the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
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
exception alwaies that I neede not submitte my selfe to their censure or iudgement either by the law of God or of men which are not onely to be kept vnder like children for their blamefull and infamous vnskilfulnes but also most seuerely to be punished for their malitious obstinacie to stubbern impudeÌ„cie But whatsoeuer they say I trust the better sort wil graunt that it is lawfull for me to acknowledge without arrogancie that faithfull labour which I haue imploied to the profit of Gods Church There came forth two yeeres since the gospel of Iohn with my interpretation which I trust hath not beene fruitelesse And thus like an apparitor I haue endeuoured to my power to set forth Christe ryding princelike in his foure wheeled chariot very gloriously By reading of which worke when the gentle readers haue profited them selues they wil not be loath to confesse that they haue not studied it in vaine which Euangelicall history being described and sette forth by foure witnesses appointed by God himselfe I do not without cause compare vnto a chariot for of this sweete and pleasaunt consent God seemeth purposelye to haue made as it were a triumphant chariot for his son out of which he might plainly appeare to be seene of al his faithful people and by the swiftnes whereof he might lightly passe and as it were raunge ouer the whole world Neither doth Augustine vnfitly compare the foure Euangelistes to trumpets the noyse whereof doth sound in al coastes that the Churche of Christe beeing summoned out of the foure quarters of the world might flock and gather together from the East and the VVeste from the South and the North vnto an holy consent of faith VVherefore their absurd curiositie is the lesse to be borne withal who being not content with these Gospels which be as it were proclamations proceeding from heauen thrust out their own toyes and corrupt imaginatioÌ„s which do nothing but defile the puritie of faith cause Christes name to be scorned and had in derision of the vngodly As for you which doâ— farre excel the common sort since you detest in minde al that corrupt leuen wherewith the true sinceritie of the Gospell is infected and shewe your selues to delight in nothing more then in maintaining and allowing the plaine and simple doctrine as it is set forth by Christ himselfe I am not only perswaded that you wil very wel like of this my watchful worke which expoundeth the treasure of glad tiding but also I haue a good hope that this signe or token of my good will and loue to you ward will be aswel acceptable in that I haue dedicated the same vnto you Thus I bid you farewel right honourable Lordes and wishe that Christ may direct you with his holy spirit strengthen you with his power preserue you vnder his protection and enrich your Citie and common weale with his plenteous benediction At Geneua the first of Aug. The yeere of our Lordes natiuitie 1555. A Table shewing the Chapter Verse and Fol. of all the principall matters contained in this Harmonie The first number sheweth the Chapter the second the Verse the third the fol. Mathew Ca. Verse Fol. 1.  57  2 ibidem  3 58  6 ibid.  12 59  16 ib.  18 60  19 ibid.  21 61  22 63  23 66  24 67  25 68 2. 1 79  2 80  3 81  4 ib.  6 82  7 83  9 84  11. ibi  13 95  15 96  16 97  18 98  19 99  23 ibid. 3. 1 107  2 108  3 110  6 111  7 113  8 L. 8. 114  9 116  10 117  11 119  12 121  13 122  14 ibid.  16 123  17 124 4. 1 125  3 128  4 129  5 131  6 ibi  7 132  8 ib.  10 133  11 134  12 135  13 143  18 145  22 148  23 ibid.  33 150 5. 1 156  2 157  3 158  4 ib.  5 ib.  6 159  7 ib.  8 160  9 ib.  10 ib.  11 161  12 ib.  13 163  14 165  16 ib.  17 166  18 168  19 ib.  20 169  21 170  22 171  23 172  25 173  27 175  28 ib.  29 ib.  31 176  32 177  33 ib.  34 178  37 179  38 180  39 ibid.  40 181  42 182  43 184  44 ibid.  45 185  46 186  48 ib. 6. 1 186  2 187  3 ib.  4 ibid.  5 188  7 189  8 ib.  9 190  10 193  11 194  12 196  13 197  19 200  2 201  23 202  24 203  25 205  26 ib.  27 206  33 208 7. 1 209  3 211  6 ib.  7 113  9 114  11 ib.  13 216  15 220  16 ibid.  21 222  22 223  23 ibid.  24 224  28 225 8. 1 226  2 ibid.  3 ibid.  4 227  5 229  8 230  3 264  11 232  12 233  13 ib.  17 152  19 235  20 236  21 ibid.  22 237 9. 1 239  2 ib.  3 240  4 ib.  5 241  6 ib.  8 ibid.  9 242  11 244  12 ib.  13 245  14 247  15 ibid.  16 248  18 249  20 250  22 251  27 254  29 255  30 ibid.  32 ib.  34 259  35 ib.  36 ib.  37 257 10. 1 267  2 268  5 ib.  6 ib.  7 269  8 ib.  9 270  10 271  11 ibid.  12 ib.  14 272  15 ib.  16 274  17 275  19 276  21 277  22 278  23 ibid  24 279  25 ib.  26 281  28 ibid.  29 282  32 284  35 285  37 287  38 ib.  39 ib.  40 289  41 ibid. â—1 1 291  2 ib.  3 292  6 293  7 294  8 ibid.  11 295  12 ibid.  14 296  15 297  20 303  21 304  23 305  25 309  26 311  27 ibid.  28 313  29 314 â—â— 1 315  3 316  5 Ibid.  7 317  8 Ibid.  9 318  10 319  11 ibid.  14 321  16 ibid.  17 322  18 ibid.  19 323  20 324  22 325  23 ibid.  24 326  25 327  27 ibid.  28 328  29 329  30 330 Â
the dayes of my life Only this I say of M. Caluines labours here that in my simple iudgement it is one of the profitablest workes for the church that euer he did write Next for your praises as you like not to heare them so I will not offend you in setting thē down nor giue others occasiō to cōdemne me of flatterie They which haue best knowen you say that you began a good course in your youth that you witnessed a good confession in the late time of persecution that your constancie hath beene testified by your troubles at home and trauels in forraine countries you haue continued your profession in the midst of your dignitie Lordships and liuing left by your parents and in the seat of gouernment wherein our Soueraigne most gracious Queene hath placed you not falling a sleepe in securitie in this so peaceable a time My good L. continue to the end so shall you bee safe I speake not this as if it were your owne strength that hath holden you vp all this while But meditate somtimes I pray you vpon the 71. Psalme and pray that Lorde as Dauid did who kept you in your youth that he will keepe you in your old age now that your head is hoare and hayres gray And I beseech the mighty Lord to thrust them forward which are drawen back by their youthly affections and to raise vp them that fell away for feare of troubles to waken those which in this quiet and calme time do sleepe in securitie or waxe wanton with the wealth of the worlde that we may meete the Lord with true humilitie and earnest repentaunce to see if hee will bee intreated to continue his mercies towards vs least he turn his correcting rod which he hath so ofte shaken ouer vs into a deuouring swoord to consume vs. Of my selfe I will say nothing the mouthes of the wicked cānot be stopt their false tongues I hope shall teach me to Walke warilie I haue learned I thanke my God to passe through good report and through euill and to commit my selfe and my cause to him that iudgeth right The Lord of Lords preserue your honour in safetie and multiply all spirituall blessings vpon you and yours From Kiltehampton in Cornewall this 28. of Ianuarie 1584. The Lords most vnworthie minister lame Eusebius Paget A TABLE OF THOSE THINGES which are expounded in the Harmonie The first number sheweth the page the other the verse of the Chapiters But if the number be one alone it signifieth that whych thou doest seeke for to be had in the Commentary which next of all followeth the woordes of the Euangelists before which no number of verses is set A ABia the sonne of Eleazar the priest 5. 5. Abhomination of desolation what it is 643. 15. Abrahams sonnes be of two sortes 36. 49. and 40. 55. and 223. 12. 341. 39. 400. 23. 550. 9. Abrahams bosome 398. 22. Abrahams laughter differeth from the laughter of Sara 15. 18. Admonitions are necessary 498. 15. Adoption the keye of the kingdome of heauen 339. 27. A token of adoption to deserue wel of al 185. 45. Adulterie before god 175. 28. Humane affections are not to be layed away 287. 37. Afflictions common to the godlye and godlesse 637. 9. Afflictions very profitable to the godlye 322. 17. the faithful ar subiect to afflictiōs 287. 38 Almes the sacrifice of a sweete sauoure 173. 23. Ambition howe daungerous it is 162. 24. and 434. 1. Ambition immoderate 37. 51. Ambition in the glorye and solemnities of a funerall 398. 22. Ambition alwayes in vertues to bee feared 186. 1. Ambition is condemned 126. 24. 186 1. 384. 7. 398. 22. 433. 1. and 404. 1. and 486. 5. and 539. 22. and 541. 24. The true way or maner of correctinge ambition 539. 22. The Anabaptistes doe wickedly keepe litle children from baptisme 521. 14. they do condemne othes vnlearnedly 178. 34. They do wickedly banish kinges magistrates frō the church 542. 25. They keepe wrongfully the vse of the sworde from the Church 714. 52. they ouerthrow pollitike order and estate 508. 24. The Anabaptistes denye that it is lawfull for a Christian manne to deuide his goodes 373. 13. The error of the Anabaptists concerning cōmunity of goods 118. 11. 373. 13. The vaine boastinge of the Anabaptistes 161. 12. The particle and put for because 32. 42. 493. 16. The Angels know not the last day 655. 36. The Angels are the kepers or watchmen of the faithful 131. 6. 488. 10. 714. 53. One Angell captaine or leader of the whole people 264. 9. The Angels are ministers of the elect or chosen 398 22 The papists foolishlye imitate the Angel 22. 28. How Angels are the sons of god 24. 32 Of Angels Christe is the head 474. 5. Anger for the iudgement of god 115. 7. Holy and iust Anger 320. 8. Anna the prophetesse 89. 36. The scripture hath foretold the destruction of Antichrist 633. 2. Antichrists furnished with myracles 647 23. The Apostles were sollicited or mooued of the Scribes vnto falling away 244 11. their calling 266. Apostles whye twelue in number chosen of Christ 267. 1. 530. 28. the libertie of the Apostles in citing the places of the olde testament 82. 6. 324. 20. 730. 9. VVherein Aristotle placeth the chiefest good 371. 38. Arrogancie is to be auoided 78. 21. Holy Assemblies are not to be neglected 502. 20. the place of Augustine 162. 24. 180. 39. 262. 28. 278. 23. and 390. 23. 400. 25. 415. 58. Answeares put for any word or speache 103. 46. B BAalim were in times past called lesser gods 280. 25. Baptisme is not to bee denied to infants 521. 14. 801. 19. Baptisme followeth doctrine 801. 19. the ende of Baptisme 540. 22. the veritie of Baptisme is in Christ alone 119. the Anabaptists as much as in them lyeth doe blot out Baptisme 436. 2. the Baptisme of Iohn for his whole ministerie 572. 25. the Baptisme of Iohn and of Christe is the same 110. 3. 120. Barabbas is preferred before Christe 736. 15. Barennesse counted as a reproche 20. 25. Barennesse excludeth none out of the kingdome of heauen ibidem Beelyebub what it is 276. 25. and 320. 24. to Beleeue what it is 33. 45. looke faith Two Bethlems 83. 6. why a Bil of diuorcement in times past was permitted 176. 31. the Bishops of poperie are not pastours 138. 18. 800. 19. the Bishops of poperie glorye in value in the succession of the Apostles 164. 13. and 581. 42. and 606. 2. and 803. 20. the Bishops of poperie are dumme Dogs 256. 36. Blasphemie against the spirite what it is 331. 31. Blessing is diuersly taken 805. 19. Blessing put for happinesse 22. 28. Blessing for giuing of thankes 426. 19. the Blessing of the papistes god is magicall 692. 26. Blessed putte for chosen or beloued of God 671. 34. Blessednesse towarde vs is from the free loue of
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
the scripture the Angelles and kinges are adorned with this title but these are in common called the sonnes of God for the excellencie which God hath giuen them And it is cleare and not to be doubted but that God exempteth his sonne from all the rest when that he peculiarly saieth vnto him Psalme 1. 7. Thou art my Sonne Therefore Christ is accounted here neither among Angels nor men that he might be accounted one of common sort or company of the children of God for that which is giuen vnto him it is lawful for none other to take to them selues It is true that Kings are the children of God but not by right of nature but because the Lord hath bestowed that honour vpon them Neither doth this title belong vnto Angels but as they vnder their chief head excell amongst the creatures And we also are children but by adoption which we obtaine by faith for wee haue it not of nature But Christ is the onely and the onely-begotten sonne That interpretation is very false and deceitfull which that filthie dogge Seruetus wresteth the woorde of the future tence that he mighte prooue that Christ was not the eternall sonne of God But that he began then so to be accompted when that hee tooke vpon him our flesh Hee argueth that Christ was not the sonne of God before that he being clothed with flesh did appeare in the worlde because that the Angell sayd He shall be called I except against this and affirme that the wordes of the Angell doe signifie nothing else but that such a sonne of God should be made manifest in the flesh as was eternall For to be called is referred to the apparaunt knowledge But there is great difference here betweene these two enterpretations whether he beganne now to be the sonne of God which was not before or that he was made knowne vnto men that they might know him to be the same which was promised in times past And truely sith that God in all ages was called a Father of his people it may thereby be gathered that the Sonne was in heauen from whom and through whom this fatherhood came to men For men should arrogate too much vnto themselues if they durst be so bold as bragge that they were the sonnes of God but as they are the members of the onely begotten sonne VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a calling But as they had their confidence in the Sonne the mediatour But what profit we haue by this more perfect knowledge whereof we now speake Paule doth teach vs in an other place For that nowe wee may freely not onely call but cry out that God is our father Rom. 8. 15. and Gal. 4. 5. God shall giue vnto him the throane of Dauid VVe haue sayde that the Angel tooke out of the Prophetes these titles which he giueth vnto Christ that the holy virgin might thereby know the better that he should be the Redeemer which was in times past promised vnto the fathers VVhen as the Prophetes doe speak of the restitution of the Church they cal the whole hope of the faithfull to the kingdome of Dauid So that it was a common rule amongst the Iewes that the sauegard of the Church was reposed in the prosperitie of Dauids kingdome Neither did there any thing more aptly or fitly agree to the office of the Messias then that hee should againe restore the kingdome of Dauid And therefore the Messias is sometimes called by the name of Dauid as in Ier. 30. 9. They shall serue the Lord their God and Dauid their king Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them And in Ose. 3. 5. They shall seeke the Lord their God and Dauid their king The places also wheras he is called the Sonne of Dauid are sufficiently knowne and vnderstoode In summe the Angell declareth that the prophecie of Amos. 9. 11. of raysing the tabernacle of Dauid which was fallen downe and ouerthrowne was fulfilled in the person of Christ. 33. He shall reigne ouer the house of Iacob Seeing that saluation was peculiarly promised vnto the Iewes euen as the couenaunt was made with Abraham their father and Christ as Paule witnesseth Rom. 15. 8. was a minister of circumcision the Angell doth not without cause appoynt his kingdome in that nation as if it were the proper seate and abiding place of the same But this differeth not from other prophesies which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth For God by a newe and wonderfull adoption did plante the Gentiles which before were straungers into the house of Iacob so yet that the Iewes as the first borne shoulde holde the principall degree as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy power out of Syon Therefore the throne of Christ was placed amongest the children of Israel from wheÌ„ce he made the whole world subiect vnto him But as many as are gathered by faith to the sonnes of Abraham are accompted as the true Israel And although the Iewes through their defection separated them selues from the church of God yet the Lordes will was that certaine remnants of them shoulde remaine euen vnto the end because that his calling is beyonde the power of man The body of the people in shewe is vtterly cut off But we must remember the mysterie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dispearsing and scattering abroade In the meane season the church which is scattered through the whole worlde is the spirituall house of Iacob because she fetched her beginning out of Sion For eâ—er The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid It florished only in the times of Dauid and Salomon in power riches Roboam the third successor skarse held a tribe and a halfe From that time it ceased not to be shaken with diuers miseries vntil at length it was broken downe Now the Angel declareth that when in the person of Christ it shall be established that shall not againe be destroied and to proue the same he vseth the wordes of Daniel which are set downe 7. 14. And of his kingdom shal be no ende Although the sense of the words is that God is the euerlasting gouernor of the kingdom of Christ and of the Churche so that it shall neuer pearish from off the earth so long as the Sunne and Moone shall shine in the heauen yet the true perpetuitie belongeth vnto the glory that is to come Therefore the faithfull doe so by continual course some of them succeede others in this life vntill at the lengthe they be gathered together into heauen where they shall raigne without ende   Luke 1. Matthew Marke 34. Then sayde Marie to the Angell
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
righteousnes vpon childrens children vnto them that keepe his couenaunt God therefore so promiseth that he wil shew him selfe mercifull to the children of his saints throughout al ages that so he may yet take away the occasion of all vaine hope from hipocrites for they that are degenerate children of his saints and haue fallen from their godlines and faith doe in vaine and rashly glory that God is their father VVherefore by this exception their vanitie and pride is ouerthrowne which are puffed vp with a false pretence of GOD his grace without fayth God made an vniuersall couenaunt of saluation with the stocke of Abraham But as the stones watered with the raine doe not become softe therewith so the hardnesse of heart is such a hinderaunce to the vnfaithfull that the promised righteousnesse and saluation can not enter into them Yet God that his promisse might be certaine and sure hath reserued vnto himselfe some seede By the feare of God is vnderstode all godlineste and religion which can not be without faith But heere a question may be demaunded for what cause is God called merciful if no man do so finde him but he that deserueth his fauour For if the mercy of God be vpon them that feare him then godlinesse and a good conscience doe procure his fauour to men and so by this meanes men should by merits preuent his grace I aunswere that this also is a portion of his mercy that God planteth a feare and a reuerence of him in the children of the godly For he doth not meane here the beginning of grace as if they shoulde imagine that God were idle and should loke downe from heauen to espie who they were that were worthy of the same but he only driueth the hypocrites from their pieuish securitie least that they should thinke they had God bound to them because that they according to the flesh are the children of godly parents when that the end of God his couenant is far otherwise and the condition much contrary namely this He will haue a people alwaies in the world of whom he wil be purely worshipped   Luke 1. Mathew Marke 51. He hath shewed strength with his arme he hath scattered the proude in the imagination of their hearts 52. He hath put downe the mighty from their seates and exalted them of lowe degree 53. He hath filled the hūgrie with good things and sent away the riche emptie 54. He hath vpholden Israel his seruaunt being mindefull of his mercie 55. As he hath spoken to our fathers to wit to Abraham and his seede for euer 51. He hath shewed strength Is as much as if he should haue said he hath wroughte mightely and the arme of God is opposed against all other helpes as in Es. 59. 16. God looked and there was none to helye Therefore his arme did saue it his righteousnesse it selfe did sustaine it This then is the meaning of Marie that God was satisfied with his owne power and had no felowes in his worke called none to helpe him That which presently is spoken of the proude seemeth to be added for two causes partly because that the proude which endeuour after the maner of Giants to striue against God do nothing preuaile and also because that God doth not stretch forth the power of his arme but for the sauegarde of the lowly and that he might ouerthrow the proude which arrogantly take too much to them selues And to that purpose belōgeth that exhortation of Peter 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God The manner of speach is also to be noted Hee scattereth the proude in the imagination of their hearts For as their pride and ambition is great so is their couetousnesse insatiable in their deuises they heape together as it were a great mountaine and that I may speake one woorde they builde the tower of Babel for they being not satisfied in that they haue folishly attempted this or that aboue their strength they foorthwith heape newe consultations of madde presumption to their former deuices when God for a while hath wyth silence frō heauen laughed at their notable purposes then at a sodaine he dispearseth ouerthroweth their whole heap as if a man shoulde pull downe a building whiche before was strongly and soundly built and compacte together and should dispearse the same farre off into diuers places Hee hath putte downe the mightie If you translate it Princes the sense will be the plainer For althoughe that dynastai are so called of the Greekes by reason of their power yet they are interpreated gouernours chiefe magistrates But many haue thought this woorde mighty to be a Participle Marie sayeth that they shall be pulled out of their thrones that the vnknowen and simple may be lifted into their places So that which prophane men doe call the plaie of Fortune shee doth attribute to the iudgements prouidence of God Yet we must know that there is not geuen to God an absolute power as if he should by a tyrannous authority tosse and turne men hether and thither as balles but a most right and iust gouernement and hath a notable reason for what soeuer he doeth thoughe it be often hid from vs for sodaine chaunges doe not please God as that hee shoulde in a mockerie lift them vp aloft whome he had determined sodainly to throw downe but rather the wickednes of men doth tourne and alter the estate of things because that no man acknowledgeth that the estate of euery man is in the will and hand of God But they that are placed aboue others do not only contumeliously cruelly handle their neighbours but also most sharply doe they deale against the authour of their saluation Therefore some are lifted vppe into high degree of honour and some are slipte downe or rather cast downe headlong out of their thrones that we in deede might learne that what soeuer thing is aloft and exalted in the world is subiecte to God and that all the worlde is vnder his gouernement Dauid declareth the cause and ende of these chaunges Psal. 107. 20. and also Dan. 2. 21. VVe see howe the Princes of the worlde become arrogante wythout measure howe they runne into luxuriousnesse howe they swel in pride and howe the sweetenesse of prosperitie hath mado them dronken It is not to be wondered at if God cannot beare with suche vnthankefulnesse and this is the cause why for the most part their state is not dureable whome God hath lifted vppe on high And againe the glorye of Kings and Princes doeth so amaze the common sorte of menne that few there be that thinke there is any God aboue them But if that Princes brought their scepters with them from their mothers wombe or that the continuaunce of their kingdomes were perpetuall then all knowledge of God and of his prouidence would presently vanish away The Lorde therefore placing the low aloft he leadeth the pride of the world as prisonner in his triumphe
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
prouince of Syria Also it is agreed vppon amongest the wryters that Archelaus raigned nine yeares after the deathe of his father Herode whereof it is gathered that there were aboue thirteene yeare betweene the birthe of Christe and this taxing For almoste all subscribe to Epiphanius who affirmeth that Christe was borne the xxxiij yeare of the raigne of Herode that is foure yeares before his death This also is not a litle doubtfull that the same Iosephus in the thirde chapter of the 18. booke sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium If that be true Augustus liued almoste seuen yeares longer at the moste so eight or nine yeares shall be detracted from his age For it appeareth out of the third after Luke that he had then raigned but fifteene yeare But seeing it is certaine that the age of Christe is better knowen then that the same ought to be called into question so it is not vnlike but that Iosephus had forgotten himselfe in this matter as also in manye others And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome and that Augustus enioyed the Empire alone so hee was a very olde manne when hee was sent into the prouince Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares yet he graunteth that the fifte gouerned eleuen yeares that was Valerius Gratus whome Pontius Pilate succeeded Yet there may be geuen an other aunsweare that they coulde not goe through with the taxe presently as it was commaunded for Iosephus declareth that Coponius was sente thether with an hoste that he might keepe the Iewes vnder whereof it is easily gathered that through the tumult of the people this taxe was for a time hindered And the woordes of Luke doe beare this interpretation that there came out a commaundement about the time of Christes natiuitie for taxing the people but the description could not be made except the estate of the kingdom had ben chāged because that Iudea was brought into a part of the prouince so this latter part was added in steade of correction This first description was vnder the gouernour Cyrenius that is it was then first brought to effecte Thoughe the question is not yet wholely answered For to what purpose shuld the people be taxed whē that Herode gouerned Iudea who paide no tribute to the Romane Empire I answere there is no absurditie in the matter if Augustus that hee might accustome the Iewes to the yoke whose stubbernes was sufficiently knowen would also haue them taxed vnder Herode and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire for Herode only raigned by entreatie and almoste seruilely I knowe not from whence Eusebius tooke that which hee sayeth that this taxing was decreed by the consent of the Senate 7. There was no roume for them in the Inne Heere we see not only howe poore Ioseph was but also how sharpe that tyrannie was that no excuse is receiued but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel with him And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest Ioseph was not so blockishe but that hee was carefull to prouide for the trauell of his wife and so hee woulde willingly haue eschewed this necessitie But because he coulde not enforced he geueth place and commendeth himselfe to God Yet wee see what a beginning of life the Sonne of God hadde and in what place and swadling clowtes he was entertained And the maner of his birthe was suche because that to this ende hee tooke our flesh that for our sakes he might humble himselfe therefore he was cast out into a stable and laide in a maunger and hadde the roumthe of a guest denied him amongste menne that hee mighte open heauen for vs not onely as guestwise but as an eternall kingdom and an enheritaunce and that the Aungelles shoulde admitte vs into their felowshippe Matthew Marke Luke 2.   8. And there were in the same country shepheardes abiding in the fielde and keeping watche by night because of their stocke 9. And loe the Aungell of the Lorde came vppon them and the glory of the Lord shone abou◠them and they were sore afraide 10. Then the Aungell sayde vnto them Bee not afraide for beholde I bring you tidings of great ioy that shall be to all the people 11. That is that vnto you is borne this daye in the Citie of Dauid a Sauiour whiche is Christe the Lorde 12. And this shall be a signe to you yee shall finde the childe swadled and laide in a cratche 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God and saying 14. Glorye bee to God on highe and peace in earth towardes men good will 8. And there were shepheardes It shoud haue bene in vaine to haue Christ borne in Bethlehem except it were knowne to the world Yet the maner which Luke describeth semeth vnlikely in the iudgment of men First Christ is reuealed but to a few witnesses and that in the darke night Then when God had at hand many both honourable and excellent witnesses which being put by he chuse only sheapherds that is menne contemned and of no estimation The reason and wisedome of flesh must of necessitie heere become foolish and lette vs confesse that the foolishnesse of God excelleth what soeuer is or seemeth to be wise in this world 1. Cor. 1. 25. But this also was a part of the humbling of him not that any thing of the glory of Christe was by this taken away but onely that he shoulde lie hidde for a time Furthermore as Paule 1. Cor. 2. 4. admonisheth that the Gospell is contemptible according to the flesh that our faith mighte be grounded in the power of the spirite and not in high woordes of mannes wisedome or in any glory of the worlde So God from the beginning laide vp this incomparable treasure in fraile vesselles that the obedience of our faith mighte the better be prooued VVherfore if we desire to come to Christ let it not grieue vs to followe them whome the Lord to the ouerthrowing of the pride of the world hath taken as masters euen out of the filth of the beastes 9. The Angell of the Lorde came He sayeth that the glory of the Lorde shone about the shepheards wherby they might know the Angell For it should haue little auailed to haue that tolde them of the Angel which is reported by Luke except God by some visible signe had witnessed that that came from him which they heard Therefore the Angell appeared vnto them not in any common shape or without dignitie but adorned with a brightnesse of heauenly glory which shoulde mooue
mary 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
