also ryseth that assured safetie wherof he speaketh a litle after which vnlesse it leane vpon God may easily by distrubed It is of great waight and force that he calleth them ministers of the word of whom he receiued his Gospell For the faythfull do gather hereof that against witnesses no exception can be taken as the Lawyers say and which it is not lawfull to refuse Erasmus who out of Virgill borowed that which he translated to haue beene some part did not sufficiently weigh how much the calling of God is to be esteemed or of what auctoritie the same is For Luke doth not speake prophanely but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ that we may with reuerence heare the sonne of God speaking vnto vs by his Apostles If any man had rather take and vse this phrase VVord for the thing or substaunce which is Christ let him vse his own sense That some doe vnderstand by it Christ it should please me very well but that it were forced against the sense of the text and too farre stretched It is much that he saith they were beholders or eye witnesses But in that he calleth them ministers he exempteth them from the common order of men to that end that our fayth might haue his stay in heauen and not on earth This in summe is Lukes minde that hauing faythfully engraued in letters that which thou hadst learned before with liuely voice thou mightest the more safely repose thy selfe in the doctrine which thou haste receiued whereby it dooth appeare that God doth euery where prouide least we depending vpon the doubtfull wordes of men our faith should fayle or wauer VVhereby the vnthankefulnes of the world is so much the lesse excusable which as it were of purpose rashly desireth strayed and dispearsed rumors whereby it might be vnconstant and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent difference which the Lord hath put betweene them lest foolish light beliefe doe vaunt it selfe for fayth In the meane while let vs suffer the world as it is worthy to be deceiued with the baightes of foolish curiousnes so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan 3. Assoone as I had searched out perfectly The olde translation hath omnia assecuto I hauing followed all thinges The Greeke word is metaphoricallye deduced from them whiche treade in others steppes least ought should escape them For Luke would declare vnto vs a diligent studie and manner of learning Euen as Demosthenes vseth the same word when as he boasteth himselfe to haue bin so diligent in examining the embassage which he accuseth saying that he saw al things that were done as if he him selfe had beene a beholder of them Matthew Marke Luke 1.   5. In the time of Herod king of Iudea there was a certaine prieste named Zacharyas of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 6. Both were iust before God and walked in al the commaundementes and ordinaunces of the Lord without reproofe 7. And they had no childe because that Elizabeth was barren and both were well stricken in age 8. And it came to passe as hee executed the priestes office before God as his course came in order 9. According to the custome of the priestes office his lot was to burne incense when he went into the temple of the Lorde 10. And the whole multitude of the people were without in prayer while the incense was burning 11. Then appeared vnto him an Angell of the Lord standing on the right side of the Altar of incense 12. And when Zacharias saw him he was troubled and feare fell vppon him 13. But the Angell saide vnto him feare not Zacharias for thy prayer is heard and thy wife Elizabeth shall beare a sonne and thou shall call his name Iohn Luke very aptly doth begin his Gospell with Iohn Baptist euen as if hee that should speake of the light of the daye should beginne with the morning For like vnto the morning he did goe before the sonne of righteousnes which now was about to rise Other also make meÌ„tion of him but they describe him executing of his office But Luke doth purchase authoritie to him not yet borne when that he declareth the wonders of diuine power euen in his infancie and sheweth him to bee appoynted of God to be a Prophet before that men could know what manner of man he should be And for this purpose he doth it that with greater reuerence he might be heard when that he should take vpon him that publike office to goe forth for the aduauncement of the glory of Christ. 5. In the time of Herod He was the sonne of Antipater whoÌ„ his father did promote euen to the kingdoÌ„ for the augmentation of the which he had so great care did with so great diligeÌ„ce labour that therfore there was giueÌ„ vnto him the surname of Great Certaine do think that he was named heire of Luke because he was the first forreine king that reâ—gned there and therefore to be a fitte time for their deliueraunce beecause that their scepter was now transposed to a straunge nation But they that so say doe not very wel vnderstand the prophesie of Iacob whereas the comming of the Messias is not simply promised after that the Iewes shal be depriued of their empyre But after that the same shoulde be taken away from the tribe of Iuda neither yet is this the holy Patriarkes minde that the tribe of Iuda should be depriued of their princely gouernaunce before the comming of Christ But that the rule of the people should be established in that stocke vntill Christes comming in whole person the sure euerlasting continuaunce of the same should be And although that what time the Machabeyes florished the tribe of Iuda was brought into a narrow streight and shortly after Duke Iohn the last of that stocke was slaine yet notwithstanding was not that rule altogether extinguished For yet there remayned the Synedrion as it were a chosen counsell of the stocke and posteritie of Dauid whose auctoritie was great And did continue to Herod who with most horrible slaughter of Iudges reuenged punishment layde vppon him before because that he being condemned of murder was constrained to goe into voluntarie exile that he might escape the losse of his head The reigne therefore of Herod because he was a straunger brake not the scepter of the trybe of Iuda but because that what residue of renoume soeuer there remained in that stocke by his theeuish dealing was abolyshed That the kingly dignitie fayled long before and that the rule by litle litle fel almost downe that discontinuaunce dooth not repugne with the prophesie of Iacob For to the outwarde shewe GOD hath promised two diuerse thinges the throane of Dauid to last for euer that after it were ouerthrowne he would repayre the
prouince of Syria Also it is agreed vppon amongest the wryters that Archelaus raigned nine yeares after the deathe of his father Herode whereof it is gathered that there were aboue thirteene yeare betweene the birthe of Christe and this taxing For almoste all subscribe to Epiphanius who affirmeth that Christe was borne the xxxiij yeare of the raigne of Herode that is foure yeares before his death This also is not a litle doubtfull that the same Iosephus in the thirde chapter of the 18. booke sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium If that be true Augustus liued almoste seuen yeares longer at the moste so eight or nine yeares shall be detracted from his age For it appeareth out of the third after Luke that he had then raigned but fifteene yeare But seeing it is certaine that the age of Christe is better knowen then that the same ought to be called into question so it is not vnlike but that Iosephus had forgotten himselfe in this matter as also in manye others And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome and that Augustus enioyed the Empire alone so hee was a very olde manne when hee was sent into the prouince Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares yet he graunteth that the fifte gouerned eleuen yeares that was Valerius Gratus whome Pontius Pilate succeeded Yet there may be geuen an other aunsweare that they coulde not goe through with the taxe presently as it was commaunded for Iosephus declareth that Coponius was sente thether with an hoste that he might keepe the Iewes vnder whereof it is easily gathered that through the tumult of the people this taxe was for a time hindered And the woordes of Luke doe beare this interpretation that there came out a commaundement about the time of Christes natiuitie for taxing the people but the description could not be made except the estate of the kingdom had ben chāged because that Iudea was brought into a part of the prouince so this latter part was added in steade of correction This first description was vnder the gouernour Cyrenius that is it was then first brought to effecte Thoughe the question is not yet wholely answered For to what purpose shuld the people be taxed whē that Herode gouerned Iudea who paide no tribute to the Romane Empire I answere there is no absurditie in the matter if Augustus that hee might accustome the Iewes to the yoke whose stubbernes was sufficiently knowen would also haue them taxed vnder Herode and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire for Herode only raigned by entreatie and almoste seruilely I knowe not from whence Eusebius tooke that which hee sayeth that this taxing was decreed by the consent of the Senate 7. There was no roume for them in the Inne Heere we see not only howe poore Ioseph was but also how sharpe that tyrannie was that no excuse is receiued but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel with him And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest Ioseph was not so blockishe but that hee was carefull to prouide for the trauell of his wife and so hee woulde willingly haue eschewed this necessitie But because he coulde not enforced he geueth place and commendeth himselfe to God Yet wee see what a beginning of life the Sonne of God hadde and in what place and swadling clowtes he was entertained And the maner of his birthe was suche because that to this ende hee tooke our flesh that for our sakes he might humble himselfe therefore he was cast out into a stable and laide in a maunger and hadde the roumthe of a guest denied him amongste menne that hee mighte open heauen for vs not onely as guestwise but as an eternall kingdom and an enheritaunce and that the Aungelles shoulde admitte vs into their felowshippe Matthew Marke Luke 2.   8. And there were in the same country shepheardes abiding in the fielde and keeping watche by night because of their stocke 9. And loe the Aungell of the Lorde came vppon them and the glory of the Lord shone abou◠them and they were sore afraide 10. Then the Aungell sayde vnto them Bee not afraide for beholde I bring you tidings of great ioy that shall be to all the people 11. That is that vnto you is borne this daye in the Citie of Dauid a Sauiour whiche is Christe the Lorde 12. And this shall be a signe to you yee shall finde the childe swadled and laide in a cratche 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God and saying 14. Glorye bee to God on highe and peace in earth towardes men good will 8. And there were shepheardes It shoud haue bene in vaine to haue Christ borne in Bethlehem except it were knowne to the world Yet the maner which Luke describeth semeth vnlikely in the iudgment of men First Christ is reuealed but to a few witnesses and that in the darke night Then when God had at hand many both honourable and excellent witnesses which being put by he chuse only sheapherds that is menne contemned and of no estimation The reason and wisedome of flesh must of necessitie heere become foolish and lette vs confesse that the foolishnesse of God excelleth what soeuer is or seemeth to be wise in this world 1. Cor. 1. 25. But this also was a part of the humbling of him not that any thing of the glory of Christe was by this taken away but onely that he shoulde lie hidde for a time Furthermore as Paule 1. Cor. 2. 4. admonisheth that the Gospell is contemptible according to the flesh that our faith mighte be grounded in the power of the spirite and not in high woordes of mannes wisedome or in any glory of the worlde So God from the beginning laide vp this incomparable treasure in fraile vesselles that the obedience of our faith mighte the better be prooued VVherfore if we desire to come to Christ let it not grieue vs to followe them whome the Lord to the ouerthrowing of the pride of the world hath taken as masters euen out of the filth of the beastes 9. The Angell of the Lorde came He sayeth that the glory of the Lorde shone about the shepheards wherby they might know the Angell For it should haue little auailed to haue that tolde them of the Angel which is reported by Luke except God by some visible signe had witnessed that that came from him which they heard Therefore the Angell appeared vnto them not in any common shape or without dignitie but adorned with a brightnesse of heauenly glory which shoulde mooue
ioy to glory and to ioy in eternal lyfe he leadeth them to the head spring and fountaine of the same namely that they are chosen of God and adopted to be sonnes He might haue commaunded them to reioyce for that they are regenerate by the spirit of God to be new creatures in Christ that they are lightened in hope of saluation and haue the seale of the same giuen vnto them But his will was to set down vnto them the head from whence all these good thinges doe come that is the free election of God least they should ascribe anye thing to themselues The benefites of God which we feele in our selues do giue vs occasion to praise God but the eternall election which is without vs doth shew more plainely that the meere goodnesse of God is the foundation of our saluation Further he saith metaphorically that their names are written in heauen meaning they are accounted beefore God as sonnes and heires as if they were written in a Catalogue Math. 11. Marke Luke 10. 25. At that time Iesus aunswered and sayd I giue thee thankes O father Lord of heauen and earthe because thou hast hidde these thinges from the wise and men of vnderstāding and haste opened them vnto babes 26. It is so O father because thy good pleasure was such 27. All things are giuen vnto me of my father and no man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will reueale him 28. Come vnto mee all yee that are wearye and laden and I wil ease you 29. Take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall find rest vnto your soules 30. For my yoake is easie and my burden is light  21. That same houre reioyced Iesus in the spirit and said I confesse to thee father Lorde of heauen and earth that thou haste hidde these thinges from the wise and learned and haste reuealed them to babes euen so father because it pleased thee 22. Then hee turned to his disciples and sayd All things are giuen to me of my father and no man knoweth whoe the sonne is but the father neither who the father is saue the sonne and hee to whom the sonne will reueale him 25. Iesus answered Though the Hebrewes doe commonly vse this word answering euen in the beginning of a matter or speach yet I think that in this place there is a greater Emphasis and that Christ took occasion of the present matter to speake thus and Lukes wordes doe more plainely confirme it in that he saieth that Christ the same houre reioyced in the spirit But whereof should this reioycing proceede but that Christ esteemed the Church gathered of meane and contemptible men as deare as pretious to him as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same And the wordes which he speaketh to his father haue more vehemēcy in thē then those which he speaketh to his disciples Though it is certeine that in respecte of them and for their cause hee gaue thankes to the Father least any should be offended with the meane and base estate of the Church For we doe alwayes seeke after glorious shewes and nothing seemeth more vnlikely to vs then that the heauenlye kingdome of the Sonne of god whose bewtie is so gloriouslye described by the Prophets should consist of the dregges and offscouring of the people And surelye woonderfull is the counsell of the Lorde in this that hee hauinge the whole worlde in his hande hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world which might haue the better bewtified and adorned the name of Christe with their nobilitie But Christe here withdraweth his disciples from a proud and disdainfull iudgement least they shoulde be so bolde as to despise the meane and base estate of the Church wherin he himselfe delyghteth and reioyceth But that he may with more force ouerthrow and ouer whelme the curiositie which hereof aryseth in the mindes of men he lifteth vp himselfe aboue the world and reuerenceth the secrete iudgementes of God that hee might drawe others with him to haue the same in admiration And truely though this order of God farre differeth from our iudgement yet too madde arrogant and blind are we if we once murmurre when Christe our head doth reuerently accept and account of the same But now it is conuenient to weigh the wordes I giue thee thankes O father In these wordes hee declareth that he setleth himselfe in that decree of his father which differeth so much from the iudgement of the world There is also contayned vnder these wordes a secrete opposition betweene this praise which he giueth to his father the malitious slaunders or froward barkings of the world Now it is to be considered wherefore he thanketh his father namely because that hee being Lord of the whole world preferred the babes simple ones before the menne of vnderstanding For in respecte of the circumstaunce of the argument it is of no small force that hee calleth his father Lorde of heauen and earth For in these woordes he sheweth that this difference onely dependeth of the will of GOD that the wise are blind and that the rude and vnlearned do vnderstand the misteries of the Gospell There are manye other like places wherein the Lord sheweth that they are all freely chosen by him which attaine to saluation because that he is the maker and creator of the world and that all nations are his Further we learne by this sentence two things first that it is not for want of power in GOD that all doe not obey the Gospell for hee is able to subdue all creatures to his power Secondlye it is onely by the woorke of his free election that some become faythfull and others remayne ignoraunt and obstinate for he drawing some and passinge by other some dooth onely make the difference betweene men whose estate by nature is one and equall Yet in that he chose the simple rather then the wise he had consideration of his owne glory For as fleshe is alwayes too proud so if wise and learned men should goe before this opinion would presently take place that menne obtayned faith by dexteritie or by wisdome or by learning VVherefore the mercy of God could not otherwise be so manifest as it deserueth but by making such a choyce as might plainely declare that whatsoeuer men bring of themselues is nothing worth Therfore it is meete that the wisdome of man should be ouerthrowne least it should obscure the praise of Gods grace Yet it is further demaunded whom Christ calleth men of vnderstanding and whom he calleth litle ones For experience teacheth vs that all the rude and simple haue not faith nor all the wise and learned are left in their blindnes Therfore they are accounted
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
2. Cor. 4. 4. that it is not hid but from the reprobate them that are ordained to destruction whose mindes Sathan hath blinded Also this is to be knowen that the force of lightning whereof Dauid maketh mention the familiar kinde of teaching which Isai speaketh of is properly referred to the chosē people Yet this alwaies remaineth certaine and sure that the worde of God is not obscure but as the worlde with her owne blindnesse darkeneth it but yet the Lord reserueth his mysteries so that the reprobate cānot come to the vnderstanding of them And he depriueth them of the light of his doctrine two wayes for sometime he speaketh that in Parables whiche might haue bene spoken more plainly sometime he opening his minde plainly without darke speaches and figures he dulleth their senses and amaseth them so that they cannot see in the midde day To this purpose pertaine those horrible threats in Isai 28. 11. where he threatneth that he woulde be a straunger to the people and that hee woulde speake wyth a straunge and vnknowen language that the visions of the Prophetes should be to the learned as a booke shutte and sealed wherin they could not read Isa. 29. 11. and where the booke should be opened they shoulde be all as idyotes and stay as menne amased that cannot reade Nowe sith Christ so dispensed his doctrine of purpose that it should profit onely a fewe in whose mindes it should be throughly setteled and that it should holde other some in suspence and in doubt it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose but it is so ordered by his wonderfull counsell that it shoulde bee to the reprobate a sauour of deathe to deathe as to the electe a liuely sauour to life And least any manne shoulde be so bolde as to murmur against it Paule answeareth in these wordes what soeuer the effecte of the Gospell be yet the sauour of it thoughe it be deadly doeth alwayes smell swetely before God But that the meaning of this present place may be the better vnderstode it behoueth vs to sift more narowly the purpose of Christ for what cause to what end he spake this First the comparison vndoubtedly tendeth to this ende that Christ might amplifie set forth the grace and fauour which he shewed to his disciples because that was specially giuen to them which was not generally allowed to all If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge certainly the cause shall not be founde in them and Christe by saying that it was giuen them excludeth all merite and desart Christe affirmeth them to be appoynted and chosen menne whome God hathe especially vouchsafed this honour that he woulde reueale his secretes vnto them and that others should be voide and without this grace There is no other cause of this difference to be found but that God calleth vnto him them that he hath freely chosen 12. For who soeuer hath Christ prosecuteth that which I spake euen nowe for he admonisheth his disciples howe liberally God dealeth with them that they might make so much the more accounte of this grace and acknowledge themselues the more bounde for that they hadde receiued a greater benefite then other He rehearseth these same wordes in an other place but in an other sense for there hee speaketh of the Lawfull vse of giftes but now he simply teacheth that there is more bestowed vpon the Apostles then vpon the common sorte of men because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them for because that he neuer forsaketh the woorkes of his owne hands as it is sayde in the Psalme 138. 8. whom he once beginneth to make he beautifieth daily more and more vntill at length he bringeth them into great perfection For this cause doeth there flowe so manifolde graces from him to vs hereeof come so ioyfull proceedings because the beholding the God of their deliuerance prouoketh a continuall course of bountifulnesse And as his richesse are innumerable so he is neuer weary of enriching his children Therefore as oft as he lifteth vs vp higher we ought to remember that what benefits soeuer we receiue daily they come out of that fountaine that he would performe that worke of our saluation begon in vs. But on the contrary part Christe affirmeth that the reprobate doe alwaies become worse vntill they beinge altogither come to naught doe faint in their owne weakenesse This seemeth to be a harde speach that there should be taken from the wicked that which they haue not but Luke mitigateth the hardnesse and taketh away the ambiguitie by altering the wordes somewhat saying that those things shall be taken away which they seemed to haue And certainly it falleth commonly out that the reprobate doe excell in many excellent gifts and in shew are like to the children of God But there is no soundnesse in them because the minde is voide of godlinesse and there appeareth onely a vaine shewe VVherefore Mathew doeth rightly say that they haue nothing because it is accounted as nothing before God and in their conscience it is vaine vnfrutefull Luke doeth aptly declare that the giftes wherwith they were endued were prophaned by them so that they onely made a shew in the eyes of men else they had nothing but a pompe and vaineglorious brag Heereby we also learne to seeke to profite euery day of our life because that God hath of this condition giuen vs the taste of his heauenly doctrine that we might daily be more aboundantly fed with the same vntil we come to a perfecte fulnesse Marke setteth downe this sentence somewhat more confusely Take heede sayeth the Lorde what is sayde vnto you Then if they haue profited well he putteth them in hope of greater grace to you sayeth he that heare shall more be giuen Then followeth a clause which agreeth with Mathewes woordes but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew because it is not likely to be placed here in his owne order For the Euangelists as it is sayd other where were not curious in setting downe Christes sermons but heaped oft diuers of his sentenses togither But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake and also noteth the diuers causes why Christe so spake the same namely to make them attentiue to his doctrine least the woorde of life should passe foorth in vaine which oughte to be receiued and to take rootes in our mindes as if he shoulde haue sayde Take heede least that be taken from you which was giuen you if it fructifie not 13. Therefore speake I to them in Parables He sayeth that he spake obscurely to the multitude because they coulde not be partakers of the true lighte Yet when he sayeth that there is a vaile drawne ouer the blind that they might remaine
altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
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
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24.  19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden thēselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accoūt yea of runnagates that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
that which was harde to beleeue that the soules are no otherwise fed with his flesh and blood then the bodie is susteined with meate and drinke Therefore as he did of late testifie vnto all men that there remaineth nothing but death for those who seeke life any where els saue only in his flesh so hee doth now encourage the godly vnto good hope whilest that he promiseth life vnto them in the same fleshe Note that he dothe so often adioyne the resurrection vnto eternall life because our saluation shall lye hid vntill that day Therefore no man can feele what we haue of Christe saue he who hauing ouercome y e world doth set the last resurrection before his eyes It appeareth plainely by these wordes that all this place is vntruly expounded of the supper for if it were true that all those who thrust in vnto the holy Table of the Lord are made partakers of his flesh and blood all men should find life in lyke sort And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper which he had not yet instituted therefore it is certain that he doth intreate of the continuall eating of faith And yet notwithstanding I do also confesse that ther is nothing said in this place which is not figured in the supper and is indeed perfourmed vnto the faithfull So that Christ would haue the holy supper to bee as it were a seale of this sermō And this is the reason why Iohn maketh no mention of the supper Therefore Augustine followeth the naturall order whilest that in expounding this chapter he doth not touch the supper vntil he come vnto the end And then he teacheth that this mysterie is represented in the sacrament so often as the Churches doe celebrate the holy supper in some places euery day in some places only on the Sabboth dayes 55 My flesh is meate indeede He confirmeth the same thing with other wordes that as the body pyneth away with hunger so shall the soule perish with hūger vnlesse it be refreshed with the heauenly bread For whē he affirmeth that his flesh is meate indeede he giueth vs to vnderstande that the soules are hungrie if they want this meate Therefore thou shalt then finde life in Christ if thou shalt seeke the matter of life in his flesh So that we must boast with Paule that there is nothing excellent with vs saue Christe crucified because so soone as we are once departed from the sacrifice of his death we can see nothing but death Neither doth he bring vs any other way vnto the feeling of his diuine power saue onely by his death and resurrection Therefore embrace Christ the seruaunt of the father that he may shew himselfe vnto thee the prince of life For in that he made himselfe poore by this meanes are we inriched with all aboundance of good thinges his humbling and descending into hell hath lifted vs vp into heauē by taking vpō him the curse of the crosse he hath erected a noble ensigne of righteousnesse Therefore they are peruers interpreters who leade away the soules from the flesh of Christe But why doth Christe make mention apart of his blood which is conteined vnder the fleshe I answer that hee had respect vnto our ignoraunce For when he maketh mention of meate and drinke seuerally he telleth vs that the life which he giueth is in all respectes perfect least we should feigne vnto our selues halfe a life or an vnperfect life as if hee should say that we shal want no part of life if so be it we do eate his flesh drink his blood So also in y ◠supper which agreeth with this doctrin being not contented with the signe of the bread he addeth also the Cuppe that hauing a double token of life in him we may learne to be content with him alone For doubtlesse no man shall finde a part of life in Christ saue only hee who shal bee perswaded that hee is vnto him whole and perfect life 56 Hee that eateth my flesh Another confirmation For seeing that he alone hath life in himselfe he prescribeth the meanes to inioy it that we do eate his flesh as if he should say that there is no other meanes wherby he is made ours saue only when our faith is directed vnto his flesh For he shall neuer come vnto Christ as he is God who neglecteth him as hee is man VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh VVhen as he saith that he abideth in vs it is as much as if he should say that this is the only bond of vnitie and that by this meanes he groweth to be one with vs when our faith leaneth vnto his death Furthermore we may againe gather hence that he maketh not mention of the outwarde signe which many of the infidels do receiue yet do they continue aliants frō Christ. Furthermore out of this place is refuted that doting that Iudas did no lesse receiue the body of Christ then the rest whilest that Christ reached the bread vnto them all For as this doctrine is foolishly restrained vnto the externall signe so we must hold that which I said before that the doctrine which is here set downe is there sealed But it is certaine that Iudas was neuer a member of Christ secondly it is more then absurde to imagine the flesh of Christ to be dead and without aspirite last of all they are to be laughed at who doe dreame of any eating of Christ his flesh without faith seeing y ◠faith only that I may so say is both the mouth and stomacke of the soule 57 At the liuing father hath sent me Christ hath hytheto taught how we must be made partakers of life now he passeth ouer vnto the principall cause because the first beginning of life is in the father And he preuenteth an obiection because he might seeme to take from GOD that which appertaineth vnto him when as he made himselfe the cause of life Therfore he maketh himselfe the authour of life in such sort that he graunteth that this is giuen him by another which he ministreth vnto others Let vs also note that this sentence is applied vnto their capacitie vnto whom Christ spake for he doth only compare himselfe vnto the father in respect of his fleshe For although the father is the beginning of life notwithstanding the eternall worde he also is properly life But Christ entreateth not in this place of his eternall diuinitie because he setteth himselfe before vs as he reuealed himselfe vnto the world being clothed with our flesh Therefore in that he saith that he liueth for the father it doth not agree with the bare diuinitie neither yet doth it appertain simplie of it selfe vnto the humane nature but it is a title of the sonne of God reuealed in the flesh Secondly we know that Christe doth commonly ascribe vnto the father what diuine thing
wicked and false traitours feete but also that he chose that time of sette purpose wherein he would play the last acte of his life being euen at deathes dore In that he saith that Iudas conceiued the intent and purpose to betray his master through the instigation and perswasion of the deuill this serueth to expresse the crueltye of the wickednes For that was an horrible more then a tragical fact wherin the efficacie and force of Sathan did shew forth it selfe It is true that men commit no wickednes whereunto Sathan doth not pricke theÌ„ forwarde but the more cruell and execrable that euery fact is so wee must so much the more consider the fury of the deuill in it who dooth carrye men which are forsaken of God hither and thither But althogh mans concupiscence be kindled with the fanne of Satan yet doth it not cease to be a furnace it selfe it hath fire in it selfe it receiueth the mouinge of the fanne willingly so that the wicked are without al excuse 3. VVhen Iesus knew that the father had giuen all thinges into his hand I thinke that this was added for this cause to the end wee may knowe whence it was that Christ was so quiet in minde to witte because hauing alreadye ouercome death he lyfted vppe his minde towarde the triumph whiche should immediately follow Menne are woont to tosse many things too and fro in their mindes when as they are afraide The Euangeliste giueth vs to vnderstand that there was no such motion in Christ because although he should immediately be betrayed of Iudas yet he knew that his father hadde giuen him all thinges If any manne aske howe it was then that he was afterwarde so sorrowfull that hee swette bloud I aunswere that both thinges were necessary that he shuld be afraid of death and that yet notwithstanding hee should fulfill the whole function of a mediatour 4 He laid away his clothes Vnderstande that hee laide awaye his vpper garment only not his coate For we know that the men of the East parts of the world did vse long garmentes The wordes which follow shortly after he beganne to wash the â—eete c. doe rather expresse Christ his purpose then the external acte for the Euangelist saieth afterward that he began with Peter 6. Lord doest thou wash my feete This speach is proper to one that abhorreth an absurde and vndecent thinge for when as hee asketh Christe what he doth he doth as it were lay hand vpon him This modesty were laudable if so be it obedience were not more worthe in the sighte of God then all manner of worship and honour yea if this were not the true and onely rule of humilitie to submit our selues to obey God and to haue all our senses bound to his will to the end we may allowe that without any controuersie whatsoeuer he saith doth please him Therefore we must chiefly keepe this law and rule of worshipping to be ready without delay to subscribe and giue our consent so soone as he commaÌ„deth any thing 7. VVhat I do VVe are taught in these wordes that we must simplye obey Christ although we see no reason why he will haue vs to doe this or that In a well ordered house couÌ„sel is in the power of the good man of the house alone the seruauntes must with foote and hande doe that which he willeth theÌ„ to do therfore he is too proud y t refuseth to do that which God commaundeth hym to do though he know no reasoÌ„ thereof Moreouer this admonitioÌ„ reacheth farther to wit that it be no trouble to vs to be ignoraunt of those thinges which God will haue to bee hidden from vs for a time For this kind of ignoraunce is better learned then all manner of knowledge when as we suffer God to be wiser then we our selues are 8. Peter saith vnto him thou shalt neuer wash my feete Iesus answered him sayinge If I shal not wash thee thou shalt haue no part with me 9. Simon Peter saieth vnto him Lorde not my feete onely but my hands and my head 10. Iesus saith vnto him he that is washed hath no neede to be washed saue only his feete but it al cleane and ye are cleane but not al 11. For he knew his betrayer therefore he said ye are not al cleane 8. Thou shalt not wash The modesty of Peter was hitherto excusable although it was not cleane without fault notwithstanding he offendeth now more grieuously in that he yeeldeth not being reproued This is a common vice that stubbernnes commeth vnto errour This was a fayre coulour because his refusall did proceede from reuerence but because he doth not simply obey the saying the very desire to maintain Christe his honour doth loose his grace Therfore this is the true wisdome of fayth to allow and reuerently to imbrace that as doone rightly and orderlye whatsoeuer doth proceede from the Lord. For we caÌ„not otherwise hallow his name because vnlesse we be perswaded that that is don by good reason whatsoeuer he doth our flesh will euer now and then repine as it is froward and will not yeelde vnto 〈◊〉 his honour vnlesse it be constrained To be briefe vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God although he endeuoure to honor God himselfe yet pride shall alwayes lye hid vnder colour of humilitie If I shall not wash thee This answere which Christe maketh doth not yet expresse to what end he determined to wash the disciples feete he teacheth only by a similitude fet from the soule to the body that he doth no new thing or which did not agree with his person in washing the disciples feete In the meane whil he sheweth how foolishly Pet. is wise The same thing doth befal vs in like sort so ofteÌ„ as the lord shal once begin to striue with vs. So long as he holdeth his peace men do think that they do not disagree with him rashly but hee can do nothing more readily then with one word refute what excuses soeuer they pretend Because Christe is hys Lord and maister Peter thinketh it an absurd thing that he shuld wash his feet but wheÌ„ as he refuseth this duty hee refuseth that which is the chiefest thing in his saluation This sentence dooth also comprehende a generall doctrine that wee are all filthy and polluted before God vntill Christ doe wype away our filthinesse Now seeing that he challengeth to himselfe alone the office of washing let euery manne offer his vncleannesse vnto him to be washed that he may haue a place amongst the chyldren of God But before wee goe any further we must marke what this woord wash dooth signifie in this place There be some that referre it vnto free forgiuenes of sinnes othersome which referre it vnto newnes of lyfe the third sorte extend it vnto both which last I doe willingly admitte For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice
heauen is 109. 2. Kingdome of heauen for the new state of the Church 169. 19. 295. 11. 596. 23. 767. 43. The key of the kingdom of heaueÌ„ is the free adoption of God 339. 27. what the kingdome of God is 193. 10. It reacheth farre 296. 12. It is first to be sought for 208. 33. The kingdome of GOD consisteth of righteousnes ibid. The knitting together of the commandements of God 617. 23. L. OF Latria and Dulia a friuolous distinction 133. 10. The vse of laying on of hands 448. 32 520. why the Law is deuided into two tables 598. 40. The Law containeth perfecte righteousnes 170. 21. 176. 31. The Lawe comprehendeth a rule to liue wel 594. 26. The Law comprehendeth the doctrin of the Prophets 106. The Law to man is impossible 528. 26. why the Law is called an heauy burden 607. 4. The Law and Prophetes put for the old Testament 402. 27. The Law and Prophets put for the precepts of the second table 2. 16. 12 The righteousnes of the Law 523. 17. The abrogation of the Law is set in the preaching of Iohn 106. The summe of the law 6. 6. The ende of the Law is the deniall of man 524. 19. The consent of the Law and the Gospel 166. 17. The difference of the Law and the Gospell 19. 23. 126. 1. 106. 296. 16. The weakenesse of the Law is from our fleshe 171. 21. Nothing in the world is more sure then the trueth of the Law 168. 18. The least in the kingdome of heaueÌ„ in what sense greater then Iohn 169. 19. The worde leauen is diuersly taken 362 454. 6. 456. 12. The fasting of Leut 126. 1. Whether Leprosie bee a iust cause of diuorcement 516. 9. Libertie to sinne is not to bee taken out of the Gospel 298. 29. Liberalitie is commended 182. 42. and 183. 35. 200. 19. 525. 19. What the Monks think of the actiue contemplatiue life 371. 38. The life of the godly is coÌ„pared to gayning by occupying 554. 20. Life eternal is of Gods free mercie 208. 32. The vprightnes of life consisteth of godlynes and righteousnes 87. 25. The vncertein shortnes of mans life 374 16 393. 9. 659. 40. The perpetuitie of a blessed life 400. 26. what it is to finde life 287. 39. the tyrannous law of the vnmarried lyfe 28. 23. Howe farre sole life is acceptable vnto God 519 12. The Papistes imagine sole life to be an Angelicall estate ibid. Light put for reason 202. 22. Liturgia putte for the executinge of the Priestes office 18. 23. what it is to looke backe 327. 61. Loue of our selues looke selfe loue Loue is not the cause of forgiuenes 369. 47. why Luke beginneth the history of the Gospel with Iohn Baptist 4. why Luke fetcheth the petegree of christ from Nathan 54. Whoe are Lunatike 148. 23. 479. 17. M THe place of Macrobius 97. 16. The Anabaptistes doe banishe the magistrate from the Church 542. 25. The duetie of a godly magistrate 390. 23 Christ is the onely maister 291. 2. Malachy the last of the lawful prophets 106. Man destitute of Gods protection is a miserable creature 264. 9. The condition of man without Christ is miserable 45. 71. 63. 21. 72. 10 89. 32. 136. 14. 138. 18. 144. 13. 266. 38. 313. 28. 336. 43. 345. 25. 459. 17. 521. 14. The conuersion of man is the worke of God 12. 16. The passions of man in respect of them selues not sinfull 320. 8. To man sometimes is giuen that which is proper to God 12. 16. 119. 438. 9. 498. 15. Man necessarilye is either good or euill 333. 33. Howe the infirmitie of man is to be remedied 528. 26. The witlesse fancie of Manicheus coÌ„cerning the body of Christ 23. 31. The Maniches haue feigned two beginninges 34. Many put for diuerâ—e 544. 28. The witlesse fancie of Marcieou touching the body of Christ 23. 31. Mariage pure and holy 86. 22. Mariage lawfull for the ministers of the word 18 23. The enemie of mariage is Sathan 518. The troubles of mariage ibid. The duetie of the maried ibid. How Mary the Virgin is cosen to Elizabeth 29. 36. whye Mary came vnto Elizabeth 31. 39. How Mary is the mother of the Lorde 33. 43. why Mary is blessed 33. 45. Mary wel exercised in the doctrin of the scripture 40. 54. the stocke of Mary is from Dauid 53. the thankfulnes of Mary 34. 46. The perpetuall virginitie of Mary 68. 25. the pouertie of Mary 86. 24. the exceeding great felicitie of Mary 338 27. the godlines and modestie of Mary 339 19. the importunitie of Mary 340. 48. what praise the Papistes giue to Marye 339. 27. why God would haue Mary to be maried 61. 19. the hospitalitie of Martha in what point faultie 371. 38. the canstancie of Christes martires 276. 19. the difference of Christes martyrs and of wicked men 160. 10. how merueiling may agree to Christ 232 10. The detestable abhomination of the masse 689. 26. Mathew did not write the Gospell in the Hebrew tongue 82. 6. Mathew didde write the Gospell in the Greeke tongue ibid. Mathew was called from the receite of custome vnto the apostleshippe 242 9. the purpose of Mathew in describing the genealogie of Christ 57. Mercy is promised to the faythfull 159. 7. Mercy is commended 159. 7. 245. 13 317. 7. 504. 21. Merit de congrue 526. 21. Merit de condigno is a deuillishe deuise 404. Merite of manne is taken away 49. 77. 58. 6. 142. 25. 185. 45. 197. 13. 208. 32. 269. 8. 347 11. 368. 41. 403. 404. 10. 469. 27. The defenders of merit 335. 37. 393 9. 554. 15. 672. 34. The Rabbines imagine the comming of the Messias to be after two maners 476 10. How the pastours must vse mildnes 324 19. The Minister of the worde looke pastour The commendation of the ministerie of the worde 12. 16. 26. 19. 34. 45. 76. 15. 77. 17. 306. 16. 309. 25. 339. 27. Miracles are not to be separated froÌ„ the word 268. 1. The myracles of the Papistes 647. 23. The greedye desire of Myracles 228. 45. The ende of Christes myracles 152. 17. The glory of God is the fruite of miracles 260. 27. The fruit of miracles 325. 23. 379. 12 449. 37. 647. 23. the lawful vse of miracles 268. 1. 803 17. 806. 20. modestie is necessary for christiaÌ„s 535. 16 The Monks of the precepts of God haue made counsailes 185. 44. What manner state of perfection the Monkes deuise to themselues 525. 19. the Monkes make of wicked men deuils 613. 15. After what sorte the life of Monkes is 371. 38. 613. 15. The vaine boasting of Monkes 529. The superstition of Monkes 112. 4. Monothelites are heretikes 706. 39. how Moses appeared in the trasfiguration
And like as he hath had great furtherance by the disigelce of ancient wryters which haue taken paines in the same studie before him so I proâ—esse my selfe to haue beene as much eased by his labour and industrie But whereas I differ from him in some places the which libertye I graunted my selfe so ofte as seemed necessarye I thinke that he himselfe if he now liued on earth would not be offended with is ¶ A Harmonie composed and made of three Euangelistes Matthew Marke and Luke with the Commentaries of Iohn Caluine   Luke 1. Matthew Marke 1 FOrasmuch as many haue taken in hande to sette forth the storie of those thinges whereof we are fully perswaded 2. As they haue deliuered them vnto vs which from the beginning saw them their selues and were Ministers of the word 3. If seemed good also to me most noble Theophilus as soone as I had searched out perfectly all thinges from the beeginning to write vnto the therof from poynt to poynt 4. That thou mightest acknowledge the certentie of those things wherof thou hast beene instructed ONely Luke doth make a preface to his Gospell that briefly he may shew the cause wherby he was moued to write That he speaketh to one man it seemeth to be absurd when that rather it was his duetie by open sound of trumpet to call all men together to the fayth Therefore it seemeth not to be conuenient that he should dedicate to his Theophilus onely that doctrine which is not proper to one or other but common for all Hereof it came to passe that diuers thought it to be a name appellatiue and all godly men to be called Theophilos of louing God but the Epitheton that is ioyned with it differeth from that opinion Neyther yet is that absurdity to be feared which coÌ„strained them to seeke such refuge Neither doth the doctrine of Paule lesse belong to all men because that of his Epistles he directed some to certaine Cities and some to certaine men And truly if we considered the estate of their times we should confesse that Luke herein did godly and wisely There were tyrants ready on euery side which with feare and terrors would hinder the course of wholsome doctrine This gaue an occasion or libertie to Sathan and his ministers to scatter cloudes of errors which might dimme the pure light And because that in keeping the puritie of the Gospell the coÌ„mon sorte were little carefull and fewe did diligently consider what sathan would deuise and how much daunger lay hidde in such deceitet Therefore as euery one did excell other with rare fayth and singular giftes of the holy Ghost so with greater studie and diligence hee ought to apply himselfe that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption Such as holy layers vppe of bookes wherein lawes are written were chosen of GOD faythfully to deliuer to their posteritie the heauenly doctrine coÌ„mitted to them Wherfore Luke doth dedicate his Gospel to Theophilus that he should faithfully keepe the same which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. ca. 3. 14. 1. For as much as many Hee seemeth to alleage that as a cause of his writing which rather should haue withdrawne him from writing For it were but a needelesse labour to writ againe a historie already entreated of by many if they had done their duetie Neither doth he charge them with any word either of deceite or of negligence or of any other faulte Therefore it is as much as if he should say he would doe a thing alreadie done I answere although he spareth them that had written beefore yet doth he not throughly allow the labours of all of them He doth not plainely say that they haue written of thinges slenderly prooued but challenging the certaine knowledge of these thinges vnto him selfe modestly dooth disable some of them of certaine and vndoubted knowledge If any do obiect that if they had erred hee shoulde haue sharply inueied against them I answere againe it may be that they did a litle offende and that of an vnaduised zeale rather then of malice and therefore that there was no cause why he should more vehemently haue enforced him selfe against them And it is credible that there were certaine pamphlets which were not then so hurtefull but if they had not beene speedily preuented they might afterwardes haue more grieuously annoied the faith But it is worth the labour to note how GOD by Luke hath applyed a remedie against those superfluous writinges and that by his meruailous counsell he hath brought to passe that by common consent all other being reiected these onely doe keepe their credit in which his reuerent maiestie most manifestly doth shine And so much lesse to be borne with is the doting folly of them which thrust into the world fond and filthy fables vnder the name of Nichodemus or any other VVee are fully perswaded The participle which Luke doth vse doth signifie thinges very well approued and voide of doubt in the which the old interpreter hath beene ofte deceiued And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted Amongst the which is that place of Paule Rom. 14. 5 VVhere hee commaundeth that euery man be fully perswaded in his minde Lest the conscience being tossed with doubtfull opinions should wauer and neuer stand sure Thereof also coÌ„meth the nowne Plerophorias which he corruptly hath translated plenitudÃnem i. a fulnes when that it is a certaine and strong perswasion grounded of faith in the which godly mindes doe safely take their rest And there is as I sayde a secrete contrarietie For he challenging vnto himself the credit of a faithfull witnesse doth take away the credit from others that deliuer contraries This phrase Inter nos amongst vs signifieth as much as apud nos with vs. But he buildeth faith as it seemeth very slenderlie that buildeth vpon the report of men which ought to be built vpon the onely word of God and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost I answere that fayth is not satisâ—ied with any testimonies of men except the auctoritie of God doe hold the chiefest places Yet where the inward confirmation of the spirit doth goe before there may some place be giuen them in the historicall knowledge of thinges I call that historicall knowledge which we haue coÌ„ceaued either by our own beholding of things don or by the speach of others For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God then wee are to giue credit to experience Adde this also that Luke followeth not priuate aucthours but them that were also ministers of the word By which commendation he extolleth them aboue the degree of mans auctoritie For he sheweth that they vttered the Gospell to him to whom the Lord had committed the offyce of preaching the sâ—me From hence
