ had so oft forwarned them of his death he had also so oft taught of the new and spiritual lyfe and had confirmed his doctrine by the oracles of the Prophetes as if he had spoken to deafe men or to blockes or stones they being once stricken with the horrour of death do turne themselues hether and thether Therfore he doth iustly attribute this stackering to foolishnesse he maketh slouth the cause of the same because they were no readier to beleeue And he doth not only vpbraide them that when he was a most excellent master to them they were but slacke and slow to learn but because they were not attentiue to the sayings of the Prophets as if hee shoulde haue sayde that their slouthfulnesse coulde not bee excused because there was no fault but onely in themselues âith the doctrine of the Prophets was so euident and plaine of it selfe and so well expounded to them As the most part of menne doe beare the same blame for theyr owne folly because they are vnapt to be taught and obstinate But lette vs note that when Christ saw his disciples to be too slouthfull to the ende that he might waken them hee beginneth at reproouing them For so must they be dealt with whome we haue tried to be either
then by a peculiar and vnwoonted maner shewe it selfe in Christes speache which was an euident testimonie of his diuine power For it is he alone which baptiseth with the holy Ghost and fire Luke 3. 16. Yet lette vs remember that this is the lawful frute of the heauenly doctrine who soeuer is the minister of the same to kindle the fire of the spirite in the hearts which may both boyle and purge out yea and burne oute the affections of the fleshe and shall truely stirre vppe a feruent loue of God and carye vppe menne wholely into heauen as it were in the flame of the same 33. And they arose the same houre The circumstaunce of the time and the distance of the places doe shewe what an earnest desire these two menne hadde to carye this message to their fellowe disciples Sith that it was in the eueninge that they entred into their lodging it is probable that it was darke night before they knewe that it was the Lorde it was troublesome to trauaile three houres when it was late in the night yet they do presently arise and runne with speede to Hierusalem And certainly if they hadde come but the next day their slacknesse had beene suspected but nowe when they hadde rather to defraude themselues of their nightly rest then not to make the Apostles pertakers of theyr ioye with speede their haste yeelded credite to that which they tolde Nowe when Luke sayeth that they arose the same houre it is to bee supposed that they came about midnight to the disciples And as the same Luke doeth witnesse they were then talking amongest themselues Heereby therefore may their carefulnesse and earnest desire bee knowen in that they passed almost the night waking and they ceased not to make thorowe inquirie vntill the resurrection of Christe shoulde by many testimonies be more fully knowen 34. VVhich sayde the Lorde is risen Luke in these woordes sheweth that they which brought this gladde newes to the Apostles for the confirming of their mindes were lykewise enformed of another vision And it is not to be doubted but that this rewarde of mutuall confirmation was bestowed vppon them from God as a recompence of their godlye diligence Also it may be gathered by the circumstance of the time that after Peter hadde retourned from the sepulchre hee was woonderfull carefull vntill that Christe reuealed himselfe vnto him and therefore the same daye that hee hadde visited the sepulchre hee obtained his request Nowe it is not to be doubted but that the gratulation amongest the eleuen was for thys because the Lorde hadde appeared to Symon But thys seemeth not to agree wyth Markes woordes who sayeth that these two were not beleeued of the eleuen For howe coulde it be that they refusinge these newe witnesses shoulde wauer in their doubtinge which were already certaine For by saying that he was risen in deede they do graunt that the matter is out of controuersie First I doe answeare that in the general speache is vsed the figure Synecdoche because that some of them were harder or lesse apt Thomas was more obstinate then all the rest Also we doe easily gather that they were so perswaded as men amazed doe vse who haue not quietlye meditated the matter and we knowe that suche doe thereby fall into diuers doubtes How soeuer it was it appeareth by Luke that the greater part of them being in that feare as in an exstasie did not onely willingly embrace that which was sayd but they striued against their own distrust For by this clause in deede they do take away from them al occasion of doubting And a little after we shall see that they fell agayne and the third time through admiration to their wauerings 36. Iesus himselfe stoode in the middest of them VVhere Iohn reporteth the same hystorie at large he differeth in some certaine circumstances and Marke noteth the same somewhat otherwise But as concerning Iohn sith he onely gathereth those things which were omitted by Luke they two may be easily reconciled And truelye there is no diuersitye in the summe of the matter except any man woulde mooue a controuersie about the time For there it is sayd that Iesus entred in when it was euening but by the hystorie set down by Luke it appeareth that it was late in the night when he appeared namely when the disciples were returned from Emaus But I doe not thinke that the time of the euening is to be precisely vrged but that rather which is sayd may aptly and commodiously be applied to the late time of the night for that when the Apostles after the euening when it was night had shut the dores and kept themselues secreatly within the house theÌ Christ came vnto them Further Iohn doeth not note the first beginning of the night but simply noteth that the day being passed and after the sunne was set yea and about midnight Christ came vnlooked for amongest his disciples Yet the question ariseth of an other matter for Marke and Luke doe report that the eleuen were gathered togither when Christe appeared vnto them but Iohn sayeth that Thomas was then absent But it is no absurditie that the number of eleuen is put for the apostles theÌselues though one was away from the company And wee sayde euen nowe and the matter it selfe declareth that Iohn doth more distinctly sette downe the particular poyntes because that his purpose was to report those thinges which were omitted by others Also it is out of doubt that it is one and the same hystorie which was sette downe by the three sith Iohn doeth expresly declare that the disciples sawe Christe onely twise at Hierusalem before they went into Galile for he sayeth that the thirde time hee appeared to them at the sea of Tyberias And he had noted two visions before namely this which befell the next morrowe after the resurrection and the other which followed eight dayes after thoughe if any had rather to expounde it of the second which is in Marke I doe not greatly stande against it Nowe I doe retourne to Lukes woordes He doeth not saye that Christe by his diuine power opened for himselfe the doores which were shutte but yet by the woorde standinge he noteth some suche matter For how could the Lord sodainly in the night stand in the midst of them except that he had entred in wonderfully But the same fourme of salutation is sette downe by both Peace be to you wherby the Hebrews do signify that he wisheth vnto them glad and prosperous successe 37. But they were afraide Iohn maketh no mention of this feare but sith that he also sayth that Christ shewed his hands and side to the disciples it may be supposed that he omitted somewhat Neither is it an vnwonred thing amongst the Euangelists while they study to be compeÌdious to touch only some part Further we do learne by Luke that they were so amased with the strangenesse of the sight that they durst not beleeue their owne eyes A