8 Bring forth therefore fruitâ— He confirmeth that which I sayd before that the repentaunce which is testified in wordes is of no value except they proue the same in deede for it is a thing more precious then that there should be a lyght and vaine opinion of the same Therefore Iohn denyeth that the open testimonye which they gaue was sufficient but he saith that in processe of time it shal be reuealed by their workes whether they doe earnestly repent It is to be noted that good works are called the fruits of repentaunce for repentance is inward which is placed in the heart and the minde but then in the chaung of the life it bringeth forth the fruites of the same And because that in popery all this poynt of doctrine was filthyly corrupted this difference is to be holden that repentance is an inward renewing of a man which springeth forth in outward life as the tree bringeth forth fruit out of it MAT. 9. Think not to say with your selues LV. 8. Begin not to say Sith it is certain that there is but one meaning of both these speaches we do easily gather what Iohn would The hypocrits do either sleepe in their sins or licentiously proudly vaunt theÌ„selues vntil they be oppressed but when they are cited to the tribunal seat of god then they carefully seeke means to escape lurking corners or pretend some colour Therfore Iohn thus speaketh vnto the Pharises Saduces Now that you are sharply reproued of me do not as such as you are vse to doe that is seek not a remedie by a vaine false pretence And he wresteth from theÌ„ that wicked hope wherwith they were betwitched the couenant which GOD made with AbrahaÌ„ was vnto theÌ„ inâ—steede of a shielde to couer an euil conscience not that they setled their hope in the persoÌ„ of one man but because that God had adopted the whole stock of Abraham In the meane while they thought not that none are to be accounted of the seede of AbrahaÌ„ but they which folow his faith and the couenaunt of God is not ratified that it may profit to saluation but by faith And that clause in your selues is not superfluous for although in speach they did not boast themselues to be the sonnes of Abraham yet inwardly they pleased themselues with this title so that the hypocrites are nothing more ashamed to mock God then men God is able The Iewes flattered themselues almost with the same pretence which the Papists at this day do insolently chaleng to themselues It is necessary that there shoulde be a Church in the worlde for GOD will be knowne and haue his name called vppon in the worlde and the Church cannot bee other where but with vs with whom the Lord hath made his couenaunt The Priestes and other which had the gouerment and aucthoritie were especially puffed vp with this arrogancie for they accounted the common people prophane and accursed as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites as at this day the horned bishops Abbots Canons Monks Sorbonists al the sacrificers being lift vp with the proud title of the Cleargie do in coÌ„parison of themselues despise the laitie This errour doth Iohn reproue refel in that they do to straightly restraine the promise of God shewing that though God had none of them that yet he would not be without a Church Therefore the meaning of the words is God made a couenant with Abraham his seede One thing deceiueth you that wheÌ„ you are more theÌ„ degenerate you think your selues to be the only sons of Abraham but god wil froÌ„ an other place raise vp a new seed to AbrahaÌ„ which doth not now appear he speaketh in the datiue case He wil raise vp childreÌ„ vnto Abraham that they might know the promise of God was not to no effecte and that Abraham who obeyed hym shoulde not bee deceyued although there wanted seede in them so from the beeginning of the worlde the Lorde was true to his seruauntes neither did he euer fayle in perfourming his promise of shewing fauour to their children although hee reiected the hypocrites That many thinke that Iohn speaketh this of the calling of the gentiles seemeth not to me to be of force but because that it seemed incredible to these proude men that the Church might be transferred to any other place he admonisheth theÌ„ that God hath meanes to preserue his Church which they did not think of as if he should make him children of stones MAT. 10. LV. 9. Now also is the axe After that Iohn had taken that couer of vaine hope from the hypocrits he pronounceth that the iudgement of God is nigh He had said before that they being cast off that god shuld not want a people now he addeth that God himself is now in the same that he might driue the vnworthy out of the Church as barreÌ„ trees vse to be cut vp The summe is that the hand of GOD is now stretched forth to purge the Church for the grace of God doth neuer shewe it self for the saluation of the godly but withal his iudgement commeth forth for the destruction of the worlde and that for two causes because that then the Lord seperateth his from the reprobate and the vnthankfulnes of the world prouoketh his wrath a new VVherefore it is no meruaile if the preaching of the Gospell and the comming of Christ doe put the axe to cutte away the corrupt trees and should dayly hasten the vengeaunce of God against the wicked LV. 11 The people asked him A true affection of repentaunce engendreth this carefulnesse that the sinner desirouslye enquireth what God willed and commaunded and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce For the worlde alwayes desireth to be discharged of the ceremonies towardes God and dooth nothing more readily then sette faigned and deuised worshippinges before God so ofte as hee calleth to repentaunce But what fruites dooth the Baptist commende in this place The dueties of charitie and of the second table not that God neglecteth the outward profession of godlines of his worship but because this note of difference is more certaine dooth often lesse deceiue For the hypocrites doe painefullye endeuour that they might shewe themselues worshippers of GOD in ceremonies and yet lette passe the care of true righteousnesse when they are eyther vnkinde to their neighbours or giuen to deceites and spoyles VVherefore necessarilye they are to be called to a straighter examination whether they lyue honestly amongst menne whether they helpe the poore whether they spare them in misery whether they louingly communicate those thinges which the Lorde hath giuen them For this cause Christe in Matthew 23. 23. calleth iustice mercie and trueth the chiefe poyntes of the lawe and the scripture in diuerse places commendeth iustice and iudgement This is to be noted that the dueties of charitie are first named not that they excell
which should be more perfecte then the law of God therfore he answereth that he taketh nothing in hand rashly that yet he was the minister of the outward scale whiche diminished nothing from the power and glory of Christ whereby we gather that his purpose was not to distinguish his baptisme from that which Christ commaunded to his disciples and whose perpetuall vse he willed to flourish in his church Neither doth he oppose the visible signe to the other signe but comparing the persons of the Lord and of the seruaunt together he teacheth what is proper to the Lorde and what is to be attributed to the seruant Neither let that opinion hinder vs which now long ago was spread euery where that the baptisme of Iohn doth differ from ours but we must learne to iudge by the matter it self rather then by the errour of men And truly the coparison which they imagine should bee too absurd for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers agayne it shoulde followe that the baptisme of Iohn was a dead signe and voide of all power Thirdlye it should folow that we had not a baptism common to Christ to vs seeing it sufficiently appeareth that by this seale he sanctifieth that felowship which he vouchsafeth to haue with vs while that in his owne body he consecrated baptisme Therefore here is to bee holden that which I sayde before that Iohn here simply discerneth the person of Christ from himselfe and all other ministers of Baptisme that the Lorde might be aboue the seruauntes And here is gathered a generall doctrine what are the dueties of men in baptisme and what is proper to the sonne of God for the onely administration of the outwarde and visible signe is committed to men but the trueth it selfe resteth in the power of Christ alone The scripture doth somtime improperly assigne that to meÌ„ which Iohn here chalengeth to Christ alone affirmeth that belongeth not to men but theÌ„ the scripture waieth not what specialy man hath of himself but simply teacheth the power the profit of the signes and how God worketh with his spirit through the same But here is a distinction made between Christ and his ministers least that which is worthily due to the one the world should wickedly giue to the other as it is not more bent to any thing then to adorne the creatures with those thinges that beloÌ„g to God And this obseruation shal helpe vs out of many difficulties VVe know how great iars there are in our age about the vse effecacy of the signes all which may be answered that the whole institution of the lord comprehendeth the aucthour himself and the power of the spirit togeather with the figure and the minister but whereas the minister is compared with the Lord that the Lord may haue al the ministers brought to nothing â—â— VVith the holy Ghost and with fire It is demaunded why Iohn also sayd not that it is only christ which washeth our soules with his bloud Namely because that the washing also it selfe is wrought by the power of the spirite it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme And the meaning is plaine that Christ alone doeth geue what grace so euer the outward Baptisme doth figure because that he sprinkleth the consciences with his bloude and he himselfe mortifieth the olde man and geueth the spirit of regeneration The worde Fire is added in stead of an Epithyte and is applied to the spirite because that it so purgeth our filthinesse as golde is tried in the fire As Iohn 3. 5. metaphorically calleth it water MAT. 12. VVhich hath his fanne In the former sentence Iohn preached of the grace of Christe that the Iewes mighte geue themselues to him to be renewed nowe also he speaketh of iudgement that he mighte strike a feare into the contemners For sith many hypocrites do proudly refuse the grace of Christ offered them it is also necessary to pronounce vnto them that vengeaÌ„ce which remaineth for them for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers And this order of teaching must be obserued of vs that the hypocrites maye know that they shall not go vnpunished which reiect Christe that they being raised out of their sluggishnesse maye begin to feare him as a reuenger whom they haue despised as the authour of saluation Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell Therfore the preaching of the gospel is a fanne because that before the Lord sift vs the whole worlde is full of confusion euery man seeketh to please himselfe and the good are mixed with the euill and last of all it pleaseth them to wallowe in chaffe But where Christ commeth foorth with his Gospel while he reprooueth the consciences and citeth to the tribunall seate of God the chaffe is fanned away which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe yet Iohn heere compareth the reprobate to chaffe and the faithfull to wheat Furthermore the floore is not taken for the world as some imagine but for the Church for it is to be noted to whome Iohn speaketh VVhen the Iewes were lift vppe with the bare title Iohn warneth theÌ„ that they do folishly to be proud because that they possesse a place for a time in the church of God out of the which they were shortly to be throwen as chaffe oute of the floore In this maner he reprehendeth the corrupt state of the Church because that it was full of huskes weedes and other filthie things but was presently to be purged with the liuely voyce of the Gospell But howe is Christ sayd to purge the chaffe from the wheate who can finde nothing in men but meere chaffe The answeare is easie the Elect are made into wheat that they being taken from the chaffe maye be gathered into the barne But Christ began this cleansing and daily goeth forwarde wyth the same yet he shall not fully performe the same before the latter day therefore Iohn calleth vs thither But we must remember that the faithful now at this day through hope do enter into the garner of the Lord that there at the length in deede they may haue an eternall seate And the reprobate now through their guiltinesse doe conceiue a heat of that fire the perfecte burning whereof they at the last day shall feele I know that many haue subtilly disputed of the eternal fire wherein the wicked shall be tormented after the iudgement but it maye be gathered out of many places of the scripture that it is a metaphoricall kind of speaking For if there bee appoynted a reall or materiall fire as they call it then must there also be added brimstone a fanne to kindle it because that there is mention made of them both in Isaias chap. 30. 33.
made them but on that condition he geueth them life that he might daily sustaine that whyche hee hath once geuen So sayeth the Apostle all things are sustained by his mighty woorde that is the whole world is preserued and euery parte of the same doeth remaine in his estate by his will and decree whose power is spreade in euery place both aboue and belowe Therefore though we eate breade yet the maintenance of life is not to be attributed to the power of bread but to the secreat grace which God geueth to bread to feede vs. VVherof also foloweth an other lesson that God which nowe vseth bread for our nourishment caÌ„ by other meanes as oft as he shal thinke good prouide that we may liue Also in this sentence of Moses their beastlinesse is condemned which accompt of fulnesse and aboundance as their lyfe Furthermore distrust and vngodly carefulnesse is reprooued which driueth vs to seeke vnlawfull meanes And to this purpose is the answeare of Christe properly directed for foode and other maintenances of thys present life we must so trust God that none of vs passe the bounds prescribed by him If that Christ accompted it vnlawfull to make bread of stones besides the commaundement of God it is muche lesse lawfull to get thy liuing by deceits thefts violence and murthers Mathewe 4. Marke 1. Luke 4. 5. Then the Deuill tooke him vp into the holye citie and set hym on a pinacle of the temple 6. And sayde vnto hym If thou be the Sonne of God caste thy selfe downe for it is wrytten that hee shall geue his Angelles charge ouer thee and with their hands they shall lifte thee vppe least at anye time thou shouldest dashe thy foote against a stone 7. Iesus sayde vnto him It is wrytâ—en again thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vppe into an exceeding high mountain shewed him all the kingdoÌ„s of the world and the glory of them 9. And sayde vnto hym all these will I geue thee if thou wilte fall downe and worship me 10. Then sayd Iesus vnto him Auoide sathan for it is wrytten Thou shalt woorship the Lorde thy God and him only shalt thou serue 11. Then the deuill lefte hym and beholde the aungelles came and woorshipped him 13. And the aungels ministred to him 5. Then the deuill toke him vp into an high mountaine shewed him al the kingdoms of the world in the twinkling of an eie 6 And the deuil said vnto him al this power wil I geue thee the glory of those kingdoms for that is deliuered to mee and to whome soeuer I wil I geue it 7. If thou therfore wilt worship me they shulbe all thine 8. But Iesus answeared him sayd Hence from me sathan for it is wrytten Thou shalt woorship the Lord thy God hym alone thou shalt serue 9. Then he brought him to Ierusalem and set him on a piâ—acle of the Temple and sayde to him If thou bee the sonne of God cast thy self down froÌ„ heÌ„ce 10. For it is wrytten that hee will geue his angels charge ouer thee to keepe thee 11. And with their hands they shal lift thee vppe least at anye time thou shouldst dashe thy foot against a stone 12 And Iesus answered said vnto him It is saide thou shalt not tempt the Lord thy God 13 And wheÌ„ the deuil had ended all his temptation he departed from him for a season 5. Then the deuil tooke him It is no great matter that Luke doth rehearse that temptation in the seconde place which Mathewe placeth in the last place For it was not the purpose of the Euangelists so to set downe the order of the hystorie as they would alwaies exactly obserue the poynte of time but to gather the sum of the things so as they might propose in a glasse or a table those things which are most profitable to be knowen of Christ. Therefore let it suffice vs to knowe that Christ was tempted 3. maner of wayes But whiche was either the seconde or the thirde conflict there is no cause why we should curiously seeke In the exposition I wil folow the text set downe by Mathew It is sayd that Christ was set vpon a pinacle of the temple But it is demanded whether he was caried vp on high in dede or whether it was done by a vision Many do boldly affirme that it was a true and a reall cariage of his bodye as they say for they thinke it a thing vnwoorthy that Christe shoulde yeelde himselfe in daunger to sathans sleights But this obiection is easily wiped away that there is no absurditie in the permission of God and voluntarie subiection of Christe so that we thinke not that hee suffered any thing wythin that is in minde and soule And that which foloweth after that all the kingdomes of the worlde were sette in the sight of Christ and that also which Luke wryteth that hee was caried far in the twinkling of an eye doth rather belong to a vision yet in a doubtfull matter which without danger a man may be ignorant of I had rather suspende my iudgement then geue the contentious occasion of quarelling Also it maye be that the 2. temptation did not presently without distance of time folow the first nor the third the seconde but it is more probable that there was some distance though by the woordes of Luke it is gathered that there was no long space betwene for he sayth that Christ had rest geuen him for a season But this appertaineth much to the matter to know what sathan went about in this kind of temptation which is to be learned by the answer of Christ as I said a litle before Christ that he might mete with the subtletye of the enemie and beate backe his force holdeth oute for a buckler God is not to be tempted VVhereby it appeareth that the deceites of the ennemies tended to this purpose that hee liftinge himselfe vppe aboue measure shoulde rashly rise vppe againste God First sathan tried to drawe Christ to desperation because he wanted meat and ordinarie meanes nowe he procureth him to a vaine and proud confidence that neglecting the meanes which were at hande he should throw himselfe without necessitie into manifest daunger and as though he should leape beyonde his boundes But as it becommeth vs not to despair when we are pressed with the want of all things but that we shoulde depend vpoÌ„ the assurance of God so it is not lawfull for vs to set vp the combs that we should lift vp our selues higher then God permitteth Now we vnderstand what the purpose of sathan was namely that Christ making a triall of his diuinitie shoulde with a foolish and a wicked â—ashnesse rise vp against God 6. Hee will geue his aungels charge ouer thee This malice of sathan is to be noted that hee abuseth the testimonie of the scripture that might make the life of Christ deadly and tourne his bread to
was so ready to obey the commaundement of Christe whome as yet hee did not know eyther to bee a Prophet or the Sonne of God No excuse canne serue our slouth that being taught that hee is our Lord and king and iudge and being tenne times commaunded by him to doe our duetie doe not yet stirre a finger LV. 6. They enclosed a great multitude of fishes The ende of the miracle was that the deitie of Christe beeing knowne Peter and others shoulde yeelde themselues to be his disciples Yet generallye by this example wee are taught not to feare that the blessing of God and happye successe shal not folow our labour as oft as at the commaundement and direction of Christe wee laye our handes to worke But there was such plentie of fishes as sanke the shyppes and astonyed the myndes of them that beehelde it For it was meete that the diuine glorye of Christe shoulde bee reuealed by this myracle that the credite might be wholly his LV. 8. Lorde goe from mee Though menne in their dayly prayers doe desire the presence of God yet it is necessary that assoone as GOD appeareth that they shoulde be affrayde and halfe dead with feare and amasednesse vntill he giue them comfort There is good cause whye they should so earnestly pray for the presence of God for he beinge absent they are enforced to feele them selues to bee miserable wretches and his presence is therefore fearefull because they then beginne to feele that they are nothing nay with what a heape of euils they are filled After this maner Peter so reuerenceth Christ in this myracle that he being amased with his maiestie would flee as much as he could And this did not onely befall to Peter but as by the text we doe gather they were al afrayd VVherefore we see that this feeling is planted in all men that they should be afraide at the presence of God And it is profitable for vs that what foolish boldnes or pride soeuer is in vs might be humbled so there shall presently be giuen comfort which may hold vs vp Therefore Christ with a sweete and friendly answere dooth recreate the mind of Peter and forbyddeth him to feare So the Lorde buryeth his in a graue that then he may giue them life LV. 10. From henceforth thou shalt catch men Matthew saieth I will make you fishers of men But Marke hath I will make you to be fishers By which wordes we are taught that Peter and the other three were not onelye chosen of Christ to be disciples but created Apostles or at the least chosen in hope of Apostleshippe Therefore here is not onely discribed a generall calling to the fayth but a speciall calling to a certaine office I graunte that the office of teachinge was not yet committed vnto them but yet Christe calleth and chuseth them into his company that he might frame them to teaching And this is wisely to be considered for all are not commaunded to leaue their parentes and their old trade of lyuing that they maye followe Christe on foote but the Lorde is contente to haue some in his flocke and Churche and to others hee appoynteth a proper standing Therefore lette them that haue the office of a publike person layde vppon them knowe that there is more to be required of them then of anye priuate persons So Christe chaunging nothinge in the common lyfe of others dooth bring these foure from theyr worke whereby they lyued before that hee might vse their help in a more notable office Also Christ chose vnto him grosse Idiotes no lesse rude in witte then voyde of learning that hee myght frame them naye that hee might renew them with the grace of his spirite that they might excell all the wisemen of the world For so it was his will to pull downe the pryde of fleshe and to giue a notable token of spirituall grace in them that we might learne to aske the lyght of fayth from heauen knowing that it cannot be obtained by our own industrie Furthermore that he chose not the vnlearned and rude that he would leaue them alwayes such that which he did maye not be drawne into example as if at this daye also such Pastors were to be ordayned as are after to bee instructed to execute theyr office For wee know what rule hee prescribeth vs by the mouth of Paule that is that â—one may be called except they be apt to teach And he did not chuse such as if he preferred ignoraunce before knowledge as some frantike men doe triumph to themselues in theyr owne ignoraunce and how much more they abhorre learning so much the nerer they thinke themselues to the Apostles And his will was at the first to chuse these base men that he might ouerthrow the vanitie of theÌ„ that thinke that the vnlearned shall not enter into heauen But after he ioyned Paule as a companion to these fishers who from his youth was diligently trayned vp in learning Act. 22. 3. But yet it pertaineth nothing to the matter to dispute more subtilly of the maner of the metaphor for that it was taken of the present matter yet when Christe spake of the preaching of the Gospell he aptly alluded to fishing because that menne wandering and scattered abroad in the world as in a vast and confused sea are gathered togeather by the preaching of the Gospell But the hystorie which is recorded in the first chapter of Iohn differeth from this For when Andrew was one of Iohns disciples he was by him delyuered to Christe and after he brought his brother with him and then they tooke him as their mayster but after they were receiued into a hygher office MAT. 22 And they without tarying Here first appeareth the force of Christes voyce not that the onely voyce of Christe dooth so effectuallye pearse into the hearts of men but because the Lord by his spirit doth inwardly driue all them that he will draw and pull to himselfe that they may obay his voyce Secondly the aptnes to be taught and the readinesse to obey is praysed in the disciples which prefer the calling of Christ before all the busines of the world Especially it becommeth the ministers of the worde to marke this example that all other cares being sette by they may addict giue themselues wholly to the Church whereto they are appoynted MAT. 23 Iesus went about all Galile Matthew reportes the same things agayne in an other place But there is no inconuenience seeing Christe for a time ceased not dayly to worke almost innumerable myracles that generally the course of the same is twise or thrise meÌ„tioned Now in the wordes of Matthew first it is to be noted that Christ neuer rested that he might spread the seede of the Gospel euery where Also Matthew calleth it the Gospell of the kingdome whereby the kingdome of God is established amongst men for theyr saluation Therefore he maketh a difference betweene the perfect and eternall beatitude and the prosperous and pleasaunt things
hee passeth to doctrine neither assigning time nor place As in Mathewe there is no noting of the time but only of the place And it is very likely that Christ did not so preach but after hee hadde chosen the twelue But I woulde not be too curious in keeping the order of time which I did see not regarded by the spirite of God For this ought to suffice the godly and modest readers that they haue heere set before theyr eyes a briefe summe of the doctrine of Christ gathered out of many and diuers of his sermons wherof this was the first where he entreateth with his disciples of true felicitie 2. He opened his mouth Heere in the Hebrew phrase is the figure Pleonasâ—â—â—os vsed for that which were corrupt in other tongues is vsuall amongst the Hebrewes to say he opened his mouthe for he began to speake And though many thinke it to be an Emphatycal kinde of speache vsed wheÌ„ either some weighty or notable matter is vttered either in good parte or in euill Yet because many places of scripture doe gainsaye the same the first exposition doeth please me best Also let their subtile speculation go which doe teach that Christ allegorically led his disciples into the mountaine that he might carie their mindes on highe farre from earthly cares and studies for by going vp the mount he rather soughte a secreate place out of the way that being farre from company he might refresh himself a litle with his disciples from wearinesse And first it is to be considered for what cause Christe spake to his disciples of true felicitie VVe knowe that not only the common people but also the wise men were herein deceiued thinking him to be happy that led a mery a quiet life free from all griefe and had what he desired And certainly by the iudgement almoste of all menne felicitie is esteemed by the present state Therefore Christ that he might accustome his to the bearing of the crosse reprooueth this wicked opinion that they are happy which nowe liue wel and prosperously according to the flesh For it cannot be that they should paciently submit their necke to beare sorowes and iniuries which accounte patience to be an enemie to a blessed life Therefore it is one comforte whereby the bitternesse of the crosse and of all mischiefes is mitigated also made sweet while wee are perswaded that in the midst of miseries we are happy because that our patience is blessed of the Lord shortly there shall folow a more ioyfull ende I graunt that this doctrine doeth muche disagree from common sense but so it behooued the disciples of Christ to be taught wisedome that they might accounte their felicitie to be out of this world and beyond the vnderstaÌ„ding of flesh And though carnall reason will neuer allowe that which Christ here teacheth yet hee proposeth no fantasticall deuice as in times past the Stoickes did sporte with their Paradoxes but in deede he declareth why they are truly happie whose estate is accounted miserable Therefore let vs remember that this is the chiefe poynte of the doctrineâ— that Christ denieth that they are miserable and wretched that are oppressed with the iniuries of the wicked and are subiect to diuers dangers And Christ doeth not only proue that they are of a peruerse iudgement which measure the felicity of man by the present state because that the miseries of the godly shall shortly be chaunged into better but also hee exhorteth them to patience by proposing a hope of rewarde before them â— Blessed are the poore in spirite for In Luke there is a bare Metaphor But Mathewe doeth more plainly expresse the minde of Christ because that the pouerty of many is accursed and vnhappy Therefore when there be many oppressed with euils which yet cease not inwardly to swell wyth pride cruelty Christ pronounceth them happy which being tamed subdued with troubles do submit theÌ„selues wholely vnto God and being inwardly humbled they commit themselues into his custody others do interpreat theÌ„ pore in spirite which do arrogate nothing to theÌ„selues but throwing downe al trust in flesh they acknowledge their own nede But because it is necessary to be one and the same sense in the wordes of Luke and Mathewe It is not to bee doubted but they are called poore which are oppressed afflicted with aduersities This only is the difference that Mat. by adding that Epithyte doth restraine the felicity to theÌ„ only which vnder the discipline of the crosse haue learned to be humble For theirs is VVe see that Christ doth not puffe vp the minds of his disciples with a vain perswasion or harden them with a hard hearted obstinacy as the Stoicks do but he calling them to the hope of eternal life he encorageth theÌ„ to patience because by this meanes they shuld enter into the heauenly kingdoÌ„ But it is worth the labor to note that no maÌ„ is pore in spirit but he that is brought to nothing in himself reposeth himself in the mercy of God For they that are brokeÌ„ or ouerwhelmed with desperation when they fret against God are of a lofty and proude spirite 4. Blessed are they that mourne This sentence is not only next to that which goeth before but it is as an Appendix or confirmation of it For it was wont to be iudged that troubles make a man vnhappy because they alwayes doe drawe sorow and griefe with them and that nothing is more coÌ„trary to felicitie then sorow But Christ doth not only deny that they that mourne are miserable but hee teacheth that they are holpe euen by that sorowe to happy life For that they are by this meanes framed to receiue eternall ioy and pricked forward as with spurres least they should seeke any comforte any other where So Paule sayeth to the Romaines chapter 5. 3. we reioyce in tribulations knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed 5. Blessed are the meeke He meaneth those meke and quiet which are not easily prouoked with iniuries are not geuen to frowardnes for euery offence but are ready rather to suffer any thing then to do as the wicked do But it seemeth very absurde that Christ promiseth the enheritance of the earth to suche For they rather vsurpe the gouernment of the earthe which couragiously repell all iniuries and if at anye time they be hurte they are ready with the hand to reuenge the same And certainly experience teacheth that the wicked do so much the more boldly and stoutlye go on forward for that they are the more gently borne with And hereof roase that deuelish prouerbe They must howle with the wolues because that whosoeuer maketh himselfe a shepe is presently to be deuoured of the wolues But Christ opposing his owne aid and the helpe of his father against the fury and violence of those euilles doeth not wythout cause declare that the meeke shal be Lordes and enheritors of
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
