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
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
babe to destroye him 14. So hee arose and tâ—oke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâ—th sent forth and â—lewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ— 18. In Rama was a vâ—yce heardâ— mourningâ— and weeping and great lamentation Rachel weâ—ping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ„ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌ„gst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ„ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as
2. Hee came and woorshipped VVhat the Verbe doeth signifie which they translate to worship may easily be gathered out of this place For the other two Euangelistes doe helpe vs well in the interpretation of it of whiche Marke sayeth he kneeled downe and Luke sayeth hee fell vpon his face Therefore in his gesture that is in his kneeling the Leper shewed a signe of reuerence And we knowe that the Iewes did commonly vse worshipping as the people of the East are much bent to such ceremonies VVherfore many thinke that this Leper thought not to worship Christe with any diuine worshippe but onely to salute him honourably as some excellent Prophet of the Lorde But I doe not dispute with what affection hee worshipped Christ but what he attributed to him I see that is that hee coulde make him cleane if he woulde By which woordes hee witnesseth that he acknowledged a diuine power in Christe And when Christ answeareth that he will he sheweth that hee hathe more attributed to him by manne then is proper to manne For it is necessary that he shoulde be of greate power that shoulde restore menne to health for whether the Leaper beleeued Christe to be the Sonne of God or that hee hadde this power giuen him as Moses and the Prophets Yet hee doubteth not but that he hath in his hand and power the gift of healing And that he speaketh vnder condition If thou wilt thou canst is not contrary to that assurance of faith which God requireth in our prayers neither ought men to hope after more then God promiseth And the Leper was not assured either by Oracle or by any promise of God what Christe woulde doe to him therefore hee shoulde haue done rashly if hee hadde passed beyonde these boundes for whereas we reade that some did sometimes pray simplie it is to bee vnderstoode that they had some singular motions which can not be holden as a rule Yet I knowe not whether one speaking properly may say that the Leper conceiued this as a praier For he only sayth that he is so perswaded of the power of Christ so that hee doubteth not but that he coulde heale his Leprosie Then he offreth himselfe to be healed by him being yet vncertaine of the successe because the will of Christ was not as yet knowen vnto him 3. Putting foorth his hande hee touched him The touching of a Leper in the time of the lawe was contagious but because there was that puritie in Christe whiche swaloweth vppe all vncleannesse and pollutions he doth neither desile himselfe by touching the Leper neither doth he transgresse the lawe Hee taking vppon him our flesh doeth not onely vouchsafe vs the touchinge of his hande but tooke vppon him one and the same body wyth vs that we might be flesh of his flesh Neither doeth he onely reach his arme to vs but descendeth from heauen euen to the very helles yet notwithstanding hee was not any thing blotted thereby but remaining perfecte hee tooke away all our filthinesse and hath washed vs with hys holinesse But when wyth his woorde alone hee was able to heale a Leper he also touched him wyth his hande to witnesse his mercifull affection and no marueile seeinge that hee woulde take vppon him our fleshe that hee might purge vs from all our sinnes wherefore the reaching out of his hande was a signe and a token of his great fauour and goodnesse And certainly that whiche wee doe carelesly passe by through our colde reading can not bee well considered wythout great woonder that the Sonne of God was so farre from abhorringe to speake with the Leper that hee reached out his hand also to touche his vncleannesse 4. Iesus sayde vnto him Some that they might excuse the Leper do not thinke that hee was earnestly forbidden by Christe that hee shoulde not publishe the myracle but that it was rather vsed to pricke him forwarde yet others are of a better iudgement whiche thinke that the cause of his forbidding was for that the time appoynted was not yet come I graunt that this myracle ought not to haue bene suppressed but there was some certaine reason why the Lorde would not haue his fame spred so soone or at the least not vttered by the Leper therefore I iudge that the Leper by his preposterous zeale was so farre from deseruing any praise that he was rather to be condemned because he did not obey the commaundement If hee woulde haue bene thankefull to him that healed hym hee coulde not otherwise haue done it better then by obedience which wyth God is preferred before al sacrifices 1. Sam. 15. 22. and it is the beginning and chiefe of all lawfull worshippe Therfore by this example we are taught that they do wickedly which maintaine an vnaduised zeale for the more they applie themselues in the seruice of God the more they encrease the number of rebelles against hys commaundement Shewe thy selfe to the priest Because the Ceremonies of the lawe were not as yet abrogated Christe woulde not that they shoulde be contemned or pretermitted Nowe God in his lawe hadde commaunded as it is reported in the fourteenth chapiter of Leuiticus and the seconde verse that if any manne was cleansed from his Leprosie that hee should offer himselfe to the priest with a sacrifice of thankes giuinge And the ende was that the priest by his iudgement should approoue the benefite of God and also that hee that was healed shoulde shewe some testimonie of his thankefulnesse Christe therefore sending the Leper to the Priest doeth declare that hee