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 coÌmandeth 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 ãâã 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 tâkens 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
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 accouÌted 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 coÌmandemeÌt 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 theÌselues 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 whichâ 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 teÌporal which was instituted by Moses that now is the time wheÌ 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
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemeÌts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the coÌming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indiffereÌtly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remeÌber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the coÌming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
earthly life aforehand we think ful negligently vpon diuine matters So Christ saith in another place Oye hypocrites you iudge according to the face of heauen what maner day tomorrow shal be but you know not the time of my visitation 36 And he which reapeth receiueth a reward He proueth by another argugument how diligent we ought to be in the work of the Lord namely because there is a large and a glorious reward laide vp for our labour For he promiseth fruit and that no corruptible or fraile fruit Although that which he addeth concerning fruit may bee expounded two maner of wayes either that it may be a declaration of the hyere and so should be vtter one the self same thing in diuers wordes or els that he may commend their diligence who do increase the kingdome of God as hee will repeate chap. 15. 16. I haue chosen you that you may go bring fruit that your fruit may remaine And truly both these things ought greatly to encourage the ministers of the word that they do neuer faint vnder their labor whilest that they heare that there is prepared for them in heauen a crowne of glory do know also that the fruite of their haruest shal not only be precious before god but also eternall To this end is there mentioÌ made of reward euery wher in the scripture not to the end that the merites of workes may be esteemed thereby For who is he who being throughly tryed shall not rather be found worthie to be punished for sluggishnes then rewarded for diligence Therefore there shall nothing remaine for the best labourers saue only to flie humbly to craue pardon But the Lord who dealeth fatherly with vs to the end he may amende our sluggishnes better incourage vs being otherwise but faint harted vouchsafeth to repay vnto vs a free reward Furthermore this is so far froÌ ouerthrowing the righteousnes of faith that it doth rather establishe the same For from whence commeth it that God findeth in vs any thing that is worthie of rewarde saue only because hee hath endowed vs with his spirite And we know that the spirit is the earnest and pledge of our adoption Secondly how commeth it to passe that God doth giue so great honor vnto vnperfect corrupt workes saue only because after that he hath reconciled vs vnto himself freely by not imputing the vices which cleaue vnto our workes he accepteth them contrarie to our desert The summe of this place is that the labour and paines which the Apostles do take ought not to seeme greeuous vnto theÌ seeing that they know that it is so profitable for themselues fruitfull for the church of Christ. That both he that soweth In these wordes Christe teacheth vs that no man shall need to coÌplaine for that the Apostles shall gather the fruit of other mens tillage And we must note this amplification For if the sobs sighes of those men who complaine that the fruites of theyr labour are giuen vnto others do no whit hinder but that a newe possessour may reape the corne sowen by another how much more ioyfull ought the reapers to be whereas there is a mutuall consent mutuall ioy reioycing And to the end we may the better vnderstande this place wee must note the opposition that is betweene the sowing reaping The sowing was the doctrin of the law the prophets for then the seed being cast into the ground did remaine as in greene corne but the doctrine of the gospell because it bringeth men vnto perfect ripenesse is fitly compared vnto the haruest For the law was far froÌ that perfection which was at length exhibited in Christ. VVe do also wel know the coÌparison that Paul maketh betwene childhood manhood which teÌdeth to the same end Finally forasmuch as y e coÌming of Christ brought w t it present saluation it is no maruell if the gospel wherein the gate of the kingdome of heauen was set open be called the haruest of the propheticall doctrine And yet neuerthelesse this hyndereth no whit but that the fathers vnder the lawe were gathered into God his barne But this similitude is to be referred vnto the manner of teaching For as the childhoode of the Church did continue vntill the end of the law and when as the Gospell was once preached the youth thereof did immediately succeede so saluation began to waxe rype then whiche the Prophetes had onely sowen But seeing that Christe spake these wordes in Samaria he seemeth to exteÌd the sowing further then vnto the law the Prophetes And there be some who expound this aswel of the Gentiles as of the Iewes I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand But forasmuche as that seede was corrupt from the very roote and the corne which might thence haue sproung although it was neither good nor naturall was choked with the huge heape of errours it were an absurd thing to compare that so hurtful corruptioÌ vnto sowing Secondly that which is here spoken of the agreement of ioy caÌnot be applyed vnto the Philosophers and such like Yet the doubt is not dissolued for Christ seemeth after a sort to speake of the Samaritanes I answere although al things were corrupted amongest the Samaritanes yet was there hid amongest them some seede of godlinesse For whence commeth it that they were so redie to seeke Christe when as they hearde