diuers deceits and therefore it woulde be daungerous least many should fall from the faith except they bent theÌ„selues to take hede VVe know how ready men are to vanitie and so they doe not onely of nature desire to be deceiued but al men seeme to be wise to deceiue them selues And Sathan also a woonderfull craftes man in deceiuing ceaseth not to lay snares wherein he may entangle the simple and vnwarie But the â—ewes did hope that they shoulde haue a pleasant estate vnder the kingdome of Christ free from al trouble and vexation Therfore he admonisheth his disciples if they desire to stand fast that they shoulde prepare themselues to auoide the subtile sleights of Sathan For it is the wil of the Lord as I haue already sayd to exercise his church with continuall warfare in this worlde VVherefore that we may continue his disciples vnto the ende it sufficeth not onely that we be taught and that we submit our selues to be gouerned by his worde but because that we shall be daily assaulted by Sathan it is necessary that our faith be armed to resist And it is the chiefest thing if we suffer our selues to be gouerned of the good and faithfull ministers of Christ but because that on the contrary side there doe arise false teachers except we doe watche diligently and be armed with constancie we shall be easily led from the flocke To this purpose also pertaineth that saying of Christ Iohn 10. 3. The sheepe doe heare the voice of the shepheard and they will not heare a stranger but flee from him VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes or troubled while the wolues doe breake into the folde of Christ while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ but they ought rather to be stirred vp to sette diligent watch For Christ doeth not in vaine bidde vs beware wherefore if our owne slouthfulnes doth not circumueÌ„t vs we shal easily escape al his deceits And certainly without this hope we should not be bolde nor couragious to take hede VVhen we know now that the Lord wold not haue deceiued vs by the inuasions of Sathan lette vs goe forwarde without feare asking of him the spirite of discretion by whom as he sealeth the beleefe of his truth in our hearts so that he would reueale the deceits and suttleties of Sathan least we be deceiued VVhen Christ sayeth they come in shepes clothing which are inwardly rauening wolues hee meaneth that they wante not faire pretences if we doe not with wisedome â—ift them throughly 16. By their fruites If this note of difference had not bene added the authoritie of all teachers might without exception haue come in question For if a deadly daunger were to be feared in the teachers and that there were no meanes to auoide it then all of necessitie should be suspected and there should not be a better remeady then for all men to shutte their eares And we see prophane menne pretend this daunger that they might without punishment reiecte all kinde of doctrine the weake also and the rude doe stande in doubt Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due commandeth that they should iudge of false Prophets by their fruites VVherefore the Papists are too foolish and corrupt which that they might stirre vppe enuie against vs doe precisely cast foorth this sentence of Christe beware of false prophets and with their outcries they make the simple not knowing any cause why rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe should iudge wisely and discretely for we doe not onely willingly confesse that false prophets should be taken heede off but we do also diligeÌ„tly and earnestly exhort the simple that they shoulde beware of them Onely we admonish them that according to the rule of Christ they doe first certainly knowe them least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God for there is great difference betweene carefull heede taking and preposterous loathing But the Papists doe too wickedly abrogate the commaundement of Christe which by casting foorth a false feare do driue the miserable soules from searching Therefore let this be first considered that they which through feare doe refuse or flee the doctrine whiche they knowe not doe therein wickedly and make small accounte of this commaundement of Christe Now remaineth to be seene what fruits Christ noteth and in my iudgement they are deceiued which restraine it to the life For this triall were very vncertaine when as the moste wicked deceiuers doe imitate a moste fained holinesse and also pretende I knowe not what showes of moste straight life I graunt that their hypocrisie shall be at the length reuealed because there is nothing more hard then to couÌ„terfeit vertue But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement that it should be measured by the life of men Therfore vnder their fruites he comprehendeth the maner of teaching and that is the chief For therby Christ prooueth that he was sent of God because he seeketh not hys owne glory but his fathers which sent him Iohn 7. 18. If any do obiect that fewe haue that capacitie geuen them to iudge good fruits from euil I aunsweare as I sayde euen nowe that the faithfull when neede is shall neuer wante the spirite of discretion so that they distrust in themselues and bidde their owne vnderstanding farewel and giue themselues wholy to be gouerned of him In the meane while let vs remember that all doctrines are to be brought to be tried by the worde of God and therefore to be ruled by the analogie of faith in iudging false prophets Then must be considered what God enioyneth to his Prophetes and ministers of his woorde for thereby may their faithfulnesse be easily discerned As for example sake if we propose vnto vs those things which Paule requireth in Bishops that onely description shal suffice to condemne the whole dunghill of Poperie for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew VVherefore it is no meruaile if they forbid men to iudge of false prophetes But this place doeth euidently shewe that titles are nothing to be accounted off no nor the calling it selfe is of any estimation except they be called pastours and being called to the office of teaching do faithfully follow their calling Do men gather By those Prouerbes which were then commonly vsed and receiued by the consent of all men doth Christ prooue that no man can be deceiued by false prophets but he which wil willingly be blinde Because the fruits do openly make triall which are the faithful seruaunts of God and the false labourers euen as the fruites doe shew the tree The sentence in Luke seemeth to be generall whereby Christ teacheth
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
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
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
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
in the sickle because the haruest is come 30. He said moreouer whereunto shal we liken the kingdome of God or with what comparison shal we compare it 31. It is like a graine of musterd seede which when it is sown in the earth is the least of all seeds that be in the earth 32. But after that it is sowne it groweth vp and is the greatest of all hearbes and beareth greate braunches so that the fowles of heauen may build vnder the shadow of it 33. And with many such parables hee preached the word vnto them as they were able to heare it 34. And without parables spake he nothing vnto them but he expounded all thinges to his disciples apart 18. Then sayde he what is the kingdome of God like or wherto shall I compare it 19. It is like a grain◠of musterd seede which a man tooke and sowed in his garden and it grewe and waxed a great tree and the fowls of the heauen made neastes in the braunches therof 20. And againe hee said wherunto shal I lyken the kingdom of god 21. It is like leauen which a woman tooke hidde in three peckes of floure till all was leauened 22. And hee wente through all cities and townes teaching iournying towardes Ierusalem By these parables Christ encourageth his Disciples least they beeinge offended with the small and base beginninges of the Gospel should giue backe VVe see how proudly prophane men doe despise and scorne the Gospel because it is brought by meane and simple ministers because it is not receiued with the lyking of the whole worlde but hath a few disciples and them for the most part men of no estimation nor reputatiō euen of the common people VVhereby it commeth to passe that the weake doe despayre of successe which they measure by the beginninges But the Lord beginneth his kingdome purposely of meane and contēptible beginnings so that the proceedings being such as were not to be hoped for doe the better set forth his power Therefore the kingdome of God is compared to a grain of musterd seede which is the least amongst seedes yet it encreaseth into such a height that it becōmeth a tree wherin birdes doe buyld their neastes It is also compared to leauen whiche though it be but smal doth yet so spread the force of the same so that a greet heape of meale be leauened therewith If therefore the shew of the kingdome of Christe bee contemptible to the eies of fleshe and bloud let vs learne to lift vp our mindes to the great and inestimable power of God which as it once created all things of nothing so it dooth daylye rayse vp those thinges which are not aboue the measure of mans vnderstanding and let vs let alone the proud mē with their doggish scornings vntill the Lord amase them before they looke for it In the meane season let not vs be faint harted but let vs arise by faith against the pride of the world vntil the Lord shew forth the woonderfull testimonie of his power wherof he speaketh here The word leauen is somtime taken in the worst parte as when Christ warneth to take heede of the leauen of the Scribes in like manner when Paul teacheth 1. Cor. 5. 6. that a litle leauen sowreth a whole lumpe But here is simply to be noted the applying of it to the present cause Of the kingdome of God and of the kingdom of heauen we haue spoken otherwhere MAR. 26. So is the kingdome of God Though this similitude tendeth to the same purpose that the two former do yet Christ seemeth earnestly to apply his speach to the ministers of the word least they should wax cold in theyr office because the fruite of theyr labour doth not presently appeare Therefore he setteth before them the husband menne to follow which in hope of a time to reape doe cast the seede into the earth and are not vexed with greedines which neuer is at quiet but they goe to rest and arise againe that is they do ordinarily apply theyr daily labour and refresh themselues with their nightly rest vntill the corne waxe ripe at length in the due time Therefore though the seede of the word lye hidde for a tyme as if it were choaked or drowned yet Christ commandeth the godly teachers to be of good comfort least distrust shuld abate their diligence MAT. 34. All these thinges spake he vnto them Although Mark saieth expresly that Christ spake vnto them as they were able to heare yet it seemeth probable to me that he vsed not these continuall parables so much for instruction sake as to make the hearers attentiue and more apt for an other time For why did hee expound the same familiarly to his disciples aparte from the people VVas it because they were more ignoraunt then the common people Nay verely for his will was familyarly to deliuer his meaning and his mind vnto them but he lest others in suspence vntil they shuld become more apt and ripe for the same For these were but only certeine entraunces into the gospel the fuller and plainer shew and declaration of the same he differd vnto a time more fit for the same But the shew of repugnācie which seemeth to be betweene this saiing of Math. the prophesie of Isaiah which was alleaged a litle before is easily answered For though he kept back the light of the doctrin from the reprobate yet notwithstanding this he so applied himselfe to their capacitie that he thereby made them inexcusable Therefore he folowed that kinde of teaching which hee knew to be apt and agreeable for his hearers whom hee know to bee not yet sufficiently prepared to learne 35. That it might be fulfilled Matthew meaneth not that the Psalme which he citeth is a peculyar prophesie of Christ but as the maiestie of the spirit shone in the wordes of the Prophet euen so was the force of the same set forth in the words of Christ. The Prophet beginninge to speake there of the couenaunt of God whereby he adopted the seede of Abraham of his daily benefits towards that people and of the whol gouernment of the Church he beginneth with great maiestie the Psalme 78. 2. I wil open my mouth in parables that is I wil not speake of lught tryfles but I will speake wisely of most earnest matters Hee meaneth the same also by hard sentenses for this repetition is commonly vsed in the Psalme The word heere first vsed by the Hebrewes signifieth comparisons or resemblances then they refer this woord to graue sentenses because that similytudes for the moste part doe adorne and sette foorth the wordes the second word there vsed they doe call sometimes ryddles or hard speaches sometimes apothegmes And though Matthewe seemeth to allude to that word parable yet is it not to be doubted but that hee meaneth that Christ spake figuratiuelye that the phrase of his speach beeing more notable then the common speache of the common sorte might giue some dignitie and weight
besides the purpose of an vnitie But Christ bent himselfe an other way namely that whatsoeuer the faythful should take in hand to doe and whereto soeuer they apply themselues yet there is one end to the which it is meete y t al things shuld be referred The summe therefore is that we wander about in vaine if we direct not al our actions to a certeine end Therefore the hospitalitie of Martha was faultie because that the principal matter was neglected and she was wholly caryed away in taking care about her busines Yet the meaning of Christ is not that al other thinges are nothing this onely excepted but order must be wisely holden least the accessary as they cal it be more esteemed then the principal May hath chosen the good parte Here is no comparison as foolish and absurd interpreters doe dream but Christ onely saieth that Mary is occupyed in a holy and profitable exercise frō which she ought not to be drawn as if he should haue said thou mightest wel here haue reproued thy sister if she following idlenesse or being occupied in vaine cares or desiring any other thing not meete for her calling should haue layde the whole burden of prouidinge for the house vpon thee But now when she applyeth her selfe well and profitably to hearing it were not well to draw her from it for such opportunitie is not had alwayes Though others doe take the latter part otherwise as if Christ had sayd that Mary had therfore chosen the better part because the fruit of the heauenly doctrine neuer falleth away the which iudgement though I do not reiect yet I haue followed that which I think do the most aptly agree to the meaning of Christ. Matth. Mark Luke 12.    13. And one of the company sayd vnto him maister bid my brother deuyde the enheritance with me 14. And he said vnto him man who made mee a judge or a deuider ouer you 15. VVherefore he said vnto them take heede and beware of couetousnes for though a man haue abundaunce yet his lyfe standeth not in huriches 16 And he put forth a parable vnto them saying The ground of a certeine rich manne brought foorth fruites plenteously 17. Therefore hee thought with himselfe sayinge what shal I doe because I haue no roume where I may lay vp my fruits 18. And hee said this will I do I wil pull downe my barnes and buyld greater and therein will I gather al my fruits and my goodes 19. And I will say to my soule soule thou haste much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime 20. But God said vnto him O foole this night will they fetch thy soule from thee then whose shal those things be which thou hast prouided 21. So is hee that gathereth riches to himself and is not rich in God 13. Bid my brother deuide The Lord being required to giue iudgment for the deuision of enheritaunce refused to doe it Sith this made for the nourishment of brotherly concorde and the office of Christe was not onely to reconcile men to God but to bring them to mutuall consent it is demaunded what the cause should be why he would not end the strife betweene two brethren And it appeareth that there were two causes especially why he abstained from the office of a Iudge First sith the Iews imagined the kingdom of the Messiah to be earthly his will was to take heede least he should by any example nourish that errour for if they had seene him deuide the enheritaunces the rumour of that deede shoulde presently haue bene spread abroad So many hoped for a carnall redemption and gaped too greedily after the same the wicked gloried that hee should bring new matters to passe and that hee should ouerthrowe the state of the Romane empyre VVherefore there could not a better aunsweare haue bene giuen then this whereby all menne might vnderstand that the kingdome of Christ was spirituall Therefore let vs learne to gouern our selues soberly nor to attēpt any thing which may be drawne into the worst part Secondly it was also the Lordes wil to make a difference betweene the polytike Empyres of this worlde and the gouernment of his Church for he was created Doctor by the father who shuld by the sword of the word cut downe thoughtes and affections and shuld pearce into the soules of men but he was not a magistrate to deuide enheritaunces So the theft of the Pope and his Priests is here condemned which pretending thēselues to be Pastors of the Church yet are so bolde as to inuade the earthly and prophane iurisdiction which nothing pertaineth to their office For there is somewhat which is of it selfe lawfull which yet belongeth not to euery man Also in my iudgment there is a third perticular reason that is because Christe saw this man leauing the doctrine and prouiding for his own houshold commodities And this disease is too cōmō so that many professing the gospel doubt not to abuse the pretence of the same for the encreasing of their wealth and to pretend the authoritie of Christ for their owne gaines This may be readily gathered by the circumstaunce of the exhortation for except that man had abused the title of the Gospell to his owne gaine there had not bene occasion giuen to Christ to condemne his couetousnesse Therefore the text doth sufficiently declare that this manne was but a faigned disciple whose mind was drowned in fieldes or money bagges Furthermore the Anabaptistes doe too foolishlye inferre of this aunswere that it is not lawfull for a Christian man to deuide enheritaunces to thrust himself in to deale with worldlye affayres or to execute any ciuill office For Christe argueth not of the matter it selfe but of his owne calling because hee was ordayned of his father to an other ende hee saith that hee is no iudge because hee hath no such commaundement Therfore let this rule be of force amongste vs that euery man keepe himselfe within the bands of the calling wherein the Lorde hath set him 15. Take heede and beware First he calleth his disciples backe from couetousnes then that he might purge the mindes throughly from this disease he affirmeth that our lyfe consisteth not in aboundance By which wordes is noted the fountaine and inward beginning whence this mad desire of hauing ariseth For the people doe commonly iudge that the more a man possesseth the happier his life is and they imagine riches to be the cause of a blessed lyfe Hence commeth that intemperatate desire of hauing which as a burning furnace sendeth out his heate and yet ceaseth not to burne within If that we were perswaded that ryches and all aboundaunce of goodes be helps of this present life which the Lord giueth vnto vs with his own hand and blesteth the vse thereof this one thought would easily appease all wicked desires and that do the faythfull finde true by theyr owne experience For whereof commeth it to passe
thinke with himselfe that he hath profited any thing while they entāgle themselues with these earthly hinderāces Nay the fault of men is doubled while they hinder themselues with things which are otherwise lawfull by the which they ought rather to be holpen For to what ende doth God graunt vs the commodities of this present life but that he might allure vs vnto him but euery man is so farre from being holpe so by the benefits of God that he should aspire to heauen that the holy mariages the fields and the other richesse are so many snares which doe holde men bound to the earth 7. But when the king heard it Mathew onely maketh mention of this punishment For in Luke there is no woorde spoken of iniurie done to the seruants They both say this that they were excluded and depriued from the honour of the feast which came not at the time appoynted And thys doctrine is also common to vs for the same destruction whiche Christe pronoūceth against the Iewes remaineth for all those wicked ones which doe violently rise against the ministers of the Gospell And they whiche are withdrawne with earthly cares so that they regarde not the callinge of God all these as famished men shall at length miserably waste away for want Therefore so ofte as he calleth vs lette vs be ready and glad to followe 9. Goe yee therefore out into the hie wayes After he hath shewed them to be vnwoorthy of the grace of God which doe proudly refuse the same offered vnto them nowe he sayeth others shall be placed in their roome and euen the most base and contemptible of the common people And here is the calling of the Gentiles described which should prouoke the Iewes to ielousie as it is sayd in the song of Moses Deut. 32. 21. They haue moued me to ielousie with those which are no Gods and I againe will mooue them to iealousie with those which are no people I will prouoke them to anger with a foolish nation Because they were first chosen they imagined that his grace was so tied to them as if God coulde not be wythout them and it is knowen howe proudly they despised all others Therefore vppon a graunt he compareth the Gentiles to beggers blinde and lame And he sayeth they are called out of the hedges and hie wayes as forenners and straungers and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours So that whiche was more darkely fore spoken of by the Prophets of erecting a new Church he setteth downe more plainly And certainly this reprofe was the heape of the vengeance of God Romanes 11. 17. that GOD cutting them off hath grafted the wilde branches into the roote of the Oliue by casting them out he receiueth the polluted filthy Gentiles into his own house If that he spared not the natural branches then the same vengeāce shal fal on vs now if we answer not our calling And the supper shall not be lost which was prepared for vs but God will procure himselfe other guestes LVK. 23. Compell them to come in This is as much as if the housholder shuld command to bring in the beggers with hard words to leaue out none of the worst of them In which wordes Christ declareth that God wil rather gather togither all the offscourings of the world then that he would admit those vnthankful men to his table Yet he seemeth to allude to the maner of the calling of the gospel because the grace of God is not simply proposed vnto vs but to the doctrine there are also added spurres of exhortations in which the wonderful goodnes of God is seene who whē he seeth vs that are called to him to be slouthfull he solliciteth vs importunately from slouthfulnesse and he doth not onely stirre vs with exhortations but also he compelleth vs by threates to come to him Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes to the worship of the true God and to the vnitie of faith for though faith is voluntarie yet we see their stubbernesse may well be tamed by these meanes which obey not except they be compelled MAT. 11. Then the king came in to see the guests Now Christ doth not here reproue the Iewes for desping wickedly the grace calling of God but he forewarneth them betime which were to be placed in their roume lest when God should vouchsafe to make them partakers of his owne table they shuld defile the holy mariages with their filthines Threfore he hath taught hitherto that the Iewes for their wicked contēpt should be depriued of that special priuiledge of honor and that he wold call of the prophane reiected Gentiles which shuld succeede in their place And now he declareth that of this number also they shal be cast out which do defile the church for when God calleth all men generally by the gospell many vncleane and silthy men thrust in which though they occupie a place for a time amongst others when God ouerseeth his guests they are cast out of doores and throwne to punishment The summe is Not all they which shall once enter into the church shall be partakers of the heauenly life but they which shal be found attired sit for the heauenly palace Also there is a contention in vain about the mariage garment whether it shuld be faith or a holy and godly life for neither faith can be seperated from good works and good works do not proceede but from faith But this only was the meaning of Christ that we are called of the Lorde of this condition that we might be renued in spirit according to his image and that we shuld therfore alwaies remaine at his house that the old mā with his pollutions shuld be put off and that we shuld meditate a new life that the apparel might answer to so holy a calling But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment because he brought not a mariage garmēt as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed I answer here is not declared whence that garment should haue ben had for whom soeuer the Lord calleth he also apparelleth and fulfilleth all things in vs as is said by Ezechiel 16. 7. when God found nothing in vs but miserable nakednesse and filthy spottes he hath cloathed vs with excellent ornaments VVe know also that the image of God is not otherwise repaired in vs but when we put on Christ. Therefore Christ doth not say that those pore men shal be cast out which bring not a precious garment fetched out of their owne chest but they which are found in their sinnes whē God shall come to examine his guests And the conclusion doth shewe the
end of the parable there are fewe chosen though many are called VVherby we gather that all the perticular clauses of the same are not to be searched subtilly for Christ sayd not before that the greater part shuld be cast out but only maketh mētiō of one but here we hear that of great nūber few are retained And certainly thogh at this day moe are gathered into the church by the voyce of the Gospel then were in times past by the law yet very few approoue their faith by newnesse of life VVherfore let vs not flatter our selues with a vaine title of faith but let euery mā diligētly examine himself that in the last choise he may be accounted amongst the lawfull guests For as Paule admonisheth 2. Tim. 2. 19. 20. the vessels in the house of the Lorde are not all of one sort therefore let euery one that calleth on the name of the Lord depart from iniquitie I do not here dispute further of the eternall election of God because the words of Christ tend not to any other purpose then that the outwarde profession of faith sufficeth not that God shoulde acknoledge for his who soeuer seme to haue giuē their name to his calling Mathewe Marke Luke 16.   1. And he said also vnto his disciples There was a certaine rich manne which had a steward and he was accused vnto him that he wasted his goodes 2. And he called him and said thus vnto him How is it that I heare this of thee Giue an account of thy stewardship for thou maiest be no longer steward 3. Then the steward said within himself what shal I do for my master will take away frō me the stewardship I can not dig and to beg I am ashamed 4. I know what I wil do that whē I am put out of the stedwardship they may receiue me into their houses 5. Thē cald he euery one of his masters detters said vnto the first How much owest thou vnto my master 6. And he said an 100. mesures of oyle he said to him take thy wrytīg sit down quickly write 50. 7. Then saide he to another Howe much owest thou And he sayd an 100. measures of wheat Then he said to him Take thy wryting and wryte fourescore 8. And the Lord commended the vniust steward because he had done wisely wherfore the childrē of this world are in their generation wiser then the children of light 9. And I say vnto you make you friendes of the richesse of iniquitie that when yee shall want they may receiue you into ouer lasting habitations 10. He that is faithfull in the least he is also faithfull in muche and he that is vniust in the least is vniust also in much 11. If then yee haue not bene faithfull in the wicked richesse who will trust you in the true treasure 12. And if yee haue not beene faithfull in an other mans goods who will giue you that which is yours Somewhat after 14. All these things heard the Pharisies also whiche were couetous and they mocked him 15. Then he sayd vnto them yee are they which iustifie your selues before menne but God knoweth your hearts for that which is highly esteemed among men is abhomination in the sight of God The summe of this Parable is that we should deale louingly kindly with our neighbours that whē we shal come to the tribunal seat of God the frute of our liberality may return vpon vs. And though the similitude semeth to be hard far fetched Yet the end sheweth that Christ had no other purpose in it And hereby we perceiue that they apply thēselues too fondly which in parables do scrupulously sift out all perticular poyntes For Christ cōmandeth not here by liberal giftes to redeme deceits thefts prodigall spending other offences of an euill stewardship but when as God hath made vs stewards to bestow all those goodes which he giueth vnto vs heere is a meane prescribed to vs which in time when the counte day shal come shal ease some from extreme rigor For they which imagin that almes shal make a recōpence for a luxurious dissolute life doe not sufficiently consider that this is first enioyned to vs that we shoulde liue soberly temperately then that waters shuld flow vnto vs out of a pure fountain It is certain that no man is so thrifty which shall not sometime lose the goods laid vp with him and therfore euen they which apply thēselues to the greatest sparing are not altogither fre from euil bestowing Adde also that ther are manifold abuses of the gifts of God so that some commit offence an other way and I deny not but as we finde our selues guilty of euil bestowing so this shuld the rather stirre vs vp to the dueties of charitie But we ought to set an other end before vs then that we shuld by paying the price of redemption escape the iudgement of God to wit that liberality being well and holily bestowed should only bridle correct superfluous expences then that our kindnesse towards the brethren might prouoke the mercy of God towardes vs. VVherfore the lord doth not heere shew his disciples a way to escape whereby they might deliuer themselues from guiltinesse when the heauenly iudge shall aske an account of them but he warneth them to take hede betime least they bear the punishment of their cruelty if they be taken wastfully spoyling the blessings of God no way applying them to good vse For that is alwaies to be holden VVhat measure any man meateth to others it shal be measured to him againe Math. 7. 2. 8. The Lord commended It is here also easie to see that he shal do very fondly that shall stande vppon eache perticular poynts For sith that to giue of an other mannes goodes is nothing praise worthy who would beare it with a patient minde to be spoyled by a wicked varlet that at his pleasure shoulde release his dettes This certeinely were a token of too grosse blockishnes that any man should see part of his substance spoyled and to allow that the rest should be stolne from him and giuen to others But this was the onely purpose of Christ which he addeth presently after that men prophane and giuē to the worlde are wiser and warier in looking to the accountes of this transitorie lyfe then the children of God are careful of the heauenly and eternal lyfe or bent to the study and meditation of the same For by this comparison he vpbraideth vs of our slouthfulnes beyond al reason that at least we haue not like care to prouide for that to come whiche prophane men haue in prouiding for themselues in this worlde For how vile a thing is it that the children of light in whom God shyneth by his spirit and his word should slow and neglect the hope of eternal blessednes offred them when as worldly men are so greedily caried to their cōmodities and are so prouident and wise aboute the same Heereby