hadde no other purpose but that hee might sette foorth the glorie of God For the shewing is referred to a triall and the gifte was a token of thankes giuing His will was that the priestes shoulde iudge that the grace of God might bee the more euident and vndoubted and that the Leper shoulde acknowledge that hee was healed of God Yet as I sayde euen nowe hee commaundeth to keepe the rites prescribed in the lawe vnto the time of the abrogation The Papistes are without all reason in that out of this place they gather a lawe of their confession Allegorically they call sinne a leprosie and the sacrificers which the Pope consecrateth to be the iudges of the spiritual leprosie But if we should graunt that this power was geuen to the priestes in the lawe that the people might know that all their cleannesse and iudgement of the same did depende vppon the Priesthoode Yet the Popish sacrificers did wickedly to take that vnto themselues For what honour so euer was geuen to the Priestes of the law the same doth Christe nowe chalenge to himselfe alone Therefore he onely knoweth and iudgeth of the spirituall leprosie and hee is onely worthy to whom they that are cleansed should offer the gift of their purgation And therfore vnder the lawe was their cleansing sealed by the offering of a sacrifice because that menne are not otherwise cleansed then by shedding of bloud Therefore to geue that right to
that with stayed mindes they should depend of God alone but because they binde not their life nor make it subiecte to aboundaunce of riches but they rest in the prouidence of God who onely both sustayneth vs by his power and giueth vs as much as is meete 16. Hee put forth a similytude This similytude proposeth vnto vs as in a glasse a lyuely shew of that sentence that menne lyue not by the abundaunce of their riches For sith the richest doe also lose their lyfe in a moment what helpeth it to gather vppe great heapes of riches Al men graunt this to be true so that Christe speaketh nothing but that which is vsuall and common and which is in al mens tongues but in the meane season how doth euery man apply and giue his minde Doe not all men rather so frame theyr lyues and so mixe their counselles and theyr reasons that they may depart furthest of from God placeing their lyfe in the present aboundaunce of theyr riches Therefore all menne haue neede to waken themselues least they imagining themselues to be blessed by reason of their riches should entangle themselues in the snares of couetousnesse Also in this parable is sette forth vnto vs the vncerteine shortnes of this life Further how riches do profit nothing for the lengthening of the life There is a third thing to bee added which is not expressed but may be easilye gathered out of the former that this is a notable helpe to the faythful that seeking their daily bread from the Lord whether they be rich or poore their only rest is in his prouidence 17. VVhat shall I doe The wicked are therefore doubtfull in theyr counselles because they knowe not the lawefull vse of their riches then because they being dronken in theyr peruerse hope doe forgette themselues So this rich manne setting the hope of his lyfe in his great aboundaunce shaketh the remembraunce of death farre away And yet is dystrust annexed to this pride for couetousnes which neuer is filled doth yet neuerthelesse vexe these rich menne as this rich manne enlargeth his barnes as though his belly being stuffed with his former barnes had not yet enough Yet Christ doth not expresly condemne this that hee dooth the parte of a diligent and carefull housholder in laying vp prouision but because that as a bottomlesse deepe he would swallowe vp and deuoure many barnes in his greedy couetousnes whereof it foloweth that hee knewe not the true vse of plentifull prouision Nowe when he exhorteth himselfe to eating and to drinking he remembreth himself no longer to be a manne but becommeth proud in his aboundaunce And wee doe dayly see euident examples of this insolencie in prophane men which set the heap of their riches as brasen fortresses against death VVhen he saith my soule eate and be mery in this speach there is great force after the phrase of the Hebrewes for he so speaketh vnto himself that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses 20. O foole this night will they fetch away thy soule from thee There is an allusion in this word soule The rich man spake first to his soule as the seat of al his affections but now it is spoken of the life it selfe or of the vital spirit The verbe they wil fetch though it be the plural number yet because it is indefinite it signifieth nothing else then that the life is in the power of an other which the rich manne accounted to be in his owne hande which I doe therefore giue warning of because that some doe without cause imagine this to be spoken of the Aungelles And in this is the rich manne reproued of follye that hee knew not that his lyfe depended of an other 21. So is hee that gathereth riches to himselfe Sith it appeareth that there is here a comparison the exposition of one parte of the sentence muste be gathered out of the other Let vs therefore define what the meaning of this is to be rich in God or toward God or in respecte of God They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other But it is no matter which of the two wayes soeuer be taken for this is the sum they are rich toward God which truste not in earthly thinges but depende of his onely prouidence Neyther is it of anye waight whether they haue aboundaunce or be in wante so that both sortes doe sincerelye aske theyr daily bread from the Lord. For that which is opposed against it to gather riches to himselfe signifieth as much as to neglecte the blessing of God and carefully to heape vp great aboundance as if theyr hope were shutte vppe in their barnes Of this may the end of the parable be gathered that vayne are their counselles and ridiculous are theyr labours which trusting to the aboundaunce of their riches do not repose themselues in God alone nor are not content with his measure ready to beare both estates and at length they shal beare the iudgement of theyr owne vanity Matth. Mark Luke 13.   