ruines of the same the power of that kingdome to be euerlasting and yet notwithstanding a young slyppe should ryse out of the stock of lesse both the which things ought to be fulfilled God did suffer the rule which he had erected in the trybe of Iuda to be kept downe for a season that the greater might be the diligence of the people to hope for the kingdome of Christ. VVhen the hope of the faythfull was as it were cutte off by the destruction of that chosen counsell sodenly the Lorde clearely shone forth And now this belongeth to the course of the historie whilst that the time of this thing being done was noted But not rashlye vnder the name of the king was also noted the miserable state of the tyme that the Iewes might knowe that they should turne their eyes vnto the Messyas if that they assuredly had in estimation the league of God Zacharias of the course of Abia. It is knowne by sacred hystorie that the familyes of the Priestes were deuided by Dauid into certaine orders In the which thing Dauid attempted nothing against the commaundement of the lawe GOD did appoynt the priesthoode to Aaron and his Sonnes the rest of the Leuites he appoynted to lesser offices In that thing nothing was altered of Dauid but his deuice was partely to beware least any thing should be doone tumultuously among the people And partely to preuent ambition and also to bring to passe that a few should not take all the charge vnto them selues and the greater parte sitte ydle at home And in that distribution Abia the Sonne of Eliazar possessed the eight place Zachary therefore was of the priestly stocke and also of the posteritie of Eleazar who succeeded his father in the hygh Priestes office But how Elizabeth when that she was of the daughters of Aaron could be cosine to Mary I will shewe in his place And Luke dooth mention the stocke of Elizabeth for honours sake for it was lawefull for Zachary according to the lawe to take vnto him to wife a daughter of a Leuite of the common sort Of this equall wedlock therfore it doth appeare that this man was not despisedin his degree 6. Both were iust before God A right and good testimonie doth he giue vnto them not onely that they behaued them selues holily and vprightly before men but they were accounted iuste before GOD. And also Luke doth briefly define that iustice That they walked in the commaundementes of the Lorde both are diligently to be noted For although that to this end Zachary and Elizabeth are praised that we might knowe that the lantern which bare light before the Sonne of God was not chosen out of an vnknowne stocke but out of a most famous holy place yet notwithstanding vnder their examples there is shewed to vs a rule of lyuing godly and righteously Therefore in framing of a mans lyfe well this is chiefest that we should endeuour our selues to be approued before god And we know a sincere heart pure conscience chiefly to be required of him Therfore an ouerthwart order it is if any man litle esteeming the vprightnesse of his heart should only frame his outward life in obedience of the lawe For it is to be kept in memorie that God to whome we are commaunded to haue regarde looketh not vpon the outward visor of workes but especially the heart Furthermore in the seconde place let obedience be added that is let not any man frame vnto him selfe without the word of GOD a newe kinde of righteousnesse which shall please him but let vs suffer our selues to be ruled by the power of God For neither is this definition to be neglected those to bee righteous which frame their life after the preceptes of the lawe in the which it is agreed all faigned worshippings to bee nothing regarded with God and the course of mans life to bee wandring and erronious assoone as it shall departe from his lawe Betweene preceptes and iustifyinges there is this difference that the latter name is properlye referred to the exercises of godlynesse and diuine worshippinges the first is more vniuersall and it dooth aswell pertaine to the woorshippe of God as to the duetie of charitie For hukim which with the Hebrewes doth signifie statutes or decrees the Greeke interpreter hath translated instifications hukim commonly in holye scripture dooth signifie ceremonies in the which the people exercised them selues in worshipping of God and confession of fayth And although that hypocrites in that poynt are meruailous curious and exquisite yet they haue nothing like with Zacharyas and Elizabeth For sincore woorshippers of GOD as those two were doe not greedily snatch vnto them naked and vaine ceremonies but being bente vppon the trueth they spirituallye obserue them But leawde and counterfeite menne although they dayly wearle them selues in outwarde ceremonies yet beecause they doe not obserue them as they were commaunded of the Lorde they doe nothing but lose their labour Chiefely in these two woordes Luke dooth comprehende the whole law But if Zachary and Elizabeth were vnblamable as concerning the keeping of the law they had no neede of Christ For the ful obseruing of the law doth bring with it life and where there is no transgression the arrained state doth cease I answere that these reportes of praise wherewithall these children of God royally are adorned are to be taken with some exception For it is expedient to coÌ„sider diligently how God should deale with them euen according to his couenaunt which he made with them whereof the chiefest poynt is free reconciliation and dayly forgiuenes whereby he pardoneth them their offences â—ust and vnreprouable therefore are they thought because that all their life doth witnesse them to be auowed to righteousnesse the feare of GOD to reigne in them while there is a certaine example of godlynes But when their godly endeuour did farre differ from perfection it could not please God without forgiuenes and mercy VVherefore the iustice which is praysed in them dependeth vppon the free mercie of God VVhereby it commeth to passe that he accounteth not what unrighteousnes sooner remaineth in them So it is necessary to vnderstand what soeuer is found in scripture of the righteousnes of men that it ouerthrow not forgiuenes of sinnes to the which it leaneth no otherwise then the building to the foundation They that say that Zachary and Elizabeth were simply iust by faith because that they freely pleased God by the mediatour doe wrieth Lukâ— wordes into a contrary sense As concerning the matter it selfe they neither say nothing nor yet all I graunt the righteousnes which is ascribed to them ought not to be imputed to the desert of woorkes but to the loue of Christ. The Lord yet notwithstanding because he imputed not sinne vnto them hath thought their holy life although vnperfect to bee worthy the title of iust The foolishnes of the Papistes will easily be refelled For they lay this which is attributed to Zachary against the
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌ„mon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ— vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ„ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌ„bers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌ„ple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compâ—nie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
of the person in Christ but also sheweth that Christ euen in that he had put on the humane nature was also the Sonne of God Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe so now the Deitie and humanitie ioyned it agreeth to both the natures together because that the secrete and celestiall woorking of his generation exempteth him from the common order of men OfteÌ„ also other where as he affirmeth himselfe to be very man he calleth himselfe the sonne of man But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others namely in that he was conceiued by the holy Ghost beyoÌ„d the ordinarie maner of nature Of this there groweth a good cause of the assurance of our faith that wee mightâ— more boldly call God Father For his onely sonne woulde needes become oure brother that hee mighte in common make his father to be also ours It is also to be noted that Christe as hee was conceiued by a spirituall power is called a holy seede And euen as it was behoouefull that he should be very man that he might wash awaye our sinnes and in our flesh that he might ouercome death and Sathan and that he might so be a perfecte mediatour so it was necessarie that he that should purge others from sinne should be free from all vncleannesse and spottes Although yet that Christ was borne of the seede of Abraham yet broughte hee no infection out of that corrupte nature because that the holy Ghost kept him pure and cleane euen from the beginning Neither that he himselfe alone should excell in holinesse but also that he should sanctifie his Therefore the maner of conception doth testifie that we haue a mediator separate from sinners 36. And beholde Elizabeth with an example done at home by her the Angell doth strengthen the faith of Marie in hope of the myracle For if neither the barennesse nor the olde age of Elizabeth could hinder God but that he would make her a mother when she shall see such a spectacle of Gods power in her owne kinswoman there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature He expresly noteth the sixth moneth For seeing that the woman commonly perceiueth in the fifth moneth that her childe hath life in the sixt month she is put out of al doubt It had bene the part of Marie so to haue creadited the simple worde of God that there should haue bene no nede by any other meanes to strengthen her faith but least she should wauer any more the Lorde vseth this new supportation to staye her in his promisse With the same fauour doth he daily aide and hold vs vp yea and as our faith is weaker so with the more fauour doth he aide vs. Therefore least that we shoulde doubt of his truthe he gathereth diuers testimonies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth which was of the daughters of Aaron and Marie which was of the stocke of Dauid And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes As concerning the lawe if the ende be considered it did forbid onely those mariages whereby enheritances may be mixed But there was no suche daunger if that a woman of the tribe of Iuda was maried to a Priest to whom the enheritance coulde not be translated The same reason was also if that a woman of the tribe of Leuie was bestowed out of her kinred And it may be that the mother of the holy Virgin was of the tribe of Aaron and that the kinred so came betwene her daughter and Elizabeth 37. For with God shall no woorde be vnpossible If you will vse this phrase worde in his proper natiue signification then the meaning is that God will performe what so euer he hath promised because that there is no let equal with his power And the argument shal thus be framed This hath God promised therefore hee will perfourme it because that no impossibilitie may be obiected against his woorde But because that woorde according to the phrase of the Hebrew tounge is oft vsed for a thing or substaÌ„ce we may more plainly expound it thus nothing is impossible with God Yet that axiome must be alwaies holden that they doe peuishly wander oute of the way which dreame of the power of God besides his word if any be founde For his omnipotencie is to be considered so as it may be a foundation for the further building of our hope and faith And now we shall not only doe very rashly and vnprofitably but also very perillously if we dispute what God can doe vnlesse withall we consider what he wil doe Furthermore the Angell doth heere in this place as God doth in diuers places of the scripture for that vnder a generall doctrine hee confirmeth one especiall promisse And this is the true and righte vse of a generall doctrine if we apply the promises therein set downe to the present matter when soeuer we be vexed and troubled for so long as they be general and indeâ—inite they are colde Furthermore it is not to be maruailed at that the Angell doeth tell Marie of the power of God for the distrust of his power doeth make vs not to beleeue his promisses All men wiâ—h tounge confesse that God is omnipotent but if he promise any thing beyonde the reache of our capacitie we are at a staie And whereof commeth this but for that we will attribute nothing more to his power then our senses can discerne Therfore Paule to thâ— Rom. 4. 20. commending the faith of Abraham sayeth that he gaue the glory to God because he was able to fulfil what soeuer he had promised And in an other place when he speaketh of the hope of eternall life he proposeth the power of God before him In the 2. Tim. 1. 12. he sayeth I knowe whome I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him This seemeth to be but a small portion of faith that none no not the wicked wil derogate from God the title of omnipotent But who soeuer hath the power of God surely and deepely fixed in his heart he shall easily ouercome all other lets and hinderances of his faith Yet it is to be noted that the effectuall power of God if I may so speake is apprehended in a true faith For God is mighty and wil be acknowledged that he may declare himselfe to be true in deede 38. Beholde the seruant of the Lord. The holy virgine will argue and dispute the matter no further and yet it is not to be doubted but that there were many things which might hinder her faith yea altogether turne her minde from the speach of the Angel But shee taking the aduauntage from
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌ„fort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ— in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌ„ged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâ—elâ— neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
the stocke of Solomon ended by the death of Ochozias as 2. Kings 9. 27. and 11. 1 That whiche some reporte out of the commentaries of the Iewes that Dauid was commaunded if Solomon wanted ofspringe that the kingly power shoulde come to the posteritie of Nathan I leaue as I find it onely I take that which is certaine that the succession of the kindome was not cōfused but had his distinct degrees Now whē the holy history reth that after the slaughter of Ochozia his mother Athalia did hold the kingdome and the kingly stocke being wholy ouerthrowne it is more then probable that those wicked and most cruell murthers were committed of that woman so ambitious of gouernment least that shee beeing driuen to liue a priuate life should see the kingdom translated otherwhere Therfore if Ochozias had had a son liuing after him she might haue reigned in the court vnder the colour of protection freely safelie without enuy and daunger Therefore that she had made her selfe infamous and odious by her extreame offences was a signe of desperation for that shee coulde not hold her kingdome at home in her owne house But the reason why Ioas is called the sonne of Ochozias is beecause he was next in degree vnto him 2. Chr. 22. 9. So that he might be rightly called the true natural heire of the kingdom For besides that Athalia if we graunt that shee was his grandmother would gladly haue so abused the title of the infant who is there endued with anye small discretion that can thinke it likely that the naturall sonne of the king could be so hidde of the priest Ioiada and that his graundmother should not more diligently haue sought him out But rather if a man consider all thinges wisely it is easily gathered that the next heire of the kingdom was of an other line And that is the meaning of the wordes of Ioiada the kinges sonne shall reigne according to the couenaunt of the Lord with Dauid 2. Chron. 23. 3. as if he shoulde haue saide that it hadde ben an hainous offence if that a womā being a stranger should with violence take vnto her self the scepter which God had appointed to remain in the house of Dauid VVherefore there is no absurditie if Luke doth fetch the petigree of Christ from Nathan because it may be that the stock of Solomon which appertained to the succession of the kingdome was decayed Nowe if any obiect that Iesus cannot be acknowledged for the Messias which was promised except he had come of the posteritie of Solomō who was certainly knowne to haue bin a figure of Christ although that naturally he came not of Solomon yet by the leagall order he is to be accounted as his Sonne because he had his originall from kinges But such diuersitie in the names doth trouble many very much For from Dauid euen vnto Ioseph there appeareth no consent betweene the two Euangelistes but in Salathiell and Zorobabell The excuse which was woont to be made that the difference rose hereof that the Iewes for the moste parte had two names is hardly admitted of manye But at this day seeing the cause that mooued Matthew to drawe and sette downe this genealogie is vnknowne to vs it is no meruaile if we knowe not why in these perticular names they both agree or disagree but it is not to be doubted but after the captiuitie of Babylon they rehearse certaine the same men by diuerse names But I thinke that the names of Zorobabell and Salathiell were aduisedlye retained for the chaunge of the estate of the people beecause that then the kinglye maiestie was extinguished The small shadowe of gouernment which remayned testified a great chaunge which admonished the faythfull to hope after a more notable kingdome then that visible kingdome of Salomon which florished but a short time Nowe it is worthe the labour to note this also that there is no absurditie in that that Luke doth recken and accompt moe in his Cataloge then Mathew doth for it is ordinarily seene that there are moe In number in the naturall generation then in the legall To this also appertaineth that Mathew when he deuided the genealogie of Christ into three partes and woulde apply to euery part 14. generations thought that he might freely leaue oute certaine names which Luke might not omitte seeing that he bound not himselfe to that lawe Thus farre haue I discoursed of the genealogie of Christ as muche as seemeth profitable and conuenient for the summe If any man be tickeled with a further curiotie I remembring Paule his admonition doe preferre sobrietie and modestie before the friuolous arguings about things of no waight the place to Tit. 3. 9. is well knowen where hee forbiddeth vs to dispute ouer curiously of genealogies Now lastly it remaineth to shewe why Mathew comprehendeth the whole genealogie of Christe into 3. portions and placeth 14. menne in euery one They that say that hee did this that hee might prouide for the memorie of the readers they neither say all nor nothing for this is true the cataloge proposed in 3. equal numbers may the easelier be remembred yet withall it is plaine that heere are expresly noted the 3. sortes and states of people which were after the time that Christ was promised to Abraham vntill the fulnesse of time wherein he was shewed in the flesh for although that the tribe of Iuda did excell all the rest of the tribes in honour yet before Dauid it had no principalitie In Dauid the kingly maiestie shone foorth beyond the hope of all men which continued to Iechonias from that time there remained some dignitie and gouernement in the tribe of Iuda which staied the mindes of the godly vnto the comming of the Messias 1 The booke of the generation Many interpreters haue laboured in vaine about this title that they mighte excuse Mathewe for naming the whole hystorie of the one halfe part of his first chapter for this epigraphe or inscription doth not extende to the whole booke But the worde booke is put heere and vsed for a cataloge as if it should haue bene sayde the cataloge of the generation of Christ Furthermore he calleth Christ in respecte of the promisses the sonne of Abraham the sonne of Dauid because that God had promised that a seede shall rise from Abraham in whome all the nations in the world shall be blessed Gen. 12. 3. But vnto Dauid there was a more euident promisse made that it shoulde come to passe that the kingdome shoulde remaine stedfast in his house vnto the ende of the worlde Psal. 72. 5. 7. and a king out of his stocke shall sit vpon the throne so long as the sunne and the moone doe shine in the heauen Psal. 89. 29 whereuppon it became a common speach amongste the Iewes that Christ was called the sonne of Dauid 2. Iacob begate Iudas Seeing that Mathew couered with silence Ismael the first begottē son of Abrahā and Esau who by order of nature was
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of theÌ„ which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde glâ—â— They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost wheÌ„ that the Prophet only sayth that he was the sonne of a yoÌ„g woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the coÌ„iecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commoÌ„ signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuereÌ„d mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geueÌ„ to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childreÌ„ yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the meÌ„ what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet coÌ„meÌ„deth this great myracle of God that al the godly might atteÌ„tiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a coÌ„mon maner of coÌ„ceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the GeÌ„tiles meaneth nothing els but that God in shadowes figures gaue signes of his preseÌ„ce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often traÌ„sferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which coÌ„pareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the coÌ„ming of Christ. If the cause of this name begaÌ„ then in dede to be manifest wheÌ„ that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen froÌ„ the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be coÌ„sidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
not the shepheards and that they neuerthelesse seeke their saluatioÌ„ from Christ and that they submit themselues vnder the gouernment of him being yet but an infant there ought no signe be it neuer so contemptible darken his glory with vs but at the least that wee might humbly worship him sith that he is ascended into heauen sitteth at the right hand of the father 13. And strâ—ght way there was a multitude Although that in one Angel there was giuen a shew of Gods gloryâ— yet GOD would that his sonne should be more royally adorned and that aswell for the confirming of vs as of the shepheardes The credit of two or three witnesses is sufficient amongst men to take away a doubt but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God Then what a peruersnesse were it not to credit the generall testimonie of the Angelles whereby our saluation in Christ is witnessed whereby we gather how detestable this incredulitie is vnto God which disturbeth this sweete harmonie both of heauen and earth Againe we are to be condemned of more then beastly blockishnes if this song which the Angels with one consent haue song that they in wordes might beginne to vs doe not kindle in vs a fayth and an endeuour to praise God Adde this also that the Lord would by this example of heauenly melody coÌ„mend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâ—ry in the hyghest The Angels begin with thanks giuing or with the praises of God because that the scripture euery wher teacheth vs that we are redeemed froÌ„ death to this end that aswell in tongue as in works we might testifie our thankfulnes to God Let vs therefore remeÌ„ber that this is the finall cause wherfore God reconciled vs to himselfe by his only begotteÌ„ sonne that the riches of his grace great mercie being made knowne his name might be glorified And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God so much hath he profited in the faith of Christ yea as oft as mention is made of our saluation we must know that there is as it were a signe giuen vs to stirre vs vp to giuing of thankes and prayses vnto God In earth peace This is the more vsuall reading that then the third clause may follow towardes men goodwill And although for the sum of the matter there is no great difference which of the two thou readest Yet the other interpretatioÌ„ seemeth to agree better because it is not to be douted but that these two clauses agree together Glory to God on high and in earth peace but except thou opposest men vnto god it cannot be a ful Antithesis Peraduenture this preposition En deceaued the interpreters because that the sense of the words was darke to say peace to be in men But seeing that in many places of the scripture this prepositioÌ„ is superfluous there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause the same sense shall still remaine as I will presently declare Now it is to be seene what the Angels meane by this word peace certenly they speak not of the outward peace which men maintaine betweene theÌ„selues but he saieth that the earth is appeased when men are reconciled to God are quiet within in their minds We know that we are borne the children of wrath and by nature that wee are enemies to God so that it is then necessary that we should be vexed with horrible disquietnes so long as we finde God offended with vs therefore a short and an euident definition of peace is to bee gathered of the contraries that is of the wrath of GOD and the terrour of death and so there is a dubble relation to be had the one to God the other to men because that we haue then peace with God and he blotting out our guiltines not imputing our sinnes beginneth to be mercifull vnto vs and we resting in his fatherly loue do call vpon him with a sure faith without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare and the thing it self declareth that there is nothing more troublesome then our estate while we remaine here in the world yet the Aungelles expressly place peace on the earth that wee might know that no troubles can hinder vs but that we enioying the grace of Christ might haue setled quiet minds therfore let vs remeÌ„ber that there is a seat of peace placed eueÌ„ in the mids of the stormes of teÌ„ptations amongst diuers dangers amongst violeÌ„t teÌ„pests in the middest of battels feares least our faith being driuen back with any of these engines should wauer or waxe faint Good will I know not how it came to passe that it was put in the genetiue case certeinlye the coÌ„mon translation which hath vnto men of goodwil ought not onely to be forsaken as adulterous but because it corrupteth the whole sense Yet many are deceaued also which reading it in the nominatiue case good will doe referre the same to men as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed then as God offereth his peace vnto vs except that we receiue the same But seeing that Eudokia is taken in euery place in the scriptures for that which the Hebrewes call 〈◊〉 the old interpreter translated it Beneplacitum This place is very yl expounded of the accepting of grace But that which the Angels speak of doth rather shew the fountaine of peace that we might know that it is a free gift to flow out of the meeremercy of god If you please to read it Good will in men it shal not be amisse in respect of the sense for in this maner of speach the cause of the peace shal also be noted that is that God freely accepteth men into his fauour with whoÌ„ he before had warliâ— or deadly discord If thou wilt read peace of goodwil for willing I wil not be against this exposition yet that is the plainest to haue Eudokian put appositiuely that we might know from wheÌ„ce peace commeth to vs. Matthew Marke Luke 2.   15. And it came to passe when the Angelles were gone awaye from them into heauen that the Shepheardes said one to another let vs go then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. 16. So they came with hast and founde both Mary and Ioseph and the babe layd in the cratch 17. And when they had seene it they published abroad the thing which was tolde them of that childe 18. And all that hearde it wondred at the thinges which were tolde them of the Shepheards 19. But
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 proÌ„ptnesse 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 pasâ—e 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 publâ—sh 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 amoÌ„gst 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
Beniamites had vsed many yeares before and so he wold mete with an offence which might trouble shake the minds of the godly namely that no saluation was to be hoped for from hym for whose sake these infants were slaine assoone as he was borne Naye this seemed to be an vntowarde and vnhappie prophesie that the birth of Christe shoulde kindle a greater flame of cruelty then was woont to burne in moste seuere warres with enemies And as the prophet promiseth a restoring where a nation was cut vp euen from the very infantes so Mathewe declareth that that destruction shall not hinder but that Christ shall shortly after appeare as a redemer of all the people for wee know that all that chapter is filled with most sweete consolations And after that funeral complaint there presently foloweth refraine thy voice from weping thine eyes from teares for thy worke shal be rewarded and there is hope in thine ende Therefore this similitude is there of that former destruction executed vppon the tribe of Beniamin with this second that both of them was a signe of saluation that should be restored Mathew 2. 19. And when Herode was dead beholde an Angell of the Lorde appeareth in a dreame to Ioseph in Egypte 20. Saying arise and take the babe his mother and goe into the lande of Israel for they are dead which sought the babes life 21. Then he arose vp and tooke the babe and his mother and came into the land of Israel 22. But when hee hearde that Archelaus did raigne in Iudea in steade of his father Herode hee was afraid to go thether yet after he was warned of God in a dreame hee tourned aside into the partes of Galile 23. And went and dwelte in a citie called Nazareth that it mighte be fulfilled which was spoken by the Prophets which was that he should be called a Nazarite Marke Luke 19. VVhen Herode was dead In these words is the coÌ„stancy of the faith of Ioseph shewed in that he remained in Egypt vntill he was againe by the coÌ„mandement of God called backe into his couÌ„trey wherby we see that the Lord neuer forsaketh his but that he helpeth them in time coÌ„uenieÌ„t But it is probable that Ioseph presently after the death of Herod returned out of Egypt before that Aug. Caesar by his decre had apoynted Archelaus ruler of Iudea for by his fathers wil he was apoynted to succede in the kingdoÌ„ yet he abstained froÌ„ the name of a king being admonished that this depended vpoÌ„ the wil apoyntment of Caesar yet he gouerned al things then he went to Rome got the same coÌ„firmed only the name of a king was denied him vntil by dedes he should deserue the same But Philip was gouernour of Galile a man of a soft wit almost like to a priuate man Therfore Ioseph by the aduise of the Angel went into his Countrey because that there was lesse daunger vnder a Prince not geueÌ„ to bloud which louingly nourished his subiects Also the purpose of God is alwayes to be had in memorie in that he kept his sonne alwayes from the beginninge vnder the exercises of the crosse because that this was the way whereby he shoulde redeme the Church and for that cause tooke he vpon him our infirmities and was subiecte to daungers and endaungered with feares that by his deuine power he deliuering the Church from them he might geue it euerlasting peace VVherfore his daunger was our safetie and his feare our assuraunce not that he then coulde be afraide by reason of his age but because that through the feare of Ioseph and Marye hee was caried hither and thither it might be worthely sayde that our feares were layed vppon him that he might obtaine a peaceable assurance for vs. 23. That hee shoulde bee called a Nazarite Mathewe doeth not deriue a Nazarite of Nazareth as if that this were the proper and certaine Etimologie but it is onely an allusion But nâ—ir signifieth one holye and consecrate to God of Nezar which is to separate and the Hebrewes call Nezer a flower But it is not to be doubted but that Mathewe considered the former sence For we neuer read that the Nazarites were called flourishing but such as were consecrat to the Lord according to the prescription of the law which is in the booke of Numbers chap. 6. 4. Therfore this is the meaning Although that Ioseph was driuen by feare into a corner of Galile yet God had a farther purpose in his counsell and thereby was the citie of Nazareth ordayned for him to dwell in that he might worthily beare the name of a Nazarite But it is demaunded by whiche of the Prophets this name was giuen to Christe sith in no place there remaineth any such testimonie To some it seemeth sufficient that the scripture doth oft call him holy but this is too cold an answear For Mathew as we see doth stand vpon the word and hath respect vnto the olde Nazarites who had a peculyer kinde of holynesse as if hee shoulde say that it was meete that that should be fulfilled in the person of christ that was then shadowed in the Nazarites who were as the firste fruites chosen vnto GOD. Yet it remayneth to searche where the Prophetes say that this name was giuen to Christ. Chrysostome because he cannot vndo the knotte cutteth it thus saying that manye of the bookes of the Prophetes are lost But that aunswere hath no colour in it for although the Lord that he might punish the sluggishnes of the olde people tooke from them some part of the scripture or cutte away some part that was not so necessary yet since the comming of Christ nothing was lost And very vnlearnedly is that place of Iosephus brought for this purpose wher he saith that there were two bookes left by Ezechiell For that which Ezechiel prophecieth of a new Temple and of a kingdom is euidently distinguished from the former prophesies maketh as it were a new volume If that at this day we haue al those bookes of Scripture remayning and safe which were extant in Matthewes time it is necessary that this testimonie of the Prophet which hee citeth shoulde be founde in some place But amongst them all in my iudgement Bucers opinion is most right who thinketh that the place out of the booke of Iudges chap. 13. 5. is heere noted And there is mention made of Sampson but because that Samson is not called a redeemer of the people but as he was a figure of Christ and the deliueraunce brought by his hand and ministerie was a certaine token shadowing that full saluation which at the length should be brought vnto the world by the sonne of God VVhatsoeuer the scripture speaketh of Sampson in good parte is rightlye referred to Christe If any desire to haue it plainer Christe was the principall example but Sampson was an inferiour shadowe or figure of him therefore when he was cloathed with the persone of the redeemer we must
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
the worshippe of GOD but as the witnesse of the godlynes of menne that their dissimulation may be layd open which bragge that with their mouth which is farre from their heart But it is demaunded whether Iohn laid this law precisely vpon al thē which Christ had prepared to be his disciples that they should not haue two coates Fyrst it is to be noted that this is a figuratiue speech from the parte to the whole because that vnder one kinde there is comprehended a general doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particular dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if he◠were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith because that vnder one kinde there is comprehended a general
doctrine Hereof it followeth that such a meaning is to be gathered as agreeth to the rule of charitie which is prescribed of God namely that euery man of his aboundaunce should helpe the neede of the poore For the Lorde doth not wrest a tribute from them that they should giue sorowfullye and vnwillingly which by compulsion should be constrained to doe that they would not but he loueth cheereful and willing giuers as Paul saith 2. Cor. 9. 7. This I speake for this purpose because it auayleth much that men should be perswaded that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God And they doe not onely cast a feare vppon the consciences but they drowne them in dyspayre whosoeuer make a lawe that no man should possesse any thing of his owne But there nead no long confutation to bee vsed against these fanatical men which so bytingly snatch at the letter If it be not laweful to haue two coates the same is to be said of dishes of saltsellers of shirts and of all housholdstuffe But by the text it appeareth that Iohn meant nothing lesse then to ouerthrow the politike estate whereby we gather that he commaunded nothing els then that the rich menne according to their abilities should bestow vpon the poore that which their necessitie required as if he should haue said looke what thinges your neighbours doe want for the sustentation of their life and you haue aboundance of that your aboundaunce may helpe their neede Furthermore how much more God nourisheth vs so much more must euery man beware that we cocker not our selues Let rather the necessitie of brethren vrge vs and what benefites of God soeuer we haue by vs let them enforce vs to charitable well doing 12. And the Publicans came Hee doth not onely generally exhort the Publycans that they shuld repent but he requireth those things which belōg to their calling For we know that besids the general rule of the law euery one must looke what the estate of lyfe whereunto he is called requireth Loue is generally commaunded to al christians but there folow particuler dueties wherein the doctour to the Church the magistrate or prince to the people and againe the people to the magistrate the husband to the wife and againe the wife to him and last the children and the parēts are bound the one to the other Furthermore because that they vexed as it is a couetous rauenous and cruel kind of men the common people with vniust exactions the Baptist reproueth those faultes wherewith that people was most infected forbidding that they should not exceade measure in exacting tributes yet hereby we gather that it is no lesse lawfull for a Christian to gather tribute then it is graunted to the magistrat to lay it vpon them The same is to be thought of warfare Iohn commaundeth not the soldiours to throw away their weapons and to forsake their calling but he forbiddeth vnder the pretence of warfare to spoyle the poore people to oppresse the innocent with iniuries to go abroade after the manner of theeues as manye were woont so in these words there is a priuat approbation of a polliticke estate It is a friuolous cauill that here are onely delyuered instructions for the rude which are farre vnderneath a Christian perfection It was the office of Iohn to make the people perfect to the Lord and it is not to be doubted but that wholly he applyed himselfe faythfully in this matter And truely they diffame the gospel with a sacrylegious accusatiō which make it contrary to the gouernementes of men as if Christ should destroy that which his heauenly father hath ordayned For without the sword the lawes are dead and there is no power nor aucthoritie in iudgements Neither hath the magistrate onely neede of an executioner but also of other officers of which number are soldiours where peace cannot otherwise bee preserued but by their ayde and hand only the end is to be considered that Princes make not a iesting sporte at mans bloud that soldiours placed to bestow their helpes to kill be not caryed with the desire of gaine to crueltie but that they both be drawne with the necessitie respect of publike profit Matth. 3. Mar. 1. Luke 3. 11. Indeede I baptise you with water to amendment of lyfe but hee that commeth after me is mightier then I whose shoes I am not worthy to beare he will baptise you with the holye Ghost and with fire 12. VVhiche hath his fanne in his hande and will make cleane his floore gather his wheat into his garner but wil burn vp the chaf with vnquenshable fire 7. And preached saying A stronger then I commeth after me whose shooes latchet I am not worthye to stoupe down and vnlose 8. Trueth it is I haue baptised you with water but hee will baptise you with the holy Ghost 15. As the people waited and all menne mused in their heartes of Iohn if hee were not the Christ 16. Iohn answered and sayde to them all In deede I baptise you with water but one stronger then I commeth whose shooes latchet I am not worthy to vnlose he wil baptise you with the holy Ghoste and with fire 17. VVhose fanne is in his hand and hee will make cleane his floore and will gather the wheate into his garner but the chaf wil he burn vp with fire that neuer shal be quenshed 18. Thus then exhorting with many others thinges he preached vnto the people The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull in that he first declareth vpon what occasion this sermon was made namely because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe to him Therefore that he might speedily take away the occasion of the errour he openly testifieth that he is not Christe and so putteth a difference betweene himselfe and Christe that he might giue him his right And this he doth willingly that he might delyuer his disciples to Christ from hand as they say to hand but hee preuenteth it the speedilyer least by holding his peace the longer hee might confirme the errour of the people VVhen hee saieth that a stronger shall come hee meaneth one endued with a farre other power and dignitie in respecte of whom hee himself is to be brought into order And he vseth common phrases wherwith he so extolleth the glory of Christ that in comparison of him hee declareth that he himself is nothing This yet is the chief that he accounteth Christ the aucthour of the spirituall baptisme and that he is the minister onely of the outward And it seemeth to be an answere to a secrete obiection if peraduenture any should obiect to what ende belonged that Baptisme which he tooke to himselfe for it were not a matter of light weight to bring any thing into the Church of God but especially to professe a newe kinde of instruction
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 Râ—pâ—nt 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.   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 fouÌ„d the place where it was wrytteÌ„ 18. The spirite of the Lord is vpâ—n 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 shâ—uld preach deliueraÌ„ce to the captiues râ—â—â—uering 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 Naâ—areth 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 remeÌ„bred 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 redeÌ„ption was to be proclaymed in the
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
clause where Christe forbiddeth to demaunde againe those things which were vniustly taken away is vndoubtedly an exposition of the former doctrine that is that we should not take grieuously the losse of our goodes But that must not be forgotten which I spake of euen now that the wordes are not to be vrged sophistically as though it were not lawfull for a godly manne to recouer againe that which is his if at anye time God shall giue him a iust remedie but onely prescribeth to vs a law of patience but that we should paâ—iently waite vntill the Lord himselfe shall take an account of those spoyling theues Matth. 5. 42. Giue vnto him that asketh and from him that woulde borowe of thee turne not away Mark Luk. 6. 34. And if yee lende to them of whom yee hope to receiue what thanke shall yee haue for euen the sinners lend to sinners to receiuâ— the like 35. Lende looking for nothing againe and your reward shal be great 42. To him that asketh Though the wordes of Christe reported by Matthew doe â—ounde as if hee commaunded to giue to all without respect or choyse yet we may gather an other meaning out of Luke who setteth out the whol matter more fully First it is certein y t the purpose of Christ was to frame his disciples to be liberall rather then prodigall But it were fond prodigalitie rashly to consume those things which the Lord hath giuen Further we see what a rule of charitie the holye Ghost hath deliuered other where Therefore let vs hold this that Christ doth exhort his disciples here first y t they be liberal charitable Further this is the maner that he prescribeth them that they shuld not think that they had doâ— their duetie when they had holpeÌ„ some few but that they shuld endeuor to helpe al with their liberalitie that they shuld neuer be weary while that the Lord doth giue them abilitie Further that no man cauill at the wordes of Matthew let vs conferre them with Lukes wordes Christe saith that we doe no duetie to God while that in lending or doing other dueties we looke for any reward againe and so he maketh a distinction betweene charitie and carnal friendâ—hip For prophane men doe loue togeather not franckly but with an affection of reward gaine and so it commeth to passe that euery man in that he loueth others doth seeke to be beloued himselfe euen as Plato also doth wisely weigh the same But Christ requireth of his disciples charitie without hope of gaine that they should endeuour to helpe the poore from whom there is no hope to haue ought againe Now we see what it is to beare an open hande for them that aske namely to be liberally minded towardes all that neede our helpe and which cannot recompence the benefit they receiue LV. 35. Leâ—d This sentence was corruptly restrayned as if that in this place Christe did not onely forbidde his to commit vsury But this hath a further meaning as it appeareth out of the former sentence For after that Christ had declared what the wicked are woont to do that is that they doe loue their friendes and helpe them of whom they hope for some recompence and they lende to them that are like themselues that they may receiue the like from them againe He addeth what he requireth of his disciples more then this namely that they should loue theyr enemies that they should freely doe good and freely lend Now we see that this clause looking for nothing is corruptly vnderstoode of vsury to be so perticularly applyed when as Christ onely exhorteth his to mutual offices of charitie and saith that the hyrelings shall haue no fauour before God not that he simply condemneth those benefites which are doone with hope of recompence but he teacheth that it maketh nothing to testifie their charitie because that hee onely is accounted liberall towardes his neighbours which helpeth them without anye respecte of his owne commoditie but hath only regard of the neede of them that he helpeth But whether it be lawfull for Christians sometime to take some gayne of that which is lente I will not dispute here at large least of a corrupte sense I should moue a question out of time which I now confuted for I shewed euen now that Christ meant nothing else then that the faithfull shoulde exceede the prophane menne in lending that is that they should maintaine free liberalitie Matth. 5. Mark Luke 6. 43. Yee haue heard that it hath bene said Thou shalt loue thy neighbour and hate thine enemy 44. But I saye vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurte you and persecute you 45. That yee may be the children of your father which is in heauen for he maketh his sunne to arise â—n the euill and the good and sendeth raine on the iust and the vniust 46. For if yee loue them which loue you what rewarde shal ye haue Doe not the Publycans euen the same 47. And if yee be friendly to your brethren onelye what singuler thing doe you do not euen the Publicans likewise 48. Yee shall therefore be perfâ—ct as your father which is in heauen is perfect  27. But I saye to you which heare Loue your enemies do wel to them which hate you 28. Blesse them which curse you and pray for them which hurte you And a litle after 32. For if yee loue them which loue you what thank shal you haue for euen the sinners loue those that loue them 33. And if yee doe good for them which doe good for you what thanke shall yee haue for euen thâ— sinners doe the same And a litle after 35. VVherefore loue yee your enemies and yee shall be the childreÌ„ of the most high for he is kind vnto the vnkind and to the euil 36. Be yee therefore merciful as your father is mercifull 43. Thou shalt loue thy neighbour It is wonderfull that the Scribes were faln to that absurditie that they restrained the name of neighbour to their welwillers when as nothing is more manifest nor more certeine theÌ„ that God meaneth al mankind when he speaketh of our neighbours For because that euery man is addicted to himselfe so oft as some priuate commodities doe separate some men from others that mutuall communication is left which nature it selfe doth teach Therfore God that he might keepe vs within the band of brotherly loue he testifieth that al they that are men are our neighbours for that common nature dooth tie them to vs. For so oft at I looke vpon man it is necessary that I should beholde my self as in a glas because that he is my bone and my flesh And thogh the greater parte moste commonly doth seperate it selfe from that holy societie yet the order of nature is not violated through their wickednes because that God is to be considered the aucthour of the fellowshippe VVhereby we gather that