ceaseth not to do vs good A wonderfull contention that when we doe by all meanes endeuour to ouerwhelme the grace of God least it should come vnto vs yet that as conquerour breaketh out and as it were in despite of vs it becommeth effectuall Math. 14. Marke 6. Luke 9. 1. At that time Herode the Tetrarche hearde of the same of Iesus 2. And sayd vnto his seruauntes This is Iohn Baptist He is risen again frō the dead and therfore great works are wrought by him 14. Then king Herode hearde of him for his name was spread abroade and sayde Iohn Baptist is risen againe from the deade and therefore great workes are wrought by him 15. Other sayde it is Elias and some sayd It is a Prophet or as one of the Prophets 16. So when Herode hearde it he sayd It is Iohn whome I beheaded he is risen from the dead 7. Nowe Herode the Tetrache heard of all that was done by him he doubted because that it was sayde of some that Iohn was risen againe from the dead 8. And of some that Elias had appeared and of some that one of the old Prophets was risen againe 9. Then Herode sayd Iohn haue I beheaded VVho then is this of whom I heare such things and he desired to see him The Euangelists do therfore report this that we might know that the name of Christ was much spoken of euery where so that ignorāce might not excuse the Iewes For otherwise this doubt might haue crept into the mindes of many men how should it come to passe that Christ liuing vpon the earth shoulde rest quietly in Iudea as if he were thrust vppe into a corner and had reuealed his diuine power to none Therfore the Euangelists doe nowe witnesse that the fame of him was spred euery where so that it came euen into Herodes court 2. He sayd vnto his seruaunts It is gathered by the woordes of Luke that Herode had not this in minde of himselfe but this suspition was thrust into him by the common rumour of the people Neither doe I doubt but that the hatred of the Tyrant and the detestation of the cruell slaughter should giue occasion of speaches as it commonly commeth to passe This superstition did sticke in the mindes of men euery where that the deade returned into life vnder an other person as it is sayd other where Nowe they take that which was next that Herode by killinge cruelly that holy man obtained not that which he hoped for because that hee being raised from the dead by the wonderfull power of God shoulde become a more sharpe enemy and auenger of his sinnes Yet Marke and Luke do declare that mē spake diuersly namely that some thought him to be Elias others some one of the Prophets or which was equall to the Prophets in excellencie of the spirite VVhy they shoulde imagine it of Elias rather then of any other we haue spoken other where Because God had promised by Malachie 4. 5. that Elias shoulde come who shoulde gather together the Church dispearsed they fondly drewe the Prophesie to the person of the man when as the simple comparison should be in this meaning least the comming of the Messiah should be obscure and hidde and least the grace of redemption should be kept vnknowne from the people a certaine Elias shall goe before him such a one as he was in times past which restored the ruinous estates and ouerthrowne worship of God Therefore he shall goe before in singular power of the spirit that he might make manifest that great day The Iewes as they were grosse interpreaters hadde drawen this to that Elias the Thesbite as if that he shoulde execute the office of a Prophet againe Yet others doe imagine that either some one of the olde Prophets was risen or that he should be some great man and excellent as they were Also it is wonderfull when they were of diuers opinions yet the truthe came in none of their mindes especially when as the reckening of the time it selfe should directe them to Christe God had promised them a redeemer which should bring helpe to the miserable the lost The extreme necessity whereinto they were cast did then especially require helpe of God The Redemer is present as is partly witnessed by the crying of Iohn and partly he himselfe testifieth of his owne office They are enforced to acknowledge some diuine power in him yet falling to their owne deuises they chaunge him into an other personne So truely the world through wicked vnthankfulnesse vseth to extinguish the graces of God offred to thē In respect of Herode himselfe as I touched a little before he conceiued the opinion that Iohn was raised not with any ioy but as euill consciences doe quake fearefully and doe bende at euery blast so he easily conceiueth that which he feared And God often scourgeth the vngodly with these blind terrours so though they hardē themselues of purpose neither are vexed by any other yet they obtaine no rest from that inwarde slaughterman but that he sharply scourgeth them Therefore greate woorkes are wrought by him It is woonder by what reason they were ledde to bring these thinges in Iohn in all the course of his preaching wrought no signe therefore it seemeth to be without all colour that they seeing a man notable through myracles shoulde imagine him to be Iohn but they thinke that these myracles were nowe wrought at the first by them to prooue his resurrection and which shoulde testifie that the holy Prophet of God was wickedly slaine by Herode and nowe came foorth as a manne halowed not to be touched but with reuerence least any durst be so bold as to violate him any more Therfore to worke workes by him that is they thought them to be wrought that hee might gette the more authoritie thereby and that it might be euident that the Lorde was with him Mathewe 14. Marke 6. Luke 3. For Herode had taken Iohn and bounde him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn sayde vnto him It is not lawfull for thee to haue her 5. And when hee woulde haue putte him to death he feared the multitude because they counted him as a Prophet 6. But when Herodes birth day was kept the daughter of Herodias daunced before them and pleased Herode 7. VVherefore he promised with an othe that he would giue her what soeuer shee would aske 8. And shee being before instructed of her mother sayde Giue me heere Iohn Baptists head in a platter 9. And the kinge was sory neuerthelesse because of the othe and them that sate with him at the table he cōmaunded it to be giuen her 10. And hee sent and beheaded Iohn in the prison 11 And his head was brought in a platter and giuen to the maide she brought it vnto her mother 12. And his disciples came and tooke vppe his body buried it and went tolde Iesus 17. For
other side vnto Bethsaida while he sent away the people 46. Then assoone as he hadde sent them away he departed into a mountaine to pray 47. And when euen was come the ship was in the mids of the sea and he alone on the land 48. And he saw them troubled in rowing for the wind was cōtrary to them and about the fourth watch of the night hee came vpon them walking vpon the sea and would haue passed by them 49. And when they saw him walking vpon the sea they supposed it had bene a spirite and cryed out 50. For they all saw him and were sore afraide but anon he talked with them and sayd vnto them bee of good comfort it is I be not afrayd 51. Then he went vp vnto them into the shippe and the wind ceased and they were sors amased in themselues beyond measure and meruailed 52. For they had not considered the matter of the loaues beecause their heartes were hardned  21. Iesus compeld his disciples It behoued him to compell them because to leaue him they would not haue passed ouer to an other place but against their willes Also they doe herein declare howe much they obeye him while against their owne minde they giue place and obey his commandement And certeinly in shew it seemed very absurd that he would remaine alone in a desert place when night approched Therefore their aptnesse to be taught deserued so much the more prayse for that the authoritie of the heauenlye maister was more regarded and esteemed by them then that which might seeme probable on the contrary part And we do not rightly and perfectly obey God except we do simply follow whatsoeuer he commaundeth how much soeuer our sense repugne against the same Certeinly God alwaies hath the best reason and ground of his counsel and commaundement but he often hideth the same from vs that we might learne not to be selfewise but wholly to depend vppon his will Thus Christ compeld his disciples to passe ouer that hee might frame them to that rule of obedience which I spake of Neyther is there any doubt but that he would make himselfe a way to the miracle which next followeth 23. Hee went vp into a mountaine alone It is likely that the sonne of God from whom the tempest to come could not be hidde did not neglect in his prayers the preseruation of his disciples yet it is meruaile why he doth not rather preuent the perill then apply himselfe to prayer But that he might fulfill the partes of a mediatour hee sheweth himselfe to be both God and man and gaue testimonies of both natures as farre as the matter required VVhen he had all thinges at his owne will he shewed himselfe to be a man by praying neither did he that feignedlye but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort which yet shewed it self at length in his order But in going vp into the mountaine hee sought oportunitie that he might the freelyer pray farre from all noyse VVe know how easily the ardent zeale in prayer through the least disturbances either falleth away or else waxeth colde And though Christ had not this imperfection yet his will was to teache vs by his example diligently to vse all helpes which may deliuer our mindes from all the snares of the world that we being free may be wholely bent into heauen And solitarinesse much auaileth in this that they which prepare themselues to praier shoulde be the more diligent hauing God alone for witnesse powring out their heart into his bosome they should the more diligently examine themselues lastly cōsidering with themselues that they haue to doe with God let them lift vp themselues aboue themselues Yet it is to be noted that he setteth not downe a lawe as if it were not lawfull to pray any other where but in secrete for Paule also commaundeth vs to lifte vp pure handes euery where 1. Tim. 2. 8. And Christ himselfe sometime prayed before men and he also taught his disciples that they being gathered togither should conceiue praiers openly amōgst themselues But that libertie of praying in all places hindereth not but that they shoulde also vse priuate prayers in time conuenient 24. The shippe was nowe in the middes of the sea The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn and therefore I will be the shorter heere Christe suffered his disciples to be tossed with a troublesome tempest and with some daunger for a time to that ende that they might with readier mindes receiue helpe when it should be brought them for the contrary winde roase about midnight or a litle before And thē at the fourth watche Christ appeared that is three houres ful before day so their faith was as hardly shakē with terrours as their armes were toyled with rowing But when necessitie it selfe most vrged them to desire their maisters presence they were too grosse and blockish to be afraid at his sight as if he hadde bene a spirite For this cause Marke sayeth that their hearts were blinded and vnderstoode not the matter of the loaues For by that myracle they were sufficiently taught that Christe wanted not diuine power to helpe his and that hee doeth carefully prouide for them when necessity so requireth Therefore their sluggishnes nowe is worthily condemned because they doe not presently call to minde that heauenly power a notable token whereof being shewed but late ought yet to be present before their eyes But through the fault of theyr sluggishnes they were afrayd beecause they had not profited by the former miracles so rightly as became them but their blindnes is especiallye reproued because they had forgotten that which they saw so late or rather that they applyed not their mindes to consider the Godheade whereof the multiplying of the loaues was testimony euident enough Yet Mark setteth downe two thinges in his wordes that they considered not thoroughly the glory of christ which was shewed in multiplying the loaues then he declareth the cause for that their heartes were hardened And that seemeth to be added not onely for the aggrauating of the greatnes of the fault but also to admonish vs of the infirmity of our minde that we should aske new eyes of the Lord. Certinely it was as I sayde euen now too beastly ignoraunce not to vnderstande as it were the palpable power of God Yet because all mankind is sicke of the same disease Mardoth of purpose make mention of the blindnes that wee might knowe that it is no new matter if men cannot see into the manifest workes of God vntill they be lightned from aboue as Moses also said Deut. 29. 4. Yet the Lord hath not giuen you an hearte to vnderstand And though the word heart doth often signifie the wil or the seate of affections yet here in this place as also in the place of Moses which I cited it is take for the mind
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
the Messias For they imagined another matter of the resurrection then Christe meant as appeareth by Marke They disputed amongst themselues what the rising againe from the dead should meane It may be that that fable began then to spring which is holden at this day for a certain Oracle amongest the Rabbines that the comming of the Messias shoulde not be after one maner for first it should be meane and base but shortly after his royall and kingly dignitie should followe And this errour hath some colour of likelihoode in it for it sprange of a true principle The Scripture declareth that the Messias shoulde come twise for it promiseth that he should be a redeemer that should with the sacrifice of hymselfe wash away the sinnes of the world And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion Beholde thy king commeth poore sitting vppon an Asse c. and of Isai 53. 2. He hath neither fourme nor beauty when we see him hee was without fourme and like to a Leper that we shoulde not desire him Then he proposeth him as a conquerour of death who shoulde make all things subiecte vnto him But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions And as all things were very much corrupted at the comming of Christ so it is to be supposed that the people had this fansie also amongst them It hath bene shewed twise or thrise howe grossely they erred about the person of Elias It may be that they also meant maliciously and subtilly vnder pretence of Elias to derogate from Christe For when as Elias was promised as a forerunner to the Messias who shoulde prepare the way before him it was easie for them to lay this preiudice vppon Christ that he came without Elias euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie that they should not looke for the day of iudgement vntill that Elias and Enoch should appeare It may verily be supposed that the Scribes hadde deuised this snare of purpose that they might discredite Christe as if he wanted the chiefe signe and note of the Messias 11. Certainly Elias must come VVe haue shewed other where whereof this errour sprang among the Iewes For in restoring the decaied estate of the Churche Iohn Baptist should be like to Elias and Malachi gaue that name also vnto him that was rashly taken of the Scribes as if that the same Elias the Thesbite should returne againe into the world Nowe Christe declareth that Malachie prophesied nothing in vaine but that his prophesie was naughtily wreasted to an other purpose as if hee should haue sayde the promisse of the comming of Elias was true and it was also fulfilled but now haue the Scribes refused Elias whose name only they doe obiecte falsly against me And the reformation is attributed to the Baptist not that he perfourmed the same but because that in a continuall course he deliuered that to Christ as from hand to hand to be perfourmed which he had begon And because the Scribes had reiected Iohn without a cause christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceitâ— further it must seeme no strange thing vnto them if they take the same liberty to reiect the maister that they did before to reiect the seruant And least any man should be troubled with the straungenesse of the matter the Lord declareth that they were both foretolde in the scriptures namely that the redemer of the world should be reiected of the false and vngodly teachers aswell as Elias his forerunner was Math. 17. Marke 9. Luke 9. 14 And when they were come to the multitude there 〈◊〉 to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is â—uâ—atike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâ—ples and they could not healâ— him 17. Then Iesus answeared and sayde O generation faith lesse and croked how long nowe shal I be with you how long now shall I suffer you bringe him hither to mee 18. And Iesus rebuked the deuil he weÌ„t out of him and the childe was healed at thâ—◠〈◊〉 14. And when hee came to his disciples he sawe a great multitude about them and the Scribes disputing with them 15. And straight way all the people when they behâ—ld him were amased and ranne to him and saluted him 16. Then hee asked the Scribes what dispute you among your selues 17. And one of the companye aunsweared and sayde maister I haue brought my sonne vnto thee which hath a dâ—mme spirite 18. And where soeuer hee takeh him hee teaâ—eth him and hee 〈◊〉 and 〈◊〉 his teethe and pinâ—th awaye and I spake to thy disciples that they should cast him out and they coulde not 19. Then he answeared him and sayde O faithlesse generation how long nowe shall I suffer you Bringe him vnto one 20. So they brought him vnto him and assoone as the spirite sawe him hee taâ—e him and hee fell downe on the ground â—alowing and foâ—â—inge 21. Then he asked his father Howe longe time is it since he hath 〈◊〉 thus And he sayde of a childe 22. And oft times hee 〈◊〉 him into the fire and into the water to destroy him but if thou canst do any thing helpe vs and haue compassion vppon vs. 23. And Iesus sayd vnto him If thou canst beleue it all things are possible to hym that beleeueth 24. And straightâ—waye the father of the childe crying with tearesâ— sayde Lorde I beleeue helpe my vnbeliefe 25. VVhen Iesus sawe that the people came running togither he rebuked the vncleane spirite saying vnto him Thou dumme and deafe spirite I charge thee come out of him and enter no more into him 26. Then the spirit cried and rent him â—ore and came out and hee was as one deade in so much as many said he is deade 27. But Iesus tooke his hande and lift him vppe and he arose 37. And it came to passe on the next day as they came downe from the Mountaine muche people mette him 38. And behold a man of the companye cried out saying master I beseethe thee beholde my sonâ— for he is all I haâ—e 39. And 〈…〉 him that he femeth and with muche â—ayne departeth from him when hee hathe bruised him 40. Nowe I haue besoughte thy disciples to caste him out but they could not 41. Then Iesus answered and sayd O generation faithles croked how long nowe shall I be with you and suffer you being thy sonne hither 42. And whiles he was yet comming the deuill rent him and tare him and Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father 43. And they were al amased at the mighty power of God Because that Marke is fuller and setteth downe the seuerall poyntes plainly we will
offences that he might make his more vigilant woe be to our carelesnes if euery of vs prepare not himselfe valyauntly to ouercome them For it is necessary That the Lord might the more sharpen the care and diligence of his he forewarneth that it cannot otherwise be but that they muste goe through diuerse offences as if he should haue saide it is an euyl that cannot be auoyded So it is a confirmation of the former sentence for that Christe doth thereby teach how many euilles do follow vppon offences when as the Church neuer shal be nor can be free from this euill But he sheweth not the cause of the necessity as Paule 1. Cor. 11. 19. speaking of heresies saith that they must therefore arise that they which are approued might be known But this is to be holden that God wold haue meÌ„ in dauÌ„ger of offeÌ„ces that he might therby exercise the faith of his children and that he might shake off the hypocrites as weedes and chaffe from the pure and cleane wheate And if any man shal murmurre and complaine that it is absurd for the Lorde to giue Sathan libertye to worke the destruction of wretched men it is our part to think reuerently of the secrete counsels of God of which this is one that it is necessary for the world to be troubled with offences But woe be to that man by whom offences doe come After that he hath exhorted his to beware of offences he inueigheth againe against the aucthors of them and that his threatning may be the more forceble hee addeth that neyther the right eye nor the right hande are to be spared if they giue vs occasion of offence For I doe take it that this was added to amplyfie the matter as if he should haue sayd offences are to bee resisted so diligently and constantly as that it is rather meete to pull out the eyes and to cut off the handes then that you shuld nourish the offences For if any man shal doubt to lose any of his members with this fauouringe or sparing he casteth himself into eternal destruction Therfore how horrible vengance remaineth for them which destroy their brethren with offences But because these two verses were expounded before in the fifte chap. it was sufficient now to touch the purpose why Christ rehearseth the same sentence in this place 10. See that yee despise not one of these litle ones Because that pride is the mother of reproach and contempte bringeth forth boldnes to offende Christ vppon vrgent cause that he might giue a remedy in time conuenieÌ„t for the healing of this disease forbiddeth the despising of litle ones And certeinly as we touched euen now whosoeuer shal haue a right regarde of the brethren will neuer easily be brought to giue offences To the same purpose also tendeth this clause of Christes speach whereto he applyed the beginning namely that wee muste striue in submission and humblenesse amongst our selues because that God embraceth the litle ones with a singular loue But it were too absurd for them to be despised or not to be regarded of any mortall man whome God hath in so great estimation Further he proueth his loue by this that the Angelles which are the ministers of their saluation doe familiarly enioye the countenaunce and behold the face of God Though in my iudgement he wold not simply teach how honourably God doth deale with them in appoynting Aungelles to bee their keepers but also threatneth them that contemne them as if hee should haue sayde their contemners shal not goe free whose Angelles are neere and at hand to seeke reueÌ„ge Therefore let vs beware how their saluation be vile in our sight for the procuring whereof the Angelles haue their charge That some doe take this place as if God shuld assigne proper Angelles to euery of the faithfull ones is of no force for the wordes of Christ do not signifie any such thing that one Aungell should bee alwayes appoynted to this or to that man and it disagreeth from the whole doctrine of the Scripture whiche declareth that the Angels do pitch their tents about the godly and that the charge is not giuen to one Angel alone but to many that they shuld defend euery of the faithful Ps. 34. 8. Therfore let that fancy go of the good Aungell and the bad and let it suffice vs to know that the charge of the whole Church is cemmitted to the Aungelles that they may help all the seuerall members of the same as necessitie and vse shal require If any man demaund whether the Angelles though by nature they are aboue vs are yet in degree inferiour to vs because they are appoynted to be ministers to vs I answer there is no cause of let why they should not yeeld the obedience to God in that free grace of his which he bestoweth vpon vs though so it commeth to passe that they are called ours because they apply themselues to helpe vs. Math. 18. Mark Luk. 15. 11. For the sonne of man is come to saue that which was lost 12. How thinke yee If a manne haue an hundred sheepe and one of them be gone astray dooth hee not leaue ninety and nine and goe into the mountaynes and seeke that whiche is gone astray 13. And if so be that he finde it verely I say vnto you he reioyceth more of that sheepe then of the ninetie nine which wente not astray 14. So is it not the wil of your father whiche is in heauen that one of these litle ones should perish  1. Then resorted to him all the Publicans and sinners to heare him 2. Therefore the Pharises and Scribes murmured saying he receiueth sinners and eateth with them 3. Then spake he this parable to them saying 4. VVhat manne of you hauinge an hundred sheepe if he lose one of them doâ—th not leaue ninety and nine in the wildernes and go after that which is lost vntil he find it 5. And when he hath souÌ„d it he layeth it on his shoulders with ioy 6. And when he commeth home hee calleth togeather his friends neighbours saying vnto them reioice with me for I haue sound my sheepe which was lost 7. I say vnto you that likewise ioy shal bee in heauen for one sinner that conuerteth more then for ninety and nine iust menne whiche neede none amendment of lyfe 8. Either what woman hauing tenne peeces of siluer if shee lose one peece doâ—th not lyght a candle and sweepe the house and seeke dilygently till she finde it 9. And when she hath found it she calleth her friends and neighbors saying reioyce with me for I haue found the peece which I had lost 10. Likewise I say vnto you there is ioye in the presence of the angels of God for one sinner that conuerteth 11. For the sonne of man Now Christ also by his own example exhorteth to giue honour euen to the weake and abiecte brethren For hee came not from heauen as a redeamer to saue onely them but
they did very fondly to chang the manner of their life But as they were in this behalfe to be excused yet herein they offended that they desire now to see triumph when they had not yet gone throgh the warfare If at any time wee doe loath and bee vnpacient that the time or tryumph is delayd let vs learne first to consider the solaces wherewith the Lorde asswageth the bitternesse of the crosse in this world then to stirre vp our selues with the hope of eternal life For in these two poynts is the answere of Christ contained MAT. 28. Verely I say vnto you Least the Disciples should think they had lost their labour and repent them of the course they had begunne Christ teacheth them that the glory of his kingdom which as then was hidde should be reuealed as if he should saye there is no cause whye you should faint at this your base estate For I who doe scarsly lye amongste the meanest will at the length ascend into a throane of maiestie Therefore beare a litle vntill the time of manifesting of my glory shall come But what doth he then promise them Namely that they shal be fellowes of the same glory For by giuing them throanes wherin they shuld iudge the twelue tribes of Israel he compareth them to Ambassadours or to chiefe counsellers and presidentes whiche haue the chiefe seates in the kingly assembly VVee know that the Apostles were chosen twelue in number that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people This was the chiefe dignitie but as yet it was hidden therfore Christ deferreth their desires vnto the last manifestation of his kingdome that then they might receiue the fruit of their election yet it is not to be doubted but that Christ spak in this place of the latter day In the regeneration Some doe referre this poynt to that which followeth in the text So regeneration should be nothing else but the newnesse which should followe our restoring while that which is mortall shall be swallowed vp of life and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ because the world beganne then to be renewed and the Church sprang vp out of the darknesse of death into the light of life And this manner of speaking is found euery where in the Prophetes and dooth very well agree with the cyrcumstaunce of this place For the renewinge of the Churche so often promised made them hope for some greate happines when as the Messias should appeare Christ therefore that he might take away that errour distinguisheth betweene the beeginning and the end of his kingdome LVK. 28. You are they Though Luke seemeth to report this speach of Christ diuersly and as if it were spoken at an other time yet I thinke not otherwise but that it appertaineth to this time Neither is there set downe a continuall Sermon or speach of Christe but diuerse sentenses sette togeather without regard of the order of the tyme as shal againe be sayde a little after But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations and continued constant hee saieth that they shall also be partakers with him of his glorye It is demaunded what hee meaneth by these his temptations I thinke that hee meante those troubles wherewith GOD generallye exercised him and hys Apostles And hee dooth verye aptlye vse this worde Temptations for euen accordinge to the sense of the humane nature his faith and patience was proued 29. I appointed vnto you a kingdom Hee doth not onlye make them rulers here but kings for he imparteth with them the kingdome which he receiued of his father But there is a great vehemēcy in that word I appoint that they shuld not with a rash and hotte desire make too much haste to possesse that kingdom wherof he only had the lawful autoritie of ordaining and he exhorteth thē to patience by his example For though his father had made him a king yet he is not presently placed in his glory nay he humbled himself and through the shame of the crosse he obtained the kingly honour To eate to drink vpon his table is metaphorically put for this that they should be fellowes of al his glory MAT. 29. VVhosoeuer shal forsake After he had stirred vp their mindes to hope for the life to come he also encourageth them with present comfortes and confirmeth and strengthneth them to beare the crosse For though God suffreth his to be much afflicted yet he doth neuer forsake them but he will recōpence their sorowes with his helpes Neither doth he onely speake to his Apostles but taking this occasion he generally directeth his speach to all the godly This is the summe they that shal willingly lose al things for Christes sake shall yet euen in this life bee more blessed then if they had kept al but the chiefe reward is laid vp for them in heauen Yet that promise of recompensing of an hundred fold seemeth not to agree with that we see in experience For they which for the most part are spoiled of parentes or children and other kinsmen or are depriued of their wiues and robbed of their goodes for the testimonye of Christ are so farre from recouering their owne goodes that as people without company and forsaken they should painefully and hardly trauell in banishment with great want and pouertie I answere if any man doth rightly esteeme the present grace of God wherwith he comforteth and lifteth them vp in their miseries he wil graunt that it is rightly preferred before al the riches of the world For though the vnfaithfull doe flourish yet because they knowe not what shall become of them to morow it is necessary that they shoulde alwayes be doubtfull and afrayde neither can they otherwise enioy their pleasures but that after a sort they are amased at themselues In the meane season God maketh his mery so that the litle good which they enioy is more worth vnto them and farre more pleasaunt then if without Christ great abundance of goodes shuld flowe vppon them In which sense I take that word was added in Mark with persecutions as if Christe shoulde haue saide though the godly in this world doe alwaies suffer persecutions and that the crosse doth alwayes cleaue as it were to the backe of them yet the sauce of Gods grace is so sweete which maketh them so mery that their estate is more to be desired then the pleasures and dainties of kinges 30. Many that are first This sentence was added to teach vs to shake off the sluggishnes of the flesh The Apostles hasted now to the reward when as they were scarse come forth into the race And wee all are of this disposition almost that if we haue passed one month in seruice we all desire to be rewarded and set at libertie as if we had