1. There were certeine â—men present at the same season that shewed him of the Galileans whose bloud Pilate had mingled with their owne sacrifices 2. And Iesus answered and saide vnto them suppose yee that these Galileans were greater sinners then al the other GalileaÌ„s because they haue suffered such things 3. I tell you nay but except yee amend your liues yee shall al likewise perish 4. Or think you that those eighteene vpon whome the tower in Sileam fell and slew theÌ„ were sinners aboue al men that dwell in Hierusalem 5. I tell you nay but except you amend your liues yee al shal likewise perish 6. He spake also this parable A certeine manne had a figtree planted in his vineyarde and hee came and sought fruit thereon and found none 7. Then said he to the dresser of his vineyard behold this three yeares I haue come and sought fruite of this figtree and finde none cut it downe why keepeth it also the ground barren 8. And he answered and saide vnto him Lorde let it alone this yeare also till I digge rounde about it and doung it 9. And if it beare fruit wel if not then after shalt thou cut it downe 2. Suppose yee that these This place is verye profitable euen for this cause for that this disease is engrafted almost in vs all that beeing too sharpe seuere Iudges against others we flatter our selues in our own sinnes So it falleth out that we doe not onely exaggerate the sinnes of our brethren more sharply then is meete but also if any aduersitie come vnto them we condemne them as wicked men and reprobates In the meane while whosoeuer is not touched with the hand of God sleepeth carelesly in his owne sinnes as if he had God fauourable and mercifull wherein there is a double fault For as
oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes that euery one shoulde learne to examine themselues and to consider what they haue deserued And that he spareth vs for a time it is of his benignitie and mercy wherby he calleth vs to repentaunce and it ought to be farre from vs from taking occasion thereby of sluggishnes That Christ therefore might correct that wicked iudgement wherein we become enemies to them that are in miseries in afflictions and that hee might withall shake away those pleasures wherein euery man flattereth himselfe first he teacheth that they are not the worst which are hardest handled of al others beecause God so executeth his iudgementes in that order and maner as hee shal think good so that some are presently punished others do rest long in idlenes and pleasures Then he saith that as many calamities as befall in the world ar so many testimonies of the wrath of God VVherby we gather what destruction there remaineth for vs except we amend TheÌ„ there aryseth occasion of exhortation of this that some brought worde that Pylate mingled mannes bloud with sacrifices to witte that sacrifises by such an haynous deede might come into detestation And because it is likelye that this reproach was done to the Samaritanes which were fallen from the pure worshippe of the lawe it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues but the Lord turneth them an other way And because the wickednesse of that whole nation was odious and infamous vnto them he demaÌ„deth of them whether they thinke that those wretches which were slaine by Pilate were worse then all others as if he should haue sayd it is not vnknown vnto you that that land is ful of wicked men and that there remaine many yet aliue which were worthy of the same punishment A blinde therefore and a wicked iudge is he which measureth the sinnes of men by the present punishments For the worste man is not first punished but out of many the Lord chuseth a fewe to be punished in whose person he teacheth the rest that he is an auenger that all might feare him But after he had spoken of the Samaritanes he came nearer to the Iewes themselues for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem he affirmeth that they were not the wickedst but in the destruction of them he sayth that there was an example of terrour sette foorth vnto all menne for if God hath shewed a token of his iudgement vppon them others shall nothing the rather escape his hand though they be borne with for a time And Christ forbiddeth not but that the faithfull shoulde be diligent in considering the iudgements of God but he appoynteth this order to be holden that they should begin at their owne sinnes For hereof shal great profit come so that they shall with voluntarie repentance preuent the iudgements of God To the which purpose that exhortation of Paule doeth also pertaine Ephes. 5. 6. Let no man deceiue you with vaine words for for these things commeth the wrath of God vpon the children of disobedience 4. Hee spake also this Parable The summe tendeth to this purpose that many which are worthy of destruction are tollerated for a time yet they shall gaine nothing by the delay if they goe forwarde in their obstinacy For hence commeth a wicked flatterie wherein the hypocrites doe harden themselues and become more obstinate because they consider not their owne miseries except they be enforced and therefore so long as the Lord winketh and suspendeth his corrections they imagine with themselues that they are well agreed with him So they nourish vppe themselues in securitie as if they had made a couenaunt with death and with the graue as Isaias sayeth 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes 2. 