but one word of him saue only because they had learned out of the lawe and the Prophetes that the Redeemer should come Iudea trulie was the peculiar possession of the Lorde which he had tilled by the Prophetes but because there was som portion of seede brought into Samaria also it is not without cause that Christ saith that the seede was waxen rype euen there also If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vnto all the whole worlde we may easily answere that Christ did speak as time dyd require vnlesse it were so that hee commendeth in the Samaritanes the seede of the Propheticall doctrine although it were filled with manye weedes for the hope of the fruite whiche was almost rype 37 For in this is the saying true This was a common prouerb whereby they did declare that many did oftentimes reape the fruits of other mens labours Although this was otherwise because he that hath taken paines doth hardly suffer an other man to take away the fruite seeing that the Apostles haue the prophetes to be partners of their ioy And yet notwithstanding we cannot hereby gather that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church because this is Christ his drift that the Prophetes taught so long as they lyued with this affection that they did alreadie reioyce
authoritie of God Therefore he denieth that he hath any desire of his owne and such a desire as is separated from the commaundement of his father 31 If I testifie of my selfe Hee doth not in this place any whit discredit his owne testimonie which in another place he stoutly defendeth but it is a maner of graunting For because Christe was sufficiently instructed and furnished by another hee passeth not for beeing beleeued himselfe If saith he according to the common custome of men you beleeue not my witnesse which I beare of my selfe let it be so let my testimonie be of no force And we knowe that that is not accounted true and lawfull which euery man saith of himselfe although he doe otherwise speake the truth because no man is a sufficient witnesse in his owne cause And although it be vniust dealing that the sonne of God should be reckoned in this number of men yet will he rather yeeld some part of his right that he may ouercome his enemies with the authoritie of God 33 You sent vnto Iohn and he bare witnesse of the truth 34 But I receiue no witnesse of man but I speake these thinges that you may bee saâe 35 He was a burning and a shining light and yee woulde reioyce for a time in his light 36 But I haue a greater testimonie then of Iohn for the workes which the father hath giuen mee to doe the same workes whiche I doe doe testifie of mee that the father hath sent mee 33 You sent vnto Iohn Before he vttereth the testimonie of God hee vrgeth them with the answere of Iohn which they coulde not iustly discredite or distrust For to what purpose serued it to sende vnto him vnlesse they woulde stand to his wordes For they doe sende as vnto a Prophet of God therefore they feigne that his voyce is vnto them in steed of an oracle And although there is another concession or graunt contained in this yet Christ doth plainely cast in their teeth that it was nothing but malice that did hinder them and keepe them backe from beleeuing Therefore we see that this circumstance maketh much to the matter that they sent vnto Iohn and did aske of him as beeing desirous to learne who was the Messias and yet they set light by his answere 34 I receiue not witnes from man But God did not choose him in vaine to bee his witnesse and in another place Acts 1. 8. Christ himselfe affirmeth that his disciples are his witnesses I answere that Christ vseth the testimonie of Iohn not that he needeth it but so farre foorth as it is profitable for vs to haue some confirmation thereby One man borroweth testimonie of another because they cannot want that help The estate of God and Christ is otherwise For if the Philosophers do say that vertue needeth not the helpe of another what hath man in himselfe wherewith he can vnderprop the truth of God And Christe addeth also immediately that he vttered the testimonie of Iohn for theyr sake VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe as that hee prouided for men whilest that hee rayseth vp preachers of his gospell by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine whilest that he doth applie all thinges vnto our saluation VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs. 35 He was a burning light In that he calleth Iohn a burning light it is a farther argument of their vnthankefulnesse For it followeth that they are blinde of their owne accorde seeing the light of God was set vp before their eyes Therfore the mening of the words is god wold not haue you to eree for hee appointed Iohn to bee a light that his brightnesse might direct you In asmuch therefore as you do not acknowledge me to bee the sonne of God it commeth to passe through voluntarie error There followeth another exprobration that they did not only passe by the light which was offered theÌ with shut eyes but did also of set purpose abuse it to oppresse Christ withall For in that they were readie to extol Iohn aboue his iust degree that did arise of a malicious vnfaithfull purpose least there should be any place left for the sonne of God Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse like as if the good man of the house should set vp a candle in the night season for his seruants that they may doe that worke which he hath commaunded them to doe and they doe translate the vse thereof vnto banquetting and all maner of naughtinesse Furthermore as in these wordes Christe doth accuse the Iewes so hee doth admonish vs all in general that we doe not abuse to wander hyther and thyther the godly teachers whom God hath appointed to direct vs in the right way The experience of all times teacheth how profitable this admonition is God doth take men into his gouernment during the whole course of their life euen vntil they come to the last marke he sendeth his prophets as gouernours Such is the distemperature of men that they had rather leape frowardly without going forward then goe forwarde walking such is their inconstancie and lightnesse that hauing despised and reiected the perpetuall direction they are carryed vnto theyr sodaine affections Therefore saith he for a time or an houre in which word hee toucheth their foolishnes that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes So deale the Papistes at this day how many godly teachers soeuer the Lord hath giuen to his Churche as burning lights they draw them vnto a contrary vse as if they were determined to blinde their owne eyes with the beholding of the light Neither doe they only abuse the lightes to choake the light of God but doe also triumphe oftentimes in darknenesse as when as they boast of the doltish inuentions of their blabbes brawlers against the pure doctrine of the gospel But that which Christ doth in this place affirme of Iohn Paul maketh common to all the faithfull because hauing the worde of life they ought to shine in the worlde as lightes but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel to carry the light before others For seeing that we be all in darknesse being blinde God doth giue vs light by the light of his worde But in this place he doth peculiarly adorne Iohn with this title by whose ministerie God did more plentifully shine vnto his church 36 I haue a greater testimonie After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn he doeth now the second time repeat that which he had said that he had no need of mans testimonie as if he were not sufficient of himselfe Although according to his custome he reclaimeth them vnto the