of obedience and godlines that they followed Christ. It had bene much better if they had folowed gladly and cheerefully whethersoeuer the sonne of God would haue led them but this reuerēce is praise worthy that they had rather abide troubles themselues then they would forsake him 17. Hee tooke the twelue It might seeme merueilous when as all had neede of comfort for they were al afraid why he made only the twelue priuy of his secrete But I think y t he would not therfore speak of it opēly least the rumor thereof should be spread far abroad before the time Further when as he had no hope of good to be wrought presentlye by his admonition he thought it sufficient to commit the same to a fewe which should afterwardes be witnesses of the same For as the seede cast into the earth dooth not presentlye bring forth fruit so we know that Christ spake many things to his Apostles which brought not forth fruit presently If that he had admitted all without choyce to this speache it might haue beene that many for feare would haue fled away and haue filled the common peoples eares with this rumor So the death of Christ should haue beene without glory which he so rashly seemed to go vnto Therfore he speaketh secretly to his Apostles and yet he chose not them as such as were sit to profit thereby but as I touched euē now that they might afterward be witnesses of the same But Luke dealeth more fully in this behalfe for he dooth not onely declare that Christ foretold these things which were at hand but the doctrin which he added withal that those things were fulfilled in the sonne of man which were written by the Prophets For this was the best remedy to ouercome the temptation to haue some marks or notes euen in the shame of the crosse whereby the prophets had noted the promised sauiour Now it is not to be doubted but that the Lord shewed also out of the Prophets what profit they should hope for by his death For the Prophets do not onely teach that Christ should suffer but they adde the cause that he might reconcile the world to God 18. Behold we goe vp to Ierusalem Hereby we perceiue that Christ was armed with diuine force for the cōquering of the terrors of death who witting willing hastened to meete death For why shuld he without cōpulsion goe to that bloudy butchery but because the inuincible power of the spirite vanquishing feare had exalted him aboue all humane affections But in that he toucheth the circumstances more nearely he doth therein giue a more euident declaration of his Godhead For he could not by his humanity gesse that after he was condemned of the Priests and Scribes he shoulde be deliuered to the Gentiles that being entreated with spittinges vpon and other reproches he should be beaten with whips and at length bee caried to the punishment of the crosse And it is to bee noted that though the Lord knew the infirmity yet he woulde not hide the moste grieuous offence For as we sayde before there coulde nothing haue befallen more to the shaking of the mindes of the godly then to see all the holy order of the Church against Christ. Yet to deceiue or to beare with their infirmity he spareth not but doeth freely declare the matter it selfe and sheweth the maner howe to ouercome the temptation that is that they shoulde certainly looke for the resurrection but because it was necessary that he should first die he appoynteth them by hope in the meane season to waite for their triumphe 34. But they vnderstoode none of these things VVhat blockishnesse was this not to vnderstande those things which Christe tolde them so plainly and familiarly of no high nor hidden matter but such as they of themselues might haue conceiued some suspition of But heere it behooueth also to remember that which I spake other where they were therefore holden in so great ignorance because that when they hadde imagined that they should haue a ioyfull and a happy iourney they accounted it for a great absurdity that Christ should so reprochefully be crucified VVhereby we gather howe much the mindes of men are bewitched with such false imagination wherefore we must be the more heedefull least we being tangled with such deuises become blinde in the light Mathew 20. Marke 10. Luke 20. Then came to him the mother of Zebedeus children with her sonnes woorshipping him and desiring a certaine thing of him 21. And he sayde vnto her what wouldest thou Shee sayd to him Graunt that these my two sonnes may sit the one at thy right hand and the other at thy left hand in thy kingdome 22. And Iesus answeared and sayd yee know not what yee aske Are yee able to drinke of the cup that I shall drinke of and to bee baptised with the baptisme that I shall be baptised with They sayd to him we are able 23. And he sayd vnto them yee shall drinke in dede of my cuppe and shal be baptised with the baptisme that law baptised with but to sit at my right hand and at my left hand is not mine to giue but it shal be giuen to them for whome it is prepared of my father 35. Then Iames and Iohn the sōnes of Zebedeus came vnto him sayinge Maister we woulde that thou shouldest doe for vs that we desire 36. And he sayd vnto them what would you I should do for you 37. And they said to him graunt vnto vs that we may sitte one at thy right hand the other at thy left hand in thy glory 38. But Iesus sayd vnto them you know not what you aske Can yee drinke of the cuppe that I shall drinke of he baptised with the baptisme that I shall be baptised with 39. And they sayd vnto him we can But Iesus sayd vnto them ye shal drinke in deede of the cuppe that I shall drinke of and bee baptised with the baptisme wherewith I shal be baptised 40. But to sitte at my right hād at my left is not mine to giue but it shall be giuen to the for whom it is prepared  This hystorie containeth a notable spectacle of the vanity of man For it teacheth that true and godlye zeale is often mixed with ambition or some other corruption of the flesh so that they which folow Christ doe looke some other where then becommeth them Further they do wander farre out of the way which are not cōtented with Christ alone but seeke this thing or that thing besides him and his promises Neither is it sufficient to apply the minde simply to Christ at the first except there be alwaies a continuance of the same puritie because that corrupt affectiōs doe often creepe vpon vs in the midste of the race and draw vs back into some crooked path As it is credibly to be supposed that Zebedeus two sonnes professed Christe sincerely at the first but when they saw themselues in no small credit with
Therefore they flee to Christ not onely as to some Prophet but the onely authour of saluation which was promised of God The crying doeth shew the vehemencie of their affection for when they knew that their woordes were odious to manye that regarded not the honour of Christ their earnest desire ouercame their feare so that notwythstāding they freely lifted vppe their voyce 31. The multitude rebuked them It is marueile that Christes disciples which followed him for duety and reuerence would driue these poore wretches from the grace of Christe and as muche as in them lay stopte the passage of his power But this commeth oft times to passe that the greatest number of them whiche professe the name of Christe doe rather hinder and staye vs from comminge to him then call vs to him If Sathan wroughte by godlye and simple menne whiche followed Christe for some religion to be a hinderance to these two blinde menne howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne if we take not diligent heede to our selues Therefore we haue neede of constancy whereby we may passe all stoppes and hinderances yea the moe stoppes Sathan layeth in our way the more it behooueth vs to bend our selues earnestly to prayer as we see these blinde men doubled their cry 32. VVhat will yee that I shal do He doeth louingly and gently aske what they desire For hee had determined to graunt their requests for it is not to be thought but that they prayed with a special motiō of the spirit For as the Lorde will not deliuer all men from bodily diseases so doeth hee not allowe them simply to pray after their pleasure There is a rule prescribed vs what we should aske and howe and in what respect it is not lawfull to decline from the same except the Lorde by the secreat motion of the spirite teache anye peculiar and speciall petition But Christe asketh them this question not so muche in respecte of their priuate cause as in respecte of all the people For wee knowe that the worlde deuoureth the blessings of God without sense except it be moued and stirred vppe Therefore Christe by this sayinge stirreth vppe the multitude there present to obserue and marke the myracle as he doeth also moue them with a visible signe while he openeth their eyes with touching them VVhen Mathewe sayeth that Iesus hadde compassion of them it is not the participle of that verbe which he vsed euen now in the person of the blinde menne They besought Christe of his mercye that he woulde helpe them miserable creatures but the Euangelist nowe declareth that Christe was not onely mooued of his free goodnesse to heale them but because hee was mooued to sorrowe and griefe togither with them for their euill For the Metaphore is borowed of the bowelles wherein humanitye and mutuall compassion resteth which stirreth vs vp to helpe our neighbors MARKE 52. Thy faith hath saued thee By the woorde faith he doeth not onely meane the hope of recouering of his sight but a deper perswasion that this blind man had in this that he acknowledged Iesus to be the Messias promised of God Neither is this to be thoughte to be a confuse knowledge for we haue seene before that this confession was taken out of the lawe and the prophets For the blinde manne did not rashly call Christe by the name of the sonne of Dauid but receiued him for suche a one as he was taught by the promisses of God should come But Christ◠ascribeth it to faith that the blinde manne receiueth his sight for though the power and grace of God doeth sometime extende euen to the vnbeleeuers yet no man vseth his benefites rightly profitably but he which enioyeth the same by faith naye the vse of the giftes of God is so farre from profiting the vnfaithfull that it is rather hurtfull VVherefore this saluation whereof Christ maketh mention is not restrained to the outward health but also comprehendeth the curing and sauing of the soule As if Christ should haue sayd that the blind man had obtained by faith that by Gods mercy he should haue his request graunted If that the Lord in respect of faith bestoweth his grace vppon the blinde man it followeth that he was iustified by faith MATH 34. They followed him This was a signe of thankefulnesse that the blinde menne applied themselues to follow Christ. And though it is vncertaine whether they did tary longe in this office and calling yet it was a token of a thankefull minde to shew foorth the grace of Christ in this iourney to many Luke addeth that the people gaue the glorye to God which maketh for the assured proofe of the myracle Mathewe Marke Luke 19   1. Nowe when Iesus entered and passed throughe Ieriche 2. Behold there was a man named Zacheus which was the chiefe receiuer of the Tribute and hee was riche 3. And hee sought to see Iesus who he shoulde be and coulde not for the prease because hee was of a lowe stature 4. VVherefore he ranne before and clinted vp into a wilde figge tree that he might see him for hee shoulde come that way 5. And when Iesus came to the place hee looked vppe and sawe him and saide vnto him Zacheus come downe at once for to day I must abide at thine house 6. Then hee came downe hastily and receiued him ioyfully 7. And when all they sawe it they murmured sayinge that he was gone in to lodge with a sinful man 8. And Zacheus stoode foorth and sayde vnto the Lorde Beholde Lorde the halfe of my goodes I giue to the poore and if I haue taken from any manne by forged cauillation I restore him foure folde 9. Then Iesus saide to him This day is saluation come to this house for as muche as he is also become the sonne of Abraham 10. For the sonne of man is come to seeke and to saue that which was lost Hereby it appeareth that Luke was not very curious in obseruing the order and course of times For after that he hath declared the myracle he now rehearseth what befell in the citie of Iericho And he saith when Christe offered himselfe to all menne walkinge by the wayes there was one Zacheus who was very desirous to see him For this was a signe of his great desire that he climed vppe vppon a tree when as riche men for the moste parte are proud and chalenge a shew of grauity in themselues It maye bee that other also desired the same but Luke especially maketh mention of this manne rather then of any of the other partly in respect of the estate of him partly in respecte of the woonderfull conuersion of the manne so sodainly wrought And though Zacheus hadde not as yet faith planted in him yet this was a certaine preparation to the same For hee coulde not so earnestly desire to see Christe without a heauenly instincte especially to that ende as it presently appeareth For it is certaine
because his purpose was frō the beginning of the 22. chapt to gather togither the last speaches of Christ there is no cause why the readers shoulde much seeke what was spoken the first the second or the thirde day within so short a time Nowe it is worth the labour to note what Math. and Luke do differ amongst them selues for whē he toucheth only one part this latter toucheth two Thys they do both sette downe that Christ is like to a noble man who going into a farre country to get a kingdom deliuered his mony to his seruāts to occupy and so forwards But that other part is only touched by Luke that his subiects abused the absence of the prince mooued a tumult that they might shake off his yoake from them Christ in bothe poyntes bent to this that the Disciples were farre deceiued in that they thoughte that they should now haue a kingdom established and that they went now to Hierusalem presentlye to erecte a gloryous estate of the same So the hope of a present kingdome being taken awaye he exhorteth them to hope and patience For hee telleth them that they must abide manye troubles a long time and carefully beefore they shall enioy that glorye which they so earnestly gape after Into a farre countrey VVhereas the disciples thought that Christe went euen then to take possession of his kingdome hee reproueth this errour first because he must take a longe iourney to get him his kingdome Further they which hunt after curious pointes do subtilly dispute what that farre countrey shuld meane I suppose that Christ meant no other thing then his long absence from the time of his death vntill his last cōminge For though he sitting at the right hande of his father hath obtained the rule ouer heauen and earth and since hee ascended into heauen all power is giuen that euery knee shuld bow before him yet because he hath not throughly brought all his enemies vnder nor yet appeared as iudge of the world nor manifested his glorye it is not vnaptly said that hee is absent from his vntill he returne againe furnished with a new kingdō It is true that he reigneth now in that he regenerateth his into a heauēly life and reneweth them after the image of God and accompanieth them with Angelles while he gouerneth his Church by his worde preserueth it by his might enricheth it with the gifts of the spirit cherisheth it with his grace and sustaineth it by his power and to be shorte he beestoweth vppon it whatsoeuer is necessary for the saluation of the same while he stayeth the rage of Sathan and of all the wicked and bringeth al their deuises to nothing but because this manner of gouernment is hid from the eye of the body the manifestation of the same is properly deferd vnto the latter day Therfore when as the Apostles did fondly take hold of the shadow of a kingdome the Lorde saieth that he must seeke the kingdom a farre off that they might learne to abide that delay 13. He called his ten seruaunts The number of the seruants is not so much to be rested vpon as the summes of mony For Math. speaking of diuers summes containeth the more plentiful doctrine for that Christ doth not lay the like burden of trauell vpon all men but committing a small sum to one he maketh an other ruler ouer more They both agree in this that Christ after a sort goeth a iourney into a far country from his vntil the last day of the resurrection but in the meane while it is not meete that they should sit idle and do nothing for euery perticular man hath a certaine calling laid vpon him wherin he should exercise himselfe therefore they ought to apply their businesse that they might diligently further the Lordes worke Luke sayeth simply that euery man hath a piece of mony giuen him because that whether the Lorde committeth vnto vs more or lesse euery man shall giue a like account for himself Mathew as I sayde dealeth more fully and plainly for he speaketh of distincte and seuerall portions For we know that the Lord doth not giue to al men without differēce the like measure of gifts but diuideth them diuersly as he thinketh best that some shuld excel others 1. Cor. 12. 7. Eph. 4. 7. Also we must know that what gift soeuer the Lord bestoweth vpon vs is committed vnto vs as mony that some gaine shuld arise thereof For there is not a viler thing then that the graces of God the force wherof consisteth in the frute of them should lie buried and not be applied to some vse MAT. 15. To euery man after his own ability Christ doth not in these words distinguish nature from the gifts of the spirit For there is no power nor abilitie which is not to be acknowledged to be receiued frō god Therfore whosoeuer would parte with God shal leaue nothing for him self Then what is the meaning of this that the maister gaue to euery mā more or lesse after his own ability That is because God as he hath disposed euery man and adorned him with naturall gifts so also dooth he lay this or that vpon him exerciseth them in doing of things hee carieth them forwardes to diuerse callinges he furnisheth them notably for the woorke and giueth occasion for them to bee occupied in But the Papistes are to bee laughed at while they doe hereof gather that the gyftes of God are bestowed vpon euery man according to the measure of his deseruing For though the old interpreter vsed this worde vertue yet he meant not that God would bestow vpon men according as they should behaue themselues and get the praise of vertue but onely as the maister should esteeme them sitte And wee know that God findeth no man sitte vntill he hath made him so And there is no ambiguitie in the Greek word Dunamis which Christ vseth 20. He which had fiue talents They are sayde to gain which do profitably employ whatsoeuer God hath left with them For the life of the godly is aptly compared to gayning by occupying for they ought to deale to fro for the maintenaunce of societie amongst themselues And the industry which euery man applyeth in the occupying of the gyft committed to him the calling it self the faculty of wel doing and the other gifts are accounted for marchandise because they belong to this vse and end that there may be a mutuall fellowshippe amongst men And the gayne whereof Christ maketh mention is the common profitte which setteth forth the glory of God For though God doth not enrich nor encrease our works yet as euery man doth profit most his brethren and doth profitably apply for their saluatiō the gifts which he hath receiued of God so is he sayd to profit or to gaine to God himself For the heauēly father doth so much accoūt of the saluation of men that whatsoeuer is imploied that way hee woulde haue it reckoned amongst his accountes Further least we
and found it as he had saide vnto them 33. And as they were losinge the Colte the owners thereof saide vnto them why lose yee the Colte 34. And they sayde the Lorde hath neede of him 35. So they brought him to Iesus and they caste their garraentes on the Colte and set Iesus thereon 36. And as he went they spred their clothes in y e way 37. And when hee was nowe come neere to the going downe of the mounte of Olyues the whole multitude of the disciples began to reioyce and to praise God with a loud voice for al the great workes that they had seene 38. Saying blessed be the king that cōmeth in the name of the Lord peace in heauen glory in the highest places Christe sent for the Asse by his Disciples not beecause he was wearye of the iourney but to an other ende For sith the time of his death was now at hand his minde was to shew what shoulde bee the nature of his kingdome He beganne to doe so at his Baptisme but this remained to be shewed towardes the end of his calling For why should hee thus long abstaine from being called king and now at the length of himself professeth himselfe to be a king but because he is not farre from the ende of hys race Therefore the time being neere of his departure into heauen he openly beganne his kingdome vppon earth But this pomp had beene very ridiculous if it had not aunswered to the prophesie of Zachary Christ challenging a kingly honour to himselfe entreth into Ierusalem riding vppon an Asse a royall shew I warrant you Note also that he had borowed the Asse of another Now in that he wanted saddle and other furnyture so as his disciples were compelled to lay theyr cloathes vpon it was a token of vile and shamefull pouertie He had I graunt a great company following him but of what manner of men but such as vnaduisedly had runne to him out of the next villages There are many ioyful shoutes heard but of whome namely of poore men and of the basest sort of the people as if he had of purpose set himselfe to be scorned of all men But because he was to doe two thinges togeather as to giue some shewe of his kingdome and to teach that it is not like to earthly empires nor stādeth in the transitory riches of this world it was meete that hee should holde this very course Yet this also might seeme a fonde thing to prophane men if God had not declared before by his Prophet y t there shuld come such a king to restore the sauing health of his people Therefore least the contemptible estate of Christ should hinder vs from beholding his spirituall kingdome in this shew let vs alwayes haue that heauenlye Oracle before our eyes wherewith God more adorned his sonne vnder that contemptible shew of a begger then if he should haue shone withal the ensignes of all the kinges of the earth VVithout this sauce this hystory will neuer bee sauory to vs therefore Matthewes wordes are of great weight when hee saith that the saying of the Prophet was fulfilled For when he saw that men which are too much giuen to glorious and pompous shewes can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye he leadeth them from the simple beeholding of the thing to the consideration of the prophesie 2. Goe into the towne Hee borowed not the Asse to ease him in hys iourney for being come as farre as Bethani◠hee might easily haue gone the rest of the iourney on foote But as kinges goe vp into their charets that they may be seene a farre off so the Lorde woulde by this meanes moue the people to look vpon him and by some token to ratifie the cries of his followers least any man should thinke that they gaue him the honour of a kinge againste his will It is vncerteine from whence the Lorde commaunded them to bringe the Asse but that it is supposed from some countreye village For it is verye ridiculous that some doe allegorically expound it of Ierusalem As vnapt also is that allegory which they doe coyne of the Asse and the Colte they woulde haue the Asse to be a figure of the Iewish people which had beene before brought vnder and accustomed to the yoke of the law and that the Colt wheron neuer man had rydden represented the Gentiles And that Christe did therefore first ride vpon the Asse because he was first to begin with the Iewes and that then he shifted ouer to the Colt because that he was also in the second place set ouer the Gentiles And Mat. seemeth to note his riding vpon them both But considering this figure Synecdoche is so often vsed in the scripture it is no meruaile if hee name two for one But it plainely appeareth by the other Euangelistes that he ridde onely vpon the Colte And Zachary taketh away this doubt for because of the familiar vse of the Hebrew tongue he rehearseth one thing twise And anon yee shall finde Least he should hinder the Disciples from yeelding a readye obedience the Lord speedily aunswereth these questions And first he telleth them that he sendeth them not at aduenture when he saith that at the first entraunce of the towne they should finde a young Asse with his damme then that no man should hinder them but that they shuld bring him so that they answered that he had neede of it And by this meanes he proued his Godhead For it belongeth to God alone to knowe that which is absent and to bend the heartes of men to yeeld consente For though it might haue beene that the owner of the Asse hauing no euill opinion of him would willingly graunt it yet to say whether he should be at home or no or whether he would then lend it him or whether he would giue credit to those men vnknowne to him it was not in mortal man te say And as Christ strengtheneth his disciples that they might be the readier to obey so we see how diligent and ready they shewe themselues in obeying And the successe declareth that this whole matter was gouerned of God 5. Tell yee the daughter of Sion This is not in Zachary word for word yet the Euangelist doth aptly and fitly apply that to al godlye teachers which God gaue in commandement to one Prophet to declare For this was the onely hope whereupon the children of GOD should staye and strēgthen themselues that the Redeemer should come at the length And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull For because God is not otherwise merciful to them but by putting a Mediatour betweene them and the same Mediatour is he which delyuered his from all euilles what can therebe without him that can comfort men lost by their own sinnes and oppressed with miseries And as Christ being absent it is of necessity
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
19. Therfore both must be noted that we must take our iourney through the obscure darkenesse of the world and yet the light of the heauenlye doctrine going beefore vs we are sure from wandring out of the way especially sith Christ him selfe doth the duety of the sunne vnto vs. MAT. 43. Of this bee sure Christ by an other similitude doth exhort his disciples to keepe diligēt watch For if any mā heareth of theeues wandring abroad in the night feare and suspition will not suffer him to sleepe Therefore now sith we are admonished and expresly tolde of this before that Christ shall come as a theefe we must alwayes watche least he finding vs sleeping shoulde ouerwhelme vs with the wicked Our sluggishnes cannot be excused especially sith here is not only to be feared the breaking downe of a wall nor the losse of our riches but a deadly wound to the destruction of our soule if we take not heede The wordes therefore bend to this purpose that Christes warninge shoulde waken vs for although the last iudgement be long deferred yet it hangeth ouer vs continually therefore the time not knowne nor the neerenes of the daunger it is absurd that we should become slouthfull 45. VVho then is a faithfull seruaunt Luke reporteth this place more expresly where Peters question is set downe which was the occasion of a new parable For when Christ had declared that there was no tyme for them to be slouthfull in that his daungerous comming as a theefe Peter demaunded whether this doctrine was generall or belonged onelye to the twelue For as we haue seene in other places the disciples were wōt alwayes to thinke themselues euill dealt with except they were exempted from the common sorte of menne and preferred farre aboue all others Nowe when they are taught that their estate is but finally to be desired and hath little pleasure in it as men amased they looke hither and thither But the answeare of Christ tendeth to this if it be meete that euery one of the common sort should watche it may not be suffered that the Apostles should be sleepie VVherefore as Christ had first generally exhorted his whole housholde to watche for his comming so nowe hee requireth that his chiefe seruaunts should haue a singular care whyche are therefore sette aboue others that by their example they might shewe others the waye of sober attendance and sober temperaunce In these woordes he declareth that they had not an idle dignity bestowed vppon them that they might haue libertye to follow their pleasures but the greater degree of honour they were in the greater burden was layed vppon them and therefore hee teacheth them especially to shewe theyr faithfulnesse and wisedome VVhosoeuer are called to honour maye hereby learne that they are the more bounde not onely to labour for a fashion but to apply all theyr diligence and witte for the performance of their office For when as it is sufficient for priuate seruaunts to apply themselues to their priuate woorke it behooueth the stewardes to proceede further for theyr office is to haue care of the whole housholde On the other side Christe vpbraideth their vnthankfulnesse that beinge preferred aboue others answeared not theyr honor For wherfore doth the Lord preferre them before others but that in faithfulnesse wisedome they shoulde excell all men All men are generally appoynted soberly and diligently to watche but if the pastours shuld become slouthfull that should be most vile and least to be excused Afterwarde he also prouoketh them to be diligent for hope of rewarde 48. But if that euill seruaunt shall say Christ in these wordes doeth briefly declare whereof these euill seruaunts became so carelesse namely while they trusting to the delaying of his comming theu doe willingly bryng the darkenesse vppon themselues they imagine that the day of reckening and account shall neuer come Further vnder pretence of the absence of Christ they perswade themselues that they shall escape vnpunished For it cannot be but that the looking for him howe oft so euer it befal vs should shake off all sluggishnesse and shoulde much more bridle wantonnesse and keepe vs from being caryed into wantonnesse And so there cannot be a more vehement and effectuall exhortation to mooue then the setting foorth that seuere iudgement seat which no manne can escape VVherefore that euery one of vs may diligently apply himselfe to watch in the performance of his callinge and that he may diligently and modestly keepe himselfe within his bandes lette vs thinke vppon the sodaine comminge of that highe Lorde in contempte whereof the reprobate do reioyce Christ doeth also note by the way how easie a matter it is for impudencie to growe when a man hauing shaken of the bridle hath cast himself headlong to sinne For Christ doth not only say that he is a dissolute wicked seruāt but such a one as frowardly behaueth himselfe to the troubling of the whole house and wickedly abuseth the authority committed to him exercising cruelty vpō his fellow seruants want only wasting his masters goods not without his reproche For their terrour he addeth also a punishment and that not a common one namely because that suche vnbrideled wickednesse deserueth a greater punishment LV. 47. And that seruaunt There is great weight in this circumstaunce which is onely added by Luke that if any man shall wittinglye and willingly contemne the Lorde so hee is worthy of the greater punishment For the comparison of the greater and the lesse it made to this ende if the seruaunt which sinneth of ignoraunce escapeth not punishment what shall become of that peruerse and disobedient seruaunt who of sette purpose treadeth as it were his maisters power vnder his feete And it must be remembred that they which are sette vp to rule gouerne the Church sinne not of ignoraunce but doe peruerselye and wickedly defraud their Lord. Yet hereof may this generall doctrine be gathered that it is a vaine shift for men vnder the pretence of ignorance to free themselues from guiltines For if mortall man doth callenge this right vnto himselfe that he will examine his seruauntes according to his owne wil least any thing be disorderly and confusedly done how much more authority hath the Son of God so that whosoeuer will serue him should carefully desire to be instructed in his commaundementes They may not vncerteinely at their own pleasure doe what they wil but they must be wholly at his appoyntment especially when as hee commaundeth vs what must bee done and dooth alwayes aunswere louinglye to them that seeke vnto him It is certeine that our ignoraunce is alwaies a companion of carelesse and grosse negligence VVe see that this is but a vaine defence that hee is not to bee blamed who sinned of ignoraunce when as the heauenly iudge saieth the contrary for though such faults shall haue lesse punishment yet they shall not go altogether vnpunished But now if ignoraunce dooth not excuse how horrible a vengeance shal fal
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it cōmonly cōmeth to passe in such mutual agreemēt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violēt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly mā when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should cōmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe frō all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitori◠estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which belōged to himself to him he cōmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heauēly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
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