5. because they heape vp for them selues the wrath of God against the latter day And we knowe that trees are somtimes preserued not because they are alwaies profitable frutefull to their owners but because the carefull and wise husbandman attempteth and trieth euery way before he will stocke vppe his field or his vineyarde But we are heereby taught that the Lorde hath great reason of his forbearing when he doeth not presently reuenge himselfe vppon the wicked but deferreth their punishments VVhereby mannes rashnesse is put to silence least any shuld be so bold as to murmure against the chief iudge of all menne if he doe not alwayes execute his iudgements in like sorte But the comparison is heere made betweene the Lorde and the stewarde not because the ministers of God doe exceede him in mercy and meekenesse but because the Lord doeth not onely prolong the life of sinners but hee also husbandeth them diuers wayes that hee might gather better frute Mathewe Marke Luke 13.   10. And hee taught in one of the Synagoguei on the Sabboth day 11. And behold there was a woman which had a spirit of infirmity 18. yeres and was boâ—ed tâ—gither and could not lift vp her selfe in any wise 12. VVhen Iesus sawe her he called her to him and said to her woman thou art losed from thy disease 13. And he laid his handes on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue answeared with indignation because that Iesus healed on the Sabboth day and sayd vnto the people There are sixe dayes in whiche men ought to woorke in them therefore come and be healed and not on the sabboth day 15. Then answeared him the Lord and sayde Hypocrite doeth not eache one of you on the sabboth day lose his oxe or his asse from the stall and leade him away to the waters 16. And ought not this daughter of Abraham whom Sathan had bounde loe 18. yeares be losed from this bond on the Sabboth day 17. And when he had sayde these things all his aduersaries were ashamed but all the people reioyced as all the excellent things that were done by him I haue determined to gather togither into this one place those thinges which are red in diuers places set down by Luke alone without expresse nothing of the time as we haue sayde other where that the Euangelistes were nothing curious in this behalfe Our returne shall after be the better to the common Harmonie Heere is report made of a myracle in healing of a woman and the Iewes maliciously conceiued an offence because the Lord healed her on the Sabboth day Luke sayeth that the woman was holden with a spirite of infirmitie so that the body was shrunke vp with the shrinking vp of the synewes But because he doth not otherwise describe what kinde of disease it was it seemeth not to be any common disease nor any such as the Physitions knew therfore he calleth it a spirite of infirmitie For we knowe that the deuil applieth himselfe to
world cānot abide the lawfull gouernment and is most rebellious in bearing the Lords yoake yet it doth easily and willingly yeelde to the snares of vaine traditions yea and many seeme to desire such a seruitude But the worshippe of God is defiled which ought chiefly and principally to be obeyd and the authoritie of men is preferred before his imperial dignitie And so the commō people is hardly and tyrannously enforced to apply their whole endeuour vpon triffles But this place teacheth vs that al fained worshippings do displease God because that he alone would be heard that hee might order and frame vs to true pietie after his own pleasure Then they lose their labour which as people not satisfied with the only law of God do weary themselues in obseruing the traditions of men Thirdly God is iniuried when as the deuises of men are extold so hygh that the maiestie of his law shuld fall away or the reuerence of the same at least shuld waxe colde The Scribes and Pharises which were of Ierusalem It is not declared for what purpose these Scribes came to Iesus yet to me it seemeth probable that they being moued with his fame should come with a desire to learne for asmuch as he seemed to be a fit master though it may be that they were sent as spies Howsoeuer the matter was beecause they brought theyr owne selfe lyking with them the leaste offence might easilye exasperate them to byte or gnaw at Christe VVhereby we see how hard it is for them to be drawne to sound doctrine which are possessed with ambition and desire of reigne especially they which are addicted to ceremonies which haue bene long accustomed do admit no new thing but do obstinately condemne whatsoeuer is not accustomed To be short there cannot be a people more lordly nor more froward then these men were Both the Euangelistes doe make mention both of the Scribs and of the Pharises Yet Matthew speaketh of them in the entraunce into the hystory and Marke placeth them after But the meaning is all one for they meane that of other sectes the Scribes came but the Pharises were the chiefe as they which then were most honoured and the gouernmente then was in their handes And it is no meruaile that they were soonest offended with the contempt of the lawes which they themselues had made For as we said before when as they boasted themselues to bee the interpreters of the lawe and thereof had their name giuen them they had corrupted the puritie of the word with their owne deuises and so what traditions soeuer the Iewaes then had came out of their shoppe wherefore they became the hotter and shewed themselues the sharper defenders of them 2. VVhy doe thy disciples VVhen the controuersie is of mans traditions this question is not of politike lawes the vse end whereof doe tende to an other purpose then to prescribe how God should be worshipped but because there is a diuersitie of mans traditions there must bee some distinction vsed For there are some which are manifest wicked because they doe institute wicked manner of worshippinges and such as are ful contrary to the word of God Others myxing the worship of God with prophane trifles doe defile the puritie of the same Others whiche haue some more colour not being infected with any notable fault are yet for this cause condemned for that they are imagined to be necessary for the worship of God and so God is not meerely obeyed and the consciences are caught as in a snare