other part he sheweth what is conuenient for vs to aske for our selues Yet it is also to be noted that those prayers which we conceiue for our owne saluation or profit ought to be referred to the last ende for it is not lawfull for vs so to be occupied with the care of our owne profite but that the glory of God should alwayes haue the first place Therfore as oft as we pray we must neuer tourne our eyes from this marke or line There is yet this difference betwene the two sortes or partes of prayer which I sette downe that while we speake of the kingdome of God and of the halowing of his name it behooueth vs to lift vp our senses on high that hauing no regarde of our selues they should attend vpon God alone And then that we should descend to our selues and ioyne the care of our saluation with those former petitions whiche belong to God alone And althoughe forgiuenesse of sinnes is to bee preferred before foode euen as muche as the soule excelleth the body yet Christ beginneth at breade and the sustentation of thys earthly life that from such a beginning he might lead them higher Therfore we doe not desire to haue our daily breade before reconciliation to God as though that we should esteeme more of the corrupt foode of the belly then of the eternall saluation of the soule but our mindes doe ascend from the earth into heauen as it were by steppes For when as God vouchsaueth to imploie himselfe to nourishe the bodies it is not to bee doubted but that he is muche more carefull of the spirituall foode Therfore his so louing kindenesse doeth raise vppe our faith higher That many doe take the Greeke worde signifying bread for more then substantiall or supernaturall is altogether absurde And the reason which Erasmus bringeth is not onely friuolous but also contrary to godlinesse it semeth not probable to him that while we appeare in the sight of GOD Christe should commaund vs to speake of nourishments As thoughe the like is not to bee founde oute of diuers places of the scripture that by the taste of these present goodes we may be ledde into the hope of heauenly things nay but this is a iust triall of our faith when as we aske nothing from any other then from God and we do not onely acknowledge him to be the onely fountaine of al good things but we also feele his fatherly goodnesse stretched out euen to the least thinges so that hee refuseth not to take care euen of our flesh And that Christe speaketh heere of the corporall foode may firste bee gathered heereof that otherwise it shoulde bee maimed and no full or perfecte prayer For we are commaunded in many places to cast all our cares into the bosome of God and hee promiseth liberally that hee wyll faile vs in nothyng Therefore in an exacte rule of right prayer it is necessary that somewhat should be commaunded for the innumerable necessities of this present life Also thys woorde This day signifieth that we aske heere of God that we neede not care but for a day For it is not to bee douted but that his meaning was to restraine and moderate the couetousnesse of earthly foode whereunto we all are immoderately caried Also it is sufficiently knowen that the figure Synecdoche is vsed in thys woorde breade for vnder it the Hebrewes doe comprehend all kinde of nourishment But it is vsed heere more largely for we doe not onely desire to haue foode geuen vs by the hande of God but also that he would geue vs what soeuer is necessary for to passe this life through with Now the sence is cleare we are first commaunded to pray that God would defende and nourish in this world the life which he hath geuen vs and because it needeth many helpes that hee woulde geue vs what soeuer hee knoweth necessary Nowe because that the loue of God floweth continually to feede vs the breade which he giueth is called daily or continually comming for so it may be interpreated Therefore this woorde signifieth as muche as if hee hadde sayd Lord sith our life hathe daily neede of newe nourishment be thou neuer wearie in bestowing the same daily vppon vs. That Aduerbe This day is vsed as I sayde before to brydle our greedie couetousnesse that we myght learne continually to depende vppon the goodnesse of GOD and to be content wyth that measure whiche hee bestoweth vppon vs day by day as they say But a question is mooued Sith it is certayne that Christe gaue thys as a generall rule of prayer to all the godly and of that number there are some riche menne whych haue muche layed vppe in store howe hee commaundeth them to aske that which they haue at home and to aske for a day whyche haue aboundaunce to serue them a yeare The aunsweare is easie for we are warned by these wordes that there is not any heape of store and prouision ought worth excepte that God doe daily feede vs thoughe wheate wine and all other thynges doe abounde excepte they bee watered wyth the secreate blessinge of God they shall presently vanishe away or the vse of them shall be taken away or that power whych is ingrafted in them to feede vs shall fall away that in our aboundaunce wee shall bee hunger starued VVherefore it is no meruaile if Christe doeth generally call riche and poore to thys heauenly nourishment but no manne shall pray so heartely as hee that hathe learned by the example to hunger and to abound so that hee canne beare hys neede and wante patiently and not become drunke with the deceitfull hope of his aboundaunce If any manne demaunde why we aske to haue this breade geuen vs which nowe we doe call and accounte our owne I aunsweare it is called ours not because that it is due to vs by righte but because that it is appoynted for our vse by the fatherly goodnesse of God And so after that sorte it is made ours for that the heauenly father doeth geue it vs freely least our wante be not supplied VVee must till the fieldes endeuoure to gather in the fruites of the earth euery manne must applie himselfe and beare the laboure of his calling that hee may gette his liuing yet this letteth not but that wee are fedde by the free goodnesse of God without the whiche menne shoulde waste away themselues in laboure in vayne Therfore we are taught to acknowledge as receiued from thence whatsoeuer seemeth to be gotte by our industrie Yet by this woorde it is also to be gathered if we desire to be fedde of God we must abstaine from that which is none of ours For all the children of God so ofte as they vse this maner of prayer do testifie that they desire nothing but that which they may rightly call their owne 11. Forgeue vs our debtes Here it behooueth vs to remember that which I sayde euen nowe that Christe in placing the requestes of his regarded not what
was firste or last in order For sith it is wrytten in the foure fourtie chapiter of Isai and the two and twentie verse and the fiftie and nine the second verse and Lam. 3. 44. that our sinnes are as a wal which hinder vs from comming to God and as a cloude whereby his eyes are hindered from beholding vs it is necessary that our praiers should alwaies beginne at the forgeuenesse of sinnes because that wee are heereby firste emboldened to pray to God while that hee is mercifull vnto vs because that hee cannot bee otherwise appeased towardes vs then by forgeuinge sinnes freely But Christ comprehendeth in two petitions those thinges which appertaine to the eternall saluation and spiritual life of the soule as these two are the principall partes of the couenaunt of God in which our whole saluation consisteth that hee offereth free reconciliation not imputing sinnes vnto vs and promiseth the spirite whiche engraueth the righteousnesse of the lawe in our heartes Therefore we are commaunded to aske both and first we make request for the obtaining of forgiuenesse of sinnes Mathewe calleth sinnes debtes because that in guiltinesse they binde vs to the iudgement seate of God and make vs debters Nay they do wholly estraunge vs from God so that there is no hope of obtaining peace fauour but by forgeuenesse So is that fulfilled which Paule teacheth Romanes 3. 23. All are guiltie and are depriued of the glory of God for though the righteousnesse of God doeth partly shine in his Saincts yet so long as they are cloathed with flesh they remaine laden with sinnes So there can none be founde so pure whiche needeth not the mercy of God whereof if we desire to be partakers it is necessary that we should feele our owne miserie And they that imagine that they haue suche a perfection in thys worlde that they are free from all sinne and faulte they doe not so muche forsake sinne as they doe Christe himselfe from whose Churche they exclude themselues For whereas hee commaundeth all his disciples to flee daily to forgiuenesse of sinnes hee wipeth himselfe out of the number of hys disciples that thinketh this remeady to be superfluous Nowe this remission which we desire to haue bestowed vppon vs ouerthroweth those satisfactions which the world endeuoureth to redeme it selfe withall For that creditour is not sayde to forgeue whiche hauing receiued his paiment doeth require no more but hee that willingly and freely leauing his owne right acquitteth his debtour Neither hathe that common distinction of the faulte and of the punishment any place heere For it is not to be douted but that dettes doe signifie the deseruing of the punishment If it be forgeuen vs freely all recompences must needes vanish away Neither is Luke his meaning anye other thoughe hee nameth sinnes because that God doeth not otherwise pardon then by takinge awaye the guiltinesse As wee forgiue This clause is therefore added least any man shoulde presume to come to God to aske forgeuenesse except he be free and voide from all hatred yet this pardonne which we desire to be geuen vs doeth not depende of that which we perfourme to others but it was the will of Christe after this maner to forgeue all offences and also the better to confirme the hope of oure forgeuenesse as wyth a seale Neyther is that clause which Luke hath which signifieth As or For anye thyng contrary because that it was not the purpose of Christe to note the cause but onely to admonish vs what minde we oughte to beare towardes the brethren while we desire to be reconciled to God And certainly if the spirite of God doeth raigne in our heartes all euill will and desire of reuenge must cease And sith the spirite is a witnesse of oure adoption we see that heere is simplie set downe a note whereby the children of God maye be discerned from straungers They are heere called detters not of money or of some duetie but they that are endaungered to vs through iniuries offered vs. 13. And leade vs not into temptation This petition hathe bene corruptly deuided by some into two when as by the matter it selfe it appeareth to be one and the same and the conioyning of the woordes doeth shew the same For that coniunction aduersatiue which is placed in the middest ioyneth two clauses together whiche Augustine doeth also wisely consider Therefore the sentence ought thus to be taken least we be caried into temptation deliuer vs from euill And the summe is that we acknowledging our owne weakenesse doe desire to be defended by the power of God that we may stande strongly againste all the attempts of Sathan As out of the former petition we haue shewed that no manne can be accounted a Christian except hee acknowledge himselfe to be a sinner so by thys wee gather that wee haue no powers of our selues to liue well but as God doeth geue the same vnto vs. For who soeuer for the vanquishing of temptations doeth require the healpe of God he graunteth hymselfe to haue suche neede of him to be his deliuerer that he should otherwise be ouerthrowen But this woorde Temptation is often taken generally for euery triall in whiche sence it is sayde that Abraham was tempted of God whē his faith was tried So we are tried as with aduersities so also wyth prosperities because that by this occasion the affections whiche before lay hidde doe come to lighte But heere is noted the inward temptation whiche may bee aptly called the scourge of the deuill to stirre vp our concupiscence For it were absurde to aske of God that hee shoulde deliuer vs from all instructions of our faith Therefore all wicked motions which stirre vs vppe to sinne are comprehended vnder thys woorde temptation And though it cannot be but that we shall feele such prickes in our mindes because that throughe the whole course of life wee haue continuall warre wyth the flesh yet we aske of the Lorde that he make vs not subiecte to temptations or suffer vs to be ouerwhelmed And that Christe mighte the better declare howe apte wee are to slide into these daily falles and ruines excepte God sustaine vs wyth his hande hee vsed this maner of speache leade vs not into temptation or as others translate it Carie vs not It is certaine that euery manne is tempted of hys owne concupiscence as Iames teacheth in the first chapiter and fourteene verse But because God doeth not onely deliuer vs to the pleasure of Sathan that hee mighte kindle the sire of concupiscence but vseth hym as the minister of his wrathe so ofte as hee will driue menne headlonge to destruction hee also after his maner leadeth menne to destruction In the which sence it is sayde that the euill spirite of God came vpon Saule and diuers places of the scripture tende to the same purpose yet we may not call God the authoure of euill because that in deliuering menne into a reprobate sence hee doeth not exercise an
with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌ„tinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌ„ly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌ„ce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌ„meth to passe y t they giue no place to God his prouideÌ„ce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâ—at out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ— in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
is settled almost in all For we see how al menne doe flatter and spare themselues and euery man is a seuere censor against others And there is a certaine sweetenesse in this sinne so that there is almost no man that ytcheth not with a desire to enquire out other mens faultes All menne doe confesse that it is a mischief intolerable that they which spare themselues in their owne sinnes should be so malitious against their brethren And in timeâ— past prophane men did also condemne it by many prouerbes yet it continued in all ages and also remaineth at this day nay there is added to it an other plague worse then that that the most parte by condemning others seeke to get themselues further libertie of sinning This wicked delyght in biting carping and slaundering doth Christ refraine when hee saith Iudge not Neither ought the faithful to be so blind that they shoulde discerne nothing but only that they should bridle themselues that they be no more desirous to iudge then is meete For it cannot bee otherwise but that whosoeuer desireth to be iudge of his brethren shuld be too extreame and rygorous There is the like sentence in Iames bee not manye maisters Yet he doth not restraine nor withdraw the faithfull from executing the office of teaching but he forbiddeth them to desire honour ambitiously Therefore to iudge doth signifie as much as to enquire curiously into other mens deedes But first this disease doth alwayes drawe with it this sinne that we condemn euery light offence as though it were a most grieuous faulte then it breaketh out into a peruerse boldnes so that we doe proudly iudge ill of euery matter although it may be taken in good parte Now we see to what purpose Christes counsel tendeth that is that we be not to desirous or ouerthwart or malitious or els curious in iudging our neghbours But he that iudgeth by the word and law of the Lorde and directeth his iudgement according to the rule of charitie dooth alwayes begin his iudgement at himselfe he doth obserue the right manner and order of iudging whereby it appeareth howe wickedlye they abuse this testimonie of this moderation which Christe setteth downe vnder which pretence they desire to take away all difference of good and euil For it is not onely lawfull for vs to condemne and reproue all sinnes but also necessary except we wil wrangle with God himselfe and abrogate his lawes cut down his iudgements and ouerthrow his throane of iudgment For his wil is that we should declare his iudgment which he pronounceth of the deedes of menne wee must onely retaine that modesty that he mey remaine the onely lawgiuer and iudge Least you be iudged he denounceth a punishment againste those rygorous censors which so much desire to sift out the faultes of others that is it shall come to passe that they shall bee nothinge gentler entreated of others but they shall finde the same extremitie exercised againste themselues which they haue executed againste others As there is nothing more deare or precious to vs then our name so there is nothing more sharpe and bitter then to be condemned and subiect to the reproaches and infamie of menne and through our owne faulte wee procure our selues that which we of our owne nature doe so much abhorre For which is hee amongst many which doth not search more narrowly into other mennes deedes then is conuenient whiche dealeth not hardlyer with light offences which dooth not more ouerthwartly improue that which is of it selfe indifferent And what is this els but to doe our dilygence to prouoke God to be a reuenger against vs that hee againe maye repay the like to vs. And though this be done by the iuste vengeaunce of God that they should again be punished which haue iudged others yet the Lord doth execute this punishment by menne For the iudgement of Chrisostome and others which referre it to the life to come is wrested For as Iesaias 33. 1. threatneth that they shall be spoyled whiche haue spoyled others so Christ meaneth that there shall not wante reuengers whiche shall punishe wicked and slaunderous menne with the lyke poison or rigor If that menne cease so that they escape punishmente in the world which haue bene too desirously bent to condemne their brethreÌ„ yet they shall not escape the iudgment of God In Luke there is sette downe a promisse Forgiue and yee shall bee forgiuen giue and it shall bee giuen vnto you the meaning whereof is that the Lorde will bring to passe that hee that sheweth himselfe louing gentle and right towardes his brethren shall feele the same gentlenesse of others towardes himselfe so that hee shall bee handled gentlye and friendlye of others But that which often falleth out to the children of GOD to be recompensed with a moste vniuste rewarde so that they are oppressed with many vniust slaunders when as they haue hurte no mannes name but haue spared the faultes of their brethren dooth not disagree with this sentence of Christe For wee knowe that those promisses which apperteine to this present lyfe are not perpetuall nor without exception Also though the Lorde suffereth the innocency of his children to bee oppressed and almoste ouerwhelmed yet withall hee fulfilleth that which hee speaketh in an other place that their vprightnesse shall shine as the morning So his blessinge alwayes exceedeth all their vniuste slaunders For so hee maketh the faythfull subiecte to vniuste reproaches that at the length hee maye shewe forth the goodnesse of theyr cause Furthermore the faythfull ones howesoeuer they desire to execute that whiche is ryght towardes theyr brethren yet beecause they are sometyme caryed with extreame rigour againste their brethren whiche either are innocent or are not so much to bee blamed they prouoke through their owne faulte the lyke iudgement against themselues And though it may be imputed to the vnthankefulnesse of the worlde that they doe not receiue measure pressed downe and running ouer yet certeinelye they muste in parte impute it vnto themselues beecause there is no manne that hath so lyberally nourished his brethren as hee ought 3. VVhy seest thou a moate Hee dooth expresly reproue that faulte which the Hypocrites doe commonlye commit For when they are too quicke sighted in discerning other mennes faultes and they doe not onlye amplifie them seuerely but almost tragically they cast their own offences behynde them or els they are so wise in making them to seeme lesse that euen in the moste grosse offence they desire to seeme excusable Therefore Christ reproueth both the offences too curious searching which groweth of the want of charitie while wee will too scrupulouslye searche out the sinnes of the brethren and the sparing flatterie wherewith we couer and nourish our own sinnes MAT. 7. 6. Giue yee not that which is holye to dogges neither caste yee your pearles before swine least they tread them vnder their feete and turning againe all to renâ—e you There is no cause why I
shal be excluded which promisse now vnto themselues a certaine possession of life Mathewe Marke Luke 13.   25. VVhen the good man of the â—ouse is risen vp and hath shutte to the doore and ye begin to stande without and to knocke at the doore saying Lorde Lorde open to vs and he shall answeare and say vnto you I know you not whence you are 26. Then shall yee beginne to say wee haue eaten drunke in thy presence and thou hast taught in our streetes 27. But he shall say I tell you I knowe you not whence you are depart from me all yee woorkers of iniquitie 28. There shall be weepinge and gnashinge of teethe when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdom of God and your selues thrust out at doores 29. Then shall come many from the East and from the VVest and from the North and from the South and shall sit at the table in the kingdome of God 30. And beholde there are laste whiche shall be first and there are first which shal be last 25. VVhen the goodman of the house is risen Although these things were spoken after at another time as I sayd euen nowe yet I had rather to haue respecte of the doctrine then of the time For this is no small helpe to the vnderstanding if those may be red together in one text which do agree together in one sence Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen Nowe he sayeth that they shal profit nothing although they occupy a place in the church because that God shall at length rise in iudgement that he maye exclude out of his kingdome all them that vsurpe a place amongest them of his housholde And he vseth the similitude of a housholder who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night and leaue the house open to theeues he himselfe ariseth locketh the gate and will not lette in those wandering and nighte straying men which do out of season wander by the high wayes Further in these wordes he admonisheth vs to take occasion while it is offred For so long as the Lord calleth vs vnto him we as it were haue a gate sette open for vs into heauen but the greater part doth not vouchsafe to stirre a foote Therefore Christ pronounceth that the gate shall at the length bee shut and so they shal be in danger to be shut out which waite for companie 26. Thou hast taught in our streetes Christ expresly excepteth that it shall proâ—itte the Iewes nothing that he came neare vnto them and that he familiarly offereth himselfe that they shoulde enioy him except they aunsweare at the day when they are called But he doeth not prosecute that similitude For speaking of a housholder hee doeth plainly without a figure declare himselfe to bee the iudge and this doeth not agree to any other then vnto himselfe Thou hast taught in our streetes that is that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine â—â— VVhen yee shall see Abraham VVhen as the Iewes had nothing like vnto the holy fathers yet they woulde vainly bragge of that stocke neyther was there any thing so vsuall amongest them as to abuse the title of the Churche Christe testifieth that this degenerate people which departed from the faith and Godlinesse of the fathers are estranged from the kingdome of God And heerein is contained a secreate reproofe because that they which desire to haue companions in seeking saluation did not rather endeuour to adioyne themselues to Abraham the Prophettes and the holy fathers then seeke about for their equals which by their examples were fallen farre out into innumerable corruptions As if he shoulde haue sayde if you doe nowe neglecte to enter in at the straighte gate because the multitude of them which goe astray doeth come behinde you doe you not see howe you are seperated from the company of the faithfull while you doe linke your selues to the company of the vnfaithfull If that the sight of the worlde doeth nowe blinde your eyes this slouthfulnesse shal be taken from you at the last day but too late For then you shall knowe that you and your like are straungers from the kingdom of God and that you haue not any thing common with Abraham 29. They shall come from the East It is an amplification gathered heereof that the Iewes being reiected which thought themselues only to be the lawfull heires of God the Gentiles shoulde bee sette in their place that they may receiue the life promised to Abraham and his stocke And hee opposeth the Gentiles against them that he might pricke them forward as with a godly iealousie to faith Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie if hee mighte prouoke them of his owne countrey and flesh to suche an emulation And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche did proudly contemne God and all his giftes But because that Mathewe hath this sentence againe a little after I doe nowe touche the same the more sparingly 30. Beholde there are last Christ vseth these woordes oftentimes as wee shall see other where but in a diuers sence In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes which when all the worlde was forsaken were chosen of God being placed in this dignitie imagined that God was bounde to them For thys cause Christ telleth theÌ„ that their lot shal be shortly altered so that the Gentiles which were then as outcastes should haue the chiefe roumthe And the Iewes being put from their honour shoulde not holde the lowest corner in the Churche Mathewe 7. Marke Luke 6. 15. Beware of false Prophetes whiche come tâ— you in sheepes clothing but inwardly they are â—auening wolueâ— 16. Yee shall know them by their fruites doe meâ—ne gather grapes of thornes or figges of thistles 17. So euery good tree bringeth foorth good fruit and a corrupt tree bringeth foorth euill fruit 18. A good tree cannot bring foorthe euill fruite neither can a corrupt tree bring foorth good fruite 19. Euerye tree that bringeth not foorth good fruite is hewen downe and cast into the fire 20. Therefore by their fruites yee shall knowe them  43. For it is not a good tree that bringeth foorth euil fruite neither an euill tree that bringeth forth good fruite 44. For euery tree is knowen by his owne fruite for neither of thernes gather menne figges nor of bushes gather they grapes 45. A good man oute of the good treasure of his heart bringeth foorth good and an euill manne out of the euill treasure of his heart bringeth foorth euill for of the abundance of the heart his mouth speaketh 15. Beware Christ teacheth in these woordes that his Church should be subiect to
that euerye man may be iudged by his fruits as a tree is knowen by his fruit For after he had set downe a reproofe against hypocrites which see a moat in the eye of an other not seeing a beame in their owne hee presently addeth For an euill tree can not bring fâ—orth and that causall worde For seemeth to ioyne two sentences together But because it is certaine that Luke in that sixt chapter rehearseth diuers sermons of Christ it may be also that he doeth briefly touch that which Mathew setteth downe more fully Neither doe I rest vppon that causall aduerbe whiche is oftentimes in other places superfluous which may also appear by that clause for Luke so coÌ„cludeth this speach A good manne out of the good treasure of his heart Neither doe I doubt but that Christ doeth plainly sette downe what maner of iudgement thys should be which he commaundeth to be had by the fruits that is that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde whiche professe themselues to be the seruaunts of God as if hee shoulde haue sayde titles doe smally auaile vntill hee that speaketh shall prooue in deede that he is sent from God yet I do not deny but that this place may bee applied to the generall doctrine And certainely the last clause namely that of the aboundance of the heart the mouth speaketh doeth reache further then to the false prophetes seeing that is so common aprouerbe If any doe obiecte that mennes tongues doe often lie so that they speake best which are woorst affectionate I answeare Christ doeth here teache simply that which is moste commonly vsed For althoughe hypocrites doe pretende one thing in wordes which they doe neuer thinke in their heart yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde Mathewe 7. Marke Luke 6. 21. Not euery one that sayeth vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen 22. Many will say to mee in that day Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuilles and by thy name done many great workes 23. And then will I professe to them I neuer knowe you departe from mee yee that woorke iniquitie  46. But whye cal ye me master master and do not thinges that I speake 21. Not euery one that sayeth Christ stretcheth his speache further Neither speaketh hee onely of false prophetes which breake in amongst the flocke to steale and to deuoure but of hirelings which vnder the countenaunce of shepheardes doe deceitfully thruste in themselues and yet haue no affection of godlinesse And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in yet he doeth properly touche false teachers whiche seeme to excell aboue others Neither doeth he direct his speache to them alone that hee mighte waken them out of their securitie wherin they lie as drunken menne but he also admonisheth the faithfull that they geue not to suche disguised people more then is meete In summe hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite so that it shall haue many disciples there shall be many not onely of the common sorte which shall falsly and hypocritically geue their name to the Gospell but also amongst the pastours there shall be the same falshoode so that they shal denie in deedes and life that which they professe with mouth Therfore who soeuer desireth to be accounted amongest his disciples he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life In Luke there is a generall reproofe But why cal ye me maister maister But because that this corruption doth for the moste parte spring from dissembling teachers and doeth the more easily spreade from them to the whole body therfore in Mathew Christ doth namely inueighe against them To doe the will of the father doeth not onely signifie philosophically to frame their life and maners to a rule of vertues but also to beleeue in Christ as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded but is established as the spring from whence the rest doe slowe 22. Many shall say vnto mee Christe citeth againe the hypocrites before his iudgement seat as we sayd euen now out of Luke for so long as they occupie a place in the Churche they doe partly flatter themselues and also they doe partly deceiue others Therefore he sayeth that there shall be a day wherein hee will purge his floore and the weedes and chaffe shall be separate from the pure wheate To prophesie in Christes name is by his authoritie and as it were by his gouernment to execute the office of teaching For prophecie in my iudgement is taken in this place generally as in 1. Corrinthians 14. he might haue simply vsed the woorde of preaching but purposely he vsed that which was of greater estimation that hee mighte the better declare that the outwarde profession is nothinge woorth howe excellently so euer menne doe account of it So to worke myracles in the name of Christe is nothing else then to doe myracles by his power aide gouernement and leading For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles yet in this place and in many others he noteth all myracles 23. I will professe to them By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues as if hee shoulde haue sayde while they confessed mee with their tounge they thought that they had discharged their duetie wel and now a holowe confession of my name with their tounge is hearde But I in like sorte confesse against them that what soeuer they professe is vaine and lying But what meaneth this confession of Christ that he neuer accounted them amongest the number of his disciples no not euen when they gloried that they were the pillers of the Churche Therefore hee commaundeth them to cease which vnder a deceitfull title haue for a time stolne an vniust possession to their house It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth 2. Tim. 2. 19. The Lord knoweth who are his let euery one that calleth on the name of the Lord depart from iniquitie For the first clause tendeth to this purpose that the weake shoulde not fainte nor be troubled at the falling away of some whose name was great and famous For hee sayeth that they were neuer knowen of the Lorde though they dasiled the eyes of men with a vaine shew Then he exhorteth all them which would be accounted amongst the disciples of Christ that they should spedily withdrawe themselues from iniquitie least that Christ doe driue them away out of his sight when he shall separate the lambes from the goates Mathewe 7.
had so great a care of his life and did so diligently commend him But it appeareth by both the Euangelists that it was a sodaine palsie which at the first did put him in despaire of life for the slow palsies are without torments And Mathewe sayeth that the young man was grieuously vexed And Luke sayeth hee was neare vnto death so both sayings preuaile to set foorth the glory of the myracle either the sorowe and paine or the great daunger so that I dare say the lesse for the certaintie of the maner of the disease LVKE 5. For hee loueth our nation It is not to be doubted but that the Iewes commende him for his godlinesse For he coulde not for any other cause loue so detested a nation then for loue of the lawe and woorshippe of God And by building of a Synagogue he did euidently declare that hee fauoured the doctrine of the lawe VVherefore they say and not without a cause that hee was woorthy to haue Christe shewe himselfe bountifull to him as to a godly woorshipper of God Yet it is to be wondered at that by their entreatie they shoulde obtaine the fauour of God for a Gentile whiche they themselues contemptuously refused For if Christe bee a minister and a dispenser of the gifts of God for them why doe not they enioy that grace themselues before they gette it for straungers But suche securitie doeth alwaies raigne amongest hypocrites that they thinke to make God after a sorte obedient vnto them as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith or rather because they doe not vouchsafe to taste thereof at all they resigne it vnto others as a thynge superfluous MATH 8. I am not woorthy that hee shoulde come vnder my rouse Because Mathewe is shorter hee bringeth the manne speaking thus himselfe But Luke expressing it more fully sayeth that hee gaue this in commaundement to his friends but the meaning of both is all one But there are two cipall poyntes of this sentence The Centurion sparing Christe for honour sake requireth that Christe shoulde not wearie himselfe because hee accounteth himselfe vnwoorthie of his comming Then hee attributeth so great power to him that hee beleeueth that by his onely will and woorde he canne restore his seruaunt to life A woonderfull humilitie that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe And it may be that being accustomed to the pride of the Iewes through his owne modestie hee did not take in ill parte to be accounted a prophane manne and so was afraide to iniurie the Prophete of God if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane VVhat soeuer the matter is it is certaine that hee speaketh from his heart and that hee esteemeth so reuerently of Christe that hee dareth not call him to him Naye as it foloweth in the texte in Luke hee accounted himselfe as vnwoorthie his speache Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ and that whiche presently foloweth encreaseth the doubt the more Onely speake the word and the childe shal be healed For if he had not knowen Christ to bee the Sonne of God it hadde beene superstition to haue geuen the glory of God to a man But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe whiche as yet was vnknowen almoste to all Also Christe imputeth not nor chargeth his woordes with ignoraunce but declareth that they proceede of faith And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onely God But I thinke that when the godly manne was fully assured of the diuine woorkes of Christe he simplie apprehended the power of God in him And without doubte hee hadde also hearde somewhat of the promised Redemer Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe yet hee was so perswaded that the power of God was shewed in him and that suche a gift was giuen him that in his myracles hee shewed the presence of God So hee doeth not superstitiously ascribe that vnto manne whiche was proper to God but considering what was committed of God to Christe he beleeued that by his woorde alone hee coulde heale his seruaunt If auy Obiect that there is nothing more proper to God then to do by his word what he pleaseth that this mighty power can not wythout sacriledge bee giuen to a mortall manne that againe is easilye aunsweared Althoughe the Centurion did not so subtilly distinguish yet hee did not attribute thys power to the woorde of a mortal manne but of God whose minister hee was certainely perswaded Christe was This he douted not of Therefore when as Christe hadde the power of healing hee acknowledging it to bee a heauenly power doeth not tie it to his bodily presence but is satisfied with his woorde from whence hee beleueth that suche power proceedeth The similitude whyche the Centurion vseth is not taken of the like as they say but compareth the lesse wyth the greater For hee accounteth more of the Diuine power whyche hee declareth to bee in Christe then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours 10. Iesus maruelled Although it cannot befal to God to maruaile because that it ariseth of thinges that are newe and vnlooked for yet maye it befall to Christe as he hadde with our flesh taken vpon him mannes affections Nowe that which Christ sayeth that he founde not so great faith euen in Israel was spoken in a certaine respecte and not simplie for if we consider all the poyntes of faith the faith of Marie did heerein at the leaste excell that she beleeued that she was with childe by the holy Ghost and that she should beare the onely begotten sonne of God Then that she acknowledged her sonne borne of her wombe to bee her creatour and the maker and onely redeemer of all the worlde But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes Namely that of so little and small a taste of doctrine hee brought forth so great fruit and that so sodeinly for this was not common so highly to extoll the power of God which only beganne to shine as certaine sparkes in Christ. Then whereas the Iewes were bent to outwarde signes more then was meete this heathen man requireth no visible signe but sayeth that the onely worde should satisfie him Christ was a comming to him not that hee needed but that hee mighte prooue this faith of his VVherefore for this cause especially he cōmendeth this faith because he rested vppon his worde onely VVhat would euen one of the Apostles haue done Come Lorde see and touche This manne desireth neither his corporal comming nor his touching but beleeueth that there is so great power included in the worde that
that they might be the readier to heare Christ. Therefore now they are sent into Iudea to declare that the time of the promised restitution saluation is at hand and afterwarde Christ ordeineth them to spread the Gospell through all the world Here he onely chuseth them as helpers to prepare that people to come to heare him where his voyce could not come After he resigneth vnto them that office of teaching which he executed himself And this is worth the noting least wee should imagine that here were set down a certein and a perpetual law to al the ministers of the word while the Lord dooth giue in charge to the publishers of his doctrine what he would haue them doe for a short time The ignoraunce whereof deceiued many insomuch that without difference they would bring and tye all the ministers of the word to this rule 1. He called his twelue The number of twelue doth note the reformation that should be of the Church For as the people came of the twelue Patriarches so Christ doth now call the remnauntes dispearsed to the remembraunce of their firste beginning that they might conceaue some certeine hope of theyr restitution And though the kingdom of God did not so florish in Iudea as to find there remayning a perfect estat of the people but that nation which was now miserablye decayed deserued through their vnthankfulnes rather twise to perish for dispising the grace offered yet this hyndered not but that they should be born again anew And after it came to passe that God out of Siō sent the scepter of the poer of his son further abrod that fluds might runne out of that fountain which should plentifully water the foure quarters of the world Then God gathered togeather his Israel from euery place that not onelye the dispearsed and torne mēbers should be knit togeather into one body but also such men as before were altogether straungers from the people of God Therefore the Lord doth not in vaine appoynt twelue as patriarkes but doth thereby declare the renuing of the Church Note further that by this number he admonished the Iewes to what end he came And because they gaue no place to the grace of God he begat a new Israel to himselfe If thou shouldest beholde the first beginning this might seeme to thee a matter to be laughed at that Christe dooth lay such honorable offices vppon men so obscure and of no estimation yet the incredible successe and the plentifull encrease of the Church dooth shew that the Apostles in degree of honour and in fruitefulnesse of children are nothing inferiour to the Patriarches but that they farre exceede them Hee gaue them power Because the Apostles were almost not accounted of amongst menne and the ambassage which Christ committed vnto them was diuine and beecause they did excell neyther in wisdome nor eloquence and that the excellency and newnes of the matter required mo then humane giftes it was necessary that they shoulde haue some other authority Therefore Christ giuing them power to worke miracles furnisheth them with ensignes of celestiall power which might get them credite and reuerence amongst the people And by this is the lawfull vse of miracles gathered For when Christe ordeined them preachers of the Gospel and workers of miracles iointly togeather so that the miracles shuld be nothing els then seales of their doctrine it is vnlawfull to break that knot that cannot be vnknit VVherefore the Papistes are false counterfeites and doe wickedly depraue the workes of God by seperating the word from the miracles 2. First Simon The Romanistes doe very fondly gather their supremacie from hence we doe willinglye graunte that Simon Peter was the first amongst the Apostles but no reason doth allow to extende that to the whole world which was of force amongst a few men Note further that he which is first numbred hath not therefore presently Lordeshippe amongst his fellowes Now if we graunt all those thinges which they demaund of Peter vntill they proue these wicked and sacrilegious Apostates to be Peters successours his dignitie shal make nothing for the Romane seate 5. In the way of the Gentiles Heereby appeareth more euidently that which I touched euen now that the office which was layd vpon the Apostles was for no other purpose but to make the Iewes attentiue to heare Christ by stirring them vp to looke for their saluation at hande Therefore now he encloseth their voyce within the boundes of Iuden which hee after commaundeth to sound euerye where to the furthest coastes of the worlde the reason is because he was sent of the father a minister of cyrcumcision to fulfill the promises made in times paste to the fathers Rom. 15. 8. But God had made a speciall couenaunte with the stocke of Abraham Therefore Christ doth not without cause at the beginning continue the grace of God amongst the elect people vntil the full tyme came for the further publishing of the same And after his resurrection he spread forth that blessing which was secondlye promised to all the Gentiles because that the vaile of the temple was then rente and the partition wall was pulled downe Therefore if this discharge seeme to any to be too hard in that Christ alloweth not the gētiles to be partakers of the Gospell let him plead with God who excluding the rest of the world did make his couenaunt onely with the seede of Abraham of which couenaunt this commaundement of Christ doth depend 6. But goe rather to the lost sheepe Hee assigneth as I sayd the first place to the Iewes because they were the first borne and because GOD did then account them onely of his houshold when the other were straungers And he calleth them loste sheepe partlye that the Apostles being touched with compassion might the more readily and with more willing endeuour helpe them partely that they might know that there was great aboundaunce of worke for them and yet vnder the figure of that nation Christ teacheth what is the condition of all mankind The Iewes which were neere and in couenaunt with God and so heires of the eternall lyfe are yet accounted lost vntill they recouer saluation in Christ. Therefore what remaineth for vs which are farre inferiours in honour to them But he giueth that name of sheep also to the reprobat which were not properly of the stocke of God because the adoption belonged to all the people so other where he calleth them the children of the kingdome which for their vnfaithfulnesse were to be caste out Matth. 8. 12. In summe Christ commendeth the Iewes to the Apostles vnder the title of sheepe that they might bestow their labour vpon thē because none could be accounted as in the flock of God but those which were gathered into the sheepefold 7. Preach saying This is that embassage wherewith I saide Christe would that the mindes of the people should bee stirred vppe in hope of the redemption at hand For the kingdome of heauen Luke saieth the kingdome
deuil 19. The sonne of manne came eating and drinkinge and they say behold a glutton and a drinker of wine a friend vnto Publicans and sinners but wisdome is justified of her chilerâ—n  29. Then al the people that heard the Publicans iustified God being baptised with the baptism of Iohn 30. But the Pharises the expounders of the law despised the counsell of God against themselues and were not baptised of him 31. And the Lord saide whereunto shal I liken the men of this generatioÌ„ what thing are they like vnto 32. They are like vnto children sitting in the market place and cryinge one to an other and saying wee haue piped to you and yee haue not daunced wee haue mourned to you and ye haue not wept 33. For Iohn Baptist came neither eating bread nor drinking wine and yee say hee hath the deuill 34. The sonne of man is come eateth and drinketh and ye say behold a man which is a glutton a drinker of wine a frind of Publicans and sinners 35. But wisdome is iustified of al her children LV. 29. Then al the people that heard This clause is omitted by Math. which yet bringeth great light to the text for here of Christ tooke occasion to reproue the Scribes when he saw that they remained so obstinate in contempt of God The sum of this place is this the common people and the Publycans glorified God but the Scribes which gloried too much in the trust they had to their own vnderstaÌ„ding made no account of any thing that was spoken by Christ. And this at the first sight much darkned deformed the glory of the gospel that christ gathered not his discipls but of the dregs offscouring of the people because that they which excelled either in shewe of holinesse or of learning refused him But it was the Lordes wil to shew this spectacle as an example in the beginning least that either the men that then lyued or the posterity that should followe after should esteeme of the Gospell by the auctoritie of men that allowed of it for almost all men are by nature bent to this sin And there is nothing more preposterous then that the trueth of GOD should be brought in subiection to the iudgement of men whose quicknes of witte and sharpnesse of vnderstanding is altogeather nothing but meere vanitie Therefore as Paule saieth 1. Cor. 1. 27. God chose the weake and foolish thinges in the world that he might ouerthrowe the mighty and the wise from theyr imagination But it is our part to preferre this foolishnes of God as the same Paule teacheth 1. Cor. 1. 21. before all the excellency of mans wisdom They iustified God This speach is worthy to be noted that they are said to iustifie God which with reuerence embracing his sonne doe subscribe to the doctrine brought by him VVherefore it is no meruaile if the holy Ghost doe euery where adorne faith with most excellent titles giueing the price vnto it in the worshipping of God accounting it to be most perfect obedience For what holier office can be imagined then to ascribe vnto God his iustice due to him Yet this word iustifying doth generally extend to al the praise of God as if it should be said that God was approoued and glorified of the people whiche rested in the doctrine which came from him And as faith iustifieth God so it cannot be but that incredulitie is blasphemy against him spoileth him of his praise But this phrase teacheth vs that men are after this maner brought rightlye to beleeue when they haue bid the wisdome of the flesh farewell accounting that nothing proceedeth from God but that which is right pure not taking so much libertie to themselues as once to murmur at his word and his works Being baptised Luke meaneth that the fruit of Baptisme which they had receiued did then appeare for it was a good preparatiue for them towardes the receiuing of the Gospel and this was a token of godlynesse that they had offered themselues to be baptised Now the Lord leadeth them from that meane beginning to higher degrees euen as the Scribes by despising the baptisme of Iohn through their owne pride did shutte vp the gate of fayth against themselues Therfore if we desire to ascend to sound perfection we must first take heed that we despise not the least of Gods callings and matters but let vs be humbly prepared to beginne at the least elementes Secondly we must do our diligence that our faith though it haue a weak beginning may by degrees dayly profit more and more 30. They despised the counsel of God against themselues The counsell of God is for honours cause opposed against the wicked pride of the Scribes for there is a force in this word couÌ„sel which deliuereth this doctrin of God from the contempt of men But word for word Luke saith that they despised it against theÌ„selues Neither do I reiect that sense which others do rather alow that they were rebellious to their own destruction But because the words of Luke are plaine and that they are thus vsed ofte I had rather translate it in themselues as if he should haue saide though they withstood it not openly and directly yet as they swelled with an inward pride inwardly so they despised it in themselues 31. VVhereunto shall I lyken this generation He meaneth not all the men that then lyued but he speaketh properly of the Scribes and their flatterers He vpbraideth theÌ„ that when the Lord had atteÌ„pted diuerse waies to draw them vnto him they most obstinately refused his grace But he vseth a similitude which is taken as it is supposed of a game commonlye vsed by children neither is this coniecture vnlike that children leading seueral dauÌ„ces did so sing one to an other And verely I think that christ purposely that he might ouerthrow the pride of the Scribes tooke occasion to reproue them of chyldren playing together declaringe that though they were neuer so proud yet the song which children sing whil they play in the market place is enough to condemne them 33. For Iohn came VVhen as this man liued an austere and streit life sounded repentance sharp reprehensions as though he sang a mournfull song and the Lord himselfe as with a mery cheerefull song applyed himselfe more pleasantly to allure them to his father what cause should there be that neither of these wayes profited nothing amongste them but theyr yron obstinacie or hardnesse of hearts But this place teacheth vs why there was so great difference in outward shew of life betweene Christ and the Baptist which yet did both apply themselues to one matter for it was the will of the Lorde by this varietie in taking as it were vpon him diuerse persons the more to conuince the vnbeleeuers for that he bending and transforming himselfe to their manners could not yet bend them If that all excuse be taken away from the men of that age