should haue sayd how weake soeuer the ministers of the Gospel be and haue want of all thinges he will be their chiefe captaine that they may become conquerours ouer all the assaults of the world As plaine experience teacheth at this day that Christ in a secreat maner doeth woorke woonderfully so that the Gospell preuaileth against innumerable lets So much the lesse is the wickednesse of the Popishe cleargye to be borne with while they doe lay this coulour vppon their sacrilegious tyrannye They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ no otherwise then as some common souldiour woulde let out his labour to hire to other captaines and not rather retaining the authority wholely to himselfe testifieth that he will be a defender of his doctrine so as his ministers in him may hope to be conquerours of the whole world Mathew Marke 16. Luke 24.  19. So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hande of God 20. And they went foorth and preached euery where And the Lorde wroughte with them and confirmed the woorde with signes that followed Amen 50. Afterward he led them foorth into Bethania and lifte vppe his handes and blessed them 51. And it came to passe that as he blessed them he departed from them was caried vp into heauen 52. And they worshipped him and returned to Ierusalem with great ioye 53. And were continually in the temple praisinge and landing God Amen 19. So after the Lorde Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde he speaketh no woord of his ascension into heauen Marke also maketh no mention of the place and of the maner both the which are expressed by Luke For he sayeth that the disciples were led out into Bethania that from the mount of Oliues from whence the Lord had come to beare the ignominie of the crosse he might ascend into his celestiall throne And as he would not be seene generally of all menne when he was restored to life so he admitted not al to be witnesses of his resurrection into heauen because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell then to be seene with eyes It followeth in Luke that Christe lifting vp his handes on hie blessed the Apostles VVhereby he teacheth that the office of blessing which vnder the lawe had beene committed to the Priests doeth truely and properly belong to him VVhen men do mutually blesse themselues that is nothing else then to pray for their good But the reason is farre otherwise with God who not onely fauoureth the requests but with his only becke performeth what soeuer is to be wished for vs. But sith that he is the only authour of all blessing yet that his grace might be the more familiar his will was that the Priests in the beginning shuld as mediators blesse in his name So Melchisedec Gen. 14. 19. blessed Abraham and in Numerie 6. 23. there is set downe a perpetuall law for this matter To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes the 7. verse the Apostle sayeth that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Now when Christ the true Melchisedec and the eternall Priest came into the light it was meete that in him shoulde be fulfilled that whiche was shadowed by the legall figures as Paule also teacheth Ephes. 1. 3. that we are blessed by God the father in him that we might become rich in all heauenly good things Therefore he once blessed the Apostles openly and with a solemnerite to the ende the faithfull might cary themselues the next way to him if they desire to be partakers of the grace of God In the lifting vp of handes there is an olde ceremonie described which we knowe the Priests vsed in times past 52. And they woorshipped him By the woorde woorshipping Luke doeth first declare that the Apostles were put out of doubt because that the maiestie of Christ appeared then on euery side so that nowe there coulde be no doubt of his resurrection Furthermore for the same cause they began to woorship him with greater reuerence then when they enioyed his company vpon the earth For the worship wherof he speaketh now it not onely as to a master or to a Prophet neither as to one only halfe knowen to be the Messias but it was yeelded as to the king of glorye and iudge of the world But because that Luke was purposed to extend his hystorie longer he only sayeth briefly what the Apostles should doe for ten dayes But the summe is that throughe the feruencie of ioye they brake out openly into the praises of God and were daily in the temple Not that they passed the nights and the daies there but because they frequented all the assemblies and were present at the appoynted and solemne houres to yeelde thankes vnto God Also this diligence is opposed to the feare which kept them before shut vp hidden in the house MARKE 19. And sate at the right hande of God I haue in other places declared what this speache shoulde meane that is Christe is lifted vppe on hye that he may be aboue Aungels and all creatures that the Father might gouerne the worlde by his hande that to be shorte euery knee might bowe before him Therefore it is as muche as if hee shoulde be called Gods vicare who supplieth his personne VVherefore it is not conuenient that some certaine place should be imagined when as the right hand doeth Metaphorically signifie the second power from God And Marke added this purposely that wee mighte knowe that Christe was not receiued into the heauens that hee might enioy a blessed rest farre from vs but that he might gouerne the world for the saluation of all the godly 20. And they went forth Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke that the voyce of a smal a base company of men thundred forth euen to the vttermost ends of the world For the more incredible the matter was the more certainly appeared y e myracle of the heauenly power Al men thought that Christ by the death of the crosse was either vtterly ouerthrown or so ouerwhelmed that ther shuld be no mention of him at any time but reprochful detestable The apostles whom he had chosen to be his witnesses filthily forsaking him had hidden thēselues in the dark the ignorance rudenes of them was so great and also the contempt so great that they durst scarce speake abrode VVas there any hope of men vnlearned and of no accoūt yea of runnagates that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
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
multitude of men a manifolde deformitie of members Yet the glory of God dyd more clearely shine there then in the beholding of a great and well ordered armie For there is nothing more famous and excellent then wheÌ„ as the power of GOD doth amend and restore the wants of nature there is also nothing more beautifull and sweete then when as of his infinite goodnesse he helpeth the miseries of man Therefore the Lorde would haue that most noble Theater to be extant wherein his maiestie might appeare not only to those that were borne there aboutes but also to all maner of strangers And as I said euen now this was not the least ornament of the Temple when as God by stretching out his hand did make it knowen that he was present there 4 For an Angel It was indeed the proper and peculier worke of the Lord to cure the sicke but as he was wont to vse the hande and diligence of Angels so he committed this vnto an Angels charge In which respect Angels are called powers or might not that God doth resigne vp his power vnto them and sit idle himselfe in heauen but because by working mightily in them he doth wonderfully make knowen his power vnto vs. Therfore those men do deale wickedly peruersly who feigne that the Angels haue something of their own or who do make them Mediatours betweene God and vs in such sort that they doe darken the power of God being as it were set far of whereas it doth rather shew it selfe to be present in them Therefore we must beware of those doting speculations of Plato because God is too farre distant from vs we must goe vnto the Angels that they may purchase fauour for vs whereas we ought rather to goe straightway vnto Christ that by his guiding ayde and commandement wee may haue the Angels to be helpers and ministers of our saluation At a certaine time God was able in one moment to heale them altogether but as myracles haue their ende so haue they also their meane as Christ saith when so many were dead in y e time of Elizeus there was but one only boy raysed vp againe when as there were so many hungrie widdowes in the time of the drought Elias did only help one in her neede So it was sufficient for the Lorde to shew some token of his presence vpon a few sick people But the manner of healing whiche is described in this place doth sufficiently teach vs that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement For I pray you what helpe and remedie coulde they looke for by the troubling of the water But the Lorde doth by such meanes accustome vs vnto the obedience of saith when he doth thinges contrarie to our reason VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason Therefore to the ende he may make vs obey him he obiecteth oftentimes those things which are contrary to our reason Therfore we do then declare and proue our readinesse to be taught when as shutting our eyes we folow the bare worde although we seeme to our selues that we shal haue no reward for our labour The like example haue we in Naaman the Assyrian whom the Prophet sent vnto Iordan to haue his leprosie cured but he contemned this at the first as a mocke yet at length hee perceiueth in deed that God doth so worke contrary to mans reason that yet notwithstanding he doth neuer deceiue or mocke vs. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure and doth challenge to himselfe the effect of the worke For this is a vice too coÌ„mon to ascribe vnto the creatures that which belongeth to God alone But it shal be a point of too much foolishnes to seeke the cause of health in the troubled water Therfore he doth so commend the external signe that by the beholding of the same the sicke may be compelled to looke vnto him who is the only authour of grace 5 And there was a certaine man The Euangelist gathereth diuers circumstances which make the myracle more credible The long continuance of the disease had taken away all hope of curing He coÌ„plained that hee was depriued of that remedie of the water hee oftentimes went about to throwe himselfe into the water but in vaine he had no man to helpe him heereby appeareth more plainely the power of Christe To the same purpose serueth this that hee was commaunded to take vp his bed that all men might know that hee was healed by no other meanes saue only by the benefite of Christe For seeing that he ariseth sodenly being strong in all his limbs whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders 6 VVilt thou â—e made whole He doth not aske the question as if he did doubt of the matter but partly that he may kindle in him the desire of y â— grace which was offered partly that he might make the witnesses who were present more attentiue whom the myracle might otherwise escape whilest they thought vppon some other matter as it falleth out oftentimes in matters which chaunce on a sodaine Therefore this preparation was necessarie for these two causes 7 I haue not a man This sicke man doth the same which almost al of vs are wont to doe â— for he includeth Gods helpe in his cogitation neither dare hee promise himselfe any more then hee can conceiue in minde And whereas Christ doth pardon his infirmitie we may therin beholde his mercifulnesse which euery one of vs tryeth dayly whilest that we doe stick fast in the meanes which are nigh vs. Hee doeth by stretching out his hand out of hidden places contrary to our expectation declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith Furthermore we must be instructed by this example to suffer Thirtie yeeres were a long time wherein God did deferre his benefite in helping this miserable man which yet notwithstanding he determined to bestow vpon him from the beginning How long soeuer therefore he make vs wayte let vs so grone vnder our miserie that yet the yâ—ksomnesse of the long time doe not discourage vs. For although there appeare no end when as our miseries are prolonged yet we must alwayes persuade our selues that God is a wonderfull deliuerer who doth easily remoue all hinderances by his power 9 And it was the Sabboth Christ knewe well enough what great offence woulde followe immediately when they should see the man goe bearing a burden For the lawe doth in plaine wordes forbid to beare any burden vpon the Sabboth day But there was a double reason why Christe did set foorth such a spectacle setting a part all respect of this danger namely that the common people might the better knowe
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
because it came to passe hereby that the blind man did the more extol the grace of Christ by his own testimony Therfore the EuaÌ„gelist gathereth al these circumstances not in vaine whereby the truth of the myracle did more plainely appeare 11 And after that I went and washed Such happie successe of obedience teacheth vs that hauing ouercome all hinderances we must goe forwardest ourly whyther soeuer the Lorde doth call vs and let vs not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide 13 They bryng hym that had beene sometimes blynde vnto the Pharisees 14 And it was the Sabboth when Iesus made claye and opened his eyes 15 Therefore the Pharisees also asked him againe howe hee had receiued his sight And hee sayde vnto them Hee put clay vppon mine eyes and I washed and doe see 16 Therfore some of the Pharisees said This man is not of God because he keepeth not the Sabboth Othersome said how can a man that is a sinner doe these myracles And there was a discention amongest them 17 They say vnto hym that had beene sometimes blinde what sayest thou of him because hee hath opened thine eyes And he saide hee is a Prophete 13 They bring him The narration whiche shall followe immediatly doth declare that the wicked are so farre from profiting in the workes of the Lord that the more they are vrged with the power therof the more doe they vomit out the poyson which they had inwardlye conceiued The sight which was restored to the blinde man ought to haue made euen stonie mindes softe at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng ought to haue pawsed so long vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no but the hatred of Christ driueth them headlong vnto such madnesse that they doe by and by condemne that which they heare he had done The Euangelist nameth the Pharisees not because the other sectes did beare with Christe but because this secte was more couragious to defende the present state then the other Hypocrisie is alwayes cruell and proude therefore seeing that they dyd swel with a false opinion of holinesse the doctrine of y e gospel wouÌ„ded them chiefly which condemned all their feigned righteousnesse and they did especially fight for their owne power and kingdome vnder colour of defending the lawe VVheras the Euangelist recordeth that the multitude brought the blinde man vnto the Pharisees it is vncertaine for what ende and purpose they did this there was scarse anye that dyd not know how enuiously the Pharisees were set against Christ. Therefore it may be that many flatterers did for their sakes of set purpose assay to darken the glory of the myracle Notwithstanding as I thinke this seemeth to bee more like to bee true that the greater part of the people suspending their owne iudgement as it falleth out sometimes did meane to make those dayes men and iudges that were gouernours In the meane season being blinde of their owne accorde they bring darknes vpon themselues in the Sun that it may darken his light This is the disordered religion of the common people that it doth worship the wicked tvrants of the Church vnder colour of diuine reuerence contemneth God himselfe aswell in his worde as in his workes at least it doth not vouchsafe to haue any respect vnto him 14 And it was the Sabboth Christ did choose the Sabboth day of set purpose which would giue matter of offence vnto the Iewes He had alreadie sufficiently tryed in the man sicke of the paâ—sey that they wold also be cauilling at this worke Therefore why doth he not preuent the offence which hee might haue done most easily saue onely because the defense which his enemies had taken in hand malitiously woulde serue to the setting foorth of the power of God The Sabboth day was vnto them in steede of a whetstone to sharpen them to enquire of the whole matter And what doe they gaine I pray you by the question which they asked diligently and carefully saue onely that the trueth of the myracle appeareth more plainely VVe must learne by this example that we ought to nettle the enemies of the Gospell and that those men doe altogether dote who doe in such sort reconcile the world vnto Christ that they doe condemne all manner of offences seeing that Christ did rather willingly wittingly prouoke the wicked Therfore we must hold that rule which he prescribed els where that we must contemne the blinde and the leaders of the blinde Mat. 15. 14. 15 The Pharisees also asked him The people had heard this confession proceed before froÌ„ the mouth of the blind man now are the Pharisees also made witnesses therof who might obiect that the coÌ„moÌ„ people had no lesse rashly receiued a rumour without any head then it was rashly raysed And first of all omittting the question of the fact as they say they doe only dispute concerning the lawfulnesse thereof for they doe not denie but that Christe restored sight to the blinde but they finde a fault in the circumstance of the time and doe denie that it is a woorke of God seeing the Sabboth was broken thereby But they should firste haue decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this saue onely because beeing blinded with wicked affection and maliciousnesse they can see nothing â— Furthermore they had beene alreadie sufficiently taught by Christe that those benefites which God giueth vnto men do no more disagree with the Sabboth then doth circumcision And the woordes of the lawe doe commaunde men to cease from their owne workes and not from the workes of God Thererfore in that they take an errour which had been so strongly refuted alreadie for a manifest truth it is to bee imputed vnto obstinate wickednesse at least they erre for no other cause saue onely because it pleaseth them so to doe So the Papistes doe not cease to bring in often times friuolous and rotten cauils which haue byn answered an hundreth times Therefore what must we doe To wit when wee haue opportunitie we must refute so much as in vs lyeth their wickednesse who burden and slaunder the Gospel with false enuie If no defence howe iust soeuer it be can stoppe their mouthes wee must not be weary but must couragiously tread vnder foote this wicked desire whiche they haue to speake euill wherewith they goe about to oppresse vs. They take vnto themselues maximaâ—s which wee doe willingly graunt vnto them that they are not to bee hearde who doe depart from the Church and breake the vnitie of faith But they doe 〈◊〉 passe ouer that whiche was chiefly to be discussed and which we haue plainely expounded in a thousande places that the Pope with his traine are nothing lesse then the
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
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
speaketh for theyr sakes theyr vnthankfulnesse hath no excuse whilest that they doe not hearken 31. Now is the iudgement of this world The Lord hauing ended his combate and hauing coÌ„quered not only feare but also death he triumpheth For he doth royally shew forth the fruit of his death which might haue beene a cause of casting downe and discouragement vnto his Disciples Some thinke that this woord iudgement doth signifie reformation other some thinke that it signifieth damnation I doe rather agree with the former sorte who expound it thus that the world shall be restored into a good order For the Hebrew word Misphat which is translated iudgment doth signifie good order And we knowe that without Christe there is nothing but confusion in the world And although Christ had begunne already to erect the kingdome of God yet was his death the beginning of the well ordered estate and was the perfect restoring of the worlde Yet we must note that this good order cannot be had in the worlde vnlesse the kingdome of Sathan be first abolished and the flesh bee brought to nothing and whatsoeuer is contrary to the righteousnes of God Fynally mortification must needes goe beefore the newnes of the worlde VVherefore Christ pronounceth that the prince of this world muste be cast out because discipation deformity proceed hence because whilest that Sathan vsurpeth his tyranny iniquitie dooth get the vpper hande Therefore when as Sathan is once cast out the world is reclaymed from backsliding and is brought vnder the gouernment of God If anye man demaund how Sathan was cast out in the death of Christ who ceaseth not to make warre continually I aunswere that this casting out is not restrained vnto any small time but that that excellent effect of Christes death is described which appeareth dayly â—â— 32. VVhen I shal be lifted vp The maner of appointing this iudgment doth followe namely that Christ when as he is lifted vp vpon the crosse shal draw al men vnto him that he may lift them vp from earth to heauen The Euangelist saieth that Christe did shew the manner of his death Therfore it is not to be doubted but that the sence is this that the crosse shal be like to a chariot wherein he may lifte vp all men vnto the Father with him He might seeme then to haue beene lifted vp from the earth to the end he might haue nothing to doe with men afterward but hee pronounceth that it shall fall out farre otherwise namely that hee maye drawe them vnto himselfe who were fastned and wholly set vppon the earth And although he allude vnto the forme of his death yet hee meaneth generally that his death shal be no breach whereby he shall bee separated from men but a new way to drawe the earth into heauen In that he saith all men it is to be referred vnto the children of God who are of his flocke Yet doe I agree with Chrysostome who teacheth that Christ vsed the vniuersall word because the Church was to be gathered aswell of the Gentiles as of the Iewes according to that there shall bee one shepheard and one sheepefold aboue 10. 16. The old latine translation hath I wil draw all thinges vnto me and Augustine holdeth that it ought to be read so but the agreement of al the Greeke bookes ought to be of greater force amongst vs. 34 The multitude aunswered him we haue heard out of the lawe that Christe alldeth euer and how saist thou then the sonne of man must be lifted vp who is that same son of manne 35. Therefore Iesus sayd vnto them yet a litle while is the light with you walke whilst that yee haue the light least the darknes catch you and he that walketh in darknes knoweth not whether he goeth 36. VVhilst ye haue the light beleeue in the light that ye may be the children of the light These thinges spake Iesus and going away he hid himself from them 34 VVe haue heard out of the law It is questionlesse that their intent was malitiously to cauill at the wordes of Christ therefore he maketh them blinde in their owne wickednes so that they can see nothing in the clear light They deny that they must take Iesus for Christe because he saide that he should die whereas the law attributeth vnto the Messias perpetuity as if both these were not expresly set downe in the law that when as Christ shal dye his kingdome shal florish vntill the end of the world These men take occasion to cauill out of the seconde member But the beginning of the errour was this because they did esteme the gorgeousnes of the kingdome of the Messias according to the sense of the fleshe Hereby it commeth to passe that they refuse christ because he is not correspondent vnto their surmise Vnder this word law they do also comprehend the Prophets and the present tence is put in steede of the future tence in this word abideth according to the Hebrew phrase This interrogation who is that son of man conteineth in it a mock as if Christ did yeeld being ouercome with that short refutation VVhereby it appeareth how arrogant ignoraunce is For it importeth as much as if they had said go thy wayes now and boast thy selfe to be Christe seeing that thine owne confession proueth that thou art vnlike vnto him 35. Yet a litle while Although the Lord doth gently admonish them with this answere yet doeth he therewithal prick them sharply for he chideth them because they could not see in the light and doth also denounce that the light shal be taken from them shortly VVheÌ„ as he saith that there remaineth but a smal time of light he confirmeth that which he had already said concerning his death For although he doth not meane the light of his corporal presence but of the gospel yet hee alludeth vnto his departure as if he shuld say when as I shal then go away I wil not cease to be light so litle shal your darknes be able to impare me VVhen as hee saieth that the light is present with them he toucheth them by the way because they passe ouer the light with shut cies And therefore he giueth them to vnderstand that they were vnworthy to haue their obiectioÌ„ answered because they minister vnto themselues matter of errour of their owne accord VVhen as he saith that the light shineth vnto them only for a short time it is a thing common to al the vnbeleeuers for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God which shal neuer sit Isai. 60. 19. The sunne shal not shine vnto you hereafter by day nor the moone by night but the Lord shal be vnto you an euerlasting light Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light VVhich thing was also the cause that such thick night darknes did ouerwhelm the whole world bicause there were but a few that vouchsafed to go forward
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
shall bee perpetuall whenas he saith And that your fruite may remaine Because the doctrine of the gospell getteth soules vnto Christe vnto eternall saluation many do thinke that this is the perpetuitie of the fruite but I doe extend the sentence farther to wit that the church shall stand eueÌ„ vntill the ende of the worlde For the labour of the Apostles yeeldeth fruite euen at this day and our preaching is not for one age but shall spreade abroad the church that there may come a new encrease after our death VVhenas he saith your fruite hee speaketh as if it were gotten through their industrie whereas notwithstanding Paule teacheth 1. Cor. 3. 7. that those which water or plant are nothing And truly the creation of the Church is a more excellent worke of God then that the glory therof ought to be ascribed vnto men but because the Lorde sheweth his power by the hand of men least they labour in vaine he is wont to translate that vnto them which is proper to himselfe Neuerthelesse let vs remember that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp That whatsoeuer yee shall aske This member was not â—added abruptly as many men may thinke For seeing that the function of teaching doth farre surpasse mans strength there are moreouer many inuasions of Satan which can neuer be endured saue only through the power of God Therefore least the Apostles faint Christe helpeth them preuenteth them with a most excellent ayde as if hee should say if you shall haue more to doe then that you are able to fulfill your function my father will not faile you For I haue made you ministers of the Gospel vppon this condition that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you And truly wheras most teachers doe eyther faint through slouthfulnes or fall downe flat through despayre it commeth to passe by none other meanes saue only because they waxe slouthfull in praying Therefore this promise of Christ stirreth vs vp to call vpon God For whosoeuer shall acknowledge that the successe of the worde commeth from God hee shall offer his labour to him with feare and trembling on the contrarie if any man trust to his owne industrie and do neglect Gods helpe or shal cast away both speare and buckler whenas he is come to the matter he shall doe no good after he hath taken great paines Furthermore we must take heed of two vices here of arrogancie distrust for as those men doe carelesly passe ouer Gods helpe who thinke that they haue the matter in their hand alreadie so many men do faint through difficultie because they doe not consider that they fight through gods power ayde vnder whose coÌ„duct they go on warfare 17 These thinges commaund I you This is also added in good time to the ende the Apostles might know that mutuall loue amongest ministers is chiefly required to the end they may edifie the Churche of God with the desire of concord For there is no greater impediment then whenas euery man laboureth apart and they doe not one helpe another Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues it may be that they may erect some huge heapes but such as are scattered abroad neuerthelesse there shal be no building of the Church 18 If the world hate you After that Christ hath armed the Apostles vnto the sight he doth also exhort them vnto pacience For the Gospell cannot be preached but the world will goe mad by and by VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde Christe foretelleth this in time least that befall them whiche is wont to befall fresh water souldiers who by reason of their vnskilfulnes are bold before they see the enemies when as they come to the fight they are afraide neither doth he forewarne his Disciples for this cause only least any newe or vnlooked for thing befall them but he doth also confirme them by his owne example For it is an vnmeete thing that seeing the world did hate him we who represent his person should haue the world which is alwayes like to it selfe fauourable to vs. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather haue it the Imparatiue I doe not gaine say him because the sense is not altered There is greater difficultie in the word which foloweth next For seeing that he calleth himselfe former then the Disciples this may be referred aswell vnto the time as vnto the dignitie The former exposition is more vsuall to wit that Christe was hated of the world before his Disciples But I doe rather allow the latter that seeing that Christe who doeth farre excell was not yet free from the hatred of the world his ministers must not refuse the like estate For this saying agreeth with that which we had twice in the first chapter 27. 30. verses He that commeth after me is preferred before me because he was former then I. 19 If you were of the world This is another consolation that the worlde doth hate them for this cause because they are separated from it And this is their true felicitie glory because they are deliuered froÌ„ destruction by this means To clause doth signifie in this place to separate Nowe if they were chosen out of y e world it foloweth y t they were a part of the world that they are separated froÌ„ the rest that perish only through gods mercy In this place Christ coÌ„preheÌ„deth vnder this word worlde all those which are not regenerate by the spirite of god For he setteth the church against the world as we shal see more fully in the 17. chap. And yet that exhortatioÌ„ of Paul is not coÌ„trary to this doctrin Ro. 12. 18. Haue peace with al meÌ„ so much as in you lyeth For that exception which is added importeth asmuch as if he shold say that we must take heed what is lawful for vs to do least any maÌ„ beare too much with the corruptions of the world through the desire he hath to please But there may another questioÌ„ be obiected as yet For we seethe wicked which are of the world not only coÌ„moÌ„ly hated but also accursed truly the world doth nothere loue that which is his own I answere that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed but only so far foorth as the care of their own losse or gain doth moue theÌ„ althogh Christ meant not to deny but that the world waxeth hot with inwarde discord rageth within it self his only meaning was to shew that the world doth only hate that in the faithful which is of God And it appeareth also hereby how foolishly the Anabaptists do dote who gather by this one argument only that they are the seruants of god bicause they