It is euident that the treatie heere is of this latter sort For the washing of hands which the Pharises vrged coulde not of it self be condemned of wicked superstition for els Christ would not haue suffred the water pottes to haue beene placed at the maryage except the ceremonie had beene lawfull but the faulte was in this that they thought that GOD coulde not bee otherwise rightly worshipped That ceremonie of washing was not broughte in at the firste without some goodly pretence We know how seuerely the law of God required outward cleannesse not that the Lord would haue his seruauntes to bee stayde in the same but that they should the more carefully take heede of all spirituall vncleannes But the law helde a meane in these washinges and then came these Doctors vppon it whiche thought not themselues wise enough except they added somewhat to the worde of GOD and hereof came those washinges whereof there is no mention in the lawe The Lawgiuers themselues would not bragge that they had giuen any new law but onely that they had added certeine cautions which should be meanes and helpes for the obseruing of the lawe of God And presently corruption followed when as the ceremonies brought in by man beganne to be accounted as part of the worship of God and also when there was a necessitie layd vppon free and voluntary actions For God as it is said before would alwayes be worshipped by the prescripte rule of his owne word and therefore no addition to his lawe is tollerable For as he permitteth the faythful to haue certeine outward rites wherein they myght exercise themselues to godlynesse so hee suffered them not to bee mixed with his word as if religion were in them They wath not their handes The cause of the offence is set forth more at large by Marke but this is the summe there were many customes amongste the Scrybes which they took vpon them to obserue of their own wil those were secundary lawes inuented by curious heades as if the only commandemēt of God were not sufficient This pertained to cups vessels garments and other things pertaining to houshold that they should not touch any vncleane or defiled thing But to deuise new washings was a vaine and idle deuice This was not without a colourable cloake as Paule saith Col. 2. 23. The inuentions of men haue a shew of wisdome but if they hadde stayde themselues in the onely law of God theyr modestye should haue bene more approued then their scrupulous doubtfulnes Their will was to prouide that no vncleane person shoulde rashlye and without consideration eate meat but it was sufficient for the Lorde to purge the apparant spottes Also these deuises had neither any ende nor measure for they could scarse moue a finger but some new blot would arise but this corruption was much the worse because it was caste as a religion vpon the consciences that he should be guilty of vncleannesse which did not oftē wash his body with water It may be they wold haue borne with the contempt of this ceremonie in meane men but because they had conceiued a greater and more excellent estimation of Christe and his disciples it seemeth to be an heinous offēce that the rites appointed by the Elders which were religiously vsed by the Scribes should not be obserued by the disciples of that master who professed a better matter then the present estate deliuered Also they are much deceiued which do compare the
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
be fulfilled in his person Therefore when by their malice he was compelled to bidde them farewell and that he should withdrawe his labour from them as vnwoorthy they valewed him at thirtie pieces of siluer And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse The price of him that was valued Mathewe reporteth not the woordes of Zachariah because he doeth onely allude to the Metaphore vnder the which the Lord there complaineth of the vnthankfulnes of the people Yet the summe and meaning is al one when as the Iewes wholly ought themselues and all that they had vnto the Lord it was not without reproache that they sent him away with a seruile hyre as if that hee shoulde deserue no more in gouerninge them so manye ages then anye hearde man should by one yeres labour Therefore he complaineth that he is valued at so vile a price when as hee shoulde be inestimable And in the ende where he sayeth VVhome they of the children of Israel valued is an indefinite maner of speache Iudas had made a bargain with the priests who did beare the name and the person of all the people so the Iewes setting him to sale Christe was solde as it were by the voyce of a cryer But it was a price meete to be giuen to the potter 10. As the Lorde appoynted mee Mathewe by this clause declareth that this was done not wythout the prouidence of God for while they doe bende another way they do vnwittingly fulfill that which was prophesied of olde For howe coulde it be that it shoulde come in their mindes to buy a field of a potter if the Lorde had not bent their errour to execute his decree Math. 27. Marke 15. Luke 23. 11. And Iesus stode before the gouernour and the gouernor asked him sayinge Art thou the king of the Iewes Iesus said vnto him Thou sayest it 12. And when he was accused of the chiefe priestes and elders he answeared nothing 13. Then said Pilate vnto him be arest thou not howe many thinges they lay against thee 14. But he answered not to one woorde in so much that the gouernor merueiled greatly 2. Then Pilate asked him art thou the king of the Iewes And he aunsweared and sayde vnto him Thou sayest it 3. And the hye priests accused him of many things 4. VVherefore Pilate asked him againe saying Answearest thou nothing Behold how many thinges they witnesse agaynste thee 5. But Iesus aunsweared no more at all so that Pilate marueiled 2. And they beganne to accuse him sayinge VVee haue founde thys manne peruertinge the people and forbiddinge to paye tribute to Câ—sar sayinge that he is Christ a king 3. And Pilate asked