superstition is especially you may see how disdainfully and cruelly hypocrites doe lifte vppe themselues where ambition and hatred of the person do meete togither for not only the affecting of fained holinesse as I sayde before made the Pharisies so sharpe and so cruell But sith that of purpose they desired to carpe at all the wordes and deedes of Christe it cannot be but that they should drawe those things into the yl parte wherein there was no fault as all malitious interpreaters doe There is no contrarietie in that that Mathew and Mark say that the fault was laid vpon the Lord and Luke vpon the disciples For it is probable that the disciples were so troubled that the accusation was broughte againste the maister himselfe Also it may be that the quarell being first laid against the disciples came at lēgth to Christe himselfe and that the Pharisies prouoked by malice laide the fault vpon him that he did suffer his disciples to breake the Sabboth and he yet helde his peace at it MAT. 3. Haue yee not red what Dauid did Christ confuteth their cauill by fiue arguments First hee excuseth his disciples by the example of Dauid 1. Sam. 21. 6. for Dauid flying the wrath of Saule when he asked vitailes of Ahimelech the priest who had no common breade hee obtained this fauour that the shew bread was giuen him If necessitie freed Dauid from fault the same reason may be of force for others VVhereof it followeth that the ceremonies of the lawe are not defiled so that godlinesse be not hurt Christ taketh it as graunted that Dauid was without fault because the priest which gaue him leaue to take that shew bread is commended by the holy Ghost VVhen he sayeth that it was not lawfull but for the priests only Exod. 29. 32. to eate that bread the meaning is by the common law for if Dauid hadde in this attempted any thing vnlawfull Christ had brought foorth his example in vaine but necessity made that lawfull which was forbidden for a certaine ende 5. Howe the priestes on the Sabboth daies The seconde argument whereby Christe prooueth that the breache of the Sabboth whereof the Pharisies complained is voide of offence is this because it is lawfull on the Sabboth dayes to kill sacrifices to circumcise infants and to doe all other thinges that pertaine to the worship of god VVherof it foloweth that the works of godlinesse cannot be contrary one to the other for if the temple doeth sanctifie the handye labours emploide about the sacrifices and the other outward worshippings the holinesse of the true and spirituall Temple is greater to purge their worshippers from all fault while they applye the workes of godlinesse Also the disciples applied themselues to offer vppe their soules consecrated to God by the Gospell Mathewe onely toucheth this argument Nowe that he sayeth that the Sabboth was broken by the priestes is an vnproper maner of speach which Christ vseth that he may frame himselfe to the hearers For when the lawe commaundeth men to abstaine from their workes it doth not forbid men from religious exercises for Christ graunteth that to be true whiche mighte but seeme to be so to the common people hauing enoughe that the workes of the temple offend not God 7. If yee knewe what this is Mathew onely maketh mention of the third argument Christ reprooueth the Pharisies because they considered not for what purpose the ceremonies were commaunded nor to what ende they belong And truely this hath bene a common fault almost in all ages and therefore the Prophet Oseah 6. 7. reprooueth the menne of his age for that they beinge addicte to ceremonies made no accounte of the woorkes of charitie but God telleth them otherwise that hee accounteth more of mercy then of sacrifices By the worde Mercie are noted by a figure all the workes of charitie euen as vnder sacrifices is al the outward worship of the law comprehended Christ applieth the same sentence to his time and accuseth the Pharisies for that they did wickedly wrest the law of God into a contrary sence in that they neglecting the second table did apply themselues wholely to ceremonies Yet here ariseth a question why God sayeth that he regardeth not sacrifices sith he commaunded in the law that they should be straightly obserued This may be readily answeared outward rites in respecte of themselues are not estemed nor required of God but in respecte of the ende whereto they are directed Againe God doeth not simplie refuse them but comparinge them with the woorkes of charitie he sheweth that hee doeth lesse esteeme of them then of the other Yet notwithstandinge this in the perfection of righteousnesse the worship of God hath the chiefest place then secondly come those dueties which belong to men For though godlinesse of right is so much more accounted of then charity as God excelleth and is aboue men yet because the faithfull by maintaining mutuall charitie amongest themselues doe geue testimonie that they worship God effectually God doeth not without cause call the hypocrites to this for they faine a godlinesse in outward signes and they doe wonderfully peruert the same by resting only in a carnall and outward worship Furthermore Christ gathereth effectually by the testimonie of the Prophet that his disciples are guiltlesse for god exercising his people in the rudiments of the law minded nothing lesse then to kil men by famine ◠For the Sonne of man is Lorde Some ioyne this sentence with the former there was one greater then the Temple but I thinke them to be diuers For Christ first alluding to the temple affirmed that to be no breach of the law that was annexed to the holy seruice of the same But he sayeth heere that he hath power giuen him to set his disciples free from the necessitie of obseruing the Sabboth The Sonne of man sayeth he can of his owne power moderate the obseruing of the Sabboth as he doeth the other ceremonies of the law And certainly without Christ the bondage of the lawe is miserable from the which he onely freeth them whome he enricheth with the free spirite of adoption MAR. 27. The Sabboth was made for man This fift argument is reported by Marke onely And this is the summe that they doe wickedly whiche conuert the Sabboth to mans destruction whiche God instituted for hy◠sake The Pharisies sawe the disciples of Christ occupied in holy worke they saw them weary with the labour of the iourney and also oppressed with hunger yet they grudge that the hungry men shoulde comfort their wearied body with a fewe cornes of wheate Is not the purpose of God wickedly peruerted in this maner if the obseruation of the Sabboth be required with the losse of men for whose commoditie the Lord instituted it But in my iudgement they are deceiued whiche doe thinke that the Sabboth is altogether taken away for Christe doeth only teach the right vse of the same For though he sayd a little before that he was
vntill a stronger then he shall aryse But there is not a stronger to bee found on earth for there is no power in men to helpe themselues therfore a redeemer was promysed from heauen Now Christ sheweth that this manner of redemption is necessary that he should by strong hande wrest from the deuill that which hee wil neuer let goe except he be enforced By which wordes he declareth that menne do hope in vaine for deliueraunce vntill that Sathan bee brought vnder by violent assaultes And though he purposely reproueth the ignoraunt folly of the Scribes because they vnderstoode not the beginninges of the kingdom of God yet this reproofe toucheth almoste all men sith they are ouerwhelmed almost with the same folly There is no manne which will not make a bragge in wordes that he desires the kingdome of God yet we wil not as necessitie requireth suffer Christ to fight valiantly that he may delyuer vs out of the hand of our tyrant which is as if a sicke manne shoulde craue the helpe of a Phisition and should abhorre and abstaine from all remedies Now we vnderstand for what purpose Christe brought this parable namely that hee might shew that the Scribes were enemies to the kingdome of GOD whose beginninges they so malitiously withstoode Yet because we are al subiect to the bondage of Sathan let vs learn that God doth not begin his kingdom in vs otherwise but when by the strong mighty hand of Christ he setteth vs at libertie from that miserable and hard bondage 30. Hee that is not with mee This place is expounded two wayes Some so gather it as that it shuld be an argument of repugnancies as if Christ should haue sayde I cannot reigne except the deuill be ouerthrowne for al his endeuours are bent vppon this to scatter whatsoeuer I gather And certeinely we see how the enemie doth too boldly apply himselfe to ouerthrow the kingdome of Christ. Yet I do rather yeelde to their opinion which interprete the Scribes to be double enemies of the kingdom of God because that of sette purpose they hinder the proceedinges of the same The meaning therefore is this it were your part to helpe me and to set your hand to the buylding of the kingdome of God For whosoeuer doth not helpe setteth himselfe after a sorte against the same or at leaste is worthy to be accounted amongst the enemies Then what are you that are carryed by a madde fury openly to striue against the same Also it appeareth plainely by their former dealinges how truely Christ nowe speaketh this whosoeuer gather not with him scatter abroade when as the readines of our nature to euill is suche so that there is no place for the righteousness of God but in them which doe earnestly apply them to the same This doctrine also reacheth further to witte that they are vnworthy to be accounted of the flock of Christ which applye not theyr endeuours for the furtherance of the same and it commeth to passe through their slouth that the kingdome of God decayeth and falleth to ruine for the buylding wherof we all are called 31. VVherefore I say vnto you This conclusion may not be restrained to the last sentence but it dependeth of the whole text before For after Christ hath taught that the Scribes could not reproue him for casting out deuils but that they set theÌ„selues against the kingdom of God at length he concludeth that it was no light saying nor to be tollerated but a hainous offence that wittingly and willingly they blasphemed the spirit of God For we saide before that Christ spake not this of their bare words but of their vngodly and wicked thoughtes Euery sinne and blasphemy Because the Lord pronounceth blasphemy against the spirit to be the most hainous of all sinnes it is worth the labor to enquire what he meaneth by this saying They which interprete it to be vnrepentaunce may easily be confuted for vainely and fondly should Christ haue denied that it could not be forgiuen in this world Also the word blaspemy cannot generally be applyed to all kindes of sinnes But by the comparison which Christe bringeth the meaning shall the more easily appeare vnto vs. VVhy is he saide to sinne more hainously which speaketh blasphemy against the spirit then against Christ Is it beecause the maiestie of the spirit is more excellent that it should be more sharply reuenged Certeinly there is some other cause for when as the fulnesse of the godhead was in Christe whosoeuer was reproachfull againste Christe ouerthrew and abolyshed the whole glory of God as muche as in him lay Now how shall Christ be separated from his spirite so that they which are contumâ—lious against the spirit leaue not him vntouched and vnhurte Heere wee beginne to gather now the meaning that blasphemy against the spirit exceedeth not other sinnes because the spirite is aboue Christ but beecause that whosoeuer doe kicke against the power of God reuealed they are not to be excused vnder the pretence of ignoraunce Further it is to be noted that that which is here spoken of blasphemy is not simply referred to the essence of the spirit but to the grace wherwith we are endued For they which haue not the light of the spirite though they speake euill of the glory of the spirit they are not yet guiltie of this sinne Now we perceiue that they blasphem the spirit of God which with a determinate malice oppose themselues against his grace and power and further that sacriledge is not committed but that while the spirit dwelling in vs we doe wittinglye endeuor our selues to extinguish the same And this is the reason why the spirit is sayde to be blasphemed rather then either the sonne or the father himselfe because that by blaspheming the grace and power of God wee strike streight at the spirite from whom proceedeth and by whom the graces of God appeare in vs. If any that beleeue not blaspheme God hee is as if a blinde man should strike against a wall But no man blasphemeth the spirit but he which being first lightned by the same doth after against his own knowledge wittingly giue himselfe to wicked rebellion Also that distinction is not in vaine that al other blasphemies shal be forgiueÌ„ except that one which is against the holy Ghost If any man simply blasphemeth GOD there is hope of forgiuenes for him but it is sayd that God will neuer be mercifull to them that speake blasphemy against the spirite and whye should this be so But because they which blaspheme against the spirite doe against the knowledge of their own soule they oppunge and slaunder the gifts and power of the spirit That also apperteineth to this purpose which Marke saieth that Christ threatned the Pharises so hardly because they saide that he had an vnclean spirit because that in so saying they purposely wittingly and malitiously turned light into darknesse And this is after the manner of Gyantes as the prouerb saieth to bidde battell
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
in their blindnesse he ascribeth the faulte of this to them but thereby he the more commendeth the grace giuen to the Apostles which was not in such sorte giuen commonly to all And other cause he assigneth none but the secreat coūsell of God the reason wherof though it be hid from vs yet it was apparant to him as we shall heereafter more plainly perceiue And though parables haue an other ende then to containe darke speaches which God would not that they shoulde be plainly made knowen yet we sayd that this which we haue now in hand was so proposed by Christe that by the continuance of the Allegorie it was as a doutfull riddle 14. So in them is fulfilled the Prophesie He confirmeth and prooueth out of the prophesie of Isai that it is no newe thing if many profite nothing by the word of God because that in times past the olde people were founde in such great blindnesse But this place of the Prophet is diuersly cited in the newe Testament For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice sayeth that they were therefore blinded that they could not see the light of the Gospell because they were bitter and rebellious against God So he set down the nearest cause which was to be sene openly in the men But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher a more secreat fountain for he teacheth that the remnants should be saued according to the grace of election and that the rest were blinded according as it is said by Isaias c. the opposition there vsed is to be noted for if the onely free election of God saueth a remnant of the people it foloweth that all other doe pearish by the secreat iudgemēt of God but yet righteous For who are those other which Paule opposeth to the remnantes whiche were chosen but they whome God woulde not shoulde be saued There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not because that no man beleeueth but they to whom the arme of the Lord is reuealed And presently after he addeth that they could not beleeue because it is wrytten againe Isa. 6. 9. he hath blinded their eyes and hardned their heart Christ also had regard vnto this when he referreth it to the secrete counsell of God that the truthe of the Gospell was not generally reuealed to all but set foorth a farre off vnder darke speaches so that nothing was powred into the peoples minds but grosser blindnesse I doe alwaies graunt that whom soeuer God doeth blinde they are found woorthy of this plague but because the next cause doeth not appeare in the persones of the men let this principle remaine alwayes certaine and sure that they are lightened of God to saluation and that by a singular gift whom God hath freely chosen but all the reprobate are depriued of the light of life whether God withdraweth his woorde from them or else holdeth their eyes and eares fast closed that they should not heare nor see Now we see howe Christe applieth the prophesie of the Prophet to the present cause Hearinge yee shall heare The woordes of the Prophet are not recited neither was it needefull for it was sufficient for Christ to shewe that it was no new nor strange example if many be astonished at the word of God The saying of the Prophet was this Go blind their mindes and harden their hearts Mathewe referreth it to the hearers that the faulte of their blindnesse and hardnesse might be saide vppon themselues for the one of them cannot be separated from the other because that as many as are cast off into a reprobate sense do willingly and of a conceiued malice blinde and harden themselues Neither can it be otherwise where as the spirit of God raigneth not wherby the electe are onely ruled VVherefore let this which is added be noted that all they are out of their minde whiche God lighteneth not with the spirite of adoption and therfore they are rather blinded by the word of God yet the fault remaineth in them because they are willingly blinded But the ministers of the woorde may by this comfort themselues if they haue not alwaies such successe of their labours as they desire yea if that many be so far from profiting by their doctrine that they rather become the worse thereby Namely that the same thing befalleth vnto them that the Prophet whom they doe not excell had experience of It were to be wished that all were brought to obey God and it becommeth them to apply and to labour to bring this to passe yet lette them not wonder that the iudgement which was exercised in times past by the ministerie of this Prophet be also fulfilled at this day But we must diligently take hede lest the frute of the gospel pearish throgh our defalt MAR. 12. That they seeing may not discerne It sufficeth to note here briefly that which is more largely entreated of other where that the doctrine is not properly nor by it selfe nor of the owne nature the cause of the blindnesse but by an accidental meanes For as when the purblinde come foorth into the Sunne their eyes are more blinded and that fault is not to be imputed to the Sunne but to their eyes so the woorde of God blindeth and hardeneth the reprobate because it cōmeth through their owne wickednes it is proper naturall to thēselues accidental to the word Least at any time they shoulde tourne This clause sheweth what profite we should haue by hearing and vnderstanding namely that men being turned to God may by him be receiued againe into grace and by enioyinge his mercy they may liue well and happely Therefore the Lorde woulde that his worde should be preached especially for this ende that by renewing the mindes and hearts of menne he might reconcile them to himself But on the contrary side Isai heere sayeth of the reprobate that a stonie hardnesse remaineth in them least they shoulde obtaine mercy and that the effecte of the woorde was taken away from them least their heartes shoulde tourne to repentaunce Vnder this woorde healinge Mathewe comprehendeth the deliuerance from al euilles as the Prophet also doth for they doe Metaphorically compare a people afflicted by the hande of God to a sicke man And when the Lorde releaseth his punishments they say that he healeth But because this health dependeth vppon forgiuenesse of sinnes Marke doeth aptly and wel set downe the cause and fountaine For whence proceedeth the mitigation of punishments but because the Lorde being well pleased with vs bestoweth his blessing vppon vs And though that sometime after he hath forgiuen our sinne he yet ceaseth not to punish vs either that we may the more be humbled or that we may be the more wary heereafter yet because he sheweth some tokens of his fauour hee quickeneth and restoreth vs then because that for the moste parte the
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
my iudgement this is the simple meaning of the Parable So long as the Churche wandereth in this worlde there shall hypocrites and wicked men be mixt with the good and syncere in the same that the children of God might arme themselues with patience and holde theyr faith strong and sure amongest the offences with which they might be troubled And it is a moste apte comparison when the Lorde calleth the Churche his fielde because the faithfull are the seede of the same And though that Christe doeth say afterwarde that the field is the worlde yet without doubt he properly applied this name to his Church whereof he began his speache But because he was to drawe his ploughe through all the coastes of the world and till fields for himselfe in the whole worlde and sowe the seede of life in the same he applied that by a figure to the world which rather agreed to a part of the same Nowe it is to be noted what is meant by wheat and what by the Tares This cannot be vnderstoode of the doctrine as if he should haue sayd where soeuer the Gospel is preached it is presently corrupted and defiled with wicked inuentions for Christ would neuer haue forbid them to labour strongly in purging such a corruption Neither was it lawfull for them to deale in this as in the maners of men to tollerate those vices which they coulde not punish for so it shoulde be lawfull to beare with wicked errours whiche ouerthrowe the purity of faith Then Christ taketh away the doubt when he doeth by name call the tares the children of the wicked Yet againe it is to be noted that this cannot be simply vnderstode of the persons of men as if God in the creation had sowed good men and the deuill euill men VVhich thing I do therfore giue warning of because the Maniches haue abused this place that they might cast a colour vppon their fained deuice of two beginnings But we knowe that what soeuer corruption is in the deuill or in men the same is nothing else but a corruption of sound and pure nature Therefore as God maketh not his electe which are infected with originall sinne good sede by creation but regenerateth them by the grace of his spirite so the deuil createth not euil men but depraueth them that were created of God and thrusteth into the fielde of the Lorde to defile the pure seede 36. He that soweth good seede He had sayde before that the kingdome of heauen was like to a sower but vnproperly Yet the sense is euident that the same doeth oft befall in the preaching of the Gospel as in the sowing of the fieldes that the Tare ouer groweth the VVheate But hee setteth downe one speciall thinge saying that the fielde was sowed wyth Tares by the deceit of the ennemie that we might know that this came not by chaunce nor naturally that many wicked menne should mixe themselues amongest the faithfull as if they were all one corne but lette vs learne to impute the faulte of this mischiefe to the Deuill not that the condemning of him shoulde deliuer menne from guiltinesse but firste that we lay no fault vppon God for thys offence befalling to his Church then that we wonder not that Tares doe grow vp in the Lordes fielde sith Sathan doeth alwayes watche to annoy it Also it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe but himselfe onely For though it be not conuenient that this be restrained to his person yet because hee vseth our helpe and applieth vs as instruments in tillinge of his fielde so that hee alone woorketh by vs and in vs hee doeth rightly chalenge that to himselfe whiche after a sorte is common vnto his Ministers Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe but by his directions and guiding that we should be as his handes and he as the onely author of the woorke 39. The haruest is the ende of the worlde This is a very troublesome estate that the Churche should be loaden with the reprobate to the ende of the worlde yet Christe doeth therefore prescribe vs this time to prepare vs to patience least wee shoulde feede our selues wyth vaine hope It behooueth the pastours diligently to applie themselues to the purging of the Churche and in this behalfe all good menne are to helpe them so farre as their calling will suffer But when all menne haue generally putte to their helping handes yet they shall not profite so much as vtterly to purge away all filth from the Churche Therefore we must note that the purpose of Christe was nothinge lesse then by sufferance to nourishe sinnes His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them Then it doeth also serue to bridle and to moderate their zeale whiche thinke it not lawfull to keepe companie but with pure Angelles The Anabaptistes also and suche like haue wickedly abused this Texte that they mighte driue away the vse of the sworde from the Churche But the answeare is easily made for they themselues do admit excommunication which rooteth out the wicked and reprobate for a time why should not the godly Magistrates exercise the sword against the wicked so oft as neede shall require They take exception against this saying that in the one there is space giuen for repentaunce whiche is not where the punishment of death is As thoughe the theefe founde not comfort of saluation vppon the crosse But lette this answeare suffice Christe speaketh heere neither of the office of Pastours nor of Magistrates but applieth hymselfe to take away the offence wherewith the weake are troubled while they see the Churche gathered not onely of the electe but of the filthy dregges of the wicked The reapers be the Angelles Thys woorde may be applied to thys present purpose The reapers in the fourth Chapiter of Iohn and the eighte and thirtie verse are sayde to be the Apostles in respecte of the Prophets because they entered into their labours And the commaundement is enioyned and giuen to all the Ministers of the woorde that they shoulde bring foorth frute to the Lorde whiche shoulde alwayes remaine Iohn 15. 16. To the whiche that also appertaineth that the corne waxeth white Iohn 4. 35. and requireth the reapers Also the haruest is great but the labourers are fewe Mathewe 9. 37. But heere is an other cause of this comparison for they are sayde to be planted in the fielde of the Lorde whiche occupie a roumth in the Churche Neither is that any Obiection that Christe in the thirde Chapiter of Mathewe and the twelfth verse is sayd assone as he commeth foorth with his Gospell to haue a Fanne in hand wherwith he wold purge his floure For there is described the beginning of the purging of the same which he sayeth cannot be broughte to passe before the last day for then
to the same And he saieth that that was fulfilled which was written in the Psalme for hee saieth that he entreated of the secrete misteries of GOD in Allegories and figures least the doctrine should waxe vile VVee doe also gather hereby that there is no absurditie that Christ spake more darkely to the people for diuerse endes For though his will was to conceale that which he spake from the reprobate yet he applyed so his speach that his woordes were full of heauenly and diuine maiestie that men astonished myght perceiue the same LV. 22. Iourneying towards Hierusalem It is doubtefull whether Luke spake of one onely iourney or whether he meaneth when Christ hadde walked through Iudea and had gone through the coastes thereof teaching that he was wont at the feastes to goe vp to Hierusalem And in the former part of the sentence he seemeth to note what was the continual trade of Christe life after that he entred into the office inioyned him by the father VVherefore that the latter part may agree therwith the meaning must be that as oft as the feast dayes came hee frequented the holy assemblies with others Matth. 13. Mark Luke 44. Againe the kingdome of heauen is like vnto a treasure hidde in the field which when a man hath found he hideth it and for ioy therof departeth and selleth al that he hath and buyeth that field 45. Againe the kingdome of heauen is like to a merchaunt man that seeketh good pearles 46. VVho hauing founde a pearle of great price went and sold al that he had and bought it 47. Againe the kingdome of heauen is like vnto a draw nette cast into the sea that gathereth of all kindes of thinges 48. VVhich when it is ful men draw to land sit and gather the good into vessels and cast the bad away 49. So shall it be as the ende of the worlde the Aungelles shall goe forth and seuer the bad from amongst the iust 50. And shall caste them into a furnace of fire there shal be wasling and gnashing of teeth 51. Iesus said vnto them vnderstand yee all these things They said vnto him yea Lord. 52. Then sayde hee vnto them therefore euerye Scrybe which is taught vnto the kingdome of heauen is lyke vnto an housholder whiche bryngeth foorth out of his treasure thinges both newe and olde   The two former similitudes tend to this end to teach the faithfull to preferre the kingdome of heauen before the whole world and therefore to renounce themselues and all the desires of the flesh least they shoulde be any way hindered from the obtaining of so great good Also this admonition is very necessary for vs for we are so enchaunted with the deceiteful allurementes of the world that the heauenly life is not remembred and because that we are carnall the spiritual graces of God are the lesse esteemed of vs. Therfore doth Christ rightly extol so much the excellencie of the eternal lyfe that it should not grieue vs to leaue for that whatsoeuer otherwise we esteemed to be most deare vnto vs. Firste hee saieth that the kingdome of heauen is lyke to a hidden treasure For as for the moste parte we sette much by these thinges which are apparant and so the new and spiritual lyfe which is proposed in the Gospel is not regarded because it lyeth hidde shut vp vnder hope This therefore is a most apt comparison of treasure whose value decayeth not though it lye vnder the earth hydde and whelmed from the eies of menne By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh or by the outward shew of the same but as a treasure though it be hidde is yet to bee preferred aboue most gorgeous riches The other similitude dooth likewise expresse the same One pearle though it be but small is yet so much esteemed that a skilfull merchaunte doubteth not to sell his landes and houses to buye the same Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life yet wee doe not consider of it as the dignitie thereof requireth except wee be readie for that to denie those thinges which shew gloriouslye before our eyes Now we vnderstand the summe of both the parables namely that they are then apt to receiue the grace of the Gospell which not regarding any other delightes do wholy addict themselues and their studies to the obtaining of the same It is to be noted that Christe saieth not that the hidden treasure or pearle is so much esteemed of all menne that they would sel al that they haue for it but that the price is set of the treasure after it is founde and knowne and that the skilfull marchaunte hath this estimation of the pearle For in these wordes is the knowledge of fayth noted as if Christ should haue said the common sort make no account of the kingdom of heauen because they are men without vnderstandinge and cannot see sufficiently how incomparable a treasure the Lord offereth in his gospel Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life I answere briefly this is the simple meaning of the wordes the Gospel hath not the honour due to it except we preferre it aboue all the riches delightes honours aud commodities of the world and that we being so farre satisfied with the spiritual graces which it promiseth that we should neglect what things soeuer do withdraw vs from the same For it behoueth them to be losed froÌ„ al hindeâ—ances which aspire into heauen Therfore Christ doth not exhort his faithful ones but to the denial of those things which are lets to pietie yet he graunteth them so to vse and to enioy the temporal benefits of God as if we vsed them not 46. And he bought it Christ meaneth not by the word buying that men should bring any recompence whereby they might purchase to theÌ„selues the heauenly life for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come buy without siluer c. But though the heauenly life and whatsoeuer pertaine to the same bee the free gift of God yet we are said to buye the same when wee doe wyllingly bridle the desires of the flesh that we be not thereby hindered from the obtaining of the same as Paul saith Philip. 3. 8. that al thinges were to him as losse and dongue that he might winne Christe 47. It is like vnto a draw nette Christ teacheth here no new thing but confirmeth by an other similitude that which wee had before that the Church of God is mixed with good and euil so long as it is conuersant vpon the earth Yet it may be that the end of this parable is to an other purpose to witte that Christe not onely remedyeth the offence which troubleth many weakelinges beecause that puritie is not founde in the world
appeare by those thinges which follow It is no meruaile that shee shoulde againe bee absolued by Christes wordes which hadde tasted his grace before and who was perswaded that hee was the onely sanctuary of her saluation So it is necessary that fayth should alwayes goe before when we aske of the Lorde that hee would forgiue our sinnes Neyther do we make this prayer in vaine as a thing needlesse but that the heauenly Iudge would more and more seale his mercy in our hearts and by this meanes quiet our consciences Therefore though this woman had conceaued faith by this faith which she had obtained yet this promise was not superfluous for it much auailed to the confirmation of that faith 49. They which sate at the table with him beganne to say Heere we perceiue againe that menne not knowing the office of Christe doe thereof gather to themselues new offences And this is the roote of euil that no manne searcheth his owne miseries which without doubt would prouoke all menne to seeke remedy But it is no meruaile if the hypocrites which sleepe in their own sinnes should murmur at this as at a straunge and wonderfull matter that Christ should forgiue sinnes 50. Thy fayth hath saued thee Christ to appease the murmurers and withal to comfort the womanne prayseth her fayth as if he should haue sayde howsoeuer these do grudge establishe thou thy selfe constantly in that fayth which hath brought thee assured saluation Yet Christe reserueth vnto himselfe that right giuen him of the father for as the power of healing was in him the sayth is rightly directed to him And it declareth that the woman was not lead by rashnes or by ignoraunce to come vnto him but by the direction of the spirit shee held the right waye of fayth VVhereof it followeth that we cannot beleeue in any other then in the sonne of God but that we should make him the Iudge of life and death For if we ought to beleeue in Christ because the heauenly father hath giuen him power to forgiue sinnes assoone as faith is applyed to any other this his honour is of necessitie taken from him By this saying also is their errour confuted which thinke that sinnes are redeemed by charitie for Christ setteth here downe a farre other meanes in that we embrace the mercy offered by fayth In the last clause is noted the incomparable fruite of fayth which the scripture so oft commendeth to witte that it bringeth peace and ioy to the consciences least through disquietnesse and trouble they should be tossed hyther and thither Matth. Mark Luke 10.   38. Now it came to passe as they went that he entred into a certeine towne and a certeine womanne named Martha receiued him into her house 39. And shee had a sister called Mary whiche also sate at Iesus feete and heard his preaching 40. But Martha was cumbred aboute much seruing and came to him and saide maister doest thou not care that my sister hath left mee to serue alone bid her therefore that she helpe me 41. And Iesus aunswered and sayde vnto her Martha Martha thou carest and art troubled about many things 42. But one thing is needefull Marye hath chosen the better part which shal not bee taken awaye from her 38. That he entred This hystorie declareth that whether soeuer Christ went he was not giuen priuatelye to himselfe nor to seeke his owne commodities or delightes but this was his onely desire to profit others and that he might perfourme the office enioyned him of his father For Luke declareth that when he was friendly entertained of Martha assoone as he was entred into the house he applyed himselfe to teachinge and to exhorting But because that this place is vilely wrested to the praise of the life contemplatiue as they call it wee must seeke out the naturall meaning whereby it shall appeare that the purpose of Christe was nothing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations It is an olde errour that they which withdraw themselues from businesse and apply themselues wholly to contemplations doe lyue an Angelles life And the Sorbonistes doe seeme to haue drawne their trifling about this matter out of Aristotle who placeth his chiefest good thinge and the last end of mans lyfe in contemplation which according to his iudgement is the enioying of vertue And whē ambition had caried some to withdraw themselues from the common trade of life or that froward men had giuen themselues to solytarines and idlenes this pride also followed that by doing nothing they imagined thēselues to be like to Angels for the trauelling life was so much disdained of them as if it should withdraw vs from heauen But we know that men were created to this end that they should labour and no sacrifices doe please God better then that euery man should labour in his calling and apply himselfe to lyue profitably for the common wealth But how ignorantly they haue abused the wordes of Christ to proue their deuice shall easily appeare out of the plaine sense Luke saieth that Mary was at Iesus feete doth he meane that she did nothing else al her lyfe time But the Lord rather commandeth that the times should so be deuided that he which studieth to profit in GOD his schoole should not be an ydle and a negligent hearer but that he should put in practise that which he learned for there is a time of hearing and a tyme of labouring Therefore the Monkes doe very fondly wrest this place as though Christ should compare the contemplatiue life with the labouring life when as Christ doth simply shew to what end and how he would be receiued For though the hospitalitie of Martha is worthye of cōmendation as it is praised yet Christ noteth two faults in the same The first is that Martha exceeded measure in busiyng her self For Christ had rather to be enterteined sparingly and with small charg thē that the holy matrō shuld take so much paine The second fault was that Martha withdrawing her self being occupied in superfluous labors made the cōming of Christ vnprofitable to her For L. noteth her excesse in that he mētioneth her much seruing when Christ was content with a litle For this was asmuch as if a man receiuing a prophet shuld haue no regard to hear him but shuld rather bury al the doctrine with great supefluous preparatiō But the lawful receiuing of the prophets is whē the profit is which God appoynteth and offreth to vs by them Now wee see that the diligence of Martha worthy of cōmendation yet was not without faultes Also it had this fault more that Martha pleasing herselfe in these troublesome labours despised the godly desire that her sister hadde to learne By which example we are warned to take heede alwayes least any in weldoing preferre themselues aboue others 42. One is needefull Some expound it too coldly that one kind of meat is sufficient Others dispute more subtilly but
sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
possession of vs. But that the matter may more euidently appeare let vs consider Christes woordes 6. Take heede of the leauen of the Pharisies Mat. ioyneth the Sadduces with the Pharisies Marke putteth Herode in those secondes roume Luke maketh meÌ„tion only of the Pharisies Though it is vncertaine whether Luke rehearseth the same speach of Christ and defineth the leauen to be hypocrisie also doth briefly set down this senteÌ„ce as if there were no doutfulnesse in the woordes And though the Metaphore of leauen which is here applied to false doctrine might other where be transferred to hypocrisie of life and behauiour or else that the same was spoken twise yet there is no absurdity if we say that those sayings which the other two according to the course of the hystorie doe set forth more largely by Luke are touched somwhat otherwise as not in the same place or order so that yet there be no difference in the matter If it be lawfull to folow this coÌ„iecture hypocrisie shall signify somewhat else then a counterfait and fained shew of wisedome namely the fountaine it selfe and matter of vaine pompe which boasting of some great thing before men is of no estimation before God For as the eyes of the Lorde as Ieremie witnesseth 5. 3. behold the truth so by his word he directeth the faithful in perfect holinesse that with a perfecte and sincere heart they may cleaue vnto righteousnesse according to that saying Deut. 10. 12. And now O Israel what doeth the Lorde require of thee but that thou shouldest cleaue vnto him with all thy heart and with all thy soule But on the contrary side the spirituall worship being neglected they doe bring in the traditions of men fading colours as if God could be caught with such baites For although the outwarde ceremonies serue to make a shew yet before God they are but childish triâ—â—es further then we be exercised by them in true holinesse Nowe we vnderstande why Luke put hypocrisie in steade of fained doctrine and vnder this name hee comprehendeth the leauens of menne which doe onely puffe vppe with a vaine shewe and before God haue no soundnesse in them nay they drawe the mindes of menne from the right studie of godlinesse to vaine rites not to be esteemed But because that Mathew his exposition is plainer it shall be best to rest vpon that VVhen the Lorde had reprooued the Disciples they at the length vnderstoode that they were commaunded to take heede of the doctrine it is certaine that this was the meaning of Christe to arme them against the present corruptions with the which they were coÌ„passed on euery side And therfore he speaketh expresly of the Pharisies and Sadduces because those two sectes tyrannously raigned at that time in the Churche and wyth their corrupt doctrines they ouerwhelmed the doctrine of the Lawe and of the Prophets so that there remained almost nothing sounde or perfect Further it is demaunded wherfore Marke putteth Herode amongst the number of false teachers who professed no suche thing I aunsweare when as he was halfe a Iewe degenerate and vnfaithfull he endeuoured by all the subtelties he coulde to drawe the people after him For this is the maner of all Apostates to adde some mixture that a newe Religion may spring which may abolish the former Therefore because that he endeuoured craftily to ouerthrowe the principles of the true and auncient religion that that religion might at the length flourish which shoulde be most agreeable to his tyrannie and because he endeuoured to bringe in a newe kinde of Iudaisme the Lord doeth not without cause commaunde also to beware of his leauen For as the Scribes scattered their errours out of the temple of God so Herodes court was an other shoppe of sathan for the forginge of other errours As we see the like in Poperie at this day Antichrist doeth not vomite his subtleties only out of the Churches and dennes of Sophisters and Monkes but he also proppeth vp his kingdom with the helpe of courtly diuinitie so as he wil omitte no craft And as Christe then mette with those present euilles and gaue his warninge to beware of that which was most noysome we being warned by this example let vs learne wisely to weigh what corruptions may annoy vs. A man may sooner mixe fire and water togither then make the inuentions of the Pope to agree with the Gospel Therfore who soeuer desireth with good faith to become Christes disciple lette him studie to keepe hys soule pure from those leauens If he be nowe already infected with the same lette him labour so muche the more in cleansing himselfe vntill no more dregges nor filthinesse sticke in him And now because that on the other part troublesome men do attempt diuers wayes to corrupt sounde doctrine the faithfull must watch diligently for the auoiding of suche subtleties so as they may celebrate a continual Passeouer with the sweete bread of truth And because that vile wickednesse noysome leauen and most deadly poyson ouerwhelmeth nowe euery place let men imploy all their senses to this warning most necessary of all 1. VVhy thinke you thus in your selues The disciples do againe declare how euil they haue profited both by their masters doctrine also by his woÌ„derfull works For that which he had said of taking hede of leauen they so tooke as if Christ wold only draw them from the outward felowship For because that it was a custome receiued amongst the Iewes that they should not eate meate togither with prophane menne the disciples thought that the Pharisies were of the same sort number And this ignoraÌ„ce was to be tolerated in some sorte but because they forgate so late a benefite they thinke not that the remeady is in Christes hande that they should not be compelled to defile themselues with meate and drinke he rebuketh them more sharply as they were well woorthy and certainly this vnthankfulnesse was too grosse when as they hadde so lately seene bread created of nothing for the satisfying of many thousandes of menne and that being twise done nowe to take care for breade as if the same power were not remaining in the master still By the which woordes we doe gather that all they are condemned of infidelitie whiche hauing once or twice tried the power of God doe afterward distrust For as faith nourisheth the remembrance of the gifts of God in our hearts so except the same faith be ouerwhelmed they will neuer be forgotten â—â— They vnderstoode that he had spoken of the doctrine It is not hard to bee vnderstoode but that Christ opposeth this word leauen against the simple and pure word of God Christe taketh the same beefore in the good parte when he saide that the Gospel was like to leauen but the scripture for the most parte doth hereby signifie any thing that is added whereby the naturall purity of any thing is hindered But in this place these two contraries doe without doubt aunswere the one to