establyshed for euer Therefore excommunication is no lesse to be reclaimed vnto his pure lawful vse then Baptisme and the Supper of the Lord. But the houre commeth Christ persisteth as yet in that offence in that the enemies of the Gospel doe challenge and take to themselues this authoritie that they thinke that they offer holy sacrifices vnto God wheÌ„ they put the faythful to death Now it is of it self an hard matter that the innocent shoulde be cruelly vexed but it is a farre harder and a farre more troublesome thing that the iniuries whiche the wicked doe to the children of God should be accounted iuste punishmentes and doe to theyr wickednes But we must place so much ayde in a good conscience that we may suffer our selues to bee thus oppressed for a time vntil such time as Christe appeare out of heauen the reuenger of our cause and his owne But it is a wonder that the enemies of the truth seeing their own consciences doe accuse them do not onely deceiue men but doe also chalenge to themselues praise for vniust crueltie before God I answere that hipocrites howsoeuer their own conscience doth accuse them do so sâ—atter themselues that they deceiue themselues They are ambitious cruell proud but they cloake al these vices with the colour of zeale to the ende they may carelesly slatter themselues There is added also vnto these a certeine furious drunkennes after that their handes haue beene imbrued with the bloud of the Martyrs 3. And these things shal they do vnto you It is not in vaine that he doth so often cal the Apostles vnto that consideration that this is the only cause why the vnbeleeuers doe rage against them because they know not god And yet notwithstanding this is not spoken to mittigate their offence but that the Apostles may despise their â—ury with loftie minds For it falleth out oftentimes that the authoritie wherein the wicked excell and the pompe that appeareth in them doe shake modest and godly mindes On the contrary Christ commaundeth his disciples to rise against them with holy magnanimitie that they may contemne the aduersary whom onely errour and blindnes doe driue forward For this is our brase wall when we are certeinelye perswaded that God is on our side and that those which resist vs are destitute of reason And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is which causeth euen murtherers of their fathers to seeke to be praised for their wickednes 4. That when their houre shal come yee may remember Hee repeateth that which he had saide already that this is no shadowishe philosophye but such as must be brought to practise and vse and that he preacheth now concerning these matters that they may indeede declare that they were not taught in vaine VVhen as he saieth that yee may remember he commandeth them first to lay vp those things in their mindes which they haue heard and againe to remember them when neede shal require at leÌ„gth he giueth them to vnderstand that that is of no smal importance in that he prophecieth of things to come I haue not told you from the beginning For asmuch as the Apostles were as yet tender and weake so long as Christe was conuersant with them in the fleshe hee spared them as a good and mercifull maister and suffered not more to be laid vpon them theÌ„ they were able to beare Therfore they had no great neede as then of confirmation when as they were at rest from persecutions now he telleth theÌ„ that their estate should be altered and because there is a new estate prepared for them he dooth also exhort them to prepare themselues vnto the cumbat 5. New go I vnto him He mittigateth with a moste excellent consolation that sorow which they might conceiue by his departure which was very necessary They that had liued hitherto daintily were called heereafter vnto great and hard sightes VVhat shuld then haue befallen them vnlesse they shuld haue known that Christ the gouernour of their saluation was in heauen For to go vnto the father is nothing else but to bee receiued into the heauenly glory that he may enioy the principal gouerment Therefore this remedy of sorrow is set before them that although Christ be absent in body yet will hee sit at the right hande of the father that he may defend the faithfull by his power Hee reprehendeth two faultes in the Apostles in this place that they were too much addicted to the visible presence of his flesh and secondly that so soone as it was taken away being oppressed with sorow they lyfted vppe their eyes no higher The same thing doth commonly befal vs for we doe alway fasteÌ„ Christ to our senses that done if he appeare not as we would wish we feigne to our selues matter of dispayre This seemeth to be falsly obiected to the Apostles that they aske not whither their master goeth seeing that they enquired diligently of that matter but we may easily answere that they did so aske that they lifted not vp their mindes vnto hope which thing they ought principally to haue done The sense therfore is this so sone as you heare of my departure you are afraid neither do yee consider whither I go or to what end 7. But I tell you the trueth He testifieth that his absence shall bee profitable that they may cease to be desirous to haue him present before their eyes and he vseth a kinde of oath For because we are carnall there is nothing harder for vs then to plucke out of our mindes this preposterous affection whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes that they could not otherwise be endowed with the holy Ghost vnlesse he should forsake the world But the presence of Christ is farre more profitable and more to bee desired whereby he giueth himselfe vnto vs to be enioyned by the grace power of his spirite then if he were present before our eyes Neither muste we moue a question whether Christ could not set downe the spirit wheÌ„ he was vppon earth For he taketh that for a thing which al meÌ„ graunt whatsoeuer his father hath decreed And certeinly so soone as the Lord hath once declared what he will haue done it is foolishnes to dispute of the possibilitie 8. And when he shal come he shal reproue the world of sinne and of righteousnes 〈◊〉 of iudgement 9. Of sinne because they beleeue not in me 10. And of righteousnesse beecause I goe to my father and yee shall see mee no 〈◊〉 11. And of iudgement because the prince of this world is iudged 12. I haue yet manye thinges to speake vnto you but you cannot beare them now 13. And when he shal come to wit the spirit of trueth he shal lead you into al truth Neither shal he speake of himselfe but whatsoeuer thinges he shal heare he shal speak and he shal tel you those things
the name of faith vnproperly because it was conceiued only of the doctrine of the Gospel and tended to no other end saue only vnto Christ. Out of this seede came at length true and sincere faith which hauing lefte the sepulchre did ascend vnto the heauenly glory of Christe VVhen as the Scripture speaketh of the rudiments and first of faith it sayeth that Christe is engendered in vs and we againe in him But the disciples are to bee accounted more then infants almost whilest that they are ignoraunt of Christe his resurrection Yet the Lorde nourisheth them as vnborne children in the wombe They were before like children and they were gone a little forward but the death of Christ brought vpon them such weakenesse that they were to be begotten and fashioned againe as Paule speaketh of the Galathians fourth chapter and ninthe verse In that Peter who made lesse haste goeth first into the sepulchre lette vs learne that there is more giuen vnto many in the hinder ende then appeareth in the forefront or beginning And vndoubtedly we see many who were very feruent and hotte in the beginning faint and faile when they are come to the conflict and others which were thought to be sluggish to take to themselues fresh courages 5. Hee sawe the linnen cloathes lying The linnen cloathes were as it were things putte off to make the resurrection of Christe more credible For it was not to be thought that his body was stripped that it might be caried vnto some other place Neither friende nor foe woulde haue done this VVhereas he sayeth that his head was wrapped in a kerchiefe thereby is refuted the vanitie of the Papistes who faine that the whole body was sewed vppe in one sheete whiche they cause the miserable common people to woorshippe I omitte their ignorance in the Latine tongue whereby it came to passe that they called the cloath which couered the whole bodye a napkin wherewith menne wipe sweat from their faces I omit their impudencie that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places But this so grosse a lie is vntollerable which is quite contrary to the historie of the Gospell Heereunto is added that feigned myracle whiche they feigned of the image picture of Christs body painted vpon the linnen cloath I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof who reckoneth vp thinges which were of lesse importance so diligently Therefore let that simplicitie be sufficient for vs that Christe hauing cast away the tokens of death meant to testifie that hee put vpon him the blessed and immortall life 8 Hee saw and beleeued That is a colde exposition which some men bring that Iohn beleeued that which he had heard of Mary to wit that the body of Christ was taken away For you shall neuer find the word beleeue in this sense especially whereas it is put simplie and without any thing added vnto it Neither is that any let that Peter and Iohn returne home againe doubting for Iohn vsed this speech in some places before when he would note the going forward of faith And nowe Luke saith 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort VVhereby he signifieth that there came some greater and higher matter into his mind then that whiche Marie had told him They had oftentimes heard that of Christs mouth which they sawe then with their eyes but they had forgotten this but beeing now admonished with the beholding of some new thing they begin to think diuinely of Christ although they be yet far from the pure and euident knowledge of faith Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vnto hym the beginning of beleeuing when as hee sawe the signes of the resurrection of Christ. Moreouer hee amplifieth his owne and his brethrens fault in that they had not onely forgotten Christe his wordes but they knewe not the scriptures For he ascribeth the want of faith vnto this ignorance whence we may also gather a profitable admonition that it is to be imputed vnto our owne sluggishnesse when wee know not those thinges which we shoulde haue knowen concerning Christe because we haue not profited so much in the Scriptures as became vs whiche reueale the power of Christe to the full That we may not fet an example any farther the resurrection of Christe is shewed there obscurely and darkely but there are manyfest testimonies extant to attentiue Renders Paule proueth Act. 13. 34. that Christe ought to haue risen agayne because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome Some vnskilfull man would thinke that that is nothing appertinent vnto the matter which Paule bringeth but whosoeuer doe holde the principles of faith and are rightly exercised in the Scripture doe easily knowe howe fitlie he reasoneth For to the ende Christe may continually establishe vnto vs the grace of God hee must needes liue continually There bee many such like places whiche I need not to gather nowe Therefore let vs be content with three Psalm 16. 10. we reade thou shalt not suffer thine holy one to see corruption Peter and Paule expounde this prophesie of Christe and that for good causes sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe Therefore Christe his immortalitie is auouched there And it is not to bee doubted but that that sentence doth belong vnto Christ The Lorde said vnto my Lord sitte at my right hande vntill I make thy foes thy foote stoole Psalm 110. 1. And death shall not be destroyed vntill the last day Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde which cannot stand withou this life And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ addeth immediately after that this age shall be vndeclarable In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof 10 Therefore the Disciples went againe vnto their owne home 11 But Mary stood without weeping at the sepulchre furthermore when shee wepte she bowed her selfe downe into the sepulchre 12 And shee saw two angels sitting in white garments one at the head and another at the feete where the body of Iesus was laide 13 And they say vnto her woman why weepest thou Shee saith vnto them because they haue taken away my Lord and I know not where they haue laid him 14 VVhen she had saide thus she turned backe and saw Iesus standing and the knew not that it was Iesus 15 Iesus saith vnto her woman why weepest thou whom seekest thou she thinking that it was the gardiner saith vnto him Sir if thou hast taken him away tell mee where thou hast
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excelleÌ„t myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatioÌ„ seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. Aâ— my father hath sent me By these wordes Christ doth as it were coÌ„secrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now coÌ„mit the same charg vnto theÌ„ For he meaneth that his father had made him a teacher of y e Church on this coÌ„dition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place wheÌ„ he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined theÌ„ not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he speaâ—◠〈…〉 by his Apostles Therefore this succession is such that Chriâ—◠〈…〉 thing thereby but his â—ight remaineth vntouched and his honour 〈◊〉 For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee
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
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.
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
the earth The children of this world doe not thinke themselues otherwise in safegard except they sharply reuenge what euill soeuer is done them and so with force and armes defend their life But sith it is certaine that Christe is the onely keeper of our life there remaineth nothing else but that we shoulde hide our selues vnder the shadowe of hys wings Also it behooueth vs to be sheepe if we couette to be accounted of his flocke If anye Obiecte that this heere spoken is against experience Firste I woulde hee shoulde weigh howe vnquiet those cruell men be so that they euen trouble themselues So that in so troublesome a life thoughe they were the Lords of the earth a hundred times yet in possessing all things they possesse nothing But for the children of God I aunsweare though they can in no place sette their foote vppon their owne grounde yet they quietly enioy a dwelling place vpō the earth And this is not an imagined posfession for they dwel vpon the earth which they know is graunted them from God Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes and though they be set forth against all the dartes of Fortune and subiecte to all inconuenience of euilles and compassed aboute wyth all daungers yet they dwell safelye vnder the defence of God so that at leaste they maye taste nowe the fauoure of God And this is sufficient for them vntill at the last daye they enter into the enheritance of the world 6. Blessed are they which hunger To hunger and to thirst is by the figure Synecdoche taken for to want to be without things necessarye and also to be defrauded of their owne right That which Mathew sayth to hunger after righteousnesse is a placing of a part for the whole Yet hee amplifieth the vnworthines when he sayth that by carefull sighing they get nothing but that which is righteous as if he should saye they are blessed which though they moderate their desires so that they desire nothing to be geuen them but that which is right doe yet neuerthelesse languishe as hungry soules For though their carefulnesse wherewith they bee troubled is scorned at yet it is to them a preparation to felicitie because they shall at length be satisfied for God will at length heare their sighes and wil heare their iust desires whose office it is to fil the hungry with good things as it is in the Virgines song 7. Blessed are the merciful This sentence also is hard cōtrary to the iudgemēt of man For the world accoūteth them happy which are carelesse of the miseries of other men prouide for their own ease but Christ here calleth thē blessed which are not only ready to bear their owne harmes but do also take other mēs vpon thēselues that they may help thē that are in misery willingly ioyn thēselues to thē that are troubled and put on the same affections that thereby they maye the more willingly employe themselues to helpe them Hee addeth for they shall obtaine mercy that is not onely with God but also amongest men themselues whose mindes God will bowe to humanitie But though sometimes the world is vnthankful and bestoweth the woorst reward vpon them that deserue best it ought to suffice vs that there is fauour laide vp with God for the mercifull and kinde so that they shall haue him kinde and mercifull againe to them 8. Blessed are the poore in heart Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men Al confesse that cleannesse of heart is mother of all vertues but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue Heereof it commeth to passe that they are commonly thought blessed which are most subtile in craftie conueiances whiche by euill meanes doe craftelye circumuent them with whome they haue to doe Therefore Christe agreeth not with the iudgemēt of the flesh while he calleth them blessed which are not delited with craftinesse but walke sincerely amongst men and in words and countenance pretend no other thing then they thinke in heart And because the simple are laughed at as men nothing warye and because they doe not with deceite enoughe prouide for themselues Christe calleth them higher that if they be not wise enough to deceiue vpon earth they shall enioy the sight of God in heauen 9. Blessed are the peacemakers He doeth not only meane them which loue peace and flee from quarels as muche as in them lieth but doe also diligently ende dissentions raised vppe amongest others are the authours of peace vnto all and doe take awaye the occasion of hatreds and displeasures Neither is this rashly spoken for sith it is a painefull and a troublesome matter to pacifi◠them that disagree amongst themselues the quiet men which studie to maintaine peace are enforced to beare this crueltie that they heare the reproches the complaints and the quarelles on bothe partes And thereof it riseth that euery man would wish to haue them al patrons to be on his side Therefore least we should hang vppon the fauour of men Christe commaundeth vs to regarde the iudgmente of his father who being the God of peace accounteth vs for his children while we nourish peace although our labor please not men For to be called signifieth as much as to be accounted 10. Blessed are they which suffer persecution The disciples of Christ haue great neede of this doctrine and how much the lother and more hardly flesh doth admit the same so much more dilygently it must be meditated Neyther canne we vnder any other condition war vnder Christ then that the greater parte of the world will ryse vp in hatred agaynst vs and shall persecute vs euen to death So standes the matter Sathan the prince of the world wil neuer cease to arme his children with madnes that they may strik the members of Christ. This is very monstrous and against nature that they which loue righteousnes should be vexed as enemies which they haue not deserued Therefore Peter saieth if you auoyde from euill deedes who is he that will harme you But in so vnbrydeled wickednes of the world it falleth out too often that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them But this is the lotte especially of Christians to be hated of the greatest number of men for flesh cannot beare the doctrine of the Gospel none can beare to haue their faultes reproued They are sayde to suffer for righteousnes which thereby kindle the displeasures of the wicked and prouoke theyr fury agaynst them because that with a care of right and equitie they oppose themselues against euill causes and defende the good as muche as in them lieth And in this behalfe the truthe of God hathe woorthely the chiefe place VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers Now I
the dogges came The hard and yron crueltie of the rich man was sufficiently condemned before in that so miserable a spectacle could not moue him to compassion For if there had bene any droppe of humanitie in him he should haue commaunded at the leaste that some of the fragmentes of his kitchen should haue bene giuen to the man in that misery But here was a heape of wicked and more then beastly crueltie now not to learne mercy of the dogges Neither is there any doubte but that these dogges were directed by the secrete counsel of GOD to condemne him by their example And Christ here alleadgeth them as a testimonie to reproue the cursed hardnes of the man For what is more woonderfull then that dogges shoulde haue care of a man which is neglected by his neighbour nay◠he would not giue the crummes of his bread to this hungry man to whom the dogs lent their tongues to helpe to heale him Therefore as oft as either straungers or bruit beastes doe take our roumes and doe that which we should rather haue done let vs know that there are so many witnesses and iudges appoynted by GOD against vs which shall the more discouer our faulte 22. And it was so that the begger died Christ declareth here howe much the estate of them both was chaunged by death Death was common to them both but for the dead to be caryed by the Aungelles into Abrahams bosome is a felicitie more to be desired then all kingdomes And to be condemned to eternall torments is a horrible thing and to be redeemed with a hundred lyues if it were possible And in the person of Lazarus there is a notable instruction giuen vs that we should not think them to be cursed before God which do painfully lead a lyfe filled with troubles through continuall sorowes For the grace of God was so hid in him and oppressed with the deformity of the crosse and reproues that the wisdome of the fleshe could apprehend nothing but the curse but we see how pretious a soule lay hidde in a filthy and rotten bodye which is caryed by the Aungelles into a blessed lyfe VVherefore it hurt him nothing as one forsaken and despysed to be without all helpe and comfort of man vppon whom departing out of the prison of the flesh the heauenly spirites vouchsafed to be ready present to helpe Agayne in the rich man is seene as in a notable glasse how that tēporal felicity which endeth with eternall destruction is not to be desired Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne what became of Lazarus he concealeth not that his bodye laye in the open fieldes as cast out to wilde beastes but beecause it was without regarde and honour caste into a pitte for this may easily be gathered by the reste that they would bestow no more labour about him being dead then they did cost of him being alyue on the other part the rich manne was sumptuously buryed according to his riches hee hath yet a remnaunt of his former pride For in this behalfe we see prophane menne stryuing after a sorte against nature in that in the glory of their buryall and funerall solemnityes they desire to haue shewes remayning of theyr estate but how foolish ridiculous this their ambition is their soules in hell canne witnesse That he saieth Lazarus was caryed it is a figuratiue speach for beecause the soule is the better part of manne it dooth well challenge to it selfe the name of the whole And Christe assigneth this office to the Aungelles not in vaine which we knowe are giuen as ministers to the faithfull to employ theyr studies and labours for their saluation Into Abrahams bosome To reporte how diuersly manye interpreters of the scripture haue defined of the bosome of Abraham it is not needeful nor in my iudgement profitable It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning For as Abraham is therefore called the father of the faythfull because the couenaunt of eternall lyfe was first layde vp with him that being kept in faythfull custodye hee should delyuer it first to his sonnes then by hande to all the Gentyles and whosoeuer are heires of the same promise are called the sonnes of Abraham so after death they are sayde to be gathered into his bosome because they receyue the fruit of the same faith with him It is a Metaphor taken of a Father into whose bosome as it were the chyldren doe come togeather when they come home at the euening from theyr dayly labours Therefore sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde as in this present race they followe the fayth of Abraham theyr father so departing they goe into that blessed reste wherein he looketh for them Neyther is it necessarye to imagine anye certeine place but that gathering of the Saints togeather is onely noted that the faythful might know indeede that they warre not in vaine vnder the conduct of the faith of Abraham for they enioy the same place in heauen If it be demaunded whether the godly at this day doe after death enioy the same estate or whether Christ by his resurrection should open his owne bosome wherein aswell Abraham himselfe as all the other godlye should rest I aunswere briefly as the grace of God shone more clearly vnto vs by the Gospell and Christe the verye Sonne of righteousnesse by his comming brought vs saluation which was graunted to the fathers in tymes past to beholde a farre off vnder darke shadowes so it is not to be doubted but that the dead came neerer to the full fruition of the heauenly lyfe Yet it is to be noted that the glory of immortalytie is dyfferd vnto the last day of the resurrection In respecte of the name that quiet hauen which receyueth the faythfull out of the nauigation of this present lyfe may be called aswell the bosome of Abraham as of Christ. But because we are growne hygher then the fathers vnder the law this distinction is the aptlyer noted if we the members of Christ should be sayd to be gathered to theyr head and as the light of the sunne at his rysing darkeneth all the stars so the metaphor of Abrahams bosome should then cease Yet by this phrase of speach which Christ vseth it may be gathered that the fathers vnder the law embraced by faith while they liued the enheritance of the heauenly life wherinto they were receiued at their death 23. And being in hell in tormentes he lyft vp his eyes Although Christ telleth a hystorie yet he describeth spirituall thinges by figures whiche hee knew to be fit for our capacitie For soules neither haue fingers nor eies neither are thirsty neyther haue they mutuall speach amongst thēselues as is here described betweene Abraham and the glutton But the Lorde here paynteth out a table which representeth the estate of the life to
come according to the measure of our vnderstanding But the summe is that the soules of the faithfull when they doe goe out of the body doe lead a ioyful and a blessed life out of the world and that there are horrible torments prepared for the reprobate which can no more be conceaued in our minds then can the great glory of the heauens For as we only in very small measure to wit as we are lightened by the spirit of God do taste by hope the glory promised to vs which far exceedeth al our sēses so let it suffice that the incōprehensible vengeance of God which remaineth for the wicked be known darkly of vs euen so as it is meet to strik a terrour into vs. So the words of Christ do giue a taste a smal knowledge of these thinges and yet such as may suffice to bridle curiositie to wit that the wicked are cruely tormented with the feeling of their own misery that they should desire some refreshing yet al hope being taken away they feele double torment yea and they are the more tormented while they are enforced to remember their own sinnes and to compare the present blessednes of the faithful with their owne miserable damnable estate This was the purpose and ende of the description of this talke as if this shuld haue passed betweene thē which haue no felowship betweene themselues In that also that the rich man calleth Abraham father there is expressed an other torment of his that now too late he feeleth himself reiected out of the number of the children of Abraham 25. Sonne remember The name of sonne seemeth to be set downe in derision that it might be a sharpe reproofe for to pinch the rich manne who gloried falsly in his life that he was one of the childrē of Abrahā For his mind is wounded as with the blow of a burning hot yron while his hypocrisie and deceitfull trust is obiected to him and set before his eyes And that he is said to be tormented in hell because he receiued his pleasure in this world may not so be taken as if eternall destruction remayned for al them which liue wel and prosperously in the world nay as Augustine noted verye wisely the poore Lazarus is therefore caryed into the bosome of rich Abraham that we myght know that riches shut the gate of the kingdome of heauen against no manne but that it is generally open to all which doe eyther vse theyr riches soberly or doe beare theyr wantes patiently The onely meaning is because hee beeing droonke with the enticementes of this lyfe drowned himselfe in earthly delightes and despised God and his kingdome he now suffereth the punishmentes of his carelesse dealyng Therefore the pronoune thy is verye forcible as if Abraham should haue sayde when thou wert created to immortall lyfe and the law of God should haue lyfte thee vp to meditate the heauenly lyfe thou being forgetfull of so excellent a lotte hadst rather be lyke a swine or a dog therefore thou receiuest iust reward for thy brutish pleasures Againe when it is sayd of Lazarus that he receyued comfort because he bore many miseries in the world he shoulde do very fondly that should draw this to all menne in misery whiche haue receyued so litle profit by afflictions that they shall rather ende in extreame punishment but the bearing of the crosse is praysed in Lazarus which alwayes commeth of faith and of a sincere feare of God For hee which obstinately refuseth euilles and continueth as one vntamed in his wildnesse deserueth not any prayse of patience so that God shoulde recompence any comfort to him for his affliction The summe therefore tendeth to this purpose they which patientlye beare the burden of affliction layde vppon them and doe not stubbornely striue against the yoke and scourges of God but through continuall troubles shall aspyre to the hope of a better lyfe for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired but on the other side for prophane despisers of God which gorge themselues in the pleasures of the flesh doe choake vppe all study of godlynesse with a certeine surfetinge of the minde tormentes are prepared presentlye after death for them whiche may shake away their vaine delights Further it is to be remembred that this comfort which the children of God enioy standeth in that that beholding the crowne of glory prepared for them they rest in a ioyful waiting for the same As again the feeling of the iudgement to come which they see ready for them tormenteth the wicked 26. Besides all this In these wordes is noted a perpetuitie in the state of the lyfe to come as if it should haue bene sayd the bondes which distinguishe the reprobate from the elect can neuer be broken And so we are warned to returne speedily into the way while it is time least we runne headlong into that deepe gulfe whence we cannot ryse But this is spoken vnproperly that the passage is shut if any man would descend from heauen to hell for it is certeine that such desire neuer commeth in any of the godly 27. I pray thee therefore father That he might the better apply the hystory to our vse he proposeth the desire of the rich man y t Lazarus might go warne his brethren yet alyue The Papists do reason here very fondly while they would proue hence that the dead haue care of the liuing then the which cauill nothing is more absurd For by the same colour I will gather that the soules of the faythfull not content with their estate haue a desire to go to hell if the great space hyndered them not If no man receiueth this madde fancy there is no cause why the Papistes shuld please thēselues verye much in that other deuise Neither is it yet my purpose contentiously to dispute this matter eyther this way or that waye but I thought to note by the way with what vaine argumentes they are lead to imagine the dead to be intercessors to God for vs. Now I returne to the simple and plaine meaning of this place Christ vnder the persōs of the rich man and Abraham admonisheth vs that where there is a certeine rule delyuered vs to lyue by not to waite and looke when the dead should aryse to teach and to warne vs. For Moses and the Prophetes when they yet lyued were so perfect teachers to the men of their age that out of their writinges the same fruit may come to the posterities VVhen it was Gods will to teach vs by this meanes to lyue well there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come Neyther shall their negligence be excused which flatter themselues vnder this pretence because they know not what is done out of this world VVee know that this wicked speach or rather hoggish grunting dooth passe amongst prophane men that they are