him saying Arte thou the king of the Iewes And he aunsweared him and sayde Thou sayest it 4. Then sayde Pilate to the hie priestes and to the people I finde no fault in that man 5. But they were the more fierce saying Hee mooueth the people teachinge thorough out all Iudea beginninge at Galile euen to thys place 6. Nowe when Pilate hearde of Galile hee asked whether the manne were a Galilean 7. And when he knewe that he was of Herodes iurisdiction he sent him to Herode which was also at Hierusalem in those dayes 8. And when Herode sawe Iesus hee was exceedingly gladde for he was desirous to see him of a longe season because hee hadde hearde manye things of hym and trusted to haue seene some signe done by him 9. Then questioned hee with him of manye things but he answeared him nothing 10. The hie priestes also and Scribes stoode foorth and accused him vehemently 11. And Herode with hys menne of warre despised him and mocked hym and arrayed hym in whyte and sente hym agayne to Pilate 12. And the same daye Pilate and Herode were made friendes togither for before they were ennemies 11. And Iesus stoode Thoughe this was an vncomely sighte and farre differing from the dignitie of the Sonne of God that hee shoulde be drawne to the iudgement seâ—te of a prophane manne and as an euill doer in bandes pleade for his life yet it must be remembered that in the doctrine of the crosse which is to the Grecians foolishnesse and to the Iewes a stumbling blocke consisteth our saluation For the Sonne of God woulde stande bounde before an earthly iudge and there abide the iudgement of death that wee beinge freed from guiltinesse shoulde not doubt to come willingly to the celestiall throne of God Therfore if we consider what it profiteth vs that Christ was iudged by Pilate presently the reproach of so vnworthy a subiection shal be wiped away And certainly the condemnation of Christ offendeth none but either proud hypocrites or blockish and grosse contemners of God which are not ashamed of their owne wickednesse The Sonne of God therefore stoode guilty before a mortall man and suffered to be accused and condemned that we might stande without feare before God The enemies endeuoured to lay an eternall infamie vpon him but we must rather looke to the ende whereto the prouidence of God directeth vs. If we could remember how fearfull the tribunall seat of God should be and yet that we could not be freed from thence if Christ hadde not become guiltie vppon earth it should neuer yrke vs to glory in his bonds Againe as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate let vs thereby take occasion of comfort that by vsing him as an intercessour we may come foorth chearefully and boldly into the presence of God To this also appertaineth that whiche presently followeth of his silence Christ held his peace when as the priests vrged him on euerye side for that by his silence hee mighte open our mouthes For hence commeth that notable power which Paule celebrateth Rom. 8. 15. that we may cry with full mouth Abba father as I shall touch the same againe presently Art thou the king of the lewes Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes yet it is probable that they tooke very malitiously the name of a king that therby they might procure him the more enuie with Pilate Therefore by Luke it is sette downe that they found him peruerting the people and forbidding to giue tribute to Casar saying And there was no offence more odious then this before Pilate who cared for nothing more then to keepe the estate of the Empire quiet It appeareth by Iohn that the matter was diuerslye handled but by the whole course it doth euidently appeare that this was the chief poynt of the accusation Euen as Sathan also at this day endeuoureth vnder thys pretence to bring the Gospel into hatred and suspition as if that Christe by erecting his kingdom should weaken all the Empires of the worlde and should ouertourne the lawes of kings and magistrates And kinges for the most part are so blinded in their pride that they think that Christ cannot raigne but with the losse of
sepulchre for they trembled were amased neither saide they any thinge to any man for they were afraide 9. And when Iesus was risen a gaine in the morow which was the firste day of the weeke hee appeared first to Mary Magdalene out of whom he hadde cast seuen deuils 10. And shee went and tolde them that had beene with him which mourned and wept 11. And when they heard that he was aliue had appeared to her they beleeued it not 9. And returned from the sepulchre and told al these things vnto the eleuen and to all the remnant 10. Nowe it was Mary Magdalene and Ioanna and Marye the mother of Iames and other women with them whiche tolde these things vnto the apostles 11. But their words semed vnto them as a fained thing neyther beleeued they them 12. Then arose Peter and ran vnto the sepulchre looked in saw the linnen cloathes laid by them selues and departed wonderinge in himselfe at that which was come to passe 8. So they departed quickly The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen namely that she hauing not yet seen y e angels returned into the city weping she cōplained y t the body of Christ was taken away Heere is not onely mention made of the seconde retourne into the citie when shee and her other fellowes caried newes to the disciples that Christ was risen which they had learned as wel by the voyce and testimonie of the Angel as by seeing of Christ himselfe Also before Christ shewed himselfe they nowe ranne towardes the disciples as they were commaunded by the Angell In the iourney befel the seconde confirmation that they might the more boldly affirme that the Lorde was risen Mathew sayeth that they went with feare and great ioy By which wordes hee meaneth that they were comforted by the voyce of the Angell yet withall that they were stricken with feare so that they were tossed in perplexitie betweene ioye and doubtfulnesse For so