For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto meÌ for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his whâlie bent namely vnto eternall life but because by reason of the grâssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heaueÌly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And ãâã doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I ãâã deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that âe shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thân this man doth 32 The Pharisees heard the companie murmuring thâse thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
as Paul boasteth that he knew nothing by himself For this is not extended vnto his whole life but it is a defence of his doctrine and Apostleship alone Therefore some there bee who without cause doe play the Philosophers concerning the perfection of righteousnes which appertaineth onely vnto the sonne of GOD seeing this is his only purpose to make his ministerie to be of credite as it appeareth more plainely by that which followeth For he addeth againe immediately If I say the truth c. VVhence wee gather that Christ doth rather defende his doctrine then his person 47 He that is of God Because hee may by good right take this for a thing graunted that hee is the Embassadour of his father and that hee doeth truely execute the function whiche was enioyned hym hee inueigheth more vehe mently against them For their vngodlinesse was not now vnknowen seeing they were so stubborn in refusing the word of God He had declared that they could lay nothing to his charge but that he taught as out of the mouth of God Therfore he concludeth that they had nothing to do with God because they heare not omitting to speak of himself he denounceth that they did feight against god VVe are taught by this place that there is no more euident signe of a reprobate minde then when as a man cannot abide the doctrine of Christ althogh otherwise he shine with angelicall holinesse to looke vnto like as if we willingly embrace the same wee haue as it were a visible seale of our election For he that hath the word enioyeth God himselfe and he that reiecteth it depriueth himself of righteousnesse and life VVherefore we ought to be afraid of nothing more then least we fall into that horrible iudgement 48 Say wee not well They doe more and more bewray how greatly they were made amazed by Satan who being more then coÌuinced are not yet afraid to runne headlong through the middest of despayre Furthermore in that they raile double vpon Christ yet this is their whole drift to proue him to be a detestable man and that he is driuen with an euill spirite Because the Iewes did account the Samaritanes reuoltes and corrupters of the law so often as they would slaunder any man they called him a Samaritane And therefore nowe because they haue no greater fault wherewith they can defame Christe they snatch at that without iudgement and rashly which was common To be briefe wee see that they do wantonly rayle because being incensed with a dogged madnes they can finde nothing to say 49 I haue not a Diuell In that passing ouer the former fault he doth only purge himselfe of the second some do thinke that it was done for this cause because he neglected the reproch doone to his person and did only take in hand the defence of his doctrine but in my iudgement they are deceiued for it is not to be thoght y t the Iewes did so cunningly distinguish betweene his life and doctrine Againe the hatred of this name proceeded hence as we haue said because the Samaritanes being peruers and degenerate keepers of the lawe had corrupted the same with much superstition and corruption And they polluted the whole worship of God with straunge inuentions Augustine flyeth vnto the allegorie that Christ did not refuse to be called a Samaritane because he is the true keeper of his flocke But I thinke that Christ did ayme at another marke For seeing that the two reproches did tend both to one end he refuteth both vnder one Yea if a man do well weigh the words they did burden him sorer by calling him a Samaritane then one that had a Diuell But like as I haue alreadie said Christ was content with a simple refutation which he taketh from the contrary when as he affirmeth that he is desirous to honour his father For he must needes be gouerned with the spirit of God and be the seruant of God which honoreth him aright and sincerely You slaunder mee This member may be expounded thus as if Christe did complaine that he was not honoured with that honour whereof he is worthie that furthereth Gods glory but I thinke that he hath respect vnto a farther thing namely that he ioyneth his fathers glory with his owne glory as if he should say I take nothing vnto my selfe whiche tnrneth not vnto Gods glory for his maiestie shineth in mee his power and gouernment are resident in me Therfore seeing that you entertain me so simply you are reprochfull against God himselfe Therfore hee addeth by and by that God would reuenge this iniurie For they might lay ambition vnto his charge vnlesse he had testified that he was careful for his owne honour or contempt not for any priuate affection of the fleshe but so farre foorth as it concerneth the honour or dishonour of God And although we be farre distant from Christe yet euery man may be fully perswaded that if hee bee fully bent to seeke the glory of God there is sufficient praise laid vp for him with God For we shall alwayes trie that is true Those that honour mee will I make honourable If he be not only despised amongst men but also rayled vpon let him wait patiently vntill the day of the Lord appeare 51 Verily verilie I say vnto you if any man shall keepe my woorde hee shall not see death 52 Therfore the Iewes said vnto him Now we know that thou hast a diuell Abraham is dead and the Prophets and thou sayest If any man shall keepe my woorde he shall not tast of death 53 Art thou greater then our father Abraham that is dead and the Prophetes are dead whom doest thou make thy selfe 54 Iesus answered If I glorifie my selfe my glory is nothing it is my father that glorifieth me who you say is your God 55 And you know him not but I know him and if I shall say that I know him not I shal be a lyar like vnto you but I know him and keepe his worde 51 Verily verily I say vnto you It is questionles that Christe knew that there were som in that companie that were curable also y t there were some which were not aduersaries to his doctrine Therfore he meant so to terrifie the wicked whose wickednesse was desperate that notwithstanding he might leaue some matter of comfort for the good or he might yet allure vnto himselfe those that were not yet lost Therfore howsoeuer the greater part doth loath the worde of God yet a godly teacher must neuer be bent so wholy to reproue the wicked but that he must also impart vnto the children of GOD the doctrine of saluation and endeuour to bring them vnto a sound mind if there be any that are not altogether vncurable Therfore Christ promiseth in this place vnto his disciples eternall life but hee requireth such Disciples as may not only becken with their eares as asses or professe with theyr mouthes that they allow his doctrine but
because it came to passe hereby that the blind man did the more extol the grace of Christ by his own testimony Therfore the EuaÌgelist gathereth al these circumstances not in vaine whereby the truth of the myracle did more plainely appeare 11 And after that I went and washed Such happie successe of obedience teacheth vs that hauing ouercome all hinderances we must goe forwardest ourly whyther soeuer the Lorde doth call vs and let vs not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide 13 They bryng hym that had beene sometimes blynde vnto the Pharisees 14 And it was the Sabboth when Iesus made claye and opened his eyes 15 Therefore the Pharisees also asked him againe howe hee had receiued his sight And hee sayde vnto them Hee put clay vppon mine eyes and I washed and doe see 16 Therfore some of the Pharisees said This man is not of God because he keepeth not the Sabboth Othersome said how can a man that is a sinner doe these myracles And there was a discention amongest them 17 They say vnto hym that had beene sometimes blinde what sayest thou of him because hee hath opened thine eyes And he saide hee is a Prophete 13 They bring him The narration whiche shall followe immediatly doth declare that the wicked are so farre from profiting in the workes of the Lord that the more they are vrged with the power therof the more doe they vomit out the poyson which they had inwardlye conceiued The sight which was restored to the blinde man ought to haue made euen stonie mindes softe at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng ought to haue pawsed so long vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no but the hatred of Christ driueth them headlong vnto such madnesse that they doe by and by condemne that which they heare he had done The Euangelist nameth the Pharisees not because the other sectes did beare with Christe but because this secte was more couragious to defende the present state then the other Hypocrisie is alwayes cruell and proude therefore seeing that they dyd swel with a false opinion of holinesse the doctrine of y e gospel wouÌded them chiefly which condemned all their feigned righteousnesse and they did especially fight for their owne power and kingdome vnder colour of defending the lawe VVheras the Euangelist recordeth that the multitude brought the blinde man vnto the Pharisees it is vncertaine for what ende and purpose they did this there was scarse anye that dyd not know how enuiously the Pharisees were set against Christ. Therefore it may be that many flatterers did for their sakes of set purpose assay to darken the glory of the myracle Notwithstanding as I thinke this seemeth to bee more like to bee true that the greater part of the people suspending their owne iudgement as it falleth out sometimes did meane to make those dayes men and iudges that were gouernours In the meane season being blinde of their owne accorde they bring darknes vpon themselues in the Sun that it may darken his light This is the disordered religion of the common people that it doth worship the wicked tvrants of the Church vnder colour of diuine reuerence contemneth God himselfe aswell in his worde as in his workes at least it doth not vouchsafe to haue any respect vnto him 14 And it was the Sabboth Christ did choose the Sabboth day of set purpose which would giue matter of offence vnto the Iewes He had alreadie sufficiently tryed in the man sicke of the paâsey that they wold also be cauilling at this worke Therefore why doth he not preuent the offence which hee might haue done most easily saue onely because the defense which his enemies had taken in hand malitiously woulde serue to the setting foorth of the power of God The Sabboth day was vnto them in steede of a whetstone to sharpen them to enquire of the whole matter And what doe they gaine I pray you by the question which they asked diligently and carefully saue onely that the trueth of the myracle appeareth more plainely VVe must learne by this example that we ought to nettle the enemies of the Gospell and that those men doe altogether dote who doe in such sort reconcile the world vnto Christ that they doe condemne all manner of offences seeing that Christ did rather willingly wittingly prouoke the wicked Therfore we must hold that rule which he prescribed els where that we must contemne the blinde and the leaders of the blinde Mat. 15. 14. 15 The Pharisees also asked him The people had heard this confession proceed before froÌ the mouth of the blind man now are the Pharisees also made witnesses therof who might obiect that the coÌmoÌ people had no lesse rashly receiued a rumour without any head then it was rashly raysed And first of all omittting the question of the fact as they say they doe only dispute concerning the lawfulnesse thereof for they doe not denie but that Christe restored sight to the blinde but they finde a fault in the circumstance of the time and doe denie that it is a woorke of God seeing the Sabboth was broken thereby But they should firste haue decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this saue onely because beeing blinded with wicked affection and maliciousnesse they can see nothing â Furthermore they had beene alreadie sufficiently taught by Christe that those benefites which God giueth vnto men do no more disagree with the Sabboth then doth circumcision And the woordes of the lawe doe commaunde men to cease from their owne workes and not from the workes of God Thererfore in that they take an errour which had been so strongly refuted alreadie for a manifest truth it is to bee imputed vnto obstinate wickednesse at least they erre for no other cause saue onely because it pleaseth them so to doe So the Papistes doe not cease to bring in often times friuolous and rotten cauils which haue byn answered an hundreth times Therefore what must we doe To wit when wee haue opportunitie we must refute so much as in vs lyeth their wickednesse who burden and slaunder the Gospel with false enuie If no defence howe iust soeuer it be can stoppe their mouthes wee must not be weary but must couragiously tread vnder foote this wicked desire whiche they haue to speake euill wherewith they goe about to oppresse vs. They take vnto themselues maximaâs which wee doe willingly graunt vnto them that they are not to bee hearde who doe depart from the Church and breake the vnitie of faith But they doe ãâã passe ouer that whiche was chiefly to be discussed and which we haue plainely expounded in a thousande places that the Pope with his traine are nothing lesse then the