interpreaters of the law noted and it agreeth very well with the Hebrewe phrase And it is certaine that Luke calleth the same men lawyers But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes because that at the time this secte had the chiefe place in the gouernment of the Church and in the interpretation of the scripture For we shewed other where that when the Sadduces and the Essenes would be accouÌ„ted learned according to the learned the Pharisies followed an other maner of teaching deliuered vnto them from their elders as it were from hande to hand so that they would searche out more subtilly the mysticall sense of the scripture And thereof they had their name giuen them for they are called Pherusim as interpreaters And though they had defiled the whole scripture with their inuentions yet because they gloried in that popular kinde they had most authority in setting forth the worship of God and the discipline of holy life Therefore the sentence must be resolued thus the Pharisies the rest of the Scribes or the Scribes amongst whom the Pharisies haue the greatest honor are in their words good maisters of an vpright life but in their vngodly dedes they teach you very yl wherfore marke rather their mouthes then their hands Now it is demanded whether we must obey what soeuer the doctors do coÌ„mand without putting any differeÌ„ce For it sufficiently appeareth that the Scribes of that age had wickedly vngodly corrupted the law with their vngodly fantasies had laden the miserable soules with vnrighteous lawes had defiled the worship of God with many superstitions and Christ woulde haue their doctrine kept as if that it were not lawful to resist their tyranny The answer is easie he doeth not simply compare euery doctrine with their liâ—e but this was Christes purpose to put a difference betweene the holy law of God their prophane works for to fit in Moses chaire is nothing els then to shew out of the law of God how they should liue And though I do not certainly know wheÌ„ce this maner of speach is borowed yet their coÌ„iecture is probable which do refer it to the pulpit which Esdras set vp wheÌ„ce the law was red Neh. 8. 4. And when the Rabbines wold speake of the scripture they of the coÌ„pany which were to speake arose in order But it may be that the custome was to read the law it self out of a higher place He therfore sitteth in the chaire of Moses which commandeth not of himself or of his owne iudgement but of the authority and woord of God Yet herewithal is noted a lawful calling for Christ doeth therfore command that the Scribes shuld be heard because they were the publike teachers of the church The papists which do giue lawes think it inough to haue the title and the place for to this ende doe they wrest Christes words as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do coÌ„mand But this cauil is confuted againe againe in another coÌ„mandement of Christes where he willeth to take heede of the leauen of the Pharisies If by the authority of Christ it is not only lawful but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe it is euident that what soeuer they please to coÌ„mande may not be receiued without choise iudgement Furthermore if Christ wold haue tied their consciences to the precepts of men he had spokeÌ„ falsly other where saying that god was worshipped in vain with the precepts of men Heereby it appeareth that christ exhorted the people that they shuld so far obey the Scribes as they continued in the simple pure interpretation of the law For Aug. doth very wel aptly according to the mind of Christ expouÌ„d the sitting of the Scribes in Moses chair to be that they taught the lawe of God and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office To the which words he presently addeth therfore God teacheth by them but if they will teache their owne heare them not do not after them In the treatise vpoÌ„ Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana answeareth Because the good faithful men do not hear all men but they hear God himself obedieÌ„tly therfore they are heard profitably who also do profitably abstain from those things they should not do Therfore the chair not of the Scribes but of Moses coÌ„pelled them to teach good things yea though they did those things which were not good In their life they did their own works but the chair which was none of theirs suffred theÌ„ not to teach their owne doctrines 4. For they binde burdens He accuseth not the Scribes as if they should tyranically oppresse the soules with hard vnrighteous lawes for though they had brought in many superfluous rites as it appeareth by other places yet Christ doth not touch that fault now for he compareth true doctrine with a corrupt and dissolute life Also it is no maruel that the law of God is called a heauy burden and hard to bee borne and especially in respect of our infirmity But thogh the Scribes required nothing but that which God had coÌ„manded yet Christ doth here reproue their strait and austere kind of teaching which is coÌ„mon with these proud hypocrites so that they do imperiously require of others what soeuer is due to god they are not to be entreated froÌ„ vrging others in their dueties they do flatteringly spare theÌ„selues euen in those things which they doe seuerely enioyne to others carelesly they giue themselues to any thing In which sense Ezechiel reproueth them for that they ruled with austerity power For they which doe earnestly feare God though they endeuour to frame their disciples to obey him sincerely and perfectly yet because they are seuere rather towards theÌ„selues then towards others they are not so precise exactors further because they know their own infirmity they do louingly forgiue the weak But none caÌ„ be imagined more bold or more cruel in coÌ„maÌ„ding then the blockish conteÌ„ners of God because they care not for the difficulty of that from the which they do exempt themselues VVherfore no man can orderly rule others but he which first hath ruled himself 5. Al their works they do He had said euen now that the Scribes liued far otherwise then they taught but now he addeth that if they had a shew of any good thing euen that was but fained and toyishe because they had no other purpose but to please men and to glorye of theÌ„selues And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life For a sincere worshipper of god wil neuer giue himself to
these vainglorious boastings wherwith the hypocrits are puffed vp so he doth not only reprooue ambition in the Scribes and the Pharisies but sith the Lord had condemned the transgression and contempt of the law of god in their whole life least they should obiect their fained holinesse as a defence he answereth it before it be obiected that these things wherof they glory are but friuolous trifles not to be accounted of because ther raigned nothing in them but mere boasting Afterward he bringeth foorth one kind wherby such ambition was easily knowen for that euen in the â—ems of their garmeÌ„ts they wold shew before the eies of meÌ„ that thei wer good obseruers of the law For to what end wer the borders of their garments broder their philacteries exceding the common custome of the people but to make a vaine shew The Lord had commanded the Iewes to weare certaine choyse sentences both in their forhead and vppon their garments for because that man woulde easily forget the lawe therefore the Lord would that his people should thus â—e put in minde therof And therefore were they also commaunded to wryte such sentences vpon the postes of their houses that whether soeuer they turned their eyes they might presently haue some godly admonition But what did the Scribes They wore the commaundements of God more gorgeously wroughte vppon their garments that they might differ from the rest of the people And in this their glorious boasting their filthy ambition was bewrayed But hereby we do also learne how wise men are to adde their own vain fantasies to the ende they might couer their owne sinnes vnder some colour and cloake of vertues as in this that they wrest to serue their hypocrisie those exercises of godlinesse which God commaunded There was nothing more profitable then to exercise all the senses in meditating of the lawe neither was that commaunded of the Lord in vaine But they were so farre from profiting by such instructions that they put a perfect righteousnes in the decking of their garments and despised the law in al their life For the lawe of the Lord coulde not more reprochefully be derided then when as in a stagelike habite they woulde faine to keepe the same and woulde call to be the keepers of it persons prepared to playe a comedy That which Marke and Luke do speake of the robes doth tend to the same ende for we know that the people of the East vsed long garments euery wher which fashion they also kepe at this day But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished froÌ„ the rest of the people And it was not without a cause that the teachers shuld be so apparelled that there might be more grauity and modesty in their apparell then in the common sort But the Scribes had wickedly turned that to serue their pleasure and pomp The which example the popish sacrificers wrested to serue them whose robes appeare to be nothing else but badges and tokens of their proud tyrannie 6. And they loue the chiefe roumes He proueth by manifest signes that the Scribes had no desire of godlinesse in them but were altogither giuen to ambition For none do desire the chiefe roumes and the chiefe seates but they which had rather to be proudly extold amongst men then to be approued of God But Christ doeth condemne this especially in them that they desired to be called masters For though the name Rabbi signified of it self excellency yet it was growen at that time into such an vse amongst the Iewes that they called the masters and teachers of the lawe by that name But Christ sayeth that this honour belongeth not to any manne but to himselfe alone whereof it followeth that it can not be giuen to men without doing iniury to him But this seemeth to be too harde and absurde sith that Christ doeth not teache vs now by himselfe but ordaineth and setteth masters ouer vs and it were a follye to take away the name from them to whom he giueth the office Yea when hee was conuersant vpon the earth he ordained Apostles which should go and teach in his name If that the question be of the title Paul certainly would not haue gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ when hee called himselfe the maister and doctour of the Gentiles 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order that euery one might haue his owne right there is no cause why any manne should striue about the woorde Therfore Christ regardeth not how they be called which discharge the office of teaching but he tieth them within their bondes least they shuld raigne ouer the faith of the brethren For this distinction must alwayes be holden that Christ onely must be obeyed because the voyce of the father spake from heauen of him onely Heare him And the doctours must be his ministers so as he may be heard in them and they may be masters vnder him because that they supply his roume The summe is that he may haue his authority wholely to himselfe and that no mortall man should take the least part of it away from him So he is the onely pastour but yet hee admitteth many pastours vnder him so that he only may be aboue all and may gouerne the churche by them So the coÌ„trary must be noted for because that we are brethren no man must striue to vse mastershippe ouer others And so it followeth that such mastership as doth not violate brotherly felowship amoÌ„gst the godly is not condemned To be short heere is nothing els commaunded but that all men should depend of Christes mouth only Paul reasoneth almost after the same maner when hee sayeth that we are forbidden to iudge rashly one of an other because we are all brethren and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10. 9. And call no man your father He chalengeth the honour of a father to God alone almost in the same sense in which he sayd euen nowe that he was the onely maister For men tooke not this name to themselues but it was graunted them by God VVherefore it is not only lawfull to call them our fathers vppon earth but it is a wicked thing to depriue them of that honour Neither is that distinction whiche some doe make to any purpose that menne which doe begette children are fathers accordinge to the flesh but that God onely is the father of the spirites I graunte that God is so distinguished sometime from men as to the Hebrewes 12. 5. but sith Paule doeth often call himselfe a spirituall father 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seene howe that agreeth with the woordes of Christe Therefore this is the true meaninge the honour of a father is giuen wrongfully to men if the glory of God be thereby darkened And
of rash zeale is For they haue no eares to know the matter but they haue handes readie to commit slaughter But I doe not doubt but that Christ deliuered himselfe by his secrete power but yet vnder the showe of humilitie For he would not plainely shew foorth his diuinitie but woulde leaue somewhat for humane infirmitie VVhereas some bookes haue that he passed so through the midst of them Erasmus coniectureth not vnaduisedly that this was taken out of the 4. Chapter of Luke And this also is worth the noting that the wicked Priestes and Scribes hauing driuen away Christ in whom dwelleth all the fulnesse of the Godhead doe keepe possession of the externall temple But they are sore deceiued when as they thinke that they haue a temple which is voide of God So at this day the Pope and his adherents seeing that hauing driuen away Christ they haue polluted the church they boast foolishly of the false visure of the Church Chap. 9 1 ANd as Iesus passed by he saw a man that was blinde from his birth 2 And his Disciples asked him saying Master who sinned this man or his parents that he was borne blinde 3 Iesus answered neither did this man sin nor his parents but that the workes of god may be made manifest in him 4 I must worke the workes of him that sent me while it is day the night commeth when no man can worke 5 As long as I shall be in the worlde I am the light of the worlde 1 Hee saw a man that was blinde In this Chapter the Euangelist describeth the giuing of sight to a blinde man mixing therewithall a doctrine which setteth foorth the fruite of the myracle From his birth This circumstance amplifieth the power of Christe For the blindnes could not be cured with mans remedies which he had suffered tyll hee came to mans state hauing brought the same from his mothers wombe And hereupoÌ„ was offered vnto his Disciples an occasion to mooue a questioÌ„ whose sinne was punished with this blindnesse First of all seeing the scripture doth testifie that all afflictions whereunto mankinde is subiect doe proceede from sinne so often as we see any man in miserie it cannot be but that this cogitation must needes come into our minde that the discommodities wherewith he is oppressed are punishments laid vpon him by the hand of God But here we are wont to erre three maner of wayes for seeing that euerie man is a most sharpe iudge against other men there are but a few that can vse the like seueritie as it is meet against themselues If my brother be in aduersitie I doe by and by acknowledge Gods iudgement if God doe more sharplye chasten mee I winke at mine owne sins But euery man ought to begin with himselfe in weighing punishments that hee may spare none lesse then himselfe VVherfore if we wil be equal iudges in this case let vs learn to be quick eyed rather in our owne euils then in other mens The second errour is in immoderate rigour because so soone as any man is touched with the hand of God we expound this to bee deadly hatred makyng haynous offences of small faultes and are almost out of hope of his saluation but on the contrarie wee are scarce giltie in our owne sight of a small faulte when as we haue commited a most greeuous crime Thirdly we offend in that we think generally that all those are condemned on whoÌ„ God doth lay his crosse for their tryal That which we haue said of late is certaine and sure that all miseries doe proceede from sinne but god doth punish those that be his for diuers causes For as he doth not punish the sinnes of some in this world due deferreth the punishments vntill the life to come that they may be the sharper so he handleth the faithful somtimes more hardly not because they haue offeÌ„ded more greeuously but that he may hereafter mortifie the vices of the flesh Yea sometimes not respecting their sinnes he doth proue their obedience or els teach them patience As wee see that holy Iob was oppressed with miserie aboue all other men and yet was hee not vrged with his sinnes but God had respect vnto another thing namely that his godlines may be the better declared euen in aduersitie Therfore they are peruers interpreters which do assigne all aduersities indifferently vnto sinnes as if the manner of punishments were equall or God did not respect another thing in punishing of men then euery mans desarts VVherefore we must note two things in this place y t iudgement doth begin for the most part at the house of God 1. Pet. 4. 17. and that therfore he doth sharply punish his owne children wheÌ„ they haue oftended passing ouer the wicked and that his whips are much more sharpe in correcting the faultes of the Church Secondly that ther be diuers ends why he doth afflict men For he did no lesse make Peter and Paule subiect to the hangman then the most cruell murtherers VVhence we gather that in the punishmentes of men there are not alwayes causes extant which can bee pointed out with the finger And whereas the disciples according to the common sense doe demaund what manner of sinne that was which god did punish in the blinde man so soone as he was borne they doe that not so much out of season as when they aske whether hee sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and friuolous opinion which was then common amongest all men For it appeareth euen out of other places of the scripture that they beleued that same flitting of the soule out of one body into another wherof Pythagoras did dreame Here may we see what a deepe Labyrinth mans curiositie is especially when boldnes is adioyned thereunto They saw some that were borne lame some spurre blinde some stark blinde som hauing a monstrous body VVheras it became them to reuerence the hidden iudgements of God they would haue an euident cause in his workes they did so fall away vnto those childishe toyes throuâ—â—â— their rashnes that they thought that the soule wheÌ„ one life was past did â—lit into a new body did ther suffer the punishments which were due vnto the life before spent Neither are the Iewes ashamed at this day to tosse such a filthie doting in their synagogues as if it were an heauenly oracle By which example we are taught to take good heed least that if we enquire after the iudgements of God beyond the meane of sobrietie the wandering errour of the minde doe carry vs away and throwe vs headlong into most horrible dungeons This was most monstrous that the elect people of God in whom the light of wisdome was kindled by the lawe and the Prophetes should yeelde vnto such a grosse and forged tale And if so be it God did so sharply punish their boldnes there can be nothing better then this modestie in considering the workes
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren ◠Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake thē when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers thē by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
because the father is with me 32 These things haue I spoken that yee may haue peace in me ye haue tribulation in the worlde but â—e of good courage I haue ouercome the world 29 The Disciples say vnto him Hereby it appeareth how effectuall that consolation was because it lifted vp vnto great ioyfulnesse those mindes which were before cast downe and discouraged and yet notwithstanding it is certaine that the Disciples knew not as yet what Christe his speech did import But althogh they comprehended it not as yet yet the only smel did refresh theÌ„ In that they cry out that their master speaketh plainely and without any figure they passe measure in that yet according to their meaning they testifie the truth VVhich thing we doe also trie at this day for he that hath tasted but a little only of the doctrine of the Gospell he is more enflamed and fealeth more force in a small quantitie and portion of faith then if he had knowen all Plato Yea the sighes and sobs which the spirite of God stirreth vp in the heartes of the godly doe sufficiently testifie that God worketh by some secrete meanes aboue their capacitie For otherwise Paule woulde not call them vnexpresseable Ro. 8. 26. VVe must thus thinke that the Apostles felt some profiting so that they might truly testifie that Christe his wordes were not now altogether darke vnto them but they were deceiued in that they seemed to themselues to be wiser then they were And the errour proceeded thence because they knew not of what sort the gifte of the soirite should be Therefore they reioyce before the time as if a man should thinke that he were rich when he hath but one crowne of gold They gather by certaine signes that Christ came foorth from God they boast as if they wanted nothing els But they were farre from that knowledge as yet so long as they vnderstood not what Christ should be afterward 31 Now yee beleeue Because the disciples had too great a good liking of themselues Christ telleth them that remembring their infirmitie they must rather keepe themselues within their compasse VVee doe neuer know sufficiently what we lacke and how farre wee are off from the fulnesse of faith vntill we be come vnto some serious experiment and tryall For the thing it selfe doth now declare how weake the faith was which we thoght was perfect Christ calleth back his disciples vnto this and he pronounceth that it shal come to passe shortly that they shal leaue him For persecution is like a touchstone to trie saith whiche whenas it appeareth to be but small those men begin to tremble and shrinke together who were puffed vp before Therefore Christe his interrogation is ironicall and made iestingly as if he should haue saide doe ye boast therefore as if you were filled with faith But there is a triall at hand which shall bewray your emptinesse Our securitie must be brideled thus whilest that it passeth measure too much But it might seeme that there was either no faith at all in the disciples or that it was extinguished then when hauing forsaken Christ they ran vp down I answere that howsoeuer their faith was cast downe and did faint and fayle yet there remained something whence newe slippes myghte spring 32 I am not alone This correction was added to the ende we may know that Christ is no whit impayred when he is forsaken of men For seeing that his trueth and glory is grounded in himselfe and that he doth not depende vpon the faith of the worlde if he chaunce to bee forsaken of the whole world yet neuerthelesse hee remaineth perfect because he is God and needeth not the help of an other In that he saith that his father will bee with him it is as much as if he should say that god is on his side so that he hath no neede to borrow any thing of menne VVhosoeuer shall ponder these thinges he shall stand stedfast when all the whole world is like to fall neither shal the falling of all other ouerthrowe his faith For we doe not giue God his due honour vnlesse hee alone be sufficient for vs. 33 These thinges haue I spoken vnto you Hee repeateth againe how necessary those comfortes were which he vsed to giue them And hee proueth by this reason that much sorow and tribulations are prepared for them Therefore we must first of all note this admonition that all the godly may bee persuaded that their life is subiect to great miserye that they may prepare themselues to suffer and indure them Therefore seeing that the worlde is vnto vs like the surging Sea wee shall not find true peace any where els saue only in Christ. Nowe we must note the meanes and way to enioy the same He saith that they shall haue peace if they goe forwarde in this doctrine VVill we then haue our mindes quiet and free in the middest of afflictions Let vs take good heede vnto this sermon of Christ which shall giue vs peace in him Bee of good cheere As our sluggishnesse ought to be corrected with diuers afflictions and wee must bee awaked to seeke remedie for our miseries so the Lord wil not haue vs to be discouraged but rather to fight ioyfully whiche cannot be vnlesse we be certaine to haue successe For if we fight not knowing whether we shall haue the victorie or no all our desire and endeuour shall fall to the ground by and by Therefore when Christ calleth vs to fight hee furnisheth vs with sure hope of victorie although we must neuerthelesse take some paine Furthermore because there is alwayes in vs great matter of trembling hee telleth vs that we must hope for this cause because hee hath ouercome the worlde not for himselfe alone but for our sakes So it shall come to passe that when we be almost oppressed in our selues wee may be able safely to contemne what miserie soeuer lyeth vpon vs when we beholde that great glory whereunto our head hath attained VVherefore if wee desire to be Christians we must not seeke to bee free from the crosse but let vs be content with this one thing that so long as we fight vnder Christes banner wee are notwithstanding out of daunger euen in the very conflict Christ comprehendeth in this place vnder this woorde worlde whatsoeuer is contrary to the saluation of the godly and especially all the corruptions which Satan abuseth that hee may deceiue vs. Chap. 17. 1 THese thinges spake Iesus and hee lifted vp his eyes towarde heauen and said Father the houre is come glorifie thy sonne that thy sonne may also glorifie thee 2 As thou hast giuen him power of all flesh that he may giue life to all those whom thou hast giuen him 3 And this is eternall life that they may knowe thee the only true God and Iesus Christ whom thou hast sent 4 I haue glorified thee vpon earth I haue finished the woorke which thou hadst giuen mee to doe 5 And now
glorifie thou mee father with thy selfe with the glory which I had with thee before the worlde was 1 These thinges spake Iesus After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse he set before them comfortes whereunto they might leane and so persist VVhen hee promised them the comming of the spirite hee put them in better hope and hee intreated of the glory excellencie of his kingdome Nowe he turneth himselfe vnto prayer and that for good causes for doctrine waxeth colde vnlesse it be made effectuall by God Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde but that they intermingle prayers that they craue Gods helpe that his blessing may make their labour fruitefull In summe this prayer of Christe was as it were a sealing vp of the former doctrine both that it might bee sure in it selfe and also that the Disciples might the more stedfastly beleeue it In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse For Christe testified in deede by this gesture that he was rather in heauen by the affection of his minde then in earth that he might talke familiarly with God He looked vp toward heauen not because God is shut vp there who doeth also fill the earth but because his maiestie appeareth there chiefly and secondly because the beholding of heauen doth admonish vs that the power of God doth farre surpasse all creatures To the same purpose serueth the lifting vp of his handes when as he prayed for seeing that men are slacke and slowe by nature and their earthly nature doth bend them downewarde they haue neede to be stirred vp thus yea they haue neede of chariots to carry them vp vnto God But and if we couer to imitate Christ truly we must take heâ—d that our ceremonies expresse no more then is in the minde but let the inward affection mooue both handes feete tongue and whatsoeuer we haue VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes it is not contrary to this sentence For although beeing confounded with his sinnes he did cast downe himselfe yet did not that humilitie hinder him but that he craued pardon with boldnesse It was meete for Christe to pray after another sort who had nothing whereof he needed to bee ashamed Againe it is certaine that Dauid himselfe prayed sometimes after one sort sometimes after another as the matter required Father the houre is come Christ desireth to haue his kindome made famous that he may on the otherside set foorth the glorye of his father Hee saith that the houre is come because although hee was declared by myracles and all kinde of power to be the sonne of God yet his spiritual kingdome was yet obscure which shined out shortly after If any man obiect that there was nothing lesse glorious then Christ his death which wat then at hand I answere that there appeareth vnto vs great renowne in that death which is hid from the wicked because we know that the world was reconciled vnto God there when our sinnes were purged that the curse was taken away that Satan was ouercome And to this end tendeth Christ his petition that his death may bring foorth fruite by the power of the heauenly spirite such as was decreed by the eternall counsell of God For he saith that the houre is come not that which is appointed by mans will but which God had ordeined And yet this prayer is not superfluous because Christ doth so depende vpon the will of God that yet notwithstanding he knew that hee ought to desire that which he promised should surely come to passe God will do whatsoeuer he hath determined not only when the whole world sleepeth but also when it gainstandeth him yet neuerthelesse it is our dutie to ask of him whatsoeuer he hath promised because this is the vse of promises that they stirre vs vp to pray That thy sonne may be glorified He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers for to what end doth Christ appeare saue only that he may leade vs vnto the father VVherupon it followeth that what honour soeuer is giuen vnto Christe it is so farre from diminishing the fathers honour that it doth more establish it VVe must alwayes remember what person Christe beareth in this place for we must consider his diuinitie alone because he speaketh in as much as he was God reuealed in the flesh and according to the office of a mediatour 2 As thou hast giuen him Hee proueth againe that he asked nothing saue that which was agreeable to the will of the father likeas this is a perpetuall rule of prayer to aske no more then that which God woulde giue of his owne accord because there is nothing more preposterous then to vtter before him whatsoeuer we list Power of all fleshe â—e meaneth the rule gouernment which was giuen Christ when the father made him king and head but we must note the ende to wit that he may giue life to all his Therefore Christe tooke vpon him the rule and gouernment not so much for his owne sake as for our saluations sake Therefore it is meete that we submit our selues vnto Christ willingly not only that wee may obey God but because there is nothing more amiable then this subiection seeing that it is vnto vs the cause of eternal life Christ saith not that he is made the gouernour of all the whole world to the end he may giue life vnto all men in generall but he restraineth this grace vnto those who are giuen him And how are they giuen him For the father hath also put the reprobates vnder him I answere that the elect only are of his peculiar flock which he hath taken to keepe as a shepheard Therefore the kingdome of Christ is extended indeed vnto all men but it is wholesome onely to the elect who with willing obedience doe followe the voyce of their Pastour For hee compelleth the other to obey him whether they wil or no vntill he doe at length breake them all to peeces with his yron scepter 3 And this is eternall life that they may knowe Now doth he define the manner of giuing life to wit when he illuminateth the elect that they may know God aright For he doth not intreate in this place of the fruition of the life which we hope for but only how men come vnto life And to the ende we may well and throughly vnderstand this sentence we must first of all knowe that we are al in death vntill God shine vnto vs who is life alone and so soone as he hath appeared vnto vs because we possesse him by faith wee doe also enter into the possession of life Hereby it commeth to passe that the knowledge of him is truly and worthily said to be