the heartes of the godly are sometime possessed with contrary affections whiche are conuersant in the same by courses vntill at the length the peace of the spirite doeth bring the same into a quiet estate For if their faith had beene perfecte it had thoroughly quieted them by putting feare to flight nowe the feare being mixed with ioy doth declare that they as yet trusted not throughly to the testimonie of the Angell And heere Christ gaue a notable testimony of his mercy in that he meeteth them which are so doutfull and fearefull that he might take away that doubtfulnesse which remained Yet markes woordes doe not a little differ in that they fledde for feare and amasednesse so that for feare they should be astonied But it is not so harde to answeare for when their minde was to obey the Angell yet their abilitie serued not if the Lord hadde not loosed their silence But there is a greater shewe of repugnancie in that whiche followeth For Marke doeth not say that they mette Christ by the way but only that he appeared early in the morning to Magdalene Luke maketh no mention of this vision at all But sith this pretermission is not a thing vnusuall to the Euangelistes it must not seeme absurde to vs. As concerning the difference betweene the woordes of Mathewe and Marke it maye bee that Magdalene was partaker of so great good before the rest or else by Synecdoche Mathewe doeth extend that to all which was proper to one Yet it is more probable that Marke nameth her onely because that shee before others enioyed the sight of Christ first and that in a peculiar maner But her fellowes also sawe Christe in their order and therefore Mathewe doeth attribute this generally to them all And thys was a woonderful token of goodnesse that Christ reuealed his heauenly glory to a miserable woman which had beene possessed of seuen deuilles and when he would sette foorth the light of the newe and eternall life he began there where there was nothing in the iudgement of manne but contempt and shame But by this lesson Christ declareth when hee once sheweth his fauour towardes vs howe liberally hee vseth to prosecute the course of the same and with all hee casteth downe all pride of the fleshe 9. They tooke him by the feete This seemeth not to agree with the words of Iohn where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled because the Lord seeing Mary too much bent to the embracing and kissing of his feete shoulde commaunde her to departe because the superstition was to be reprooued and he was to shewe the ende of the resurrection from the which Marye was drawne partly by an earthly and grosse affection partly by a fond zeale But the Lord suffred her to touch his feete at the first meeting that there might be nothing wanting for the assurance of them Therefore presently after doeth Mathew adde that they worshipped the Lord the which was a signe of no doubtfull knowledge 10. Then Iesus said vnto them VVe do gather that this was a corrupt fear from the which Christ doth againe deliuer them For though it arose of their wōdring at the matter yet it was contrary to a setled assurāce Therefore to the end they might lift vp themselues to Christ the conquerour of death they are commaunded to be of good comfort But we are taught by the same words that we do then know rightly the resurrection of the Lorde if by the faith which we haue conceiued we dare glory that we are made partakers of the same life And thus farre must our faith profite least feare preuaile Further Christ commanding that this shuld be told to his disciples doth by this message gather his church dispearsed togither againe erect the same now faine For as the faith of the resurrection doeth especially giue vs life at this day so it behoued that the disciples should haue that life restored to them from the which they had faln Here also is to be noted the incredible kindnes of Christ in that he vouchsafeth to call those runagates who had moste cowardly forsaken him by the name of brethren And it is not to be doubted but that by calling them so louingly his will was freely to appease that sorrow wherwith he knew that they were grieuously tormented But because that hee accounteth not the Apostles onely as his brethren lette vs know that Christ commanded that this message should so be done that it might then remaine for vs. VVherfore we must not coldly hearken to the hystorie of the resurrection sith that Christ by the band of brotherly kinred doth with his own mouth louingly cal vs to receiue the frute of the same VVhere some interpreaters vnder the name of brethren do vnderstand Christes kinsmenne the text doeth very sufficiently confute their errour for Iohn doeth expresly declare that Marie came to the disciples and presently it followeth in Luke the womenne came to the
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
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same cōmandemēt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to thēselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that which◠seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was tēporal which was instituted by Moses that now is the time whē the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men