wherefore and to what and he was sent of his father namely that hee may saue not destroy Furthermore this speech is of great importance for the glory of God that the sonne of God may be glorified For we doe gather thereby that God will bee so knowen in the person of his sonne that what honour soeuer he requireth to be giuen vnto him may be giuen vnto his sonne Therefore we had before chap. 5. 23. He that honoureth not the sonne doth not honour the father VVherefore the Turkes and Iewes doe in vaine pretend that they worship God seeing that they rayle vppon Christ and are enuiously bent against him yea by this meanes they endeuour to pull away God from himselfe 5 And Iesus loued Martha These things seeme at the first blush to bee contrary that Christ tarryeth two dayes beyonde Iordan as not regarding Lazarus his life and is yet said to loue him and his sisters For seeing that loue causeth carefulnesse he ought to haue runne vnto him Furthermore seeing that Christ is the only glasse of Gods fauour wee are caught by this his delay that we must not esteeme the loue of God by the present estate of thinges Hee doth oftentimes deferre his aide when he is requested either that he may the more sharpen the feruentnesse of praying or that he may exercise our pacience and may also accustome vs to obey Therfore let the faithfull so craue Gods helpe that they doe also learne to suspend their petitions if at any time hee stretche foorth his hande more slowly to helpe them then necessitie seemeth to requyre For howsoeuer he linger yet doth hee neuer sleepe nor forget those that bee his In the meane season let vs be certainly persuaded that he will haue all those whom he loueth to be saued 7 Then afterward he saith He doth now at length declare that he cared for Lazarus whan as the Disciples thought hee had forgotten him or at least that he preferred other thinges before the life of Lazarus Therefore he exhorteth them that passing ouer Iordan they goe into Iurie 8 Master euen now the Iewes sought VVheras the disciples terrifie Christ they doe it peraduenture not so much for his sake as in respect of them selues because euery one is afraid of himselfe like as the daunger was common to them all Therefore seeing that they withdraw themselues from the crosse and are ashamed to confesse so much they pretend that they are carefull for their master which hath a fairer shew The same thing befalleth manie dayly for they which foreslowe their duetie for feare of the crosse gather to themselues many cloakes and colours here and there to couer their softnesse withall least they seeme to defraude God of his due obedience without iust cause 9 Are there not twelue This place hath been diuersly expounded In that some haue thought that we are taught by these wordes that the mindes of men are mutable so that they take sometimes new and other counsell euery houre it is too farre from Christ his meaning neither had I vouchsafed to recite it vnlesse it had been a common prouerbe Therfore let vs be content with the naturall and plaine meaning First of all Christ boroweth a similitude froÌ y e night day For if any maÌ iourney in the darke it is no maruell if he stumble oftentimes or goe astray or fall But the light of the Sunne sheweth in the day time the way that ther may be no danger And the calling of god is like vnto the day light which suffereth vs not to waÌder or stumble Therefore whosoeuer doth obey the worde of God and taketh nothing in hand without his commaundement he hath him also from heauen to be his guide and directer and vpon this hope he may safely take his way without feare for as it is in the Psalm 9. 11. whosoeuer walketh in his wayes hee hath his Angels to keepe him and by their guiding is hee defended least hee dash his foote against a stone Therefore Christ trusting to this aide goeth forwarde couragiously into Iurie not fearyng stonyng because wee are in no daunger of going astray where GOD doing the dutie of y e sun giueth vs light doth gouerne our course VVe are taught by these wordes that so often as man doeth submit himselfe vnto his owne counsels without the calling of God his whole life is nothing els but a wandering and erronious course and that those which seeme to themselues to be most wise when as they aske not the mouth of God an I haue not his spirite to be the gouernour of their actions are blinde and goe grabbing in darknes that this is the only right way if being well assured of the calling of God we haue God alwayes to go before vs. The certaine hope of prosperous successe doth ensue this rule of framing the life because it cannot bee but that God doeth gouerne happily And we haue more then neede of this knowledge for the faithfull can scarse set one foote forward to follow him but Satan doth lay a thousand stumbling blockes in their way hee sheweth them diuers daungers on euery side and endeuoureth by all meanes to stop the way before them But whenas the Lorde doth bid vs goe forward hauing as it were lighted his light we must goe forwarde couragiously although many deathes doe stop the way because he doth neuer bid vs goe forwarde but he doth therewithall encourage vs by adding a promise so that we may certainly persuade our selues that that shal fal out well for vs whatsoeuer we take in hande at his commandement This is our charriot whereinto whosoeuer shall climbe he shall neuer faynte for wearisomnesse yea if the lets be harder then that we can be carryed through them in a chariot yet being furnished with these winges wee shall alwayes find a way to get out vntill we come to the marke not because no aduersitie doeth befall the faithfull but because aduersitie helpeth them forward vnto saluation The summe is this that the eies of God shal be alwaies ouer those to keepe them who shall be obedient and readie to marke his becke Againe we doe gather heereby that so often as men neglecting and despicing the worde of God doe rashly flatter themselues and take in hand whatsoeuer pleaseth them all the course of their life is accursed of the Lorde and there is vengeance alwayes prepared for their boldnesse and blinde lust And here Christ diuideth the day into twelue houres according to the olde custome For although the dayes doe differ in Sommer and VVinter yet they had alwayes twelue houres in the daye and twelue in the night 11 Hee spake these thinges and after this he saith vnto them our friende Lazarus sleepeth but I goe to awake him 12 Therfore his disciples said Lord if he sleepe he shal be safe 13 Howbeit Iesus spake of his death but they thought that hee spake of naturall sleepe 14 Therefore Iesus said then plainely vnto them Lazarus
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 theÌ 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 whoÌ 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 trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that ãâã the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the âowing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ For y â word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring
speaketh for theyr sakes theyr vnthankfulnesse hath no excuse whilest that they doe not hearken 31. Now is the iudgement of this world The Lord hauing ended his combate and hauing coÌquered not only feare but also death he triumpheth For he doth royally shew forth the fruit of his death which might haue beene a cause of casting downe and discouragement vnto his Disciples Some thinke that this woord iudgement doth signifie reformation other some thinke that it signifieth damnation I doe rather agree with the former sorte who expound it thus that the world shall be restored into a good order For the Hebrew word Misphat which is translated iudgment doth signifie good order And we knowe that without Christe there is nothing but confusion in the world And although Christ had begunne already to erect the kingdome of God yet was his death the beginning of the well ordered estate and was the perfect restoring of the worlde Yet we must note that this good order cannot be had in the worlde vnlesse the kingdome of Sathan be first abolished and the flesh bee brought to nothing and whatsoeuer is contrary to the righteousnes of God Fynally mortification must needes goe beefore the newnes of the worlde VVherefore Christ pronounceth that the prince of this world muste be cast out because discipation deformity proceed hence because whilest that Sathan vsurpeth his tyranny iniquitie dooth get the vpper hande Therefore when as Sathan is once cast out the world is reclaymed from backsliding and is brought vnder the gouernment of God If anye man demaund how Sathan was cast out in the death of Christ who ceaseth not to make warre continually I aunswere that this casting out is not restrained vnto any small time but that that excellent effect of Christes death is described which appeareth dayly ââ 32. VVhen I shal be lifted vp The maner of appointing this iudgment doth followe namely that Christ when as he is lifted vp vpon the crosse shal draw al men vnto him that he may lift them vp from earth to heauen The Euangelist saieth that Christe did shew the manner of his death Therfore it is not to be doubted but that the sence is this that the crosse shal be like to a chariot wherein he may lifte vp all men vnto the Father with him He might seeme then to haue beene lifted vp from the earth to the end he might haue nothing to doe with men afterward but hee pronounceth that it shall fall out farre otherwise namely that hee maye drawe them vnto himselfe who were fastned and wholly set vppon the earth And although he allude vnto the forme of his death yet hee meaneth generally that his death shal be no breach whereby he shall bee separated from men but a new way to drawe the earth into heauen In that he saith all men it is to be referred vnto the children of God who are of his flocke Yet doe I agree with Chrysostome who teacheth that Christ vsed the vniuersall word because the Church was to be gathered aswell of the Gentiles as of the Iewes according to that there shall bee one shepheard and one sheepefold aboue 10. 16. The old latine translation hath I wil draw all thinges vnto me and Augustine holdeth that it ought to be read so but the agreement of al the Greeke bookes ought to be of greater force amongst vs. 34 The multitude aunswered him we haue heard out of the lawe that Christe alldeth euer and how saist thou then the sonne of man must be lifted vp who is that same son of manne 35. Therefore Iesus sayd vnto them yet a litle while is the light with you walke whilst that yee haue the light least the darknes catch you and he that walketh in darknes knoweth not whether he goeth 36. VVhilst ye haue the light beleeue in the light that ye may be the children of the light These thinges spake Iesus and going away he hid himself from them 34 VVe haue heard out of the law It is questionlesse that their intent was malitiously to cauill at the wordes of Christ therefore he maketh them blinde in their owne wickednes so that they can see nothing in the clear light They deny that they must take Iesus for Christe because he saide that he should die whereas the law attributeth vnto the Messias perpetuity as if both these were not expresly set downe in the law that when as Christ shal dye his kingdome shal florish vntill the end of the world These men take occasion to cauill out of the seconde member But the beginning of the errour was this because they did esteme the gorgeousnes of the kingdome of the Messias according to the sense of the fleshe Hereby it commeth to passe that they refuse christ because he is not correspondent vnto their surmise Vnder this word law they do also comprehend the Prophets and the present tence is put in steede of the future tence in this word abideth according to the Hebrew phrase This interrogation who is that son of man conteineth in it a mock as if Christ did yeeld being ouercome with that short refutation VVhereby it appeareth how arrogant ignoraunce is For it importeth as much as if they had said go thy wayes now and boast thy selfe to be Christe seeing that thine owne confession proueth that thou art vnlike vnto him 35. Yet a litle while Although the Lord doth gently admonish them with this answere yet doeth he therewithal prick them sharply for he chideth them because they could not see in the light and doth also denounce that the light shal be taken from them shortly VVheÌ as he saith that there remaineth but a smal time of light he confirmeth that which he had already said concerning his death For although he doth not meane the light of his corporal presence but of the gospel yet hee alludeth vnto his departure as if he shuld say when as I shal then go away I wil not cease to be light so litle shal your darknes be able to impare me VVhen as hee saieth that the light is present with them he toucheth them by the way because they passe ouer the light with shut cies And therefore he giueth them to vnderstand that they were vnworthy to haue their obiectioÌ answered because they minister vnto themselues matter of errour of their owne accord VVhen as he saith that the light shineth vnto them only for a short time it is a thing common to al the vnbeleeuers for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God which shal neuer sit Isai. 60. 19. The sunne shal not shine vnto you hereafter by day nor the moone by night but the Lord shal be vnto you an euerlasting light Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light VVhich thing was also the cause that such thick night darknes did ouerwhelm the whole world bicause there were but a few that vouchsafed to go forward
altogether vncurable they sinke deeper into destruction Neither ought our well doing to bee blamed for this seeing that their heartes ought to haue been enflamed thereby to loue vs. Augustine thought but vntruly that that soppe was the sacrament of the bodye of Christe forasmuch as it was reached without the action of the supper And those men dote too foolishly who thinke that the Diuell entred into Iudas essentially as they say For the Euangelist speaketh only of his force and efficacie By this example are we taught how fearefull a punishment is prepared for al those who profane Gods benefits with their abuse That which thou doest doe quickly Christ doth not so exhort Iudas that he may be thought to enforce him it is rather a voyce of one that detesteth a thing He had endeuoured hytherto to call him backe diuers wayes but all in vaine he speaketh now as vnto a man past al hope perish seeing that thou art determined to perish And therein doth hee play the part of a iudge who adiudgeth those vnto death not whom he desireth to haue cast away but who haue cast away themselues through their owne fault To be briefe Christ causeth not Iudas to perishe whether he will or no but hee affirmeth that he is such a one as he was before 28 None of those that sate at meate Either Iohn had tolde none as yet what he had heard of Christ or els they were so striken y t they were not wel in their wits yea it is to be thought that Iohn himself was in a great quandary And that which happened then doth oftentimes happen in the Church that fewe of the faithfull can descerne hypocrites whom the Lord doth manifestly condemne 29 That hee should giue somewhat to the poore It appeareth sufficiently by other places how poore Christe was yet hee gaue somewhat of that little which he had vnto the poore to the end he might prescribe vnto vs a rule For the Apostles woulde not otherwise haue gessed that he spake of the poore vnlesse hee had beene accustomed to helpe the poore 30 Therefore when hee hadde taken the soppe hee went out by and by and it was night 31 VVhen he was gone out Iesus saith now is the sonne of man glorified and God is glorified in him 32 If God be glorified in him God shall also glorifie him in himself shal straightway glorifie him 33 Little children I am with you yet a little while yee shall seeke me and as I haue said vnto the Iewes that whither I goe you cannot come I doe also say vnto you now 34 A new commandement giue I vnto you that yee loue one another as I haue loued you that you doe also loue one another 35 By this shall all men knowe that you are my Disciples if you shall loue one another 31 Now is the sonne of man glorified The last houre was at hand Christ knewe well how weake the courages of his disciples were hee meant therefore to vnderproppe them least they shoulde altogeather be discouraged The onely remembraunce of the crosse of Christ causeth vs to tremble at this day vnlesse this comfort doth by and by meete vs that the very conquerour of Satan sinne and death did triumph vpon the crosse Therefore what might haue befallen the Disciples when as they should immediately see their Lord carryed to the crosse loaden with all manner of reproches might not so sorrowfull vncomely a spectacle haue ouerwhelmed them an hundred times VVherefore Christ preuenteth this danger and calleth them backe from beholding his death outwardly vnto the spirituall fruit Therefore howsoeuer ignominie do appeare in the crosse which might of it selfe confounde the faithfull yet Christ doth testifie that the same crosse is vnto him glorious The member which ensueth next And God is glorified in him is added in steede of a confirmation For that was a strange thing amongest the common sorte that the sonne of man should be glorified by a death amongest men reprochfull before God accursed Therefore he sheweth how he wil purchase to himselfe glory by such a death namely because hee gloryfieth God the father For the vncomparable goodnesse of God appeared vnto all the whole worlde vpon the crosse of Christe as vppon a most gorgeous Theatre The glory of God shineth euery where in all his creatures but it was neuer more excellent and euident any where then vpon the crosse whereupon was made a wonderfull chaunge of things the damnation of all men was shewed sinne was abolished saluation was giuen vnto men and finally all the whole worlde being repayred all thinges were brought into order Although this worde in is oftentimes taken for the Hebrewe beth and then it signifieth as muche as by yet had I rather translate it simplie that God was glorified in the sonne of man because the speech seemed to be more Emphaticall fuller of force VVhen he saith And God is glorified this coniunction copulatiue and muste bee resolued into the causall in my iudgement 32 If God bee glorified Christ gathereth that he shal triumph gloriously because of his death wherin this is his only purpose to glorifie his father For the father did not so seeke his owne glory by the death of his sonne but that he made him partaker of the same glory Therefore he promiseth that it shall shortly come to passe that when as that ignominy shall bee done away which he should suffer for a short time there shall great honour appeare in his death which thing was also fulfilled For the death vppon the crosse is so farre from darkening the dignitie of Christ that it doth most of all appeare there for asmuch as his incredible loue towarde mankinde his infinite righteousnesse in making satisfaction for sinne and pacifying Gods wrath his wonderfull power in ouercomming death subduing Satan and finally in setting open the heauens did there shewe foorth their perfect brightnesse Nowe this doctrine is also extended vnto vs all because although all the whole world do conspire together to defame vs yet if wee shall endeuour to seek Gods glory sincerely from our hart we need not doubt but that he will glorifie vs againe Christe augmenteth their comfort by the shortnesse of the time when as he promiseth that it shall bee straightway Furthermore although this glory began at the day of his resurrection yet he toucheth heere chiefly the spreading abroade thereof which followed immediately after when as raising vp the dead by the power of the Gospell and of his spirit he created vnto himselfe a new people For the proper renowne of Christe his death is the fruite whiche flowed thence to the saluation of men 33 Little children yet a little Because it could not be but that the departure of their master should make the Disciples sorrowfull therefore he telleth them in time that he will not bee long with them and doth also exhort them vnto pacience lastly to the ende hee may take from them the vnseasonable feruentnesse of
Papistrie tendeth to this ende that men may inuent to theÌselues 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 ãâã 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 theÌselues 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 speââe 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
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 âigure 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 câoyse 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 straÌge 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