not well in his wittes that he should spare himselfe But rash zeale driueth men yea and casteth them downe headlong so farre that they doubt not to make God subiect to their pleasure Peter iudgeth it to be an absurd thing that the Elders should crucifie the sonne of GOD who should be the redeemer of the people and that he shuld be put to death who was the aucthour of lyfe Therefore hee endeuoureth to drawe Christ backe that hee should not delyuer himselfe ouer to death It is a fayre colour but it is necessarye that more credit bee giuen to the iudgement of Christ then to Peters zeale by what pretence soeuer it be excusable And here we are taught what those intentes whiche are supposed to be good are auaileable before God Their is so great prid in men that they thinke they haue iniury and they complaine if that whiche they thinke to be right be not also accepted of God So we see with what frowardnesse the Papistes doe maintaine their deuotions but while they so boldly allow of themselues God doth not onely reiect that which they thinke to be worthy of great prayse but he also doth sharply condemne it of vngodly madnesse If truely the sense and iudgment of man shuld preuayle Peters intent was godly or at the least allowable But Christe could not more sharply nor more contumeliously reiecte him VVhat meaneth I beseech you his so sharpe an aunswere who euery where behaued himselfe so meckely that hee would not breake the brused reede Es 42. 3. How thūdreth he now so vehemently against his chosen disciple The reason is apparaunt that in the person of one man he would restraine all men from flattering their owne affected zeale For though it is harde to keepe vnder the pleasures of the fleshe for that they are lyke to wylde beastes yet there is no beast so furious as the wisdome of the fleshe Therefore Christe dooth so sharpelye inueigh againste the same and beateth it downe as it were with an yron mallet that wee myghte onelye learne to bee wyse out of the woorde of God 23. Get thee behinde me Sathan Some do reason verye fondlye of this word behind as if Peter were commaunded to followe and not to goe before For Luke beefore in the fourth Chapter declareth that the deuill was repulsed from the Lorde with the same wordes And the word Eypage signifieth to leaue off from whence that latine word Apage i. auoyde is deryued Christe therefore reiecteth his disciple farre off beecause that with his preposterous zeale hee playd Sathans pranckes Neither dooth hee simply call him aduersary but hee calleth him deuill in token of great detestation The reason is to be noted which is presentlye added Thou art an offence vnto me beecause thou vnderstandest the thinges that are of menne and not the thinges that are of God Peter was an offence to Christ while he opposed himself againste his calling VVhereof it also appeareth how menne are madde in theyr peruerse zeale For while Peter endeuoured to stoppe his maisters course he was not aduised of himselfe but that he would haue defrauded himselfe and all mankind of eternall saluation Therefore in one worde wee are taught with what diligence that must be auoyded whatsoeuer it be that draweth vs from the obedience of God And Christ openeth the fountaine of all this mischiefe when he saith that Peter sauoreth the thinges which are of menne Therefore least the heauenly iudge cast off vs and our endeuours to the deuil let vs learne not to be tied to our owne iudgement but obediently to imbrace that which the Lord alloweth Now let the Papistes goe and extol their owne deuises vp to the sky they shall feele at the length when they shal come before the celestiall tribunall seate what that boastinge shall preuaile which Christ pronounceth to be deuillish And for vs let vs not desire otherwise to be wise then from the mouth of GOD except wee would willingly shut the way of saluation against our selues with deadly barres 24. Iesus then sayd to his disciples Because that Christe saw Peter abhorre the crosse and knew that al others had the same affection he doth generally entreate of bearing the crosse neither teacheth he the twelue alone but layeth the same lawe vppon all the godly VVe had almost the lyke sentence in Math. 10. 28. But there the Apostles onely were admonished of the persecution which remained for them assoone as they should beginne to discharge their function but here he teacheth the common exercise of al younglinges and as it were entreth into the firste principles all them that will professe the Gospell And saith expresly If any man will followe mee that he might refell Peters ymagination For hee proposing himselfe an example of denyall of himselfe and of patience to euerye manne hee declareth that hee must suffer that which Peter thought vnmeete for his person Furthermore hee inuiteth all the members of his body to follow him For so ought the wordes to be vnderstoode If anye manne will be my disciple let him forsake himselfe take vppe his crosse and followe mee or let him frame himselfe after my example And the meaning is that none can be accounted for Christes disciples but they which are true followers of him and are readye to runne in the same race Further he prescribeth a short rule of imitation that wee might know in what thing he especially requireth that we should be lyke to him and that consisteth in two poyntes in denyall of our selues and in willinge bearing of the crosse This denial reacheth farre namely that we denying our owne wisdome and forsaking al the affections of the flesh might bee readye to bee brought to nothing so that GOD might lyue and reigne in vs. VVee knowe howe naturallye menne are ouerwhelmed with a blinde loue of themselues how much they are giuē to themselues and how much they account of themselues But if we desire to enter into Christes schole it behoueth to beginne at that foolishnes whereunto Paule exhorteth vs. 1. Corinthyans 3. 18. Then to goe forward to tame and to bringe vnder all affections Therefore he preacheth of taking vp of the crosse for though generally the life of all men is subiect to cōmon miseries◠yet because that God doth peculyarly exercise his seruāts that he might make them lyke vnto the image of his own sonne it is no meruaile that this law is said to be giuen to them Also though God loadeth with the crosse aswell the wicked as the good yet none are saide to bear the crosse but they which do willingly lay their shoulders vnder it for thogh a fearce vntamed horse beareth a rider yet he taketh him not vp Therefore this is the patience of the faythfull with a willing minde to beare the crosse Luke addeth this word dayly whiche hath great force in it for Christ declareth that there is no ende of our warfare vntyll wee shall departe out of this world Therefore let this
of diuorcements as that he woulde approue the same by his allowance but when as the wickednesse of men could not otherwise be restrained he gaue that remeady which was most tollerable that the man should at the least giue testimonie of the chastity of his wife For the lawe was not giuen but in fauour of the women least that after they were vniustly reiected they should incurre any slander VVhereby we gather that it was rather a punishment laide vppon the men then a libertye or permission graunted for the prouocation of their lust Note also that the spirituall gouernmēt doth differ much from the politike and outward order VVhat is lawfull and meete to be done the Lord comprehendeth in ten wordes now because it may be that many things are not called before the iudgement seat of men wherof euery mannes conscience reprooueth and conuinceth him it is no meruaile if politike lawes do agree vnto them Let vs take a familiar exāple we haue greater liberty to contende by lawes then the rule of charity will beare VVhy is this so because right cannot be giuen to euery man except there be a way opened to demaunde it in the meane season the inwarde lawe of GOD sheweth that that must be followed which charity commandeth yet there is heere no cause why Magistrates shoulde bee excused for their negligence if they doe of their owne accorde cease from correctinge of sinnes or shall omitte those thinges whiche the estate of their callinge doeth require But lette priuate menne take heede leaste by coueringe their offences vnder pretence of lawes they double their faulte For the Lorde doeth heere by the waye blame the Iewes as if it were not sufficient for them to haue their frowardnesse born with or passed by without punishment except they should make God the author of their sinne If that a rule of liuing godly and holily cannot alway nor euery where be gathered out of the lawes polliticke muche lesse of custome 9. I say vnto you Marke reporteth that this was spoken to the Disciples aparte when they were come into the house but Mathewe omitting this circumstance setteth downe the speache as the Euangelistes doe often leaue out some circumstance by the way For they count it sufficient to gather the summes of thinges So there is no difference but that one setteth downe the matter more plainly then the other And this is the summe Though the lawe doeth not punish diuorcements which do differre from the first institution of God yet hee is an adulterer whiche putteth away his wife and taketh him an other For it is not in the will and pleasure of manne to dissolue the faith of Matrimonie whiche the Lorde woulde haue to remaine firme and sure therefore shee is a harlot that supplieth the roumthe of the lawfull wife But he putteth an exception because that a woman by committing whoredome cutting her selfe as a rotten member from her husbande setteth him at libertye They which doe deuise other causes are woorthily reiected because they will be wiser then the heauenly maister They will haue the Leprosie to be a lawfull cause of diuorcement because the infection thereof doeth not onely infecte the husbande but also the children But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie so I do not allowe him that liberty to put her away If any man obiect that they which cannot liue alone haue neede of remedy least they shoulde burne I saye that is no remedye which is without the warrant of the worde of God I adde also that they shall neuer want the gift of continencie if they would deliuer themselues to be gouerned of the Lord because they follow that which he prescribeth Some man shal begin to loath his wife so that he cannot abide to lie with her shall this euill be remedied by taking two wiues An other mannes wife shall fall into the Palsie or Apoplexie or shall be diseased with some other incurable disease shall her husband reiecte her vnder pretence of incontinencie But wee knowe that they shall neuer want the helpe of the Spirite which doe walke in his wayes For the auoiding of fornication sayeth Paule 1. Cor. 7. 2. Let euery man marry a wife He that hath done this though it fall not out according to his desire hath done his part Therefore if any thing want it shall be amended by the helpe of God To goe any further is nothing else then to tempte God And whereas Paule noteth an other cause 1. Cor. 7. 15. namely whereas for hatred of godlinesse the married persons are reiected of the vnbeleuers that a godly brother or sister is not then subiect to bondage is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement but onely whither a woman continueth bounde to the vnbeleeuing manne after that shee is for hatred of God wickedly putte away and cannot otherwise be receiued into fauor then if shee denie God VVherefore it is no meruaile that Paule chuseth rather to be separated from manne then to be alienated from God Yet that exception which Christe putteth seemeth to be in vaine For if the adulteresse deserueth death to what purpose shold he speake of diuorcement But because it was the duety of the husbande to followe the adultery with iudgements that hee might cleare his house of that offence whatsoeuer the successe be Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment As the ouerthwart pitie of Magistrates at this day driueth menne of necessitie to putte awaye their defiled wiues because adulteries are not punished And it is to be noted that this law is common and free to both partes as the bond of faith is mutual and like For whereas the husbande is chiefe in other things in respecte of the bed hee is equall to the wife for he is not maister of his owne body Therefore when as the adulterer shall fall awaye from the knotte of matrimonie the wife is sette at libertie Hee that maiyeth her that is putte away This sentence hath been moste corruptly expounded by many interpreaters for they thought generally confusedly that it was commaunded to liue soale after diuorcement So if the husbande should put away the adulteresse of necessitie they bothe shoulde liue vnmaried As if that this were the libertie of diuorcement onely to lie away from the wife as if also Christe did not euidently in this cause permitte that to be done which the Iewes were woont generally to vsurpe vnto themselues according to their owne pleasure Therfore that errour was too grosse for when Christe condemneth him for adulterie that marrieth her that is putte away it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements Therfore Paule commaundeth them to remaine vnmaried which are so putte away
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 Gētiles 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 thē 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 manifestatiō of his Godhead against the offēce of the crosse least y ◠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
him and heare mention made that he is toward a kingdome their mindes are presently caried to a wicked desire and they loath to remaine simply in their office If this befalleth to the two chief disciples it behooueth vs to walk very carefully if we wil not fall from the right course Especially where anye apte occasion offreth it selfe heede must be taken least the couetousnes of honours should infect or poyson the desire of godlines But though Mat. Mark do somwhat differ in words yet they agree in the substance of the matter Math. saith that Zebedeus wife came and made requeste for her sonnes that they might be placed first in the kingdom of Christ. Mark bringeth in them making the request themselues But it is probable that they beeing ashamed to do it themselues did craftily sette their mother forwardes who might the more boldly demaund it But that the motion came from theÌ„ it is gathered of this that Christ answeraeth them and not the mother Also that the mother humbly shewed that she had somwhat to aske before she would vtter what she had in her minde And they also in Marke do generally condition that they would haue graunted them whatsoeuer they shoulde desire This fearefull insinuation testifieth that they thought euil of it themselues 21 In thy kingdome This was praise worthy in Zebedeus sonnes that they hoped for some kingdome of Christ whereof there appeared not then so muche as the least shewe They see him despised vnder the base estate of a seruaunt yea they see him despised and loathed of the world and subiecte to many reproofes yet they perswaded themselues that shortly he shall be a glorious kinge because he had so taught them Sure a singular example of faith but we perceiue hereby how quickely the pure seede degenerateth into corruptions assoone as it is setteled in our harts for they imagined the shadow of a kingdom presently they â—al away seeke for the chiefe roumes Therfore sith this wicked viâ—e couetousnesse sprang after a general beginning of faith which of it selfe was worthy to be praised we must pray vnto God that he wold not only open the eyes of our minds but also that he would continually direct vs and hold vs in the right way He must also be entreated that he wold not only giue vs faith but that he would keepe vs pure from all mixture 22. You know not what you aske This their folly is to be condemned in two poynts first for that they ambitiously desired more then was meete then for that they imagined a vaine fantasie in stead of the celestiall kingdom of Christ. Concerning the first who soeuer not satisfied with Gods free adoption desireth to be a loft goeth beyond his calling and by thrusting himself in further then is meete becoÌ„meth vnthankfull vnto God Now it were too ouerthwart a course to measure the spirituall kingdome of Christ by the vnderstanding of our fleshe And certainly the more suche idle speculations do delite mans vnderstanding so muche the more they must be auoided as see the bookes of the sophisters full of such vaine deuises Can you drinke of the cuppe That he might reprooue their ambition and withdraw them froÌ„ their corrupt desire he setteth before them the crosse and all the troubles which the children of God must passe through As if he shuld haue sayd haue you so much leisure from the present warfare that you now appoynt an order for the glory pomps of the triumph For if they had been earnestly giuen to follow their calling they had neuer giuen place to this wicked imagination VVherefore Christe in this sentence commaundeth them which do greedily snatch at the price before the time to be occupied in meditatinge the exercises of godlinesse And certainly ambition is best suppressed with this bridle because that our estate is such while we wander in this world that it behooueth vs to shake off those vaine delites the ennemye sometime setteth vpon vs with secreat sleights and those very many and sometime he assaulteth vs with open force Is not he worse then a foole who amongst so many deathes doth carelesly delite himself in a fantasied triumph The Lord commandeth his to be sure of the victory and to triumphe in the midst of death because that otherwise they should not be encouraged to fight manfully but it is one thing for a man in hope of a reward promised from God to bend himselfe to fight chearefully and to apply himselfe withal his force to this purpose and it is another thing for meÌ„ vnmindful of the warres forsaking the ennemy and neglecting the daungers to runne before vnto the triumph which shoulde haue beene waited for vnto the time appoynted Note also that this preposterous speede doeth for the most part drawe menne from their calling For euen as the moste cowarde in battaile doeth most greedily desire the pray so in the kingdome of Christe none doe more desire the supremacie then they which doe moste flee all trouble and labours Therefore Christe doeth rightly tie them to their standinge that are puffed vppe with vaine glorye But the summe is that the crowne is prepared for none but them whiche striue lawfully and especially that no man shall liue and raigne with Christe except he be a pertaker of his sufferings and death before By the woorde Baptisme the maner of the Metaphore doeth plainely appeare for wee knowe that the faithfull are instructed by Baptisme to deny themselues to crucifie the olde man and also to beare the crosse It is to be doubted whether the Lorde by the woorde Cuppe alluded to the mysterie of the holy Supper but because that then it was not yet in vse I doe rather take it for the measure of afflictions which God assigneth to euery man For because that the Lorde according to his pleasure layeth his burden vpon euery man euen as the housholder deuideth and parteth his portions amongst his housholde therefore it is sayde that hee giueth them his cuppe to drinke But there is no small comfort in these wordes to alay the bitternesse of the crosse while that Christ doth ioyne himself with vs in the same For what is more to be desired then to haue all things in coÌ„mon with the sonne of God For by that meanes it commeth to passe that those things which at the first shew seeme to be deadly doe woorke for our saluation and life And whosoeuer desireth to be altogither without the crosse how shall he be accounted amongst the disciples of Christ who refuseth to be baptised with his baptisme for this is nothing else then to withdraw himselfe from the first rudiments And nowe as oft as baptisme is mentioned let vs remember that we are baptised of this condition and to this ende that we shoulde beare the crosse vppon our shoulders Iohn and Iames doe bragge very lustily that they are ready to drinke of the cuppe in the which the bolde confidence of the flesh appeareth for when
so profited vnder the schoolemaister of humilitie so that hee will arrogate nothinge to himselfe but humbly applieth himselfe to maintaine brotherly loue This is true but the purpose of Christ was as I sayde to putte a difference betweene the spirituall regiment of his Church and earthly empires least the Apostles shoulde apply themselues to courtly graces and fashions For as euery one among the nobles is beloued of kinges so hee climeth vppe to wealth and offices But Christe sette Pastours ouer his Churche not to beare a Lordly rule ouer them but to minister So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God because Christe sayde they were not like his disciples is ouerthrowne for the comparison is not made heere betweene Christians and prophane menne but betweene offices Note also that Christe regarded not so muche the personnes of the menne as the estate of his Churche For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie might also for necessitie execute withall the office of teaching But it was sufficient for Christ to declare what the office Apostolicall woulde beare and what was against the same Yet it is demaunded why Christ who appoynted distinct orders in the church refuseth all degrees in this place For he seemeth so to ouerthrow all or at the least so to make them equall that none shoulde be lift vppe aboue others But the course of nature teacheth vs a farre other order And Paul describing the gouernement of the Churche so rehearseth diuers offices of the ministerie that he preferreth the office of the Apostles before the office of the Pastours and he commanded Timothie and Titus without doubte by the commaundement of God to be aboue others in authoritie I aunsweare if we searche all things throughly Kinges themselues doe not rule rightly and lawfully except they serue yet heerein the office of the Apostleship differeth from the earthly gouernement for that kinges and magistrates are not hindered by their seruice but that they may rule and be ouer their subiectes with royall glorye and pompe So Dauid Ezechias and suche like when as willingly they became the seruaunts of all menne yet were they adorned with the Scepter Diademe throane and other suche Ensignes But the gouernment of the Churche admitteth no suche thinge for Christe gaue no more allowance to the pastours then that they shoulde be ministers and that they shoulde altogither abstaine from Lordly gouernement â—â— Heere is also to be noted that this is spoken rather of the thing it self then of the affection Christ separateth his Apostles from the degree of kings not because it was lawfull for them to life vppe themselues aboue kinges but because there is a greate difference betweene the estate of kinges and the office of the Apostleshippe Therefore when as it behooueth them bothe to be humble and lowly the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vnto his Churche As concerning the woordes where Mathew sayeth the Kinges exercise authority ouer them Luke sayeth they are called gratious Lordes or bountifull bothe meaning one thing As if hee shoulde haue sayde Kings flowe in wealth and haue aboundaunce of richesse that they might be bountifull and liberall For thoughe kings reioyce more in their power and had rather to be feared then to be loued yet they desire to be praised and to be accouÌ„ted bountifull VVhereof they haue in the Hebrewe tounge the name bountifull so called of giuing or bestowing for the customes tributes are payed them to no other ende but that they may haue sufficient for their necessary charges of their honour and glory 26. It shall not be so among you It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles deceiued It is foolishly and fondly done of you to imagine that you shall haue a kingdome which I abhorre Therefore if you desire to serue mee faithfully you must think vpoÌ„ another course that euery one of you do earnestly apply themselues to serue others But hee speaketh vnproperly commaundinge him that will be greatest to become a seruaunt for ambition will not suffer him to serue and submitte himself to the brethren I graunt that they which doe aspire to honour doe vse a seruile flatterie but their purpose is nothing les then to serue But the meaning of Christ is plaine for sithe euery manne is caried away with the loue of himselfe he sayeth that this affection must be otherwise altered As if hee shoulde haue sayde Lette this be your onely greatnesse excellency and dignity to submitte your selues to the brethren lette this also be your superiority to be the seruaunts of all 28. As the Sonne of manne Christe confirmeth the former doctrine by his owne example because he had willingly humbled himselfe and taken vppon him the estate of a seruaunt as Paule also teacheth Phillip 2. 7. Further that he might more euidently declare howe farre hee was from suche ambitious pomp he calleth them backe to his death as if he should haue sayde Because I haue chosen you in honour nexte vnto my self corrupt ambition prouoketh you to desire to raigne I after whose example you should frame your life came not to lifte vppe my selfe or to take vppon mee any kingly dignitie but doe rather take vppon me the shame of the crosse togither with the base and contemptible estate of the fleshe If any man obiecte that Christe was therefore exalted of the father that euery knee shoulde bowe before him is easily answeared for that he nowe sayeth is to be referred to the time of his humiliation Therefore it is added by Luke that hee was so conuersant amongest them as if hee were their seruaunt not that he was inferiour to them either in shew or in title or in deede for he would be acknowledged for their master and Lord but because he humbled himselfe to so great lowlinesse so that he submitted himselfe to beare their infirmities Furthermore it is to be remembred that he compareth heere the greater with the lesse as he doeth in Iohn 13. 14. If I which am your Maister and your Lord haue washed your feete much more ought you to doe this one to an other To giue his life for the raunsome of many Christ doeth therefore make mention of death as we sayd that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome In the meane while is the force and frute of the same aptly and very well expressed while he sayeth that his life shoulde be the price of our redemption VVhereof it followeth that our reconciliation with God is a free gift the raunsome whereof is no where else to be found but in the death of Christ. Therefore in this one woorde is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions Furthermore when as Christ should raunsome vs to himselfe by his death so
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
opposeth the prophesie of a thing to come to the testimony of a thing present For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day They say that the kingdom of Dauid was commended with this commendation as if that God who had appoynted him to raigne would rise against the furious endeuours of his ennemies and hee sayeth they shall preuaile nothinge againste the will of God Least the Scribes should obiecte any such thing Christ sayeth before that the Psalme was not made nor spoken of the person of Dauid but was spoken by the spirite of prophesie describing the kingdom of Christ which was to come so also it is easie to be prooued out of the text that the words which are read in that place can neither agree vnto Dauid nor to any other earthly kings For Dauid in that place doth bring in a king adorned with a new priesthoode whereby it was necessary that the olde shadowes of the law shoulde be abrogated Nowe it is to be seene how he proueth that Christ should be of greater excellency then that he could be begotten of the seede of Dauid onely Namely because that Dauid who was the king and heade of the people calleth him Lord. VVhereof it followeth that in him there was somwhat more then a man Yet the reason seemeth to be very weake cold because it may be excepted that when hee gaue this Pâ—alme to the people to be song not hauing respect of his own persoÌ„ he gaue Christ authority ouer others But I doe take exception to the contrary when as hee was one of the meÌ„bers of the Church there was nothing more vnlikely then that he would depriue himselfe of the common doctrine Here he commandeth all the children of God to reioyce as it were with one voice for that they shuld be safe vnder the defence of the heauenly and victorious king If he should be separate from the body of the church he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few the kingdom of Christ should not extend so farre as to Dauid But nowe neither he nor any other can exempt himselfe from his subiection but that withall he must fal away from the hope of eternall saluation Therfore sith a better thing could not befall vnto Dauid then to be comprehended within the compasse of the churche he made this Psalme aswel for himself as for the rest of the people In sum by this title Christ is appoynted to be the chiefe and only king that should raigne ouer all the faithful Neither may there be any exception admitted but where the redemer is made gouernour of the churche all men should be brought to one order VVherefore it is not to be douted but that Dauid would submit himself to his gouernment that he might be accounted amongst the people of God But now heere ariseth an other question coulde not God haue raised vp some man whom he might haue made the redeemer that might haue ben Dauids Lord though he was his sonne For the substantiall name of God is not here set downe but only Adenai which is oftentimes giuen also to men I answer Christe taketh it for graunted who is exempted from the number of men is exalted to that degre of honor that he shuld be the chief head of the church that he was not meeâ—e man but also endued with the maiesty of God for the eternall God who chalengeth this with an oth to himself alone that euery knee shuld bow before him Isa. 45. 23. 42. 8. He also sweareth that he wil not giue his glory to another Ro. 14. 11. And Paul sayth Phil. 2. 9. while Christ was made king he hadde a name giuen him which is aboue euery name that before him euery knee should bow And though Paule had neuer spoken it yet so it is that Christ is therfore aboue Dauid all other holy kings because that he is also aboue angels VVhich could not befall to any man which is a creature except the same were also GOD manifested in the flesh I graunt that he doeth not heere expresly and in woorde expresse his diuine power but it maye easily bee gathered that hee is God who is placed aboue all creatures 44. The Lorde said to my Lorde The holy ghost beginneth here a triumphant song to al the godly so that they might boldly stand against sathan all the wicked and might laugh their madnes to scorne forasmuche as they goe about to throwe Christ out of his throne Therefore least they should be amased or afraid when they should see great stirres vppon the earth they are commaunded to oppose the holy and inuiolable decree of God against all their endeuours to the contrary Therfore the meaning is though men become mad yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shal be in vaine because that it standeth not vpon the pleasure of men but is erected by god to staÌ„d for euer Therfore so oft as this kingdom is violently assaulted let vs remeÌ„ber this heauenly oracle for certainly this promisse was laid vp in Christes hand that euery of the faithful might apply the same to their own profit And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth The sitting also on the right haÌ„d is metaphorically taken for the second or next degree which Gods vicar or deputy holdeth VVherfore it signifieth asmuch as to get great authority power in the name of God as we know that god committed these things to his only sonne that he might gouerne his church by his hande So this speache appoynteth not any place but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe not that he should be depriued of the power that is giuen him when his ennemies are ouerthrowen but because that he shal stand found for euer when al his enemies are fallen Yet the estate of the kingdome which is seene at this day must be noted least we should be troubled when we see it assaulted on euery side Mathew 23. Mar. 12. Luke 11. 1. Then spake Iesus to the multitude and to his disciples 2. Saying the Scribes and the Pharisies sit in Moses seate 3. All therefore what soeuer they bid you obserue that obserue and doe but after their workes doe not for they say and doe not 4. For they binde heauye burdens and grieuous to bee borne and laye them on mennes shoulders but they themselues wil not mooue them with one of their fingers 5. All their woorkes they doe for to be seene of men for they make their phylacteries breade and make long the fringes of their garments 6. And loue the chiefe place at feastes and to haue the chiefe seates in the
houre that he is not ware of 51. And wil cut him off giue him his portion with hipocrites there shal be weeping and gâ—ashing of teeth 34. As a manne going into a straÌ„g countrey and leaueth his house giueth authoritie to his seruants to euerye man his worke and commandeth the porâ—er 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 thâ—se 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 gâ—rd himselfe about and make them to sit downe at table and will come forth and serue them 38. And if he come in the secoÌ„d 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 maâ—ster 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.
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
that they offer Christ in the supper proceedeth from a contrary autour And certeinely this is a merueilous chaunge that a mortall manne who is commaunded to take the bodye of Christe shoulde take vppon hym the office to offer vppe the same and so a Priest made of himself should offer vnto God his sonne I goe not presently about to proue with how many sacriliges their faigned oblation dooth abounde it is sufficient for me to proue that it is so far from being any thing like to Christs institution that it is rather directly contrary to the same This is my bodye They saye that the breade was consecrated by these woordes to bee a figure or token of the fleshe of Christe I doe not disallowe so that this woord be rightly and truely vnderstoode So the bread which was ordained to nourish the body Christe doth chuse sanctifie to an other vse that it may beginne to be a spirituall meate And this is that alteration and chaunge whereof the auncient writers of the church do make mention But yet it must be noted that the bread is not consecrated by whispering and breathing ouer it but by the euident doctrine of fayth And truely it is a magicall inchauntment when the consecration is directed to the dead element for the bread is not made a figure of the body of Christ to it selfe but to vs. In summe the consecration is nothing else but a solemne testimony to vs whereby the Lord appointeth an earthly and corruptible signe for a spiritual vse which cannot be except that his commandement and promise be openly declared for the edifying of fayth VVhereby it appeareth againe how wickedly this mistery is prophaned by the Papistes by their secrete whispering and breathing If that Christ doth consecrate the bread when hee telleth vs that it is his body there is no chaunge of substaunce to be imagined but onely to be noted an alteration of the vse If that the worlde had not beene now a long time bewitched by the subtilty of the deuil so that the monstrous opinion of transubstantiation being once brought in it will admitte at this day no light of true interpretatiō of these words it shuld be in vayn to stand longer in searching out the sense Christe saieth the bread is his body He speaketh of the Sacrament But it must of necessity bee confessed that the Sacrament consisteth of a visible sign wherunto the thing signified is conioyned which is the trueth of the same And this also it well knowne of olde that the signe is often called by the name of the thing signified VVherfore no man that is but meanely exercised in the scriptures will deny but that this sacramentall phrase of speach must bee taken metonymically that is the one for the other I omitte the generall figures which are read euery where in the scripture I doe only say this that so oft as the outward signe is saide to be that which it dooth represent all menne doe consent that it is by the figure Metonymia VVhere Baptisme is called the lauar of regeneration Tit. 3. 5. where the rocke which yeelded water to the fathers in the wildernesse is called Christe 1. Corin. 10. 4. where a Doue is called the holy Ghost Iohn 1. 32. No man will deny but that the signes are called by the name of the things which they signifie Therefore how commeth it to passe that they which regard the wordes of the Lorde will not suffer that which is common to all the Sacraments to be applyed to the Supper But they wil haue the simple the litteral sense Then why doth not the same rule hold in all the Sacraments Certeinely except they wil graunt that the rocke was substantially Christ the obiection is but weak wherewith they vrge vs. If we interpret it that the bread is called the body because it is the figure of the body they pretend that the whole doctrine of the scripture is ouerthrown Neither haue we forged now of late this rule for this manner of speache but al men do imbrace the same as deliuered by Augustin from the authority of the auncient fathers that the names of spirituall thinges are improperly ascribed to the signes and that all the places of scripture shuld be so expounded where there is mention made of the Sacramentes Sith wee doe then hold a general rule receiued euery where to what purpose doe they make such outcryes as at a straunge matter not hearde of before But let those mased men cry as they lyst this shall be accepted of men that are wise and modest that there is a sacramentall forme of speaking in these wordes of Christ. VVherof it followeth that the bread because it is the figure of the body of Christ is called the body But there are two kindes of men which doe arise against vs the Papistes being bewitched with their Transubstantion deny that there is any bread because that there remayneth onely a shewe without the substaunce But Paule refuteth their fancy affirming the bread which we breake to be the communion of the body of Christ 1. Corint 10. 16. Then the very nature of the Sacrament abhorreth this their deuise for that it cannot remain perfecte if there should not be a true and perfect outwarde signe For howe shall we learne that our soules are fedde with the flesh of Christ if there were not very bread sette before our eyes but a vaine shewe Further what wil they say of the other sign For Christ said not this is my bloud but This cuppe is Therfore by their rule not onelye the wine but also the substaunce whereof the Cuppe was made should necessarily be transubstantiated into bloud Now that which is sette downe by Matthewe I will not henceforth drinke of the fruit of the vine dooth euidently declare that it was wine which he delyuered to be drunke Therefore the follye of the Papistes is plainely confuted euery way But there are others which doe reiect the figure and presently as frantike men they do receiue the same The bread according to their opinions is truely and properlye the body For they account not of transubstantiation as a matter without all colour of reason But when they are demaunded whether the bread and wine be christ they do answer that the bread is therfore called the body because that vnder this and with this it is receiued And by this answer it is easie to gather that the name of the body is vnproperlye transferred to the bread which is the signe of it And it is meruaile sith these menne doe so oft say that Christ spake this in respect of the sacramentall vnyon that they doe not marke what they saye For what manner of sacramentall vnion is there of the thing signified and of the signe Is it not because the Lord by the secret power of his spirit performeth that which he promyseth So these latter masters of the letter are no lesse to be derided then the Papistes Hytherto I haue
delyuered the simple exposition of the wordes of the Lord now it is to be added that there is no vaine nor ydle signe set beefore vs but that they are made indeed partakers of the body and bloud which by faith do take hold of this promise For the Lord should in vain commaund his disciples to eat the bread affirming it to be his body if the effect should not truely aunswere the figure Neither is this in question amongst vs whether that Christ doth truely or onelye significatiuely offer himselfe vnto vs in the Supper For though wee do see nothing there but bread yet hee dooth neither deceiue nor mocke vs who feedeth our soules with his own flesh Therfore the true eating of the flesh of Christ is not onely shewed in signe but it is also deliuered in verye deede But it is woorth the labour to obserue heere three thinges least that whiche is spyrituall shoulde bee myxed with the signe nexte leaste Christe shoulde bee soughte vppon the earth or in earthlye elementes thirdlye least there shoulde be imagined another manner of eating then that which by the secret power of the spirit in spireth into vs the life of Christ but we obtain him by no other meane but by faith alone First as I said except we will ouerthrowe all there must be a distinction betweene the signe and the thing signified Neyther can there be any profitte had by the Sacrament except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mistery So that whosoeuer shall not discerne the body of Christ from the bread and the bloud from the wine shall neuer vnderstande what the Supper meaneth or to what ende the faythfull shoulde vse these signes Afterward let that lawefull meane of seeking of Christe follow let not our mindes rest vppon the earth but ascend on high to the celestial glory where he dwelleth For the body of Christe is not so cloathed wyth life which is vncorrupt as that it shoulde cast awaye the proper nature whereof it followeth that it is finite And now he is ascended aboue the heauens least we should holde any grosse imagination of his beeing vppon the earth And surely if this mystery be heauenlye there is nothinge more preposterous then to draw him to the earth who rather calleth vs vppe to him The last which I sayde is to be noted is the kind of eatinge For it must not be dreamed that his substaunce should naturally descend into our soules but we doe eate his flesh when we do receiue life by the same For the proportion or likenes of bread with fleshe must be kepte whereby wee are taught that our soules are so fedde with the fleshe of Christ as our bodyes receiue strength by bread The flesh of Christ is therefore a spirituall nourishment and it doth therefore giue lyfe beecause that the holy Ghoste dooth powre into vs the lyfe which is in it And though that there is a diuersitie betweene the eating of the fleshe of Christ and to beleeue in him yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith because that the very eating is an effect of faith 29. I say vnto you Mathew and Mark doe adde this sentence to the holy Supper after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather that Luke dooth set downe the same matter here which he rehearsed a litle after But this knot is easilye losed because that it maketh litle for the matter when Christe shoulde speake this For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister as of the new and heauenlye lyfe For the neerer that the houre of death was at hand the more they were to be strēgthened least they shuld altogether fall away Further when as his mind was in the holy supper to set his death before their eyes as in a glasse it is not without cause that he telleth them againe that he dooth now depart out of the world But because that it was a sorrowfull message hee presently addeth this comfort that there is no cause whye they shoulde feare death for that a better lyfe doth follow it as if he shuld haue said Now I doe haste to death but so that I maye passe thence to the blessed immortalytye neyther will I lyue alone in the kingdome of God but I wyll haue you fellowes with mee of the same lyfe So we doe see how hee leadeth his Disciples by the hand to the crosse and lyfteth them vppe from thence to the hope of the resurrection As it was meete for them to be directed to the death of Christ that they might ascend by the same ladder vp into heauen so now since that Christ dyed and is receiued into heauen it is meete that wee from the beeholding of the crosse should be lead into heauen that there may bee an vnion made between death and the recouery of life And he promiseth that they shal be glorified togeather with himselfe as it appeareth plainelye in these woordes vntill that I shall drinke it new with you And that obiection whiche some doe make that meate and drinke do not agree with the kingdome of God is friuolous for Christ hath no other meaning then that his disciples should presently want his company and that hee should eate no more with them vntill they should meete togeather in heauen Further when as the society of that life shoulde be described which needeth not the helpes of meate and drinke he saieth that there shall then be a newe kinde of drinking By which worde wee are taught that hee spake allegorically Therefore in Luke hee saieth simply vntill the kingdome of God be come In summe Christ commendeth vnto vs the fruit and effecte of the redemption which he purchased by his death VVhere some doe thinke that this was fulfilled when as the Lord eate with his disciples after his resurrection it is farre from his minde For when as that was an estate betweene the course of the mortall life and the mark of the life celestial the kingdome of God was not as then reuealed and therfore he said vnto Mary touch me not for I haue not yet ascended to the father Further the Disciples were not yet entred into the kingdome of God that as partakers of the same glory they might drinke that newe wine with Christ. And where wee read that Christ dranke after his resurrection when yet hee hadde sayde hee woulde not vntyll the Disciples were gathered into the kingdome of GOD the shewe of repugnancye is easilye answered For hee dooth not preciselye speake of meate and drinke but of the fellowshippe of this present lyfe Also wee knowe that Christe did not drinke at that time that hee might eyther strengthen hymselfe by those meates or to eate with hys Disciples for companye but onelye that
Our three Euangelistes do omit those diuine sermons which our Sauior made as Io. reporteth aswel in the house as in his iourney For as we said otherwhere their purpose was rather to set downe the hystory of thinges doone then the doctrine They doe only note this that hee went willingly to that place whether Iudas was to come that we might know that he so dispensed the momeÌ„ts of that time that willingly he might meete with him that should betray him Matth. 26. Marke 14. Luke 22. 31. Then saide Iesus vnto them all yee shall bee offended by mee this night for it is written I will smite the shephearde and the sheepe of the stocke shall bee scattered 32. But after I am risen againe I wil goe before you into Galile 33. But Peter aunswered and said vnto him thogh that all men should be offended by thee yet will I neuer bee offended 34. Iesus said vnto him verely I say vnto thee that this night beefore the cocke crowe thou shalt deny me thrise 35. Peter saide vnto him thoughe I shoulde dye with thee yet will I not deny thee Likewise also said al the disciples 27. Then Iesus saide vnto them al yee shall be offended by me this night for it is written I wil sâ—it the shepheard the sheep shal be scattered 28. But after that I am risen I wyl goe into Galile before you 29. And Peter said vnto him although al men should be offended yet would not I. 30. Then Iesus saide vnto him verelye I saye vnto thee this daye euen in this night before the cocke crowe twise thou shalt deny me thrise 31. But he said more earnestly if I should die with thee I wil not deny thee likewise also said they al. 31. And the Lord saide Simon Simon beehold Sathan hath desired you to winow you as wheat 32. But I haue praid for thee that thy fayth fayle not therfore when thou art conuerted strengthen thy brethren 33 And he said vnto him Lord I am ready to go with thee into prison to death 34. But hee said I tell thee Peter the cocke shall not crowe this day beefore thou hast thrise denied that thou knâ—west me 31. All yee That which Matthew and Marke doe extend together to al the Disciples Luke saieth that it was spoken to Peter alone And though the speach was common to all yet it is probable that Christe spak vnto them in the person of one who both was to be warned aboue the rest and also had neede of singular comfort least after his deny all of Christ he should be altogeather ouerwhelmed with dispayre LV. 31. Behold Satan The other two doe more brieflye and simply reporte that the disciples were forewarned of their fall But the doctrine may be more plentifully gathered out of Lukes words For Christ doth not only speake historically of the trouble that was to come but he expresly declareth that they should haue a conflict with Satan and withal he promiseth the victory And this admonition is very profitable as ofte as any trouble commeth vppon vs that we should set before our eies the sleightes of Satan euen as Paule to the Ephe. 6. 12. teacheth that wee wrestle not with flesh and bloud but with spirituall powers c. The meaning therfore of the wordes is this VVhen as you shal shortly see me ouerwhelmed know you that Satan is furnished with these weapons to ouerthrow you and he taketh this as a fit occasion for the weakening of your faith And therfore I said that this doctrine is profitable beecause that it ofteÌ„ befalleth through our vnaduisednes that we are circuÌ„uented while we neglect those temptations wherof we shuld be afraid if we coÌ„sidered theÌ„ to be the firy darts of so mighty and strong an enemy And thogh he speaketh now of that most bitter coÌ„tention wherewith the disciples were once assaulted almost to the extinguishing of their faith yet this doctrine extendeth further as that Satan goeth about dayly seeking his pray And when he is carryed with so outragious a desire to destroye vs it were very absurd that we should be slouthful and carelesse Therefore let vs prepare our selues before the extremity of the battail appeare for we know that Sathan desireth our destruction and he doth subtilly and diligently seeke al meanes to hurt vs. And when we shal come to the conflict let vs know that al temptations whence soeuer they come were forged in the shop of that enemye The similytude of winowing doth not properly agree in euery point for wee haue in an other place seene the Gospell compared to a fanne or a â—iâ—e wherewyth VVheate is cleansed from the Chaâ—â—e but heere it signifieth simply to winedew or violently to shake because the Apostles at the death of Christe were hardlier shaken then they were woont This therefore is to be noted because that nothing pleaseth Sathan lesse then the cleansing of the faithfull But though he tosseth them to an other ende yet it is rightly sayde that euen as wheat in the fanne they are shaken and cast hither and thither Yea we shal see a little after that it fell out somewhat worse with the disciples And this is the meaning of the wordes of the Lorde which are set downe by Mathew and Marke All ye shal be offended by me For they doe declare that they should not only be stricken but almost ouerthrowne because that the reprochful handling of Christ should also discourage them For whereas it had beene their dueties to goe forward with their maister euen to the crosse they are drawne backe with feare So their owne infirmity is set before them to the ende that with praying and sighing they might flee to the sacred sanctuary of God MAT. 31. For it is wrytten VVith this prophesie he encourageth them to passe ouer this offeÌ„ce because god ceaseth not to acknowledge them for shepe which for a time are scattered hether thether For after the prophet hath spoken of the restitution of the church least the extreme calamities which were now at hand shuld driue the minds of the godly into desperation he affirmeth that though the gouernment being confused and ouertourned there should be a sorrowfull and miserable dispersion yet the grace of God shuld be the conquerour And though almost all the interpreaters do restraine this place of Zacharie 13. 7. to the person of Christ alone yet I do apply it further as if it had bene sayde there should be no more gouernment whereby the people should be preserued in safety because the shepheards should be taken from them For I doubt not but that the Lorde meant all that time when after the tyrannye of Antiochus the Churche being spoyled of good pastours lay waste For the Lord then suffered the sword to goe through with a fearful liberty which the shepheards being ouerthrowne miserably troubled the estate of the people Yet this scattering hindered not the Lord but that at the length with his outstretched arme he would
but rather of immoderate sorrowe as Luke declareth VVhereby we doe the better perceiue howe our flesh is bent to slouth that the daungers themselues doe bring it into a forgetfulnesse of God So Sathan hath on euery side apte and fitte occasion to entrappe vs. For if we feare no aduersitie hee maketh vs drunke with sleepe and in feare and sorrowe which shoulde stirre vs vppe to prayer hee ouerwhelmeth our sences least they should flie vnto God so menne doe flie away euery way and are estraunged from God vntill he gather them to hym The circumstance is also to be noted that the disciples being so sharply rebuked should presently almost fall to sleepe againe Thys is not spoken of all the coÌ„pany of them but of the three whom Christ had chosen as his chiefe companions VVhat then shoulde become of the common sorte when this fell out in the chiefe of them The rehearsall also of the same woordes was no vaine babbling which Christe before condemned in hypocrites who by a vaine babbling thinke that they shall obtaine that which they neuer asked sincerely and from the heart but Christe by hys example teacheth that it is not meete that we shoulde be discouraged or weary of prayer if that we doe not presently obtaine our requestes if the assault of temptation do not extinguish the desire of prayer but that we shoulde aske the thirde time and the fourth that which God seemed to haue denyed Mathewe 26. Marke 14. Luke 22. 45. Then came hee to his disciples and sayd vnto them Sleepe hencefoorth and take your rest beholde the houre is at hande the sonne of manne is giuen into the hand of sinners 46. Rise lette vs goe beholde he is at hand that betraieth me 47. And while he yet spake loe Iudas one of the twelue came with him a great multitude with swordes and slaues from the hie priestes and Elders of the people 48. Nowe hee that betrayed him hadde giuen them a token ing whome so euer I shall kisse that is hee lay holde on him 49. And foorthwith he came to Iesus and sayde God saue thee maister and kissed him 50. Then Iesus sayd vnto him Friende wherefore arte thou come Then came they layde handes on Iesus and tooke him 41. And hee came the thirde time and sayde vnto them Sleepe hence foorth and take your rest it is enough the houre is come Beholde the Sonne of man is deliuered into the handes of sinners 42. Rise vppe lette vs goe Loe he that betraieth me is at hande 43. And immediately while he yet spake came Iudas that was one of the twelue and with him a great multitude with swordes and staues from the hie priestes and Scribes and Elders 44. And he that betrayed him hadde giuen them a token saying whome soeuer I shall kisse he it is take him and lead him away safely 45. And assoone as hee was come hee wente straight way to him and sayde maister maister and kissed him 46. Then they layed theyr handes on him and tooke him 47. And while he yet spake beholde a companye he that was called Iudas one of the twelue went before them and came neare vnto Iesus to kisse him 48. And Iesus said vnto him Iudas betraiest thou the Sonne of man with a kisseâ— 45. Sleepe hence foorth and take your rest It is euident enough that Christe speaketh this ironically but it must be withall considered to what ende that maner of speache was vsed For sith Christe had preuailed nothing by admonishing his disciples he doeth not onely sharply reprooue theyr slouthfulnesse but he sayth though they would be slouthfull that it shall be no longer safe for them Therefore the meaning is because hetherto I haue wasted my woordes amongest you I will not yet cease to exhort you but howe soeuer I doe suffer you to sleepe yet your ennemies will not allow it you but they will enforce you to watch whether you will or no. Therfore it is added in Marke It is enough as if he should haue said now it is no time to sleepe And in this maner the Lord doeth ofteÌ„ chasteÌ„ the slouthfulnesse of men that they which were deafe at his woordes at length should be compeld with troubles to awake VVherefore lette vs learne with speede to giue eare to the woordes of the Lorde least that which he would draw vs vnto willingly should afterward be wreasted out of vs by necessitie 46. Rise let vs go By these words he declareth that after his praier he was furnished with new forces He was before willing enough to die but at the very poynt he had a hard coÌ„bate with the infirmity of the fleshe that he wold willingly haue withdrawne himself froÌ„ death if he might haue had the good leaue of the father Therfore with praiers teares he obtained a newe force from heauen not that he wauered at any time for want of power but because that vnder the infirmitye of the flesh which he had willingly taken vpon him his wil was doutfully and with troublesome harde endeauour to labour that in his owne person he might get vs the victorye But nowe that trouble being appeased and the feare subdued again that he might offer a sacrifice of free will to the father he doth not only stay from flight but doth willingly meete with death 47. VVhile he yet spake The Euangelistes doe diligently declare that the Lord foresawe whatsoeuer befel whereby it may be certainly gathered that he was not drawne to death by outward violence but so far forth as the wicked executed the secreat counsel of God Therfore though the disciples had set before their eyes a pitifull sight full of terrour yet there is offred with all an argument of comfort wherwith they might coÌ„â—ort themselues when as the action it selfe declared that nothing was done by fortune that which Christ foretold might direct them to beholde the glory of his Godhead In that there was an armed company sent by the priestes that they had gotten by entreaty of Pilate a captaine a band of men it doeth appeare that they were troubled and vexed wyth a bad coÌ„science so that they did al things fearfully For to what end shuld they nede so great forces for to take Christ whom they knew was not defended with any force of weapons Therefore they made such diligeÌ„t preparance because that the diuine power of Christ which by many instructions they were forced to feele did inwardly torment them filled their hearts ful of feare but of the other side their wonderfull madnesse shewed it selfe that they doubted not with the force of weapons to rise against God 48. Now he that betraied I doubt not but this Iudas was restrained either with the reuerence of the Lorde or with the shame of his offence that he durst not openly professe himselfe to be one of the enemies yea that admonition which Marke sayeth that he gaue to the soldiours that they should lead him away
scripture so oft saieth was appointed to watch for our preseruation Heb. 1. 14. And so wee doe depriue our selues of their helpe VVhosoeuer are throwne headlong by their owne vnquietnes too much doubtfulnes that they doe put their hands to remedy their euils by meanes forbidden it is euident that they do renounce the prouidence of God 54. How then should the scriptures be fulfilled Christ by this saying declareth that he will not attempt to auoyde death to the which hee knewe that the father called him Hee had no neede of the Scriptures to learne out of thē that it was appointed of God for him thē to die but because that mortall men do not vnderstand what God hath determined wyth himself vntil he shal reueale it by his word Christ hauing respecte to his disciples hath good cause to alleage that testimony which God had giuen of his will VVe know what euill soeuer doth befall vs to be sent of God but because we are doubtfull of the successe in seeking the remedies which hee alloweth we doe not arise against his power but where his will is found then to rest But though Christ here doth onely teach that he should paciently suffer death because that the scriptures do testifie that so it should be yet the vse of this doctrine reacheth further namely that the scripture is a fitte bridle for the taming of the stubbornnesse of the flesh For to this ende doth God shewe vnto vs what his pleasure is that he might keepe vs in obedience to his will Therefore Paule attributeth these properties to the scripture that it may instruct vs to patiēce and help vs in aduersity so much as there shal be neede of comfort Christ after Luke doth reproue his disciples in few wordes Suffer henceforth but yet he doth sharply inuey against their boldnes because they enterprised to enter into a damnable offence thogh withal he putteth them in hope of forgiuenes if their wicked heate being coaled they shall proceede no further LV. 51. And he touched his eare Peter by his fonde zeale had brought a great infamy vpon his master his doctrine And it is not to be doubted but that Satan by his subtilty attempted to burden the Gospel with this reproach for euer as if that Christe had kept cutters and tumultous companions to make innouations I doe therefore thinke this to be the cause why Christ healed this wound which hee had giuen But the enemies were horribly and wonderfully astonied that were nothing moued at the sight of so great a miracle Yet it is lesse meruaile that they saw not the power of Christ shewed in the person of another when as they being throwne prostrate by his word yet ceassed not their rage This is the spirit of giddines wherwith Sathan bewitcheth the reprobate when as they are blinded by the Lorde In that seruaunt especiallye who was healed there appeareth a notable example of vnthankefulnes For that he was neither ouercome by the diuine power of Christe that he might repent him of his hardnesse nor wonne by the benefit of an enemie to become a disciple For the Moonkes doe fondlye imagine that he was healed also in minde least the works of Christ should haue beene vnperfect as if that the goodnes of god were not dayly shewed euen vppon the vnworthy MAT. 55. As it were against a theefe Christ in these wordes expostulateth with his enemies which to execute their enuy vppon him came furnished with great troupes For this is the meaning what neede was it to haue such furniture of weapons against me as if some thefe were to be taken For I alwayes liued amongst you vnarmed and peaceably whē I taught in the temple I might haue beene taken easilye without anye force of soldiours But though hee complayneth of their malice because they doe violentlye runne vppon him as vppon a seditious man yet againe he pricketh their euill conscience because that with their captayne the traitour they came vppon him but fearfully and with many signes of their distrust 56. But al this was done The other two doe reporte this somewhat otherwise For that which Matthew reporteth in his owne person Marke seemeth to attribute to Christ. Luke also vseth diuerse wordes that this should be their houre their power of darknes Yet the counsel of the holy ghost is certeine whatsoeuer the wicked imagined nothinge at all was doone without the allowaunce and prouidence of God For as it was said beefore God hath spoken nothing by his Prophetes but that which he had with himselfe determined Here therefore wee are taught first though Sathan triumph in his vnbrideled lust with al the wicked yet the hande of God shall alwayes gouerne so that he will drawe them against their willes whether he wil. Secondly wee are taught though the wicked doe fulfill that which is foretold in the Scriptures yet because that God doth not vse them as lawful ministers but directeth them by his secret power whether they would not they shall not be excusable and when God shal iustly vse their malice the faulte shall rest vpon themselues In the meane season let vs note that Christ spake this that he might take away the offence which otherwise had not a litle troubled the weake when they should see him vexed so reproachfully And his purpose was not onely to prouide for his disciples but also to beate down the pride of his enemies least they should triumph as if they hadde gotten the victory Therefore he saith in Luke that it is their time wherby he declareth that the Lord alloweth thē this liberty for a short time And the power of darknes is taken for the deuil which word again auailed not a litle for the ouerthrowing of their glory For howsoeuer they shal lift vp themselues yet Christe teacheth that they are but the deuilles slaues Further when all thinges are confusedly mixed togeather and the deuil by scattering abroad his darknes doth seeme to ouerthrow the whol order of the world let vs knowe that the proudience of GOD dooth shine aboue in heauen so that at the length he wyl set in order those things which are now disordered and therefore lette vs learne to lyft vp the eyes of fayth to that brightnes In that all the Disciples are sayde to flye heere agayne maye bee gathered howe much readyer they were rashly to fight then to follow the maister MAR. 51. A certeine young man VVhereof it shoulde come to passe that some should dreame that this young man should be Iohn I knowe not neyther is it greatly to be regarded this dooth rather appertaine to the matter to consider to what end Marke should reporte this hystory And I doe thinke that hee did it to this ende that wee mighte knowe that the wicked went forward tumultuously without shame and modesty as the common vse is in such lewd attemptes so that the youngmen tooke this man to them a straunger and suspected of no crime so that he coulde scarse escape
a fire in the mids of the hal and were set down together Peter also sat downe among them 56. And a certeine maid beheld him aâ— be sate by the fire and hauinge wel looked on him said this man was also with him 57. But hee denied him saying woman I know him 〈◊〉 58. And after a litle while another maÌ„ saw him said thou art also of them but Peter said man I am not 59. And about the space of an houre after a certeine other affirmed saying verely euen this man was with him for he is also a Galilean 60. And Peter said may I knowe not what thou saiâ— And immediately while hee yet spake the cocke crew 61. Then the Lorde turned backe looked vpon Peter and Peter remembred the word of the Lorde howe hee had said vnto him before the cocke crowe then shalt deny me thrise 62. And Peter wente 〈◊〉 and wept bitterly The fall of Peter which is here set down is a notable spectacle of our infirmity Againe in his repentance there is set beefore vs an example of the goodnes and mercy of God worthy to be remembred And so the history which is reported of this one containeth doctrine common to the whole Church and that very profitable partly to teach them which stand carefully to feare partly to raise vp them that are falne with the hope of forgiuenes And here is first to be noted how vnaduisedly Peter did when he entred into the hie priestes hall It was a point of pietie to follow his maister but sith that he was warned how he shuld fal away he shuld rather lye hid in some corner least that he should cast himselfe into daunger of sinning So it doth befal oft tymes that the faithfull vnder the colour of vertue do cast themselues into temptations VVherefore let vs pray to the Lord that he would keepe vs in with the brydle of his spirit least that we going out of our calling should presentlye bee punished VVe must also pray vnto him so oft as we do enterprise to do any thing that he would not suffer vs to fainte in the midst of our labours or in the beginning of our work but that he would strengthen vs froÌ„ heauen vnto the end The feeling of our infirmity shuld be no cause to make vs slothful but it shuld restrain our rashnes from atteÌ„pting any thing aboue our calling and also to stir vs vp to praiers that God who hath giuen the gift to begin wel wold also giue the grace of perseuereÌ„ce 69. A maid came to him Here we see that there is no neede of any great conflict nor of many bands of men or deuises to ouerthrow a man for whosoeuer is not vpholden by the hand of God shall by and by fal at euery smal blast or at the noise of the falling of a leafe Certeinlye Peter had as great courage as any of vs and euen now he had shewed a strang token of a stout mind though in a preposterous boldnes yet he tarrieth not vntil he shuld be drawn before the iudgment seat of the hie priest or vntil the enemies by force shuld threten death but feared with the voice of a daÌ„sel he forth w t denieth his master And but late he seemed to him self to be a soldiour inuincible euen to death Therfore let vs remember that our forces are so far from being able to bear that they fal away at the only shadow of a battel But so the lord doth pay a iust reward for our faithlesnes wheÌ„ he vnarmeth vs weakeneth vs so that we shall be afraid of nothing after we haue cast away his feare For if the perfecte feare of god had flourished in the hart of Peter he had bene a fortres inuincible but now he being naked vnarmed feareth wheÌ„ he is yet far froÌ„ daunger 70. He denied before them al. This circuÌ„stance maketh the fault the greater that Peter was not afraid to deny his master before so great a company of witnesses And the holy Ghost wold of purpose note this that the verye light of men might encourage vs to holde the confession of fayth For if we deny Christ before weakelinges because they beeing shaken by our example doe wax faint we doe asmuch as in vs lyeth destroy so manye soules but if before the wicked contemners of God and enemyes of the Gospel we defraude Christe of the testimonye due vnto him we do make his holy name to be scorned of all men To be short as a bold and free confession dooth strengthen all the godlye and maketh all vnbeleeuers ashamed so the falling away draweth with it a publyk ruine to faith and a reproach to sound doctrine in the Church Therefore the hygher place that anye manne is in the more diligentlye hee must take heede to himself for he cannot fall from his estate but that he shal do the more harme Further the maner of denyall which is here set down doth euideÌ„tly declare that y e miserable sophisters do auail nothing by their ambiguous and shifting answeres if they bee at any time called to yeeld a reckoning of their faith Peter dooth not expresly abiure the whole doctrine of the Gospel he only denieth that he knew the manne but because that he doth indirectly burye the light of redemption offered vnder the person of Christ hee is condemned of vile and filthy treachery He had heard the Lorde say but a little beefore that confession of fayth was a sacrifice acceptable to GOD. Therefore the denial cannot be excused which defraudeth God of his lawefull worshippe and Christe of his honour Therefore lette vs learne that the leauing of the simple and free confession of faith is a defrauding him of his lawful testimony 71. An other maide saw him By Marks words it may rather be gathered that it was the same maid he doth not certeinly expresse any other besids the former yet there is no repugnaÌ„cy in it for it is probable that that which one had spoken â—lew abroade through all their mouthes so that as the first shuld speak of it to many oft so others withal came forth to coÌ„firme that iudgement and to spread it further And Iohn reporteth that the question was not demaunded the seconde time by a maide but of a multitude of men VVherby it appeareth that the speach which came froÌ„ the damsel was taken vp by the men which stood by and they assaulted Peter There is another difference betweene Mark the other three for he maketh mention of the crowing of the cock twise but the other doe say that the cock then crew when that Peter had denied the Lord thrise But the vnlosing of this knot is not hard for Marke reporteth nothing contrary to the hystory of the others but that that which they doe passe ouer in silence he deliuereth more plainly I do think when Christ saide to Peter before the cock crow that he meant such a crowing as contained many courses doubled in it For the
be fulfilled in his person Therefore when by their malice he was compelled to bidde them farewell and that he should withdrawe his labour from them as vnwoorthy they valewed him at thirtie pieces of siluer And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse The price of him that was valued Mathewe reporteth not the woordes of Zachariah because he doeth onely allude to the Metaphore vnder the which the Lord there complaineth of the vnthankfulnes of the people Yet the summe and meaning is al one when as the Iewes wholly ought themselues and all that they had vnto the Lord it was not without reproache that they sent him away with a seruile hyre as if that hee shoulde deserue no more in gouerninge them so manye ages then anye hearde man should by one yeres labour Therefore he complaineth that he is valued at so vile a price when as hee shoulde be inestimable And in the ende where he sayeth VVhome they of the children of Israel valued is an indefinite maner of speache Iudas had made a bargain with the priests who did beare the name and the person of all the people so the Iewes setting him to sale Christe was solde as it were by the voyce of a cryer But it was a price meete to be giuen to the potter 10. As the Lorde appoynted mee Mathewe by this clause declareth that this was done not wythout the prouidence of God for while they doe bende another way they do vnwittingly fulfill that which was prophesied of olde For howe coulde it be that it shoulde come in their mindes to buy a field of a potter if the Lorde had not bent their errour to execute his decree Math. 27. Marke 15. Luke 23. 11. And Iesus stode before the gouernour and the gouernor asked him sayinge Art thou the king of the Iewes Iesus said vnto him Thou sayest it 12. And when he was accused of the chiefe priestes and elders he answeared nothing 13. Then said Pilate vnto him be arest thou not howe many thinges they lay against thee 14. But he answered not to one woorde in so much that the gouernor merueiled greatly 2. Then Pilate asked him art thou the king of the Iewes And he aunsweared and sayde vnto him Thou sayest it 3. And the hye priests accused him of many things 4. VVherefore Pilate asked him againe saying Answearest thou nothing Behold how many thinges they witnesse agaynste thee 5. But Iesus aunsweared no more at all so that Pilate marueiled 2. And they beganne to accuse him sayinge VVee haue founde thys manne peruertinge the people and forbiddinge to paye tribute to Câ—sar sayinge that he is Christ a king 3. And Pilate asked him saying Arte thou the king of the Iewes And he aunsweared him and sayde Thou sayest it 4. Then sayde Pilate to the hie priestes and to the people I finde no fault in that man 5. But they were the more fierce saying Hee mooueth the people teachinge thorough out all Iudea beginninge at Galile euen to thys place 6. Nowe when Pilate hearde of Galile hee asked whether the manne were a Galilean 7. And when he knewe that he was of Herodes iurisdiction he sent him to Herode which was also at Hierusalem in those dayes 8. And when Herode sawe Iesus hee was exceedingly gladde for he was desirous to see him of a longe season because hee hadde hearde manye things of hym and trusted to haue seene some signe done by him 9. Then questioned hee with him of manye things but he answeared him nothing 10. The hie priestes also and Scribes stoode foorth and accused him vehemently 11. And Herode with hys menne of warre despised him and mocked hym and arrayed hym in whyte and sente hym agayne to Pilate 12. And the same daye Pilate and Herode were made friendes togither for before they were ennemies 11. And Iesus stoode Thoughe this was an vncomely sighte and farre differing from the dignitie of the Sonne of God that hee shoulde be drawne to the iudgement seâ—te of a prophane manne and as an euill doer in bandes pleade for his life yet it must be remembered that in the doctrine of the crosse which is to the Grecians foolishnesse and to the Iewes a stumbling blocke consisteth our saluation For the Sonne of God woulde stande bounde before an earthly iudge and there abide the iudgement of death that wee beinge freed from guiltinesse shoulde not doubt to come willingly to the celestiall throne of God Therfore if we consider what it profiteth vs that Christ was iudged by Pilate presently the reproach of so vnworthy a subiection shal be wiped away And certainly the condemnation of Christ offendeth none but either proud hypocrites or blockish and grosse contemners of God which are not ashamed of their owne wickednesse The Sonne of God therefore stoode guilty before a mortall man and suffered to be accused and condemned that we might stande without feare before God The enemies endeuoured to lay an eternall infamie vpon him but we must rather looke to the ende whereto the prouidence of God directeth vs. If we could remember how fearfull the tribunall seat of God should be and yet that we could not be freed from thence if Christ hadde not become guiltie vppon earth it should neuer yrke vs to glory in his bonds Againe as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate let vs thereby take occasion of comfort that by vsing him as an intercessour we may come foorth chearefully and boldly into the presence of God To this also appertaineth that whiche presently followeth of his silence Christ held his peace when as the priests vrged him on euerye side for that by his silence hee mighte open our mouthes For hence commeth that notable power which Paule celebrateth Rom. 8. 15. that we may cry with full mouth Abba father as I shall touch the same againe presently Art thou the king of the lewes Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes yet it is probable that they tooke very malitiously the name of a king that therby they might procure him the more enuie with Pilate Therefore by Luke it is sette downe that they found him peruerting the people and forbidding to giue tribute to Casar saying And there was no offence more odious then this before Pilate who cared for nothing more then to keepe the estate of the Empire quiet It appeareth by Iohn that the matter was diuerslye handled but by the whole course it doth euidently appeare that this was the chief poynt of the accusation Euen as Sathan also at this day endeuoureth vnder thys pretence to bring the Gospel into hatred and suspition as if that Christe by erecting his kingdom should weaken all the Empires of the worlde and should ouertourne the lawes of kings and magistrates And kinges for the most part are so blinded in their pride that they think that Christ cannot raigne but with the losse of
spiritual essence that we might spiritually seeke the same Yet no doubt but with the outward signes there was ioyned some inward efficacie which might graue in the hearts of the women a feeling of the Godhead For though they were amazed at the first yet it appeareth by the text that by degrees they came to themselues so as they were taught to fele the hand of God present But while our three Euangelistes doe endeuour to be short they doe passe ouer that which Iohn doeth set forth more at large in the 20. chapter vnto the 12. verse whiche we knowe to be no vnusuall matter amongest them There is also this diuersitie that where Mathew and Marke doe make mention onely of one Angell Iohn and Luke doe put two But this shew also of repugnancie is easily answered for we do knowe that the figure Synecdoche is often vsed in the scriptures There were therefore two Angels seene first to Mary and after to her other fellowes But because the one who had the office to speake especially tourned their mindes to him it was sufficient for Mathewe and Marke to report his message Further where Mathewe sayeth that the Angell sate vppon the stone he doeth in woordes sette that before which shoulde be after or at the least neglecteth the course of the hystorie for the Angell appeared not presently but when as the noueltye and straungenesse of the matter had helde the women in suspence and doubt 4. And for feare of him the keepers were astonied The Lord terrified the kepers as if he shuld set a hot yron in their consciences which might compel them to feele his diuine power against their will at the least the terrour auailed thus farre that they shoulde not carelesly scorne at those things which should presently be dispearsed abrode of his resurrection For though they were not ashamed to set their tongues to sale yet they are compelled will they nill they inwardly to acknowledge that which before menne they did wickedly denie And it is not to be doubted but where they had free liberty to speake they familiarly confessed amongst their acquaintāce that which they durst not speake openly because they were hired with money And here is to be noted the difference betwene the two kindes of feare which Mathew doeth compare togither The soldiours accustomed to tumultes were terrified and so swallowed vp of feare that they fell downe as if they were halfe deade but no power raised them so fallen prostrate The women were likewise afraide but they presently receiued comfort whiche restored their mindes almoste failing them that at the least they beganne to haue a better hope And certainly it is meete that the maiestie of God should strike suche a horrour and feare as well in the godlye as in the reprobate that all fleshe might be silent in his presence But when the Lorde hath humbled and brought his electe into obedience hee presently mitigateth their feare least they shoulde so lie ouerwhelmed and not so onely but wyth the sweetenesse of his grace he healeth the wound they haue receiued but he leaueth the reprobate as without life with a feare which doth distract them or he suffereth them to pine away with many slowe tormentes For concerning these soldiours they were like to deade menne but they lay afraide as menne distracted of their mindes without any earnest affection yet withall they forgate that they were afraide not that the remembraunce of the feare should be altogether blotted out but because the liuely and effectuall feeling power of God fled from them whereunto they were compelled to giue place But this must especially be noted sith they feared like as the women they hadde no comforte giuen them which might take away their feare For the Angels sayde onely to the womenne Feare yee not he proposed vnto them the resurrection of Christ as the matter of their ioy and comfort In Luke there is added a reproofe because they sought the liuing with the dead as if the Angell shoulde stirre them vp least they should fall further into desperation 7. And goe quickly and tell his disciples God doth here adorne the women with an extraordinarie honour in that he cōmaundeth them to instruct his Apostles in the principall poynt of our saluation In Marke they are commaunded by name to beare this message to Peter not because he excelled them in dignity but because his fal was so vile that he had need of speciall comfort that he might knowe that Christ had not cast him off though he had filthily and wickedly fallen Nowe he had beene in the sepulchre and had seene the tokens of the resurrection of Christe but God denied him that honour which hee shortly after bestowed vppon the women as to heare the Angell say that Christ was risen And certesse heereby it appeareth howe blockishe he as yet remained in that hee doeth fearefully runne againe into his lurking corners as if he had seene nothing when as Mary sate weeping by the sepulchre VVherefore it is not to be doubted but that shee and her fellowes in beholding the Angell receiued the rewarde of their patient wayting That the Aungell sendeth the disciples into Galile I thinke was done for this cause that Christ might shew himselfe to many For we knowe that he had beene long conuersant in Galile and his will was to giue his disciples a larger space that they might in that iourney gather their mindes somewhat to them Then the knowledge which they had of the places holpe them that they might the more certainly knowe the master For it behooued that they should be by all meanes confirmed least any thinge shoulde be wanting for the assurance of faith Loe I haue tolde you By this phrase of speache the Angell confirmeth that to be true which he spake And hee would not speake this of himselfe as if he had beene the first author but he subscribeth to Christes promisse and there in Marke he onelye bringeth them in minde of the wordes of Christ. Luke doeth prosecute the speache further as that the disciples shoulde be admonished by Christe that it behoued him to be crucified c. yet the sense is the same because he had foretolde his death togither with his resurrection It is also added that they then remembred the wordes of the Lord whereby we are taught that though they had profited badly in the doctrine of Christe yet it pearished not but was couered vntill that in due season it shoulde budde foorth and spring Mathew 28. Marke 16. Luke 24. 8. So they departed quicklye from the sepulchre with feare great ioye and did run to bringe his disciples woorde 9. And as they went to tel his disciples beholde Iesus also mette them saying God saue you and they came tooke him by the feete and woorshipped him 10. Then sayde Iesus vnto thē be not afraid Go and tel my brethrē that they go into Galile there shal they seeme 8. And they went out quickly and fled from the
sepulchre for they trembled were amased neither saide they any thinge to any man for they were afraide 9. And when Iesus was risen a gaine in the morow which was the firste day of the weeke hee appeared first to Mary Magdalene out of whom he hadde cast seuen deuils 10. And shee went and tolde them that had beene with him which mourned and wept 11. And when they heard that he was aliue had appeared to her they beleeued it not 9. And returned from the sepulchre and told al these things vnto the eleuen and to all the remnant 10. Nowe it was Mary Magdalene and Ioanna and Marye the mother of Iames and other women with them whiche tolde these things vnto the apostles 11. But their words semed vnto them as a fained thing neyther beleeued they them 12. Then arose Peter and ran vnto the sepulchre looked in saw the linnen cloathes laid by them selues and departed wonderinge in himselfe at that which was come to passe 8. So they departed quickly The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen namely that she hauing not yet seen y e angels returned into the city weping she cōplained y t the body of Christ was taken away Heere is not onely mention made of the seconde retourne into the citie when shee and her other fellowes caried newes to the disciples that Christ was risen which they had learned as wel by the voyce and testimonie of the Angel as by seeing of Christ himselfe Also before Christ shewed himselfe they nowe ranne towardes the disciples as they were commaunded by the Angell In the iourney befel the seconde confirmation that they might the more boldly affirme that the Lorde was risen Mathew sayeth that they went with feare and great ioy By which wordes hee meaneth that they were comforted by the voyce of the Angell yet withall that they were stricken with feare so that they were tossed in perplexitie betweene ioye and doubtfulnesse For so the heartes of the godly are sometime possessed with contrary affections whiche are conuersant in the same by courses vntill at the length the peace of the spirite doeth bring the same into a quiet estate For if their faith had beene perfecte it had thoroughly quieted them by putting feare to flight nowe the feare being mixed with ioy doth declare that they as yet trusted not throughly to the testimonie of the Angell And heere Christ gaue a notable testimony of his mercy in that he meeteth them which are so doutfull and fearefull that he might take away that doubtfulnesse which remained Yet markes woordes doe not a little differ in that they fledde for feare and amasednesse so that for feare they should be astonied But it is not so harde to answeare for when their minde was to obey the Angell yet their abilitie serued not if the Lord hadde not loosed their silence But there is a greater shewe of repugnancie in that whiche followeth For Marke doeth not say that they mette Christ by the way but only that he appeared early in the morning to Magdalene Luke maketh no mention of this vision at all But sith this pretermission is not a thing vnusuall to the Euangelistes it must not seeme absurde to vs. As concerning the difference betweene the woordes of Mathewe and Marke it maye bee that Magdalene was partaker of so great good before the rest or else by Synecdoche Mathewe doeth extend that to all which was proper to one Yet it is more probable that Marke nameth her onely because that shee before others enioyed the sight of Christ first and that in a peculiar maner But her fellowes also sawe Christe in their order and therefore Mathewe doeth attribute this generally to them all And thys was a woonderful token of goodnesse that Christ reuealed his heauenly glory to a miserable woman which had beene possessed of seuen deuilles and when he would sette foorth the light of the newe and eternall life he began there where there was nothing in the iudgement of manne but contempt and shame But by this lesson Christ declareth when hee once sheweth his fauour towardes vs howe liberally hee vseth to prosecute the course of the same and with all hee casteth downe all pride of the fleshe 9. They tooke him by the feete This seemeth not to agree with the words of Iohn where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled because the Lord seeing Mary too much bent to the embracing and kissing of his feete shoulde commaunde her to departe because the superstition was to be reprooued and he was to shewe the ende of the resurrection from the which Marye was drawne partly by an earthly and grosse affection partly by a fond zeale But the Lord suffred her to touch his feete at the first meeting that there might be nothing wanting for the assurance of them Therefore presently after doeth Mathew adde that they worshipped the Lord the which was a signe of no doubtfull knowledge 10. Then Iesus said vnto them VVe do gather that this was a corrupt fear from the which Christ doth againe deliuer them For though it arose of their wōdring at the matter yet it was contrary to a setled assurāce Therefore to the end they might lift vp themselues to Christ the conquerour of death they are commaunded to be of good comfort But we are taught by the same words that we do then know rightly the resurrection of the Lorde if by the faith which we haue conceiued we dare glory that we are made partakers of the same life And thus farre must our faith profite least feare preuaile Further Christ commanding that this shuld be told to his disciples doth by this message gather his church dispearsed togither againe erect the same now faine For as the faith of the resurrection doeth especially giue vs life at this day so it behoued that the disciples should haue that life restored to them from the which they had faln Here also is to be noted the incredible kindnes of Christ in that he vouchsafeth to call those runagates who had moste cowardly forsaken him by the name of brethren And it is not to be doubted but that by calling them so louingly his will was freely to appease that sorrow wherwith he knew that they were grieuously tormented But because that hee accounteth not the Apostles onely as his brethren lette vs know that Christ commanded that this message should so be done that it might then remaine for vs. VVherfore we must not coldly hearken to the hystorie of the resurrection sith that Christ by the band of brotherly kinred doth with his own mouth louingly cal vs to receiue the frute of the same VVhere some interpreaters vnder the name of brethren do vnderstand Christes kinsmenne the text doeth very sufficiently confute their errour for Iohn doeth expresly declare that Marie came to the disciples and presently it followeth in Luke the womenne came to the
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did
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 thē 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 thēselues 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 compēdious 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
little before they had made their accounte that the Lorde was risen and they assuredly spake as of a matter well knowen vnto them now when they doe beholde him with their eyes their senses are so shaken with admiration that they imagined him to be a spirit And though this errour was not without fault which came of their infirmitie yet they had not so forgotten themselues as that they should be afraid of delusions but though they thought that they were not mocked yet they do rather incline to this that the image of the resurrection was proposed to them in a vision by a spirite then that Christ himselfe shuld be present a liue who euen now of late was dead vpon the crosse So they suspected it not to be a deceitfull vision as if it had been a vaine Ghost but being afraid they only thought that they had beene shewed by a spirite that which they saw in deede 38. VVhy are yee troubled By these woordes they are warned that they shoulde cast feare out of their mindes that by gathering their senses togither they might iudge as of a matter whereof they had good triall for so long as men are holden with perturbations they are blind in the manifest light Therefore to the ende the disciples may conceiue a sure knowledge they are commanded to consider the matter with setled and quiet mindes In the second parte Christe reprooueth the other faulte namely that by wauering betweene diuers thoughts they hindred them selues And hee sayeth that doubtes doe arise signifying that the knowledge of the truthe is therefore choaked in them that seeing they shoulde not see because they doe not suppresse the peruerse imaginations but rather by giuing them libertye they giue them the preheminence And truely we doe prooue by experience that this is too true euen as the cloudes if the skie be cleare in the morning being caried vppe on high do darken the cleare light of the Sunne so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God that which was euident to vs before is taken out of our sight It is mete when there appeareth any shewe of absurditie by sifting the reasons on either side to make search and it cannot otherwise be but that our mindes in doutfull matters should be caried hether and thether but the meane must be holden in sobrietie least that flesh shoulde lift vppe it selfe higher then is meete and shoulde send foorth their thoughts farre against the heauen 39. See my handes He maketh their corporall senses witnesses least they shoulde thinke that he setteth a shadowe before them in steade of a body And first he distinguisheth a corporall man from a spirite as if hee should say Sight and feeling shall prooue me to be the manne in deede which before was conuersant with you for I am cloathed with the same flesh which was crucified and as yet it beareth the markes Further sith Christ sayeth that his body is palpable and compacte of sounde bones and by these notes distinguisheth the same from a spirite this place is aptly and truely alleaged by our men to the refellinge of the grosse errour of transubstantiation of breade into the body or of the locall presence of the body which preposterous menne doe imagine to be in the holy supper For they would haue the body of Christ to be there where there appeareth to be no signe of the body But by this meanes it should followe that he hadde chaunged his owne nature that he shoulde cease to be that which he was and wherby it was prooued to be the very body by Christe himselfe If they doe except against this that his side was then pearced and his feete boared through with the woundes of the nailes and so also his handes but that Christ is now whole and sounde in heauen this cauill is quickly answeared For the question is not onely in what shape he appeared but what he speaketh of the true nature of his flesh And he doth attribute this as proper to him that he may be felt that he may differ from a spirite Therefore also at this day it is necessary that this difference shoulde remaine betweene the flesh and the spirit which by Christes woordes was appoynted as it may be gathered to be for euer And of the woundes this must be accounted that by thys lesson he teacheth all vs that Christe rather rose for vs then for himselfe when as he being the conquerour of death and endewed with the blessed and celestial immortalitie yet for their sakes which are his he would for a time beare the markes of the crosse This truely was a wonderfull fauour towards the disciples that he hadde rather want somwhat himselfe of the perfecte glory of the resurrection then that they shoulde bee defrauded of suche a helpe for their faith But it is a foolish and an olde wiues fantasie to imagine that he should yet remaine so wounded when he shall come iudge of the worlde MARKE 14. Hee appeared vnto the eleuen as they sate togither I do thinke that the participle aâ—akeimenois is not heere vsed for sittinge downe at meate as some doe translate it but for sitting together and this is not done without reason if this yet be agreed vppon to be the firste vision which is heere described For it was no time to suppe about midnighte Also if the table hadde beene ready prepared it shoulde not agree wyth that whyche Luke sayeth a little after that Christe demaunded whether they hadde anye meate to eate And it is a phrase vsed in Hebrewe to sitte downe for to rest in some place And the reproofe whyche followeth rather belongeth to the first vision then to the seconde for as Iohn witnesseth the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer their vnbeliefe was then reprooued That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onely Therefore I hadde rather to expounde it simplie that Christe when hee firste appeared to the Apostles blamed them because they beleeued not them whiche hadde beene eye witnesses of his resurrection Thoughe the hardnesse of heart is not condemned in this alone that they gaue no credite to menne but because they beinge conuicted with the successe of the matter it selfe they woulde not so yet accepte the testimonie of the Lorde Therefore sith Peter and Marye Cleopas and his fellowe were not the first witnesses of the resurrection but onely subscribed to Christes wordes it followeth that the rest of the Apostles did iniurie to the Lorde because they beleeued not his woordes whiche yet were nowe prooued true by their effecte VVherefore their hardnesse of heart is worthily reprooued because that a corrupt obstinacie was added to their slouthfulnesse as if that of sette purpose they should desire to suppresse that which appeared to be true not that their purpose was to extinguish the glory of their maister or to reprooue him
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
more familiarlye vnto them and when hee was verilye and certainelye knowen they woorshipped because that the brightnesse of the diuine glorye was made manifest And it maye be that the same reason driue them sodainly to doubt which led them afterward to woorship for the habite of a seruaunt being laide aside there then appeared nothinge in him but that which was celestiall 18. And Iesus came and spake vnto them It is not to be doubted but that this comming tooke away all scruple But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them hee sayeth that Christe firste spake of his owne power and not wythoute cause for a small authoritie coulde not suffice heere but it behooueth him to haue a great and a diuine Empire who commaundeth that lyfe eternall shoulde be promised in his name that all the worlde shoulde be brought vnder his gouernement and that the doctrine shoulde be preached whiche by ouerthrowinge euery highe thinge shoulde brynge all mankinde vnder And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely but he establisheth the faith of his Gospell to continue in all ages For certainly the Apostles could neuer haue beene perswaded to take so harde a matter in hande excepte they knewe that their reuenger sate in heauen who had all power giuen him For wythout such a fortreste it had beene impossible to preuaile any thing But when they doe heare that hee whome they doe serue doeth gouerne heauen and earth they are with this one thing very throughly furnished to ouercome all lettes And as concerning the hearers if the contemptible estate of them which doe preache the Gospell doeth weaken or hinder their faith lette them learne to lifte vppe their eyes to the authour himselfe by whose power the maiestie of the Gospell must be esteemed and so it shal come to passe that they shall not be so bold as to despise him speaking by hys ministers And he doeth expresly make himselfe Lorde and King as well of heauen as of earth because that by the preaching of the Gospell he bringing menne in obedience to him doeth erecte the throne of his kingdome vppon earth and regenerating them which are his into a newe life and calling them to the hope of saluation hee openeth the heauens that hee may exalt them to the blessed immortalitie with the Angels who before not onely crept belowe in the worlde but had beene drowned in the bottomlesse pitte of death But lette vs remember that Christe had alwayes his authoritie with his father and this was giuen vnto hym in our flesh or that I may speake more plainely in the person of the Mediator For he gloryeth not of that eternall power which he had before the worlde was created but of that which he receiued nowe when hee was ordained the iudge of the worlde And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead because that then at the length being adorned with the ornameÌ„ts of a mighty king he shewed himselfe in authoritie Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe wherefore God hath exalted him and giuen him a name aboue euery name c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen as later in order yet because the resurrection and the ascention into heauen are things mutually ioyned togither Christe hath good cause to speake so royally of his power 19. Goe therefore Thoughe Marke after hee hathe declared that Christe appeared to the eleuen disciples doeth presently set downe the commaundement of preachinge of the Gospell yet hee doeth not note it as an action presentlye done For we doe gather by the texte in Mathewe that thys was not done before they went into Galile But the summe is that by preachinge the Gospell euerye where they shoulde brynge all nations into the obedience of faith then that they should seale and confirme their doctrine with the seale of the Gospel In Mathew they are simply commaunded to teache but Marke setteth downe what kinde of doctrine it shoulde be namely that they should preache the Gospell And shortly after is also added this restrainte that they should teache them to obserue what soeuer thinges the Lord commaunded Heereby we learne that the Apostle shippe is not a vaine title of honour but an office of laboure and therefore there is nothinge more absurde or intollerable then that these â—asked menne should chalenge this honour who raininge in idlenesse doe reiecte the office of teaching from them The Pope of Rome and his bande doe proudly boast of this succession as if that they sustained the same person in common with Peter and his colleagues but in the mean season they haue no more care of the doctrine then baudes or the Priests of Bacchus and Venus But wyth what face I beseche you doe they thrust themselues into their place who they heare were created to be preachers of the Gospell But thoughe they are not ashamed to bewray their owne impudencie yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie that no man can be a successour of the Apostles but he which serueth Christe by preaching of the Gospell to be shorte who soeuer doeth not performe the dueties of a teacher doth falsly and wrongfully take the name of a teacher For this is the Priesthode of the New testament with the spirituall sworde of the woorde to kill menne for a sacrifice to God VVhereof it followeth that they all are degenerate and counterfait sacrisicers whiche doe not applye the office of teaching Teache all nations Heere Christe by taking away the difference doeth make the Gentiles equall with the Iewes and doeth generally admitte them both into the fellowshippe of the couenaunt Thither also appertaineth the woorde Going For the Prophets vnder the lawe were restrained within the boundes of Iuda but nowe the partition wall being ouerthrowne the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde For thoughe the dignitye of the first borne as we touched euen nowe shoulde at the firste remaine amongest the Iewes yet the inheritance of life was common to the Gentiles So was fulfilled that prophesie of Isaiah with the like that Christe is giuen to be a light to the Gentiles that he mighte bee the saluation of God vnto the outmost part of the earth Isai 49. 6. That is Markes meaning by all creatures for after that peace was preached to them of the housholde the same message commeth to them also whiche are a farre off and to straungers Further howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles it doeth thereby appeare that after they hadde receiued the commaundement to
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
preposterously and out of due time who referre this light whereof the Euangelist maketh mention vnto the Gospel and doctrine of saluation 6 There was a man sent from God whose name was Iohn 7 This man came for a testimonie that he might testifie of the light that all men might beleeue through him 8 He was not the light but that he might testifie of the light 9 Hee was the true light whiche lighteneth euery man whiche commeth into the worlde 10 He was in the worlde and the worlde was made by him and the worlde knew him not 11 He came into his owne and his owne receiued him not 12 But so many as receiued him he gaue vnto them power to be made the sonnes of God namely vnto those that beleeue in his name 13 VVho are borne not of blooddes neither of the will of the flesh neither of the will of man but of God 6 There was a man Now the Euangelist beginneth to intreate how the word of God was manifested in the flesh And least any man doubt that Christe is the eternall sonne of God he saith that hee was commended by the preaching of Iohn Baptist. For Christe did not onely shewe himselfe vnto men but hee would also bee made knowen by the testimony and doctrine of Iohn Yea God the father sent this witnesse before his Christe to the ende all men might the more easily receiue the saluation offered by him Yet this may seeme an absurd thing at the firste blushe that another shoulde beare witnesse with Christe as if hee needed the same But he affirmeth that he seeketh not the testimonie of man The answeare is easie and knowen that he was ordeined a witnesse for our cause and not for Christes sake If any man obiect that the testimony of man is to weake to prooue Christ to be the sonne of God we haue heere likewise an answere in readinesse that Iohn Baptist is not cited as a priuate witnesse but as one who being indued with diuine authoritie doth beare the person rather of an angell then of man Therefore hee is not adorned with the titles of his owne vertues but with this one thing that he was the Embassadour of God Neither doth it any whit hinder that the preaching of the Gospel was committed vnto Christe that hee might beare witnes of himselfe For the preaching of Iohn did tend to this ende that they might take heede to the doctrine and myracles of Christe Sent of God Hee doth not confirme the calling of Iohn but doth only make mention thereof by the way This is not sufficient for the certaintie seeing that many running of their owne accord doe boast that they are sent of God but the Euangelist being about to speak more at large afterwarde of this witnesse he thought it sufficient to vtter in this one word first that he came not but at the coÌ„mandement of god Wee shall afterwarde see howe he doth affirme that God was the authour of his ministery Nowe we must note which thing I haue touched heeretofore that that is required in all the Teachers of the church which is spoken of Iohn that they be called of God that their authoritie to teach may be grounded no other where saue onely in God alone Hee expresseth his name not onely to point out the man but because it was giuen him by the thing it self For without doubt God had respect vnto the function whereunto he assigned Iohn when hee commaunded by the Angel that hee should be so called that all men might thereby knowe that he was a preacher of the grace of God For although Iehocanan may be taken passiuely and so be referred vnto the person because Iohn was acceptable in the sight of God yet notwithstandyng I doe willingly referre it vnto the fruite whiche other men shoulde receyue by him 7 Hee came for a witnesse He setteth downe briefly the end of his callyng namely that he myght prepare a church for Christ like as whilest he did inuite all men vnto Christ hee did sufficiently declare that hee came not for his owne cause And Iohn had so little neede of commeÌ„dation that the Euangelist teacheth vs that he was not the light least his immoderate brightnesse doe darken the glory of Christe For some there were who did cleaue so fast vnto him that they did neglect Christ. Like as if any man being astonied at the beholding of the morning do not vouchsafe to turne his eyes vnto the Sunne Furthermore wee shall see by and by in what sense the Euangelist doeth take this worde light All the godly truly are light in the Lorde because being lightned by his spirite they doe not only see for themselues but doe also direct other men by their example into the way of saluation The Apostles are also properly called the light because they carry the light of the gospel which is able to driue away the darknesse of the worlde But the Euangelist intreteth in this place of the only and eternall fountain of illumination as he doth by and by more plainely declare 9 Hee was the true light The true light is not set against the false but the meaning of the Euangelist was to distinguish Christ from all other least any man should think that this was common to him with the Angels or men that hee is called the light Furthermore there is this difference that whatsoeuer is light in heauen or earth it borroweth the light which it hath of some other but Christ is the light which shineâ—h of it self and by it selfe and secondly which lightneth the whole world with his brightnes so that there is no other beginning or cause of brightnesse any where els Therefore he calleth it the true light whereto it is proper by nature to shine VVhich lighteneth euery man The Euangelist standeth chiefly vpon this point to proue and teach that Christe is the light by y â— effect which euery one of vs feeleth in himself He might haue disputed more subtilly that Christe as the eternall light hath brightnes ingrafted in himselfe and doth not set the same from any other but he doth rather reclaime vs vnto the experience which all of vs haue For seeing that Christ doth make vs all partakers of his brightnesse wee must confesse that this honour is proper to him alone to bee called the light But this place is commonly expounded two wayes For certaine do restraine the vniuersall note vnto those who being regenerate by the spirit of God are made partakers of the liuely light Augustine induceth the similitude of a schoolemaster who being but one if he haue a schoole in a Citie hee shall bee called the master of all although many doe not come to the schoole Therefore they take this saying comparatiuely that all men are lightned by Christ because no man can boast that hee did get the light of life by any other meanes saue onely by his grace But seeing the Euangelist putteth in all men generally who come into this worlde
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
all men come vnto him 27 Iohn answered and saide A man cannot receiue any thing vnlesse it bee giuen him from heauen 28 You your selues are witnesses with mee that I saide I am not Christe but 〈◊〉 sent before him 22 After these thinges Iesus came It is likely that so soone as the feast day was past Christ came into that part of Iurie which was nigh to the citie Aenon which was placed in the tribe of Manaffes The Euangelist saith that there was much water there whereof there was no such store in Iurie And Cosmographers doe write that these two cities Aenâ—n Salim were not farre from the meeting of Iordan and Iabec nigh whereunto they place Scythopolis But out of these wordes we may gather that when Christ Iohn did baptize they did put al the body into the water Although wee neede not to stande much about the externall ryte so that it agree with the spirituall veritie institution and rule of the Lord. But forasmuch as we caÌ„ coniecture this nighnes of place did cause many rumors to be spread abroade and much talke to be had concerning the worship of God the lawe the estate of the Church because of two new baptizers which were risen together For whereas the Euangelist saith that Christe baptized I referre that vnto the first beginning because he began then publikely to execute the function that was inioyned him of his father And although he did this by his disciples yet is he named in this place as the authour of baptisme omitting the ministers who did nothing but in his name at his commandement Concerning whiche thyng we will speake somwhat in the beginning of the next Chapter 25 Therefore there arose a question c. It is not in vaine that the Euangelist saith in this place y t there arose a question amongst the disciples of Iohn For the lesse they were instructed in doctrine the more boldly doe they offer themselues to dispute as ignorance is alwayes blinde If others had set vpon them they might haue been excused but in this that being vnfit to enter into the combate they doe of their owne accorde prouoke the Iewes they deale therin both rashly wickedly The wordes import thus much that they moued a question And besides this that they did offend in reasoning rashly farther then their skill woulde reache about a matter which they knewe not there was as great a fault as this because they did not so much intend to defende the lawefull vse of baptisme as to defende their masters cause that his authoritie might remaine safe and sounde Both these thinges were worthie to be reprehended because they not knowing the true maner of baptisme doe set the sacred institution of God to be laughed at and because through peruerse ambition they take their masters part against Christe Therefore it appeareth that their combe was cut with one woorde when as it was obiected that Christe did also baptize For being occupied about the person of the man they did lesse regard the doctrine VVee are taught by the example of them to what ende they come who are driuen rather with the wicked affection they beare towarde men then with the reale of God and therefore are we admonished that this one thing is to be respected and by all meanes to be regarded that Christe alone be chiefe Concerning purging The question was about purging because the Iewes had diuers kindes of washinges appointed them by the lawe and being not contented with those that were appointed in the lawe they did moreouer obserue many diligently which they receiued from their elders VVhereas Christe and Iohn doe bring in now a new rite maner of washing after such plentie varietie they count it to be an absurd thing 26 To whom thou barest witnesse By this argument they goe about eyther to make Christe inferiour to Iohn or to make him bound to Iohn because he receiued honour of him For they account that as a benefite that he did adorne Christ with honourable titles As though it was not his duetie thus to prayse him yea as if this were not his principall dignitie to be the sonne of God his cryer Therefore it was not meete that they shoulde preferre Iohn before Christ because he was commended by his testimonie VVhereas they say that all men come vnto him these wordes proceed from peruers emulation for they are afraid least their master be forsaken of the multitude 27 A man cannot Some doe referre it vnto Christ as if he did accuse his disciples of wicked holdnesse against God because they goe aboute to take that from Christe which the father had giuen him Therefore they will haue this to be the meaning that it came of God that he was preferred in so short space vnto so great honour therefore in vaine doe you striue to put him downe whom God hath exalted with his hande Othersome doe think that it is an exclamation whereinto hee bursteth out through indignation for that his disciples had so little profited And truly it was a thing too absurd to goe about to make him as one of the common sort and to make him inferiour vnto his minister whome they had heard so often to be Christ. Therefore Iohn might well enough say that it was but lost labour to teach men because they are deafe and dull vntill such time as they be renued in minde But I am rather of their opinion who do expound it of Iohn namely that hee saith that it was not in their or his owne hande to make him great because this is the measure of vs all that we be such as God would haue vs to be For if the sonne of God himselfe did not take to him honour what man of the common sort dare desire more then is giuen him of the Lord If this cogitation were deeply rooted in the mindes of men it should be sufficient to bridle ambition Furthermore ambition being once corrected and abolished the plague of contentions shoulde also be taken away For how commeth it to passe that euery man exalteth himselfe more then is meet saue only because we do not depend vpon God that we may be contented with that degree which he assigneth vnto vs 28 You are my witnesses Iohn chideth his disciples because they beleeued not his wordes Hee had oftentimes tolde them that he was not Christ therefore there remained nothing but that he should be a seruant subiect to the son of God as were y e rest And we must note this place For in denying that he is Christe he leaueth nothing vnto himself but that being subiect vnto the head he minister as another in the church be not so extolled that he obscure the honour of the head He saith that hee was sent before to prepare a way for Christe as kinges Apparitors are wont to doe 29 Hee that hath the bride is the bridegrome but the friend of the bridegrome whiche standeth and heareth him reioyceth with ioy because
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
haue giuen thee liuely water In these words Christ doth testifie that if our petitions be directed vnto him they shall not be void And truly without this hope all the desire to aske shoulde waxe colde And seeing that Christe doth preuent those that come vp to him and is ready to satisfie them all there remaineth no longer any place for sluggishnesse or lingering But there is no one that woulde not thynke that this is spoken to vs al vnlesse euery mans vnbeliefe did hinder him And although he translated this word water vnto the spirite according to the thing that is present yet this Metaphore is vsuall enough in the scriptures and hath very good reason for we are as drie barren ground there is no ioyce nor sappe in vs vntill such time as the Lorde doth water vs with his spirite The spirite is called els where pure water but in another sense namely because it wipeth away and purgeth the blottes and filth whereof we are full But in this and such like places the secret quickening whereby he restoreth vs to life defendeth and finisheth the same is spoken of Some there be who expounde it of the doctrine of the Gospell whereunto I confesse this name doth agree But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation For we know he was sent to this ende that hee might bring a newe life Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled Furthermore he doth not onely call it liuing water of the effect as being quickening water but he alludeth also vnto the diuers sortes of waters Therfore it is called liuely because it floweth out of a liuing fountaine 11 Syr thou neither hast any thing to draw with As the Samaritanes were despiced of the Iewes so they did despice them againe Therefore this woman doth at the first set light by Christe and so consequently doeth flout him shee knew well enough that Christe doth speake figuratiuely but she requiteth him with a contrary figure as if she should say that he promiseth more then he is able to perfourme Then secondly shee accuseth him of arrogancie because he preferreth himselfe before the holy Patriarche Iacob Iacob saith she was contented with this well both for his owne vse and the vse of all his familie hast thou better water It doth sufficiently appeare how corrupt this comparison is euen by this because she setteth the seruant against the master and a dead man against the liuing God and yet how many doe at this day fall into the same vice VVherfore we must take good heede that we doe not extoll mens persons so high that they darken the glory of God Truly the gifts of God are reuerently to be reuerenced wheresoeuer they appeare Therefore it is meete that we honour men who excell in godlinesse are indued with other rare giftes but yet so farre foorth that God doe alwayes surpasse all that Christe with his Gospel may shyne and bee seene for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him VVee must also note that the Samaritanes did falsly boaste that they were the Progenie of the holy fathers So at this day the Papistes whereas they are bastardes and an adulterous seede doe most proudly bragge of the fathers and do mocke and taunt the lawfull children of God Although the Samaritanes had come of Iacob accoding to the flesh yet because they were altogether growen out of kinde and alienated from true godlinesse this had beene a wrong kinde of boasting Now whereas they are Cuthites by their originall or at least gathered together of the profane Gentiles yet they doe not cease falsly to pretend and vse the name of the holy patriarch but this was to no ende So must it needes befall all those who doe wickedly reioyce in the light of men they must be depriued of the light of God and haue no fellowship with the holy fathers whose title they did abuse 13 Euery one which drinketh of the water How small effect soeuer Christ doth see his doctrine take and so consequently to be mocked yet doeth he proceede more plainely to expound that which hee had said For hee setteth downe the vse of both waters that the one serueth the body for a time the force of the other is perpetuall in the quickening of the soule For as the body is subiect to corruption so the helpes wherewith it is fostered must be fraile and britle that which quickeneth the soule must needes bee eternall And that is not contrarie to the woordes of Christe that the faithfull are inflamed with a desire of more plentifull grace euen vnto the ende of their life For he doth not meane that wee do drinke the first day so much as will serue vs so that we haue need of no more But his onely meaning is this that the holy spirite is a fountaine which runneth continually so that they neede not to feare that they shall wyther away who are renued with the spirituall grace Therfore although we be a thyrst during our whole life yet is it certain that we haue drunken the spirite not for one day onely or a short time but that flowing continually he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life and that vehemently yet in the meane while they abounde with liuely ioyse because howe lyttle grace soeuer they haue receiued the same doth quicken them continually so that they are neuer altogether drie VVherefore this sufficiencie is not set against desire but onely against drinesse which thing is more plainly expressed in the words next following It shall be 〈…〉 containe of water leaping our vnto eternall life For there is a continuall 〈◊〉 signified which cherisheth in them in this mortall life heauenly eternitie Therefore the grace of Christ doth not flow vnto vs for a short time but doth powre out it selfe euen vnto blessed immortalitie because it ceaseth not to flow vntil the vncorruptible life which it doth begin be throughly made perfect Giue mee this water It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water but because she despiseth him shee counteth all his promises as good as nothing For doctrine can haue no passage so long as he that speaketh is not of any anthoritie amongest vs. Therefore the woman doth interrupt hym by the way as if shee shoulde say thou makest great bragges but I see nothing if thou canst doe any thing let me see it indeede 16 Iesus saith vnto her goe call thy husband and come hyther 17 The woman answered and said vnto him I haue no husband Iesus said vnto her thou hast said well I haue no husband 18 For thou hast had fiue husbands and he whom thou now hast is not thy husbande this saide ◠thou truly 19 The woman saith vnto him Syr I see
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 mentiō 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 frō 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 thē 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 cōplaine 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 frō that perfection which was at length exhibited in Christ. VVe do also wel know the cōparison that Paul maketh betwene childhood manhood which tēdeth to the same end Finally forasmuch as y e cōming 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 extēd 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 corruptiō vnto sowing Secondly that which is here spoken of the agreement of ioy cānot 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
that wee may giue eare vnto this doctrine As though the truth of Christe ought to be so vile and base in our eyes vnlesse it bee vnderpropped by some other thing But although God should ouerwhelme them with an huge heape of wondâ—rs yee doe they lie when they say that they will beleeue there should some outward wondering arise but they woulde take neuer a whit the more heed vnto doctrine 49 Lorde come downe Seeing that going forward in his suite he doth at length obteine that which he would we may gather that he was not therefore reprehended of Christ as if he woulde vtterly haue reiected him and refuse his prayers but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith And we must remember that which I said before that this common reprehension of all the people was greater then the peculier reprehension of one man So that which is preposterous or superfluous in our petitions must needes be amended or cut off by this meanes that hurtfull lettes may be taken away Furthermore where as courtears are wont commonly to bee daintie and proude and will not willingly be hardly dealt with we must note that this man being humbled with his owne necessitie and feare least he should be depriued of his sonne was neither angrie neither did he repine when he was entertained somewhat vncourteously by Christ but passed ouer that chiding with modest silence VVe haue experience of the same euen in our selues for our daintinesse is wonderfull our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride loftie lookes 50 Thy sonne liueth Here appeareth first of all the singuler courtesie of Christ and his fauourablenes in that he pardoneth the ignorance rudenesse of the man and extendeth his power farther then hee hoped for He desired that Christe by his comming woulde heale his sonne He thought that being sicke he might be cured of the disease But he was persuaded that being dead he coulde not be raised vp againe therefore he requesteth him to make hast least death should preuent him Therfore seeing that Christ pardoneth both these faultes we may hereby gather how greatly he esteemeth eueÌ„ a sleÌ„der faith This also is worthy the noting that Christ not obeying his desire doth graunt him farre more theÌ„ he desired For he hath a testimonie of the present health of his son So our heauenly father in not graunting ofteÌ„times our petitions as touching the circumstances doth worke to helpe vs by such meanes as we looked not for that we may learne to appoint him nothing VVhen hee saith that his sonne liueth his meaning is that he was deliuered from daÌ„ger of death The man beleeued his wordes Because he came furnished with this persuasion that Christe was a Prophete of God therefore was hee so readie to beleeue so that he did by and by snatch at one worde and hauing caught it he did lay it vp deepely in his mind And although he did not thinke so honourably of the power of Christ as he ought yet the shorte promise did worke in his minde a newe hope of a sodaine so that hee did surely thinke that the life of his sonne was included in the woorde of Christe And with such readinesse ought we to receiue the woorde of God but it is farre from hauing such present effect alwayes in the hearers For who is he that can profite so much by hearing many Sermons as did this man beeing almost half profane hauing but heard one worde VVherefore wee must be more diligent to stirre vppe our sluggishnesse and must first of all pray vnto the Lorde that he wil so stirre vp our heartes that we may be no lesse readie to beleeue then he is ready and bountifull to promise 51 And as he was going downe Here is described the effect of faith togeather with the force of the word For like as Christ did by the word restore the childe to life that was at the point to die so the father recouereth his sonne safe in one moment by his faith Therfore let vs know that so often as the Lorde offereth vnto vs his benefites his power is alwayes prest to performe whatsoeuer he promiseth so that our vnbelief doe not stoppe the same I confesse that this is not continuall yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs but so often as he deferreth hee hath his reason for it and that such as is profitable for vs. This is most certaine that he is so far from being the cause of delay that he doth rather striue with our lettes and hinderances Therefore when as his help appeareth not presently let vs consider howe great our vnbeliefe is or at least how slender weak our faith is And it is no maruel if he wil not haue his benefites to perish and rashly to throw them vpon the grounde but will bestowe them vpon those who holde out the lappe of faith and are readie to receiue them And although he doth not helpe all his childreÌ„ one maner of way yet shall neuer any mans faith be voyde but that we shall alwayes perceiue that that is true which the Prophete teacheth that the promises of God doe most of all make hast when as they seeme to linger 52 Therefore hee asked In that he asked his seruants when his sonne began to amende it came to passe through the secret motion of GOD to the end the truth of the myracle might the more plainly appear For euen we are by nature more then wickedly bent to choake the light of the power of God and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes VVherefore they must needes be made so plaine and euident that they may be praysed amongest vs that there may remaine no place for doubting Howe vnthankfull therefore soeuer men are yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune 53 Hee beleeued and his house This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man whose faith he did before commende Neither can the worde beleeued be referred in this place vnto the going forward of faith but wee must marke that the man being a Iewe and brought vppe in the doctrine of the law was nowe endued with some tast of faith when he came vnto Christe In that he did afterward beleeue the wordes of Christe that was a particuler faith which reached no farther saue only vnto the life of his sonne But now he began to beleeue after another sort namely because hauing embraced the doctrine of Christe he professed himselfe to be one of his disciples So that he doth not only now hope that his sonne was restored vnto him safe through Christ his benefite but he
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 saâ—e 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
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
although this power doe come from some thyng els then from the flesh yet is there no let but that this title doeth aptly agree thereunto For as the eternall worde of God is the fountaine of life so his fleshe doeth powre out vnto vs as a conduit the life which resteth as they say in the inwarde diuinitie And in this sense is it called liuely because it imparteth vnto vs the life which it borroweth of some other That shal be plaine enough if we consider what is the cause of life namely righteousnesse And although righteousnesse doe flow from God alone yet wee haue the same fully giuen vnto vs onely in the flesh of Christ. For the redemption of man was fulfilled in it in it was offered the sacrifice for satisfaction for our sinnes the obedience was perfourmed towardes God which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite it was receiued into heauenly glory after that death was ouercome Therefore it followeth that all the partes of life were placed in it so that no man canne iustly complaine that he is depriued of life because it is hid farre off VVhich I will giue for the life of the worlde The worde giue is diuersly taken the former giuing whereof hee maketh mention is done daylye namely so often as Christe doth offer himselfe vnto vs in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice For then hee gaue himselfe vnto death for the life of men now he inuiteth vs to reap the fruite of his death For it should nothing profite vs that that sacrifice was once offered vnlesse we should now eate the holy banket Furthermore we must note this that Christ challengeth to himselfe the office of sacrificing his flesh VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues who doe in the Masse vsurpe that which was proper to that priest onely 52 Therefore the Iewes did striue amongest themselues saying how can hee giue vs his flesh to eate 53 Therefore Iesus said vnto them verilie verilie I say vnto you vnlesse you shall eat the flesh of the sonne of man and shall drinke his blood you haue not life in you 54 Hee that eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day 55 For my flesh is meate in deede and my blood is drinke indeed 56 Hee that eateth my fleshe and drinketh my blood abideth in mee and I in him 57 As the liuing father hath sent me I doe also liue for the father and he that eateth me he shall also liue for mee 58 This is the bread which came downe from heauen not as your fathers eat Manna and dyed he that eateth this bred shall liue for euer 52 Therefore the Iewes did striue Hee nameth the Iewes againe not for honours sake but that he may cast in their teeth their vnbeliefe because they doe not receiue his familiar doctrine concerning eternall life or at least because they do enquire vnmodestly of a thing which was as yet dark doubtful For it is a signe of frowardnes contempt in that he saith they did contende and they who doe dispute so contentiously do stoppe the way before themselues so that they cannot come vnto the knowledge of the truth Neither is this simplie reprehended in them that they did aske concerning the meanes for then should the same reprehension fall vpon Abraham and the blessed virgin Therefore they are either deceiued through ignorance or they deale vncourteously who passing ouer the lust and boldnesse which they had to contend whiche the Euangelist doth only condemne doe only tosse this worde how as if it had been wickednesse for the Iewes to enquyre of the manner of eating But this is rather to be imputed vnto slouthfulnesse then vnto the obedience of faith if we keepe those knots of doubtes vnloosed willingly wittingly which are losed for vs by the word of the Lord. VVherfore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ but it is also profitable for vs to know the same so farre foorth as it is expounded in the scripture Away with that twise stubborne colour of humilitie that one only saying of Christ is sufficient for me when he affirmeth that his flesh is meate in deede I am willingly blinde in the rest As if the heretikes may not haue the same colour if they be willingly ignorant of this that Christ is conceaued of the holy Ghost because beleeuing that he is the seed of Abrahā they will search no farther VVe must only holde this moderation in the secrete workes of God that we desire to knowe to more then he setteth downe in his worde 53 Verilie verilie I say vnto you Indignation did wring out of Christe this oath when he saw his grace refused with so proud contempt for he doth not now vse plaine doctrine but doth also intermingle threatnings to make them afraid withall for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh as if hee shoulde say if you despise my fleshe knowe yee that there remaineth no other hope of life for you This vengeance remaineth for all the contemners of the grace of Christe that they doe wickedly perish through their pride and they are to bee vrged with this precise seueritie that they may not proceede to flatter themselues For it we doe threaten death vnto sicke men which refuse remedies what shall the wicked doe when as they endeuour so much as in them lyeth to abolish the life it selfe In that he saith the flesh of the sonne of man it hath great force for he toucheth their contempt which did arise thereupon because they saw that he was like vnto other men The meaning therfore of the wordes is contemne me at your pleasure because of the humble base sight of my flesh yet is there life included in this contemptible flesh whereof if you depriue your selues you shall finde no where els that which can quicken you It was a grosse error of the mē of old who thought that infants were depriued of eternal life vnlesse that the sacrament of the Lords body were giuen them For he speaketh not of the supper but of the euerlasting participation which wee haue without the vse of the supper And the Boemians dealt not well whenas they did prooue by this testimony that the vse of the Cuppe ought to bee common vnto all in general As touching infants Christ his institution doth barre them from the partaking of the supper because they cannot yet try themselues they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all together with the bread for hee commaundeth vs all to drinke thereof 54 Hee that eateth my flesh This is a repetition but not superfluous for it confirmeth
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
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 frō y e night day For if any mā 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 wāder 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 thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
from indignation because this vnbeliefe whereof we haue spoken did offende him But the other way seemeth vnto me more fit namely that he did rather behold the thing it selfe theÌ„ the men There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death namely the space of foure dayes that y e graue was couered with â— stone which Christ commandeth to be taken away in presence of them all 39 Iesus saith vnto them take away the stone Martha the sister of him that was 〈◊〉 saith vnto him he â—â—inketh by this for he hath been dead foure dayes 40 Iesus saith vnto her said I not vnto thee that if thou beleeue thou shalt see the glory of God 41 Therefore they tooke away the stone where he was laid that was dead and Iesus lifted vp his eyes and said Father I thanke thee that thou hast hearde mee 42 And I did knowe that thou hearest mee alwayes but because of the companie which standeth aboute I haue saide it that they may beleeue that thou haste sente mee 43 VVhen he had spoken these wordes hee cryed with a loude voyce Lazarus come foorth 44 And hee that was dead came foorth bounde hande and foote with bandes and his face was bounde with a napkyn Iesus saith vnto them loose hym and let him goe 39 Lord be stinketh by this This is a signe of distrust because shee is not so fully persuaded of the power of Christe as becommeth her The roote of this euill is because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh For because there is nothing which agreeth lesse with life then rottennesse and stinke Martha gathereth that hee was alreadie past remedie So that when as peâ—â—ers cogitations doe possesse our mindes God is after a sorte driuen away from vs so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually because cutting of all hope of his life from her selfe shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe and yet shee intended nothyng lesse This commeth to passe through the weaknesse of faith that being drawen hyther and thyther we fight with our selues and whilest that reaching out the one hand we craue helpe of God we put backe the same with the other wheÌ„ it is offered vnto vs. Martha lied not when she said I know that whatsoeuer thou shalt desire of God hee will giue it thee but a confused and intangled faith helpeth but a little vnlesse when we are come vnto the matter it bee applyed vnto our vse And in Martha may we see what manifold defects and wants there be in faith euen in the best She came the first of all to meete Christe this was no small testimonie of godlynesse and yet doth she not cease to let him Therfore to the end we may make way for the grace of God that it may come vnto vs let vs learne to attribute farre greater power vnto him then our senses can comprehend And if sobeit the first and only promise of God be not of sufficient force with vs yet at least let vs stay our selues as did Martha wheÌ„ he confirmeth vs the second and third time 40 Did not I say vnto thee He reproueth the distrustfulnesse of Martha because shee had not conceiued sufficient hope of the promise which she had heard And it appeareth by this place that there was somewhat more saide to Martha then Iohn doth set downe worde for worde although as I haue said Christ meant thus much when hee called him selfe the resurrection and the life Therfore Martha is condemned because she doth not wayt for some work of God If thou beleeue This is said for this cause not only because faith openeth our eyes that we may see the glory of God shining in his woorkes but because our faith maketh a way for the power and goodnes of god that it may shew foorth it selfe towards vs as is said Psal. 81. 11. Open thy mouth wide and I will fill it Like as on the other side vnbeliefe stoppeth the way before God and doeth as it were keepe his handes fast shut in which respect it is said in another place Iesus coulde not shew any myracle there because of their vnbeliefe Math. 13. 58. Not that the power of God is tyed vnto the wil of men but because so much as in them lyeth they driue away the same with the let of their wickednesse they are vnworthie that he should reueale himselfe vnto them It commeth to passe oftentimes that god doth ouercome such lets yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers he doth it for this cause because they doe not admitte and accept the same beeing enuironed with the straytes of vnbeliefe Thou shalt see the glory of God Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande he glorifieth his name Martha being at length content with this second saying of Christ doth suffer the stone to be remoued she saw nothing as yet but because she heareth that the sonne of God did not in vaine commaund them to doe this she doth willingly depend vpon his commandement alone 41 And Iesus lifted vp his eyes This was a token of a mind that was well framed to pray for to the ende a man may rightly call vpon god he must be ioyned with him which cannot be vnlesse being lifted vp aboue the earth hee ascend vp into the very heauens This is not done with the eyes seeing that hypocrites who are drowned in the deepe filth and dregges of their flesh seeme with their sterne countenance to draw heauen vnto them but the children of GOD must sincerelie perfourme that which they doe feigne Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation who is euery where and filleth heauen an earth but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions but that they â—â—all surmise some base and earthly thing of God saue onely when they be lifted vp aboue the worlde the scripture calleth vs thyther and testifieth that heauen is Gods seate As touching the lifting vp of eyes it is no continuall ceremonie which lawfull prayer cannot want For the publicane that prayeth with his countenance turned towarde the earth doth neuerthelesse pearce the heauens with his faith Yet that is a profitable exercise whereby men awake and stirre vp them selues to seeke God Yea the feruentnesse of prayer doeth so affect and moue the body oftentimes that besides meditation it doth willingly folow the minde Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen hee was carried thither with singuler vehemecie Moreouer as he was wholy with the father so he would also bring others
when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He
blinded their eies This place is taken out of the sixt chapter of Iesaias where the Lorde telleth the Prophet by times that his paynes which he shall bestow in teaching shall haue no further fruit saue onely that the people shall be made worse Therefore he saith first Go and tel this people In hearing heare ye and heare not As if he should say I send thee to speake vnto those that are deaffe Afterwarde hee addeth Make blinde the heart of this people c. In which wordes he giueth vs to vnderstand that he appointeth his worde to be a punishment vnto the reprobate to the end their blindnes may be made the thicker thereby and they may be the deeper drowned in darkenes It is an horrible iudgmēt of God when as he doth so ouerwhelme the mindes of menne with the light of his doctrine that they are depriued of all vnderstanding◠yea when as he bringeth darknes vppon them by their onely lyght Furthermore we must note that that is a thing which befalleth the woorde of God accidentally that it doth blinde menne For there is nothing more vnconuenient then that trueth should differ nothing from lyinge that the bread of life shuld become deadly poyson and that the disease shuld be encreased with the medicine But that is to be imputed vnto the wickednes of man which turneth life into death Furthermore wee must note that the Lord doth sometime make mens mindes blinde himselfe when as he depriueth them of iudgement and vnderstanding somtimes by Sathan and the false Prophetes when as hee maketh them foolyshe through their iuglinges and somtimes also by his ministers when as the doctrine of saluation is vnto them hurtfull and deadly But so that the Prophets doe apply themselues diligently in their function and commit the fruit of their labor vnto the lord althogh it fal not out as they wold wish they must not faint and faile Let this be rather sufficient for them that they know that God alloweth their labour although it be vnprofitable to men yea that that smell of doctrine whiche the wicked make deadly to themselues is good and sweete to God as Paule doth testifie 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections but in this place as in manye other by thys word is meant the intellectiue part of the soule as they call it In lyke sorte Moses saieth Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand That they may not see with their eyes Let vs remember that the Prophet speaketh of the vnbeleeuers who hadde now already refused the grace of God It is certeine that all menne are such by nature vnlesse the Lorde did frame those whom he hath chosen vnto his obedience therfore the condition of men is lyke and indifferent from the beginning but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes this vengeaunce taketh place that beeing cast into a reprobate sense they cease not to runne more more into their owne destruction Therefore in that the Lorde will not haue them to be conuerted it floweth from their fault because they themselues were vnto themselues the authours of dispayre By these words of the Prophet wee are taught briefly after what sort we beginne to turne vnto God namelye when as he lighteneth our heartes which must needes bee turned away from him so long as they are ouerwhelmed with the darknesse of Sathan On the other side such is the force of the diuine light that it pulleth vs vnto it and transformeth vs into the image of God The fruite of the conuersion is added which is healing By which woord the Prophet meaneth prosperous estate the blessing of God and consequentlye deliuerance out of al miseries which procede from the wrath of God Now if this befal the reprobate contrary to the nature of the word we muste mark the opposition of the contrary vse namely that the woord is preached vnto vs to that end that it may illuminate vs so that we may know God aright that it may turne vs vnto God and reconcile vs vnto him to the end we may be blessed and happy 41. These thinges saieth Iesaies Least the readers should thinke that this testimony is cited out of season Iohn telleth them plainely that the Prophet was not a teacher for one age onely but that the glory of Christe was rather reuealed vnto him that hee might beare witnesse of those thinges which should happen in the time of his reigne For to what end serued the propheticall reuelations saue only that they might deliuer as it were with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte that Iesaias saw the glory of Christe whence he gathereth that hee applyed his doctrine vnto the estate of that kyngdome whiche shoulde bee 42. Notwithstanding many euen of the rulers beleeued in him but they did not confesse because of the Pharises least they should be cast out off the Synagogue 43. For they loued the glory of men more then the glory of God 44. But Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me 45. And he that seeth me seeth him that sent me 46. I came as a light into the world to the end that euery one that beleeueth in me may not abide in darknes 42. Notwithstanding Seeinge that the Iewes didde so frowardlye reiecte Christe with so confused a noyse and fearcenesse it myght seeme that they hadde all conspired together Notwithstandinge the Euangeliste saieth that euen in the middest of so great maddenesse of the nation there were many that were well minded This is an example of the grace of God worthy to bee remembred for impiety after it hath once gotten the vpper hande it is a certeine vniuersall plague which infecteth all the partes of the body with the infection thereof Therefore it is a singuler gift of God when as some remaine sounde in the middeste of a people that was so corrupt Although the same grace of God appeareth euen at this daye in the world for how much soeuer vngodlynesse and the contempt of God doe rage euery where and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel yet it findeth many bie places where to rest whereby it commeth to passe that fayth hath as it were her resting places least shee should be quite banished out of the world The woorde euen is of great force for the Gospell was so deadlye hated amongst the rulers that it is an vncredible thinge that anye one shuld be found there whiche was so faythfull so much the more was the power of the spirit to be wondred at which pearced in thyther where there was no entraunce Although this was not the faulte of one age onely that the rulers were stubborne rebellious against Christe for honor
is profitable to be knowen It was requisite that Thomas his curiositie should bee brideled therfore Christ disputeth not in what estate he shal be with the father but he stādeth vpō a more necessarie point Thomas would willingly haue heard what Christ would do in heauē likeas we are sometimes wearied with those curious speculatiōs But it is more meet for vs to be occupied about som other matter to witte how we may be partakers of the blessed resurrection Furthermore the summe of this sētence is that whosoeuer enioyeth Christe hee wanteth nothing and that for this cause he striueth to goe beyond the farthest perfection whosoeuer is not content with him alone He setteth downe three degrees as if hee did say that he is the beginning the middle and the ende VVhereupon it followeth that we must beginne at him we must goe forward in him and in him must we end VVe neede not to desire any higher wisdome then that which can leade vs vnto eternall life he testifieth that this wisdome is found in him Now the way to obtaine lyfe is that we become new creatures he affirmeth also that this thing must be sought no where els saue only in him he telleth vs furthermore that he is the way wherby alone we may come thither Therefore least he fayle vs in any poynt he giueth vs his hande when we go astray and he humbleth himselfe so farre that he directeth euen sucking children hauing professed himselfe to be a guide hee leaueth not his in the middest of the race but maketh them partakers of the trueth He maketh them reape the fruite thereof at length then whiche there can no better or more excellent thing be inuēted Seing that christ is the way there is no cause why the ignoraunt and weake should complaine that he hath forsaken them seeing that hee is the trueth and the life he hath also in himselfe that wherwith he is able to satisfie the most perfect Finally Christ speaketh that now of blessednes which I sayd of late touching the obiecte of faith All men doe rightly iudge and confesse that blessednes consisteth in God alone but they are deceiued afterward in this that whilest they seeke God else where then in Christ they pull him away after a sort from his true and perfect diuinitie Some mē do take trueth in this place for the sauing light of the heauēly wisdom othersom take it for the substance of life and of al spiritual good things which may be set against shadowes and figures as in the firste chapter grace and truth were made by Iesus Christ. I think y t trueth ought to be taken for the perfection of faith as way ought to be taken for the beeginning and first rudimentes The summe is this that if anye man turne aside from Christ he can do nothing but erre if any man stay not wholy vppon him he shal be fedde with nothing else but winde and vanity else where if any man go beyond him he shall finde death in steede of lyfe No man commeth vnto the father This is the exposition of the sentence nexte going before for hee is the way for this cause because he leadeth vs vnto the father he is the trueth and the life therfore because we apprehende and lay hold on the father in him This may be truely said concerning inuocation that no praiers are heard saue onelye through Christes ayde and assistance but because Christ intreate not in this place of prayer vnderstand simply that men do feigne vnto themselues meere labirinths so often as hauing left Christ they striue to come vnto God For Christ proueth that he is the life because wee possesse God in him alone with whō is the foūtaine of life VVherfore al diuinitie without Christ is not only confused and vaine but also foolish false and corrupt For although there proceede somtimes excellent speaches from the Pholosophers yet haue they nothing but that which is fraile and also entangled with peruerse errours 7. If you had knowne mee He confirmeth that which we haue already sayde that that curiositie is foolish and daungerous when as menne that are not content with him doe desire to come vnto God by bie wayes They confesse that there is nothing better then the knowledge of God but when as he is nigh vnto them and insinuateth himselfe familyarlye they wander through their owne speculations and seeke him aboue the cloudes whom they cannot afoarde to beholde being present Therefore Christ reprehendeth the Disciples beecause they doe not acknowledge that the fulnes of the godhead was reuealed vnto them in him I see saith he that you haue not known me hetherto rightly and lawfully beecause you know not as yet the liuely image of the father which is expressed in me And from this time Hee addeth this not onely that hee may myttigate the bytternesse of the reprehension but also that hee maye accuse them of vnthankefulnesse and sluggishnesse vnlesse they consider and weigh what is giuen him For this is spoken rather in commendation of his doctrine then that hee might extoll their fayth Therefore hys meaninge is this that they maye nowe beeholde GOD if sobeit they open their eyes In this woorde seene is expressed the certeintie of fayth 8. Philip saith vnto him Lord shew vs the father and it sufficeth vs. 9. Iesus saith vnto him am I so long with you and haue you not knowne me Philip he that hath seene me hath seene the father and how saiest thou shew vs the father 10. Beleeuest thou not that I am in the father and the father in me the words which I speake vnto you I speake them not of my selfe but the father which abideth in me hee doth the workes 11. Beleeue me that I am in the father and the father in me if not beleeue me for the workes sake 22. Verely verely I saye vnto you hee that beeleeueth in mee the woorkes whiche I doe hee shall also doe them and hee shall doe greater then these because I goe to my father 13. And that which ye shal aske in my name this wil I do that the father may bee glorified in the sonne 14. If you shal aske any thing in my name I wil do it 8. Shew vs the father It seemeth to be a very absurd thing that the Apostles do so interrupt the Lord now and then For to what end spak he saue onely that he might teach them that thing wherof Philip asketh enquireth yet is there no fault described in this place which is not common to vs aswel as to them VVe say that we seeke God earnestly when he standeth before vs we are blind 9. Am I so long with you Christ chideth Philip by good right because he had not the cleare eies of faith He had God present in Christ yet did he not behold him VVhat letted him saue onely his vnthankfulnes So at this day they profit litle in the Gospel who being not contente with Christ alone are carried into wandring
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
gather that he tooke our turne when as he submitted himselfe vnto death 31. That the world may know Some doe read it al in one text that the world arise let vs goe hence that the sentence may bee perfect Othersome read these woordes aparte and they thinke that there is some thing lacking heere Because it skilleth not much as concerning the sense whether you chuse I leaue it in the middest VVee must chiefly note this that the decree of God is placed here in the chiefest place least we shoulde thinke that Christ was so carryed away vnto death by the violence of Sathan that there did any thing befall him besides the counsell and purpose of God For it is God that hath ordayned his sonne to be a Mediatour and who would haue the sinnes of the world to be purged by his death To the ende this might come to passe hee suffered Sathan to triumph ouer him for a season as a conquerour Therefore Christ resisteth not Satan that he may obey his fathers decree and so consequently that hee maye offer his obedience for the price of our righteousness Arise let vs goe hence Some doe thinke that Christ went into some other place when hee had saide thus and that he spake those thinges which follow whilest he walked but forasmuch as Iohn addeth afterwarde that Christe went out it seemeth to be more likely that Christ meant to exhort the disciples to shewe the lyke obedience vnto GOD whereof they sawe such an excellent patterne in him and not that he brought them forth in the same moment Chap. 15. 1. I am the true vine and my father is an husband man 2. Hee wil take away euery braunch which beareth not fruit in mee and whatsoeuer braunch bringeth fruite hee will purge it that it maye bringe foorth more fruite 3. Now you are cleane because of my word which I haue spoken vnto you 4. Abyde in mee and I in you as the braunch cannot beare fruite of it selfe vnlesse is abide in the vine so neither you vnlesse ye shal abide in me 5. I am the vine you are the braunches he that abideth in me and I in him this mâ—n beareth much fruit because without me yee can do nothing 6. If any manne shal not abide in mee when as he shal be cast out a dores as a branch and shall bee withered they shall gather him and shall cast him into the fire and he shall burne 1. I am the vine This summe of this similitude is that wee are barren and dry by nature saue only in asmuch as being engrafted into christ we draw new force from him Following others I haue translated ampâ—los a Vine and clemata braunches Vitâ— is properlye the plante it selfe and not the fielde which is sette with vines which they call a vineyarde Although it be taken sometimes for the Vineyard it self as when Cicero ioyneth the litle fieldes and the litle vineyardes of poore men togeather But the branches are the armes which the vine spreadeth vpon the earth And forasmuch as clema dooth also signifie amongst the Gretians a Vine and ampelâ—s a Vineyard I do rather incline vnto that opinion that Christ compareth himselfe vnto lande sette with Vines and vs vnto the plantes themselues Although I wil contend with no manne about that matter I do only meane to admonishe the readers that they followe that which shall seeme to bee more probable out of the text Lette vs first of all remember that rule which we must obserue in all parables that wee must not discusse all the properties of a vine but that we must onely see summarily to what ende Christe applyeth this similitude There are three principall partes thereof that wee haue no power to doe good but from him that the father dooth trimme vs by purging vs hauing roote in him that hee taketh away the vnfruiteful branches that they may burne beeing caste into the fire All menne almoste are ashamed to denie that they haue all that goodnesse whiche they haue of GOD but they doe afterwarde feigne that there is an vniuersall grace giuen them as if it were naturallye engendred in them And Christ standeth chiefly vppon this poynte that the vitall sappe floweth from him alone whereuppon it followeth that the nature of menne is vnfruitfull and voide of al goodnesse because none tasteth of the nature of the vine vntill he be ingrafted into him But this is giuen onely to the electe by a speciall grace Therefore the Father is the first authour of all good thinges who planteth vs with his hand but the beeginninge of lyfe is in Christ after that we beeginne to be rooted in him VVhen as hee calleth himselfe the true Vine it is as muche as if hee shoulde haue said I am the vine in deede Therefore men doe wearie themselues in vaine in seeking strength els where because there shall come no profitable fruite from any other saue only from the braunches which spring from me 2 Euery braunche Because some men corrupt othersome doe maliciously suppresse othersome choake with slouthfulnesse the grace of God he stirreth them vp and maketh them carefull by these wordes when as he pronounceth that all vnfruitefull braunches shall be remoued out of the vine But heere may a question be moued whether hee can be without fruite that is ingrafted into Christ or no. I aunswere that men do thinke that many are in the vine who haue indeed no roote in the vine So the Lorde calleth his people Israel in the Prophetes his vineyarde who beare the name of the Churche in externall profession And whosoeuer bringeth fruite In these wordes hee teacheth that the faithfull haue neede continually to be trimmed least they grow out of kinde and that they can bring foorth no good thing vnlesse the Lorde doth oftentimes set to his hand to trimme them Neither shall it bee sufficient that we were once made partakers of adoption vnlesse God continue the course of his grace in vs. He maketh mention of pruning because our flesh aboundeth with superfluous and hurtfull vices and is too full of them which grow and spring vp without end vnlesse wee bee purged by the hand of God VVhen as hee saith that the vines are pruned that they may bring more plentifull fruite hee teacheth howe the godly ought to goe forwarde in the course of godlinesse 3 Now yee are cleane Hee telleth them that they had alreadie tryed that which he had said because being planted in him they were also purged He sheweth the meanes of this purging to wit doctrine Neither is it to be doubted but that hee speaketh of the externall preaching wheÌ„ as he expresseth in plaine wordes the worde which they had heard out of his mouth Not that mans voyce hath so great efficacie in it selfe when it is vttered with the mouth but in asmuch as Christe worketh in the hearte by the spirite the voice it selfe is the instrument of purging Neuerthelesse Christ doth not meane that the Apostles are free
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore â—o man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌ„tent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌ„demned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ„ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌ„ted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ„ away because of corruptions which God hath
haue but bad successe so long as wee dare go beyond the woorde of God It may be sometimes that we may like the beginninges well but we shal be punished at length for our rashnes Therefore let obedience be the foundation of all things which we take in hand VVe are taught furthermore that those which determine to defende Christes cause doe not alwayes walke so vprightly but that there is in them some vice wherefore we muste so much the more diligently praye vnto the Lord that hee will gouerne vs in all our actions with the spirite of wysdome 11. Put vp thy sword By this commaundement Christ disaloweth Peter his fact And we must note the reason because it was not lawfull for a priuate man to resist them who were furnished with publike authoritie For we may gather that out of the other three who set down Christes generall sentence He that shal smite with the sword shal perish with the sword Therefore we must beware that we go not aboute with violence and weapons to resist our enemies yea those which prouok vs vniustly saue only so far forth as the lawes and publike autority doe permit vs. For whosoeuer doth passe the bounds of his calling althogh the whole world do commend him yet shal his facte neuer be approoued of God The cup which he hath giuen This seemeeth to be a special reason because it was mete that Christ shuld be dumb that he might be led like a lambe to be slaine Yet it is to be taken for an example because the same patience is required at al our hands The scripture compareth afflictions vnto Potions For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde so God hath this power ouer vs to handle euery man as seemeth best to him And whether he make vs mery with prosperity or humble vs with aduersity he is sayde to giue vs sweete or bitter drinke to drinke This Potion was ordained for Christe that hee shoulde suffer death vppon the crosse for the reconciliation of the world Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him In like sort must we be prepared to suffer And yet these brainsicke men are not to be hearde who deny that we ought to seeke remedy for diseases and other euils whatsoeuer least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die it is meete that we be ready to die and because we know not the time of our death the Lord suffreth vs to preserue our life with those helpes which he hath ordained VVe must suffer diseases and sicknesse patiently howe grieuous soeuer they be to our flesh yet so long as it is not euident that they are deadly we may seeke some ease remedy only we must beware that we assay nothing saue that which is lawful by the woord of God Finally so that that doe alwaies remaine surely fixed in our hearts that the will of the Lord may be done we cease not to drinke the cuppe which he giueth in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe 12. Then the bande and the captaine It may seeme to be an absurde thing that Christ who threwe the soldiours downe to the grounde wyth his voyce doeth nowe suffer himselfe to be taken for if he meant to submit himselfe vnto his enemies at length what neede had he to woorke such a myracle But the shewing of his diuine power had in it a double commodity For it serueth to remooue a stumbling blocke least we thinke that Christ did yeelde being ouercome through infirmitie secondly it proueth how willing he was to suffer death Therefore he defended hys power against his aduersaries so farre foorth as it was profitable but when he was to obey his father he refrained himselfe that he might be a sacrifice But let vs remember that the body of the sonne of God was bounde that our soules might be loosed from the snares of Sathan and sinne 13. And they brought him vnto Annas The other Euangelists passe ouer this because it doeth not much belong vnto the summe of the hystorie for there was nothing woorthy to be remembered done there Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house vntill the chiefe Priest could call a councell The high priest of that yeare He meaneth not that the high priesthoode was a yearely office which many haue thought falsly but that Caiphas was high priest at that time whiche appeareth plainely out of Iosephus It was a continuall honour according to the prescript of the lawe neither was it ended saue onely by death but ambition and ciuill discorde caused the presidēts of Rome hauing put down one priest to chuse another at their pleasure which did excell in mony or fauour So Vitellius threw downe Caiphas whom Ionathas the sonne of Annas succeeded 14. VVhich had giuen counsel The Euangelist repeateth Caiphas his sentence which we had before 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest to publish a prophesie like as hee directed the tongue of Balaam contrary to his desire so that hee was compelled to blesse the people whom he desired to cursse for king Balacke his sake Num. 24. 5. 15. And Simon Peter and the other disciple followed Iesus And the high prieste knewe that disciple Therefore he entred into the high priests hall with Iesus 16. And Peter stoode without at the doore Therefore the other disciple went forth whome the high priest knewe and spake to the porter and brought in Peter 17. Therefore the damsell that kept the doore sayde Art thou also one of this mans disciples He sayeth I am not 18. And the ministers and seruaunts stoode there who had made a fire of coales because it was colde and they warmed themselues 19. And Simon Peter stoode also among them and warmed himselfe 15. The other disciple Some were deceiued wyth a light coniecture so that they thought that this disciple was Iohn to witte because hee vseth to conceale hys owne name when he speaketh of himself But how came Iohn who was a simple fisher manne to be acquainted familiarly wyth the proude high priest And howe coulde it bee that hee shoulde frequent the house of the highe prieste seeinge that hee did alwayes accompanye Christe It is more likely that this was none of the twelue but that hee is called a disciple because hee had embraced the doctrine of the Sonne of God But Iohn is not curious in disposinge the hystorye because hee thinketh it sufficient for him to gather a briefe summe For after that hee hathe shewed that Peter hadde denied Christe once hee intermingleth certaine other thinges and then afterwarde hee retourneth vnto the other two denials Heereby it came to passe that readers which were lesse attentiue did gather that the first deniall was
the matter was handled in the presence of the iudges he smiteth the partie arraigned who was found guilty in nothing VVherfore it is no maruell if Christes doctrine be condemned in such a barbarous sessions out of which not onely all equitie is banished but also all humanitie and shame 23. If I haue euill spoken That is if I haue offended accuse me that when I haue answeared for my selfe I may be punished according to my offence For this is no lawfull kinde of dealing but it is meete that there be a farre other order and other maner of modestie vsed in iudgements Therefore Christe complaineth that hee had great iniurie done him if hee haue not offended if so be it that he hath offended yet was he to deale lawfully and not violently But Christe seemeth in this place not to obserue that which he commaunded his to doe else where Mathewe 5. 39. For he turned not the right cheeke vnto him that hadde smitten him vppon the left I answer that it is not alwayes required in Christian patience that hee that is beaten shoulde putte vppe iniurie wythout making any more a doe but first that he suffer the same with a contented minde and secondly that not thinking of any reuenge he endeuour rather to ouercome euill wyth good The spirite of Sathan enforceth the wicked already to doe more harme then is meete although no man prouoke them Therefore they expounde the wordes of Christ absurdly who wrest them vnto that parte as if hee commanded to pricke forward those men with newe prickes who are too desirous to doe harme For his onely meaninge is this that euery one of vs ought rather to be ready to suffer the seconde iniurie then to recompence and repaye the first VVherefore thereâ—s no cause why a Christian man being vniustly hurt may not complaine yet so that his minde be free from wrathe and his handes cleane from reuenge 24. And Annas had sent This sentence is to be red by a perynthesis For because hee hadde sayde that Christe was brought vnto Annas hys house and so hadde prosecuted his narration as if the councell meeting of the priestes had beene holden there he sayeth nowe that he was caryed vnto the high priestes house And because the tence of the verbe deceiued many I had rather put it in the preterpluperfectence had sent 25. And Simon Peter stoode and warmed himselfe therefore they sayde vnto him Art not thou also one of his disciples He denied and sayd I am not 26. One of the seruaunts of the high priest who was cosen to him whose eare Peter cut off sayeth Did not I see thee in the garden with him 27. Therefore Peter denied againe and immediatly the cocke crewe 25. Hee denied Thys is horrible blockishnesse of Peter who is not only not touched wyth repentaunce when hee hathe denied hys maister once but hee hardneth hymselfe wyth very libertie to sin If euery man hadde asked him one after another hee woulde not haue beene afrayed to denie him a thousande times Behold whether Sathan throweth miserable men headlonge after that hee hath throwen them downe from their constancie of minde VVee must also note the circumstance which the other Euangelistes doe expresse to witte that vsing cursing hee did testifie that hee knewe not Christe So doeth it befal many daily at the first their fall shall not be greate afterwarde they shall accustome them selues to offende after that the conscience shall be brought on sleepe at length he that hath accustomed himselfe to contemne God shall thinke that nothinge is vnlawfull for him but hee shall venture euen vppon the very vtmost thinges VVherefore there is nothinge better for a man then to take heed to himselfe in time that hee which is tempted of Sathan doe not beare with himselfe euen in the very least poynte whilest hee is sounde as yet 27. Immediately the cocke crewe The Euangeliste maketh mention of the crowing of the cocke to the ende we may knowe that Peter was admonished by God at the very instant Therefore the other Euangelistes say that he remembred the Lordes wordes Although Luke doeth declare that he was not mooued with the crowing of the cocke onely vntill Christe behelde him So who soeuer is once begun to fal through the motion and perswasion of Sathan he shal be reclaimed by no voyce no signe no admonition vntil the Lord himselfe doe beholde him 28. Therefore they bringe Iesus from Caiphas into the common hall and they themselues entered not into the common hal that they might not be defiled but that they might eate the Passeouer 29. Therefore Pilate went out vnto them and sayde VVhat accusation doe yee bringe against this man 30. They answeared and sayde vnto him If he were not an euill door wee woulde not haue deliuered him vnto thee 31. Therefore Pilate sayde vnto them Take yee him and iudge him accordinge to your owne lawe Therefore the Iewes sayde vnto him It is not lawfull for vs to put any manne to death 32. That the woorde of Iesus might be fulfilled which he had spoken signifying what death he should die 28. Therefore they brought Iesus This examination whereof the Euangelist speaketh was had before day Neuerthelesse it is not to be doubted but that they had their fannes euery where in the Citie wherwith they did sette the people on fire So that the furie of the people was enflamed of suche a sodaine as they did all with one consent desire to haue Christ put to death The priestes did examine him not because they had power to giue iudgement but that they might deliuer him to the iudge being oppressed with their preiudice as if they had already knowen inough of him The Romanes did call as well the Presidents house as the iudgement seate where iudgement was giuen Pretorium or the common hall That they might not be defiled Their religion is to be approoued in this that they abstaine from all pollution that being pure accordinge to the prescript of the lawe they may eate the Lordes Passeouer but there are two faults and that both of them too grosse First in that they do not thinke that they had more pollution wythin then they coulde catche by goinge into any place howe prophane soeuer it was and secondly in that being ouer precise in small matters they neglecte that which is the chiefest To those whiche are polluted and vncleane sayeth Paule in the Epistle to Titus the first chapter and the fifteene verse nothinge is cleane because their mindes are vncleane But these hypocrites who beinge full of malice ambition deceite crueltie couetousnesse did almoste infecte bothe heauen and earth wyth their stinke are onely afrayde of externall pollutions Therefore this mockage is vntollerable in that they goe aboute to please GOD so they bee not polluted wyth touchinge anye vncleane thyng forgetting the true puritie There is an other vice in hypocrisie that omitteth carelesly the chiefest thinges whilest that it obserueth the ceremonies carefully For
name as we had before in the tenth Chapter and nienth verse that a good sheepehearde calleth vnto himselfe all the sheepe of his flocke by name Therefore this voyce of the Pastour entreth into the minde of Marie it openeth her eyes it stirreth vp all her senses and so moueth them that shee submitteth her selfe by and by vnto Christe so that we haue an image of our calling depainted in Mary For this is the true entrance into the knowledge of Christ if he knowes vs first and secondly if he inuite vs vnto himselfe familiarly not with that common voyce whiche soundeth confusedly in all mens eares but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father Therefore Paule saith Galathians 4. 9. After that yee knewe God yee were knowen of him Furthermore the efficacie of this worde appeareth thereby in that Marie giueth due honor vnto Christ without delay For y e word Rabboni is not only honourable but it containeth also a profession of obedience Therefore Marie testifieth that she is Christes Disciple and she submitteth and addicteth her selfe vnto him as vnto a master This is a marueilous a secret conuersion of mans minde whenas God maketh the same quicke of sight sodainely which was before dull and altogeather blinde Furthermore the example of Mary ought to serue for an exhortation that how many soeuer Christe doth inuite vnto himselfe they may answere him by and by This worde Rabboni is a Chaldean worde although they pronounce it Rabboni but it is a common thing for words to bee changed when as they are turned into another and a straunge tongue And it is asmuch as my Lorde or Master But their manner of speaking was such in Christes time that the tooke Rabbi and Rabboni for master 17 Touch me not This seemeth to disagree with Matthew his narration For he writeth plainely that the woman embraced Christs feet Now seeing that he would haue the Disciples to grope and feale him what was the cause that he forbad Mary to touch him VVe may easily answere if sobeit we know holde that the woman were not driuen back froÌ„ touching Christe before that they were too busie in touching him For in asmuch as it was necessary to take away all doubting hee did forbid them to touch him but when he saw them embrace his feete too busily he did moderate and correct that rash zeale For they did sticke in his corporal presence neither did they know any other way meanes to enioy him then if he should liue togeather with them vppon earth Therefore we must persuade our selues that they were not forbidden to touch him vntill such time as Christ had seeme y t he was retained and kept in the worlde with their foolish and vnseasonable desire VVe must also note the reason which he addeth because I am not yet ascended vnto the father For he commandeth the women in these words to suspend their desire vntill such time as he was receiued into heauenly glory Finally he sheweth the end of his resurrection not suche an ende as they feigned immagined with themselues that being restored to life againe he might triumph in the world but rather that hee might take possession of the kingdome promised him by ascending into heauen that he might gouerne the Church out of the fathers hande by the power of his spirite Therefore this is the meaning of the wordes that the estate of his resurrection should not be full and in all pointes perfect vntill he shoulde sit in heauen at his fathers right hande and that therfore the womeÌ„ did not wel in that being coÌ„tent with the one half of the resurrection they desired to haue him to be present in the world The profite of this doctrine is double the first that those must lift vp their mindes who will not erre in seeking Christ the second that they must shake off the earthly desires of the flesh whosoeuer wil go toward him as Paul teacheth Col. 3. 1. 2. Goe vnto my brethren Some doe restraine this woorde brethren vnto the kinsfolks of Christ but not well in my iudgement For why should he rather haue sent them vnto them then vnto the Disciples They answer because Iohn testifieth in another place that they beleeued not But I doe not thinke that Christ vouchsafed to bestow so great honour vpoÌ„ those of whom mention is made there And now they muste needes graunt that Mary did that obediently which she was commanded to do by Christ. But it followeth immediately that shee came to the Disciples whereby wee gather that Christe spake of them Moreouer Christe knewe that the Disciples were gathered togeather in one place whom these men doe separate in their â—pinion And it were an absurd thing that the Disciples shoulde bee neglected whylest that certaine odde fellowes were regarded who being gathered into one place dyd stande betweene hope and feare Furthermore Christ seemeth to haue borrowed this speeche out of the two and twentieth Psalme 23. where it is written I will declare thy name vnto my brethren For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place Therefore I thinke that Marie was sent vnto all the Disciples and I thinke that that was done to vpbraide them because they had been so slowe to beleeue And truly they were not only worthie to haue women to bee their teachers but euen Oxen and Asses who had profited so little and almost nothing vnder the sonne of God who vsed such diligence in teaching and instructing them continually Yet this is a milde and gentle chasticement whylest that Christ sendeth his Disciples thus vnto the womens schoole that he may reclaime them vnto himselfe by them His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vnto the Apostles of his resurrection For the embassage whiche is giuen them in charge is the onely groundeworke of our saluation and it conteineth the principall point of heauenly wisedome Although we must also note that this was an extraordinarie and as it were an accidentall thing They are commaunded to tell the Apostles that which they preached vnto all the whole world afterward according to the function which was enioyned them but the womeÌ„ do not this as Apostles Therfore they do falsely gather a law out of this place who permit women to baptize Let this bee sufficient for vs that Christ did shewe and vnfolde in them the infinite treasures of his grace whilest that hee did once make them teach the Apostles yet so that he woulde not haue that taken for an example whiche was done by a singuler priuiledge wee may see that chiefly in Mary Magdalene whiche was captiue to seuen Diuels before for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell If any man obiect that there was no cause why Christ shoulde preferre the women before his Apostles which were no lesse
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
promises of God his word I answear that myracles haue none other vse giueÌ„ them in this place saue only that they may be helps shoares vnto faith For they serue to prepare the minds of men that they may y e more reuerently heare receiue the word of god For we know how cold slowe our attentiuenesse is vnlesse it be pricked forward by some other thing And again there is no smal authority added vnto the doctrine receiued then when the Lord reacheth out his mighty haÌ„d out of heauen to vnderprop the same as Marke sayeth 16. 20. that the apostles taught the Lord working togither confirming the word with signes folowing Therfore although faith doth leane properly vnto the word of god and doth looke vnto the word as vnto the only marke yet myracles are not in vaine so that they be referred vnto the word also and directe our faith thither VVe haue sayd else where why myracles are called signes to witte because the Lord stirreth vs vp by them to consider hys power whilest that hee sheweth some newe and straunge thinge That Iesus is Christe He vnderstandeth Christe as he was promised in the lawe and the Prophets to witte the mediatour betweene GOD and men the chiefe Embassadour of the father the onely restorer of the worlde and the authour of perfecte felicitie For Iohn did not take the bare title that he might therewithall adorne the sonne of God but hee comprehended vnder the name of Christe all those offices whiche the Prophets doe assigne vnto him Therefore we must consider him as hee is described vnto vs in that place VVhereby that doeth more plainlye appeare which we sayde of late that faith doeth not sticke in myracles but is brought straightway vnto the worlde For it is all one as if Iohn should haue sayd that that was proued by myracles which the Prophets taught some times by woord of mouth And we see that the Euangelists themselues doe not stande simply in reckening vp myracles but are rather occupied in doctrine because myracles shoulde of themselues procure nothing but a confused woondering VVherefore this is the meaning of the wordes that these things are wrytten that we may beleeue in as much as faith may be holpen by myracles He addeth the sonne of God because no fitte man coulde haue beene founde amongest the common sort of men to doe so great things to witte to reconcile the father vnto vs to purge the sinnes of the worlde to abolish death to pull downe the kingdome of sathan to bring vnto vs true righteousnesse and saluation But seeing that this woorde Sonne belongeth vnto Christ only it followeth that hee is not the sonne of GOD by adoption but by nature wherefore the eternall diuinitie of Christe is contained in this woorde And certainly he that knoweth not Christ to be God by suche manifest testimonies which are extant in the Gospell because he is blinde in perfecte light he is not woorthy to see the sunne and the earth That beleeuing yee may haue eternall life This effecte of faith is added also to bridle mennes lust and desire that they maye not couette to knowe more thinges then are sufficient to obtaine life For what wickednesse were this not to be content with eternal saluation and to desire to passe the bounds of the kingdom of heauen And in this place Iohn repeateth the principal poynt of his doctrine that we obtaine eternal life by faith because being dead without Christe we are restored to life by his grace alone Concerning which thing we haue spoken inough before in the third and fift chapters In that he sayde rather the name of Christ then Christ we haue shewed the reason of this speach before in the first chapter 12. Let the reader repaire thither if he thinke good least I become tedious by repeating the same things oftentimes Chap. 21. 1. AFterwarde Iesus shewed himselfe againe to his disciples at the sea of Tyberias and he shewed himselfe thus 2. Symon Peter and Thomas which is called Dydimus were gathered togither and Nathaniel which was of Cana 〈◊〉 Galilee and the sonnes of Zebedeus and two other of his disciples 3. Symon Peter sayeth vnto them I goe to fishe they saye vnto him and wee come also with thee They went out and entred straightway into a shippe and that night they caught nothing 4. But when the morning was nowe come Iesus sloode vppon the shoare neuerthelesse the disciples knewe not that it was Iesus 5. Iesus sayeth vnto them Children haue ye any meaâ— They answeared him no. 6. But hee sayde vnto them Cast out the nette on the right side of the shippe and yee shall finde So they cast it out and nowe they were not able to drawe it for the multitude of fishes 7. Therefore that disciple whome Iesus loued sayde vnto Peter It is the Lorde VVhen Simon Peter hearde that it was the Lorde he girded his coate to him for he was naked and did cast him else into the sea 8. But the other disciples came by shippe for they were not farre from lande but about two hundreth cubites they drew the nette of fishes 9. Therefore so soone as they came on lande they sawe â—cales layed there and fishe layed vppon them and breade 10. Iesus sayeth vnto them Bring of the fishes which yee caught nowe 11. Simon Peter went vppe and drewe the nette vnto the laâ—de full of great fishes an hundreth and three and fiftie and although they were so many the net was not broken 12. Iesus sayeth vnto them come â—ine And none of the disciples durst aske him who arâ— thou Seeing they knewe that it was the Lorde 13. Therefore Iesus came and tooke bread and giueth them and fishe likewise 14. This is nowe the thirde time that Iesus shewed himselfe to his disciples after that he was risen from the deade 1. Afterwarde he shewed himselfe The Euangelist standeth yet vppon the proouing of the resurrection of Christe and he telleth that he appeared vnto seuen disciples amongst whom he reckeneth Thomas not so much for honours sake as that his testimonie is so muche the sooner to be beleeued the more obstinate his vnbeliefe was The Euangelist is long inough because he gathereth all the circumstances whiche make to the certainty of the hystorie VVe haue sayd else where that the lake of Tiberias is called the see after the maner of the Hebrewes 3. I goe to fishe VVhereas Peter giueth himselfe to fishinge it ought not to be thought to be contrary to his office He was ordained an Apostle by breathing as we sayd of late but he stayed vntill such time as he was indued with â—ewe power For he was not yet commaunded to exercise the office of teaching but he was onely admonished of the calling to come that he and the rest might vnderstand that they were not chosen in vaine from the beginninge In the meane while they doe as they were woont and as became priuate men Paule did get his
Christ. in the same place VVhether men may defende the kingdome of Christe with weapons in the same place The kingdome of Christe bringeth saluation to none saue onely the elect 17. 2. The faithfull ought to wish the prosperity of the kingdome of Christ with all their heart 12. 14. To what end it was requisite that the kingdome should be established with Dauid and his posteritie 12. 14. The kingdom of God is to bee preferred before all the commodities of the body 4. 47 VVho are fit for the kingdome of God 6. 2. To see the kingdome of God 3. 3. 5. L Lambe The paschal Lambe was a signe of Christs sacrifice 19. 36. Last day Last day 6. 39. 40. 44. 11. 24. 12. 48. Law The law was giuen by Moses 1. 17. 7. 9. The law iudgeth no man except c. 7. 51. VVhy christ meaneth the Psalmes by the law 15. 25. The agreemeÌ„t betwene the law the gospel 10. 8. Christ is the soule of the law 1. 17. 5. 46. To what end the ceremonies of the lawe were giuen the Iewes in charge 11. 28. The worship of the law is partly spiritual partly carnal 4. 23. The doctrine of the lawe is vnperfect 4. 25. The proper office of the lawe 16. 10. Learne To learne of the father 6. 45. Light Light of life 8. 12. Two partes of the light whiche remaineth in the corrupt nature of man 1. 5. Iohn testifieth of the light 1. 17. This woorde light is proper to Christ. in the same place All the godly are light in the Lorde 1. 7. No light without christe in the same place Christ is the light of men 1. 4. and 9. hee came into the worlde 3. 19. The Pharises reioyced in the light of Iohn 5. 35. Christ is the light of the world 8. 12. and 9. 5. 12. 46. VVhilest we haue light we must walke 12. 15. Loaues Of the fiue loaues the two fishes 6. 6. and 10. Loue. Loue is the commaundement of Christ. 15. 17. A newe commaundement 13. 34. Loue is put in steede of faith by Christ. 16. 27. The loue of god is spred abroad into the members of the Churche 15. 9. VVhether the loue wherewith wee embrace Christe doe goe before the loue of God 14. 21. The signe and pledge of Gods loue towards vs. 7. 23. The loue of God is to bee esteemed according to the preseÌ„t estate of thinges 11. 5. Loue of our selues causeth contempt of our brethren 7. 49. Loue is called a new commandement and why 13. 34. VVhence the contempt of loue proceedeth 13. 12. VVhat manner rule of loue Christ prescribeth 13. 12. To loue Christ and to keep his commandements 14. 15. To loue the neighbour one another 13. 34. Loue is necessary amongest the ministers of the worde 15. 17. By mutuall loue Christ his disciples are knowen 13. 35. Loue is the commaundement of Christ. 15. 12. and 17. VVhich is the greatest loue 15. 13. Loue wherewith God loueth vs is the same wherwith he loueth his sonne Christe 17. 26. Liuing Liuing water 4. 10. leapyng out into eternall life 4. 14. Life How Christe is called life 11. 26. 14. 6. VVe must seeke no life without God 1. 1. Howe Christe giueth vs life 5. 21. VVhat Iohn meaneth by this worde life 1. 4. VVe must seeke matters of life in the flesh of Christ. 6. 51. What it is to loue life and to hate it 12. 25. To loue life is of it selfe not euill in the same place In what sense it is said that God hath life in himself 5. 26. Three degrees of life 6. 57 The sonne hath life in himselfe 5. 26. Life in Christe 7. 3. Eternall life through 10. 28. is giuen them that beleeue 6. 46. It is life eternal to know the father and the sonne 17. 3. The commandements of the father is eternall life 12. 50. To haue life in the name of Christ. 20. 31. Liue. To liue because of christ 5. 37. M Mahomet Mahomet the Pope haue a common principle of religion 14. 25. and 16. 14. Man Christ knew what is in maÌ„ 2. 25. Mans. Mans rashnesse in diuine matters 7. 12. Mans vnthankfulnesse in esteeming the workes of God 7. 15. How great mans frowardnes is 5. 24. Maniches Maniches doting 8. 44. Manna Manna and christ are set the one against the other 6. 32. Martha Martha beleeueth that Christ is come 11. 27. Mary Mary the sister of Lazarim 11. 2. annoynteth the feete of Iesus 1. 2. 3. Mary Magdalene goeth to see the graue 20. 1. 15. Mariage How greatly christ estemed mariage 2. 11. Mediator How christ doth execute the office of a mediatour 16. 27. The grace of the mediatour was common to all ages 8. 58. The fathers vnder the law praied not without a mediator 16. 23 VVhen christe declared openly that he was the mediatour in the same place Meat Meat abiding for euer 5. 27. Meat of christ 4. 32. 24. Men. To what ende men were created 1. 4. Howe farre men are to be honoured 4. 11. A common disease of men in Pilate 18. 38. The condition of men after the fall of Adam 1. 5. Messias Messias was an ordinary title for kings 1. 41. The Messias is come 4. 25. Christe confesseth that he is the Messias 4. 26. Ministers Christ exhorteth the ministers of the word by his own example vnto patience 15. 18. The office of the ministers in the same place The dignitye of the ministers of the church 3. 29. The true felicitye of the ministers 15. 19. Ministerie VVhy Christ setteth foorth the ministerie of the Apostles by suche an excellente title 20. 23. Ministreth Ministreth at supper â—2 2. Myrrhe Myrrhe 19. 40. Myracle A fained myracle inuented by the papists 20. 5. Myracles Myracles were testimonies of Christe his diuinitie 2. 11. 6. 11. the ende of myracles in the same place Myracles are seales of doctrin 3. 2 A double fruite of myracles in the same place A double vse of myracles 11. 45. VVhy the enemies of the gospel require myracles in the same place VVhy Christ did adorn his myracles with external signes 9. 7. It skilleth muche what we respect in the myracles of christ 6. 26. there is a certain meane prescribed for myracles by the counsell of God 11. 42. Moses Moses his ministery 1. 17. He that beleeueth Moses doeth also beleeue christ 5. 45. God spake vnto Moses 9. 29. Murmuring Murmuringe in the multitude because of christ 7. 12. Murmure Christ his disciples doe murmure 6. 63. the Iewes in the same place N. Name Christ shewed the name of God vnto men 17. 1. 26. the lawfull meanes to sanctifie the name of God 14. 13. Hatred and afflictions for the name of christ 15. 21. 16. 1. 20. 2. to aske in the name of christe 14. 11. 14. to haue life in the name of christ 20. 11. Nathaniel Nathaniel 1. 45. 48. Nature The myracles of nature waxe vile through vse 6. 11.
the fall c. and they include in a parenthesis that which we last expounded of the sword but in my iudgement it were better to referre it to the whole sentence And that woorde That is not heere properlye a causall but onelye noteth a clause folowing for when the lighte of the Gospell shineth and then persecutions arise with all are the affections of the heart opened whiche before were hid for suche are the cloakes of mannes dissimulation that without Christ they are easily hidde But Christ throughe his light wipeth awaye all their fained excuses and laieth their hypocrisie naked Therefore this office of righte is attributed vnto him that he layeth open the secreaâ—s of the heart but where the crosse foloweth the doctrine he searcheth the hearts more to the quicke For they which in outward profession doe embrace Christe they abhorre from suffering the crosse and because they see the Churche subiecte to diuers troubles they easily forsake their standing 36. There was a Prâ—phetesse one Anâ—â— Luke only maketh meÌ„tion of two by whom Christ was receiued and that for this purpose that we might learne to preferre that which is of God before all the worlde though it be but small The Scribes and the priestes had then great renowne But seeing that the spirite of God remained vpon Simeon and Anna wherof the Priestes were vtterly destitute these two only deserue more reuerence then the whole company of them which are onely lift vp in pride with vaine titles for this cause is the age of Anna expressed and shee adorned with the title of a Prophetesse Thirdly there is noted a notable testimonie of her godly holinesse of life For these are the things whiche by right gette authoritie and estimation And truely the disguised renowne and vaine pompe deceiueth none other but them which for the vanitie of their witte are addicted to fantasticall deceits It is sayde that shee liued 7. yeares with her husband from her virginitie that we might know that shee was a widow euen in the flower of her age for being a yong maide she was maried and shortly after she lost her husband And by this circumstance that shee abstained from a seconde mariage hauing as yet a lustie body encreaseth the praise of her chastitie yet that whych foloweth may be expounded two waies that she was a widowe almoste of foure score and foure yeares that is that there was so much time passed in her widowhoode or that shee had liued so long If thou accomptest foure score and foure from her widowhoode it must folow that she was aboue a hundred yeare old but I leaue this indifferent And that the spirite of prophecie did as yet shine in some fewe the doctrine of lawe and the Iewish religion was as it were by these signes approoued vntill Christ should come for that it was necessary in suche a vaste wastnesse of religion that the electe of God should be staid with these helpes least they should fall away 37. Shee went not out of the Temple It is an hyperbolical kind of speach yet the sence of it is plaine that Anna was almoste continuallye in the Temple Luke addeth that shee worshipped God with fastings continuall prayers whereof we gather that she frequented not the temple as if with this bare going thither shee woulde discharge her duetie but also that shee vsed other exercises of godlinesse But it is woorthy to be noted that one and the same rule is not heere prescibed to all neyther ought these things be drawen into a generall example whiche are heere praised in this widowe woman for it behooueth vs wisely to discerne what appertaineth to euery mannes calling for foolish emulation hathe filled the worlde with Apes while superstitious menne doe more greedily then wisely snatche vnto themselues whatsoeuer they heare praised in the Saintes as thoughe that as there are distincte degrees of orders so there were not also a choise to be had of woorkes that euery one mighte answere to his seuerall calling That whiche is heere spoken of Anna Paule doth especially restraine to widowes therefore maryed folkes shal doe very preposterously if they shoulde frame their life after an vnlike example yet there reÌ„maineth a doubte that Luke seemeth to establish part of the worship of God in fastings But it is to be noted that of those workes which belong to the worshippe of God some are required simply and as they saye are necessarye of themselues and there are others which are to be referred to this end that they might serue those former Praiers doe properly appertaine to the worshippe of God and fasting is an inferiour aide which is no otherwise approued of God but as it helpeth the endeuor and zeale of praying for the rule is to be holden that the offices of men are to be esteemed by the right and lawfull end The distinction also is to be holde that god is directly worshipped with praiers and not with fastings but in consideration of that which foloweth And it is not to be doubted but this holy woman vsed her fastinges to lament for the calamitie of the Church that then was 38. Confessed likewise Luke commendeth the holy melodie which resounded in the tounges of Simeon and Anna that the faithfull mighte mutually exhort themselues with one mouth to sing the praises of God and that some should likewise aunsweare others VVhen he sayeth that Anna spake vnto all that looked for the redemption hee againe noteth the small number of the godly for the chiefe head or fouÌ„dation of faith was put in this expectation and it appeareth that there were but fewe which nourished the same in their mindes 39. They retourned into Galile I doe easily graunte that the iourney into Egypte was betweene these And that which Luke sayeth that they dwelt in their owne citie Nazareth was in order of time after the flight into Egypt which Mathew reporteth Furthermore if it be not absurde to haue that omitted by one Euangelist whiche is declared by an other there is also no let but that we may say that Luke cutting off that time whereof he had appoynted to make no mention passed ouer to the hystorie folowing but yet I assent not to their comment which faine that Ioseph Mary after they had performed the sacrifice of purgation retourned to Bethlehem that they might dwell there For they foolishly imagine that Ioseph had a dwelling place there where hee was so vnknowen that he coulde not finde a place to remaine in as a guest Neyther doeth Luke vnaduisedly call Nazareth as well his citie as Maryes whereby we gather that hee neuer dwelt in Bethlehem althoughe hee sprange or rise from thence But of the order of times I will presently speake more fully Mathewe 2. 13. After their departure beholde the Angel of the Lorde appeareth to Ioseph in a dreame saying Arise and take the babe and his mother flee into Egypt and be there till I bring thee worde for Herode will seeke the
babe to destroye him 14. So hee arose and tâ—oke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâ—th sent forth and â—lewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ— 18. In Rama was a vâ—yce heardâ— mourningâ— and weeping and great lamentation Rachel weâ—ping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ„ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌ„gst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ„ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as