can do vs no good with light punishments wherewith he being our most gentle father doth correct vs as tender daintie children he is compelled to put vppon him a new and as it were a strange person Therfore he taketh whips in hand to came our fiercenes withal as he denoūceth in the law Leui. 26. 14. 18. Deu. 28. 15. Psa. 32. 9. Yea such testimonies are vsual in the scriptures Therfore in y t we are often times punished with new miseries we may thanke our owne stubbornnesse for that For we are not like to vnbroken horses mules but we are more then vntamed beastes Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments as with hammers whom indifferent punishment cannot amend for it is meete that they be broken who will not bend To conclude this is the vse of punishments that we may be made to take better heed hereafter If we stubbornly resist the first or second stroke he will strike seuen fold harder if hauing shewed some token of repentance for a short time we do by and by returne vnto our nature he doth more sharply punish this our forgetfull lightnesse that is full of sluggishnesse But it is worthie to be noted in this man how mercifully and fauourably the Lord suffereth vs. For suppose he drew nigh vnto old age yet must he needes be taken with the disease in the first flower of his age and peraduenture he had been sicke from his childhood Now consider how greeuous the punishment and paine of so many yeeres was And certain it is that God cannot be accused of too great seueritie because he did punish a man that was halfe dead with so long sicknesse Therefore in that we are lightly punished let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments for his infinite goodnesse sake Let vs also learn that there are no paines so fierce cruell but that the Lord can adde something thereunto so often as he thinketh it good And questionles miserable men doe oftentimes pull downe vppon themselues horrible wonderfull tormentes with their complaintes whilest that they say that their plagues cannot be augmented Are not these thinges hidden in my treasures saith the Lorde Deut. 32. 34. VVe must also note how small fruite the chasticements of God do bring foorth in vs. For if Christe his exhortation was not superfluous we may gather thence that this mans soule was not yet well purged from all vices And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes And the curing of the diseases of the soule is harder then that it is contented with the remedies of a small time 15 The man went He meant nothing lesse then to purchase enuy vnto Christ and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would honor his phisition with due honor The Iewes do vomite out their poyson in this that they doe not only accuse Christ for breaking the Sabbaoth but doe also burst out into extreame crueltie 17 And Iesus answered them my father worketh vntill this time and I worke 18 For this cause therefore the Iewes sought the rather to kill him because he did not only breake the Sabboth but did also call God his father making himself equall with God 19 Therefore Iesus answered and said vnto them verily verily I say vnto you the son can doe nothing of himselfe saue that which he shall see the father do which things when he doth the sonne doth these in like sort 17 My father VVe must mark what manner of defence Christ vseth He doth not answere that the law concerning the keeping of the Sabboth was temporal and such as was now to be abrogated but doth rather say that he had not broken the Sabboth because this is a worke of God It was indeed a shadowish ceremonie whereof Christe made an end by his comming as Paule teacheth Col. 2. 16. 17. But the state of this present cause consisteth not in that For men are only commanded to rest from their owne workes therfore circumcision which is a work of God and not of men is not contrarie to the Sabboth Christ standeth vpon this point that the holy rest is not troubled with the woorkes of God which rest was commanded in the law of Moses And by this reason he doth not only excuse his own fact but his also that bare his bed for it was an appurtenance and as it were a part of the myracle because it was nothing els but an approuing of the same Secondly if thanksgiuing and the preaching abroade of the glory of God be to be reckoned among the workes of God it was no breaking of the Sabboth with foote and hande to set foorth the grace of God Yet Christ doth chiefly speake of himselfe with whom the Iewes were more offended In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power He affirmeth that he is the sonne of God and that the maner of working is common to him and his father I doe not nowe at large dispute what was the vse of the Sabboth for what causes it was commaunded As touching this present place the religion of the Sabboth is so farre from breaking and hindering the course of the workes of God that it doth rather graunt place to them alone For why doth the lawe commaunde men to rest from their owne workes saue only that they may applie all their senses being emptie and free to consider vpon the workes of God Therefore hee is a wicked ouerthrower of the lawe and also a false interpreter who doth not graunt vnto the workes of God a free kingdome in the Sabboth If any man doe obiect that the example of God is set before men that they may rest the seuenth day the answere is easie that men are not like vnto God in that point because hee kept holy day but because that ceasing from the troublesome actions of this world they doe aspire vnto the heauenly rest Therefore the Sabboth of God is no loytering but a sound perfection which bringeth with it the quiet estate of peace Neither is that any hinderance which Moses saide Gen. 2. 2. that God made an end of his workes For his meaning is that when God had finished the frame and worke of the worlde he did consecrate that day which men shoulde bestowe on the meditating vppon his workes In the meane while he ceaseth not by his power to vpholde the worlde which he hath made to gouerne it by his counsell to nourish◠it with his goodnesse and to determine all thinges at his pleasure in heauen and earth Therefore the creation of the worlde was finished in sixe dayes but the gouernment of the same is perpetuall and GOD doth worke
and trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that 〈◊〉 the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ— vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the â—owing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â— mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ„ For y â— word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â— other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring