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
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
publike example was mineded to put her away secretely 20. But whiles hee thoughte these thinges beholde the Aungell of the Lorde appeared vnto hym in a dreame sayinge Iosephe the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holye Ghost 21. And shee shall bring foorth a sonne and thou shalt call his name Iesus for he shall deliuer his people from their sinnes 22. And all this was done that it mighte be fulfilled which was spoken of the Lorde by the prophet saying 23. Beholde a virgine shall beare a sonne and they shall call his name Emmanuel which is by interpretation God with vs. 24. Then Ioseph being raised from sleepe did as the Angel of the Lorde had inioyned him and tooke his wife 25. But he knew her not till she had brought foorth her first sonne and he called his name Iesus 18. The birth of Iesus Christ. Mathewe doth not as yet declare where or after what maner Christ was borne but how the heauenly generation was reuealed vnto Ioseph First he sayth that Mary was founde with childe of the holy Ghost not that that secrete worke of God was commonly knowen but as it became knowen vnto men so doeth he reueile the power of the spirite which as yet lay hid He sheweth the time when shee was betrothed to Ioseph and yet before that they came together for in respecte of the assuraunce of the mariage assoone as the mayde was promised to a man the Iewes esteemed her as a lawfull wife and therefore the lawe condemned them of adulterie which defiled them selues with them that were contracte The woorde which the Euangelist doth vse doth either modestly signifie a secrete accompanying together or it is simply taken for to dwell together as husband and wife shoulde make one house and one familie So the sense is that the virgin was not yet deliuered by her parents into the hand of her husband but as yet liued vnder the custodie of her parents 19. Being a iust man Some interpreters vnderstande that Ioseph because that he was iust would haue spared his wife so iustice with them should signifie humanitie or a moderation of the winde bent vnto gentlenesse But they are of better iudgement which reade these two clauses contrarily that Ioseph was iust but yet hee was carefull for the fame of his wife so that the iustice which is heere commended was in respect of the hatred and detestation of the sinne Because that he suspected lier of adultery nay because that he was perswaded that she was an adulteresse he would not nourish such an offence with his gentlenesse and certainly he is his wifes bawde who soeuer hee is that winketh at her vnchastitie good and honest mindes doe not onely abhorre such an offence but also the lawes doe spot with infamie such negligent slouthfulnesse as that is whereof I spake Therefore Ioseph with a zeale of iustice condemned the fault which he supposed to be in his wife yet his minde bent to humanitie staied him from executing the extremitie of the lawe This was a meane more qualified if he priuely departing shoulde go toe an other place whereby wee gather that hee was not of so softe and so effeminate a minde that vnder the pretence of mercye he woulde nourish the sinne by couering it Onely he remitted some what of the extremitie of the lawe and would not cast her foorth to the infamous reproche and it is not to be doubted but that his minde was stayed by the secrete instincte of the spirite for we know how outragious gelousie is and howe violently it carieth a man away wherfore although Ioseph had endured an ouer daungerous inuasion yet was he wonderfully crossed with diuers perilles which were at hand when he first beganne to deliberate of the matter I iudge the same of Maries silence though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost yet shee was rather stayed by the prouidence of God then by her owne counsell or witte for if shee had tolde him as it was a matter incredible so Ioseph should haue thought that shee had mocked him and that all men would haue laughed at and haue taken as a meere fable neither should the Oracle of God haue bene so muche estemed of if it had followed after Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion that with his owne voyce hee might reduce him into the way but it is to be knowen that it was rather done for our sakes then for his owne priuate cause for the Lorde by all meanes preuented least there should be any sinister suspition in the Oracle For seeing the Aungell commeth to Ioseph as yet ignoraunt of the whole matter the wicked haue no occasion to cauell for he came without parcialitie to heare the voice of God he was not entised by the flatteries of his wife the opinion which he had conceiued was not drawne from him by entreaties he was not bent to the contrary part by humane reasons but when the false offence of his wife stacke fast in his minde then did God shewe him selfe as lette downe from heauen to vs that he might be the more conuenient witnesse and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell to that ende that hee himselfe might be a heauenly messenger to others and might declare and tell that whiche hee hearde neyther of his wife nor of any other mortall creature That this mysterie was not at the first reuealed to moe this seemeth to be the reason because that it was meete that this incomparable treasure shoulde be kept secreate and only reuealed to the children of God Furthermore there is no absurditie in it if the Lord as he often vseth would by this meanes prooue and trie the faith and obedience of his children Certainly except a man maliciously refuse to credite God and to yelde himself in obedience to him hee will be sufficiently satisfied with these testimonies wherewyth this principle of our faith is prooued for the same cause also did the Lorde permit Marie to marrie that the celestiall conception of the virgin might be hidde vnder the veile of marriage vntil the appoynted time of reuealing the same In the meane while the vnfaithfull as their vnthankfulnesse and malice deserued are blinded and see none of these mercies 20. VVhiles he thought these things Heere we see how the Lord vseth to be present with his children in conuenient time and as they say euen in the very poynt or time of neede whereby we also gather that while hee seemeth to dissemble at our cares and sorowes he yet hath a regard vnto vs but he so staieth and secretely resteth while hee examineth our patience and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late yet it is
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
the myre of sinnes seeing that there is no reason whiche might gouerne the blinde and darke pleasures of the fleshe But he saieth that the light is turned into darkenesse not onely when menne doe suffer the iudgement of their minde to be ouerwhelmed with the wicked lustes of the fleshe but yeelding their witte to peruerse thoughtes do degenerate as it were into beastes For wee see how malitiouslye menne doc turne that wisdome that was giuen them to craft or subtiltie that they myght seeke deepe thoughtes as saith the Prophet Esai 29. 15. that throughe their subtill shiftes they might proudlye ryse vppe against GOD to bee shorte they do diuerse wayes attempt to be wise to their own destruction VVherefore Christ doth not without cause pronounce that it cannot be but that horrible and thicke darkenesse shall reigne in the lyfe when menne of set purpose doe make themselues blinde The same is the meaning of those wordes in Luke but that Christe doth there ioine this sentence with that which was expounded before in the fifte chapter of Matthew no man lighteth a candle and setteth it in a secret place c. Also in steede of this clause if the light that is in thee are darkenesse c. he setteth downe an exhortation Take heede that the lighte that is in thee be not darkenesse as if he should haue saide take heede least thy minde which should shine as a light for the direction of all thy actions doe not darken and peruert thy whole lyfe After hee addeth when the body is lightened by the eye all the members of the same shal be the better gouerned euen as a light lighted shineth and pearseth into al the parts of the chamber 24. No man can serue Christ returneth to his former doctrine which is that he may withdraw his disciples from couetousnesse He had said before that the heart of man is bound and tyed to his treasure Now hee telleth them that their hearts are alienated from the Lord which addict themselues to riches For the greater part of men do sport themselues vnder a false pretence while that they doe imagine that they canne deuide themselues betweene God and their couetous desires But Christe denieth it to be possible that any man can at one time obey God his own fleshe And without doubt that prouerbe was then commonly vsed no man can serue two maisters at once Therfore that which was receiued by the opinion of all he taketh for graunted and so doth apply it to the present cause where riches do reigne there is the gouernment takē from God It is not impossible for them that are rich men to serue God but whosoeuer deliuereth himselfe to serue his riches it is necessary that hee should set himselfe free from the seruice of God because that couetousnesse doth alwayes make vs the bondslaues of the deuill I haue ioyned that to this texte which Luke set downe in an other place because when the Euangelistes doe here and there as occasion serueth set downe out of the doctrin of Christe sentences in diuerse places we neede not think much to apply them together But that which is here especiallye sayd of riches may be well extended to all other kinde of vices VVhen as God doth euery where commend so much sinceritie and doth abhorre the double heart they are all deceaued that thinke that hee will be content with the one halfe of their heart They all confesse in worde that God cannot be truely worshipped but with an entyre and whole affection but indeede they deny it while they endeuor to recōcile things contrary between themselues The ambitious man saith I wil not cease to serue God though I apply a good part of my witte to hunte after honors The couetous the voluptuous the gluttenous the leacherous the cruell and euery one doe boast the same for themselues as though it were possible for them to serue GOD in parte which are openly seene of purpose to fight against him It is true that the faythfull them selues are neuer so wholly addicted to obey God but that they are ofte withdrawne with sinfull lustes of the flesh But because they sigh vnder this miserable slauerie and are displeased with themselues and doe not otherwise serue the flesh but vnwillingly and with resistance they are not accounted to serue two maisters because that their studies and endeuours are so approued to the Lorde as if they had yeelded perfecte obedience vnto him And here is their hypocrisie reprooued which flatter themselues in theyr sinnes as if they coulde ioyne light and darkenesse togeather Matth. 6. Mark Luke 12. 25. Therefore I saye vnto you be not carefull for your lyfe what yee shall eate or what yee shall drinke nor yet for your body what you shall put on Is not the lyfe more worthy then meat and the body then rayment 26. Behold the sowles of the heauen for they sowe not neither reape nor cary into the barnes yet your heauenly father feedeth them Are yee not much better then they 27. VVhich of you by taking care is able to adde one cubit to his stature 28. And whye care yee for rayment Learne how the lylyes of the fielde do grow they labour not neither spinne 29. Yet I say vnto you that euen Salomon in all his glory was not arayed lik one of these 30. VVherefore if God so cloath the grasse of the fielde which is to day and to morow is cast into the ouen shall hee not doe much more vnto you O ye of litle faith  22. And he spake vnto his disciples Therefore I say vnto you Take no thought for your life what yee shal eate neither for your body what you shal put on 23. The life is more then meat the body more then the raiment 24. Consider the Rauens for they neither sow nor repe which neither haue store house nor barne yet God feedeth them how muche more are yee better then fowles 25. And whiche of you by taking thought canne adde one cubit to his statute 26. If yee then be not able to do the least things why take ye thought for the remnant 27. Consider the Lylyes howe they grow they labour not neyther spinn◠they yet I say vnto you that Solomon himselfe in all his royaltie was not cloathed like one of these 28. If then God so cloath the grasse which is to day in the fielde and to morow is cast into the ouen how much more wil hee cloath you O yee of litle fath In all this Sermon Christe doth reprehend the excessiue care of meat and cloathing wherewith menne doe vexe and torment themselues and hee giueth also a remedie to heale this disease That hee forbiddeth them to be carefull ought not to be taken so precisely as if hee would haue his to be carelesse For we know that men are borne of that condition that they should sustaine some care yea this is not the laste portion of the miseries which the Lorde hath enioyned
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
any other which God hathe assigned to his owne Sonne is moste hainous sacriledge And that Christe commaunded the ministers of the Gospell to declare vnto sinners that they are made cleane whiche the Papistes doe imagine to appertaine to their fained iurisdiction is not to be wreasted that they might descerne of the leprosie MARKE 44. For a witnesse vnto them Some do take a testimonie for a lawe or a statute as it is sayd in the hundreth two and twentie Psalme and the fourth verse God gaue this as a testimonie to Israel Yet this semeth to mee to be colde for I doubt not but that the pronowne Them hath relation to the priestes Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse Neither is that any lette that Christ commaunded the Leper to holde his peace for his will was not that the remembraunce of this myracle should be buried for euer Therfore when as by the commaundement of Christ the Leper came into the priests sight it was to witnesse vnto them that they were inexcusable if they woulde not embrace Christe for a minister of God and also all occasion of speaking euill was taken away when as Christe did not omitte any poynte of the lawe In summe if they had not ben incurable they might haue ben brought to Christe but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers 45. So that Iesus coulde no more Heereby we gather why Christe would not that this myracle shoulde so soone haue bene vttered that he might by that meanes haue hadde the more libertie to teache not that the ennemies rose vppe againste him whiche sought to stoppe his mouthe But because the importunitie of the people was so great in desiring myracles that hee hadde no time for doctrine and his will was to haue all menne more bent to the woorde then to signes Therefore Luke sayeth that hee dwelt in the desartes For he auoided the resort of menne because he sawe hee coulde not satisfie the desires of the people except he should ouerwhelme his doctrine with aboundance of signes Mathewe 8. Marke Luke 7. 5. VVhen Iesus was entred into Capernaum there came vnto him a Centurion beseeching him 6. And saide maister my seruaunt lieth sicke at home of the palsie and is grieuously pained 7. And Iesus sayde vnto him I will come and heale him 8. But the Centurion aunsweared saying Maister I am not worthy that thou shouldest come vnder my rouse but speake the woorde onely and my seruaunt shal be healed 9. For I am a manne also vnder the authoritie of another and haue souldiours vnder mee and I say to â—ne Goe and he goeth and to another Come and he commeth and to my seruaunt Do this and he doeth it 10. VVhen Iesus heard that hee marueiled and sayde to them that folowed him Verely I say vnto you I haue not found so great faith euen in Israel 11. But I say vnto you that many shall come from the Easte and VVest and shall sitte downe wyth Abraham and Isaac and Iacob in the kingdome of heauen 12. And the childreÌ„ of the kingdome shall bee caste out into vtter darkenesse there shall be weeping and gnashing of teethe 13. Then Iesus sayde vnto the Centurion Goe thy way and as thou hast beleueâ—â— so be it vnto thee And his seruaunte was healed the same houre  1. VVhen he had ended al his sayinge in the audience of the people hee entred into Capernaum 2. And a certaine Centurions seruaunt was sicke ready to die which was deare vnto him 3. And when he heard of Iesus hee sent vnto him the Elders of the Iewes beseeching him that hee woulde come and heale his seruaunt 4. So they came to Iesus and besought him instantly saying that hee was woorthy that he shoulde doe thus for him 5. For he loueth sayde they our nation and he hath built vs a synagogue 6. Then Iesus went with them but when he was nowe not farre from the house the Centurion sent friendes to him saying to him Lorde trouble not thy selfe for I am not woorthy that thou shouldest enter vnder my roufe 7. VVherefore I thought not my self worthy to come vnto thee but say the woorde and my seruaunt shal be hole 8. For I likewise am a manne sette vnder authoritie and haue vnder me souldiours and I say vnto one Goe and he goeth and to an other Come and he commeth and to my seruant Do this and he doeth it 9. VVhen Iesus heard these thinges he marueiled at him and turned him and sayde to the people that folowed him I say vnto you I haue not sounde so great faith no not in Israel 10. And when they that were sent turned backe to the house they founde the seruaunt that was sicke hole 5. VVhen Iesus was entered They which thinke that Mathewe and Luke doe set downe two diuers hystories do striue about a matter of nothing This onely diuersitie is in the wordes That Mathew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vnto him in his name But Mathew doth not without a cause attribute that vnto him which was done at his request and in his name But the two Euangelistes do so agree in all circumstances that it were a follie to imagine two myracles of one Also I doubt not but the companie of souldiours which the Centurion guided had their standing in the Citie of Capernaum as they were woont to distribute legions for the defence of the cities VVhen hee perceiued the maners of the people to be very wicked and corrupt for we knowe that Capernaum being a citie neare to the sea side was filled with moe superstitions then others yet that hindered not but that the countrey superstitions being condemned he might haue a taste of true and sincere godlinesse for he could not builde a synagogue for the Iewes without some enuie and daunger neyther could he loue that nation but because that he embraced the worship of God alone Therefore before that Christe healed his seruant he himselfe was healed of the Lord. And that was wonderfull that a warriour which had passed the seas with a band of souldiours that he might accustome the Iewes to beare the yoke of the Romaines tyrannie should willingly submitte himselfe and yelde obedience to the God of Israel That Luke sayeth that this seruant was deare vnto him he by this meanes preuenteth a dout which might come into the readers minds For we know that the masters had not the seruants in such estimation except they were suche as through singular industrie faith or some other vertue had obtained their fauour Luke therefore declareth that hee was no common or vile bondman but a faithful seruaunt endued with rare giftes which was in great fauour with his maister for this cause hee
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
neyther doe wee lose anye thing if GOD doe kindelye receiue into fauour them whiche by theyr sinnes hadde bene estraunged from him and it is a hardnes without godlines not to be gladde when we see our brethren restored from death to life Matth. 18. Mark Luk. 17. 15. Moreouer if thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou haste wonne thy brother 16. But if hee heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed 17. And if hee will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publican 18. Verely I say vnto you whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer ye lose on earth shal be losed in heauen 19. Againe verely I say vnto you that if two of you shal agree in earth vppon any thing whatsoeuer they shall desire it shal be giuen them of my father which is in heauen 20. For where two or three are gathered together in my name there am I in the mids of them  3. Take heede to your selues if thy brother trespasse againste thee rebuke him and if he repent forgiue him 15. If thy brother trespasse against thee Because hee had spoken before of bearing with the infirmities of the brethrē now he sheweth more plainly how and to what ende and how farre they are to be borne with For otherwise it had bene a ready obiection that offences cannot otherwise be auoyded but that euery manne shoulde winke at the faultes of other men and so should sinne be nourished by bearinge with it Therefore Christ prescribeth a meane betweene both which neither shall offende the weake too much and yet shall be apte for the healing of their diseases For seuerity compounded to the nature of a medicine is profitable and prayse worthy In summe Christe commaundeth his disciples so to forgiue one another that yet they endeuor to correct their faults which must be wisely obserued because that nothing is more difficult then to spare and fauour men and freely to reprehend their faultes All men almost do leane to the one side so that eyther they do deceiue one another with deadly flatteringes or els they strike them too hardly whom they should heale But Christ commendeth to his disciples mutual loue which should bee farre from flattery Hee onely commaundeth them to season their admonitions with moderation least if they be too austere hard they should ouerthrow the weake And he expresly setteth downe three degrees of brotherly correction the first is that hee which hath sinned should be admonyshed priuately And the second is if hee shew any token of stubbornesse that hee be againe admonished beefore witnesses The third is if he preuaile nothing this way that he be delyuered to the publike iudgment of the Church And this is the purpose which I spake of least that charity be broken vnder pretence of feruent zeale Further because ambition doth cary away the most part of men so that they are too desirous to spread the offences of their brethren Christ doth in time meete with this faulte commaunding vs to couer the faultes of our brethren as much as we can For who so are delighted with the shame and infamy of the brethren it is certeine that they are caryed away with hatred and malice for if there were any charity in them they would haue regard of the shame of the brethren It is yet demāded whether this rule doth generally extend to all sinners For there are very many whiche wil allow no publike reproues vntyl the offender be first pryuately admonished But there is a manifest restraint in Christes wordes for he doth not simply and without exception commaund that whosoeuer sinneth should be admonished or reproued priuately and without any witnesse but he would haue vs to try this way when we are priuately offended not because the matter is our owne but beecause it is meete that wee shoulde be wounded with sorowe as ofte as GOD is offended Neither yet dooth Christe speake heere of suffring iniuryes but hee dooth generally teach vs so to imbrace and vse louing kindnes amongst vs least by handling the weake ones more sharply wee should lose them which were to be kept Therefore this clause against thee doth not note an iniury done to some one man but distinguisheth betweene secrete and manifest sinnes For if any man sinneth against the whole Churche Paule commaundeth that he should be publikly reproued so that hee woulde not haue the very Elders spared For of them by name doth Paule giue Timothy charge that by publike reprouing them beefore all men they might be made a publike example to others 1. Tim. 5. 20. And certenly it were a ridiculous thing that hee which offended so that his offence were openly knowne to the publike offence of the brethren should bee admonished of euery one of them for so if a thousand knew it he shuld be admonished a thousand tymes VVherefore that distinction whiche Christ expresly maketh is to be kept that no man by making secrete offences common should rashly and without necessity defame his brother If he shall heare thee thou hast wonne Christ confirmeth his doctrine by the profit and fruite that shall come thereof For it is no small matter to get a soule to God which was in bondage to Sathan And whereof cōmeth it to passe that they which are falne doe seldome repent but beecause that they being handled odiously and as enemies do hardē themselues in obstinacy Therefore nothing is better then gentlenesse which reconcileth to God them which had falne from him And he that dooth intemperately runne into a fond fauouring the offender doth willingly lose the saluation of his brother which he had in his hand In Luke Christ commaundeth vs expresly to be satisfied with a priuate admonition if our brother be thereby brought to repentaunce Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another For when as euery one of vs doth offend often euery daye it were extreame crueltie by our silence and dissimulation to betray the saluation of them whō by a friendly reprofe we might delyuer from destruction For though that successe doth not alwayes followe yet dooth there lye a great guiltinesse vpon him who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren It is also to be noted that the diligenter we are to perfourme this duety the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another it only belongeth vnto him yet doth he adorne vs with this vndeserued title that we doe gaine or winne a lost brother 16 If he heare thee not take yet with thee The second degree
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
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
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
wicked and false traitours feete but also that he chose that time of sette purpose wherein he would play the last acte of his life being euen at deathes dore In that he saith that Iudas conceiued the intent and purpose to betray his master through the instigation and perswasion of the deuill this serueth to expresse the crueltye of the wickednes For that was an horrible more then a tragical fact wherin the efficacie and force of Sathan did shew forth it selfe It is true that men commit no wickednes whereunto Sathan doth not pricke theÌ„ forwarde but the more cruell and execrable that euery fact is so wee must so much the more consider the fury of the deuill in it who dooth carrye men which are forsaken of God hither and thither But althogh mans concupiscence be kindled with the fanne of Satan yet doth it not cease to be a furnace it selfe it hath fire in it selfe it receiueth the mouinge of the fanne willingly so that the wicked are without al excuse 3. VVhen Iesus knew that the father had giuen all thinges into his hand I thinke that this was added for this cause to the end wee may knowe whence it was that Christ was so quiet in minde to witte because hauing alreadye ouercome death he lyfted vppe his minde towarde the triumph whiche should immediately follow Menne are woont to tosse many things too and fro in their mindes when as they are afraide The Euangeliste giueth vs to vnderstand that there was no such motion in Christ because although he should immediately be betrayed of Iudas yet he knew that his father hadde giuen him all thinges If any manne aske howe it was then that he was afterwarde so sorrowfull that hee swette bloud I aunswere that both thinges were necessary that he shuld be afraid of death and that yet notwithstanding hee should fulfill the whole function of a mediatour 4 He laid away his clothes Vnderstande that hee laide awaye his vpper garment only not his coate For we know that the men of the East parts of the world did vse long garmentes The wordes which follow shortly after he beganne to wash the â—eete c. doe rather expresse Christ his purpose then the external acte for the Euangelist saieth afterward that he began with Peter 6. Lord doest thou wash my feete This speach is proper to one that abhorreth an absurde and vndecent thinge for when as hee asketh Christe what he doth he doth as it were lay hand vpon him This modesty were laudable if so be it obedience were not more worthe in the sighte of God then all manner of worship and honour yea if this were not the true and onely rule of humilitie to submit our selues to obey God and to haue all our senses bound to his will to the end we may allowe that without any controuersie whatsoeuer he saith doth please him Therefore we must chiefly keepe this law and rule of worshipping to be ready without delay to subscribe and giue our consent so soone as he commaÌ„deth any thing 7. VVhat I do VVe are taught in these wordes that we must simplye obey Christ although we see no reason why he will haue vs to doe this or that In a well ordered house couÌ„sel is in the power of the good man of the house alone the seruauntes must with foote and hande doe that which he willeth theÌ„ to do therfore he is too proud y t refuseth to do that which God commaundeth hym to do though he know no reasoÌ„ thereof Moreouer this admonitioÌ„ reacheth farther to wit that it be no trouble to vs to be ignoraunt of those thinges which God will haue to bee hidden from vs for a time For this kind of ignoraunce is better learned then all manner of knowledge when as we suffer God to be wiser then we our selues are 8. Peter saith vnto him thou shalt neuer wash my feete Iesus answered him sayinge If I shal not wash thee thou shalt haue no part with me 9. Simon Peter saieth vnto him Lorde not my feete onely but my hands and my head 10. Iesus saith vnto him he that is washed hath no neede to be washed saue only his feete but it al cleane and ye are cleane but not al 11. For he knew his betrayer therefore he said ye are not al cleane 8. Thou shalt not wash The modesty of Peter was hitherto excusable although it was not cleane without fault notwithstanding he offendeth now more grieuously in that he yeeldeth not being reproued This is a common vice that stubbernnes commeth vnto errour This was a fayre coulour because his refusall did proceede from reuerence but because he doth not simply obey the saying the very desire to maintain Christe his honour doth loose his grace Therfore this is the true wisdome of fayth to allow and reuerently to imbrace that as doone rightly and orderlye whatsoeuer doth proceede from the Lord. For we caÌ„not otherwise hallow his name because vnlesse we be perswaded that that is don by good reason whatsoeuer he doth our flesh will euer now and then repine as it is froward and will not yeelde vnto 〈◊〉 his honour vnlesse it be constrained To be briefe vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God although he endeuoure to honor God himselfe yet pride shall alwayes lye hid vnder colour of humilitie If I shall not wash thee This answere which Christe maketh doth not yet expresse to what end he determined to wash the disciples feete he teacheth only by a similitude fet from the soule to the body that he doth no new thing or which did not agree with his person in washing the disciples feete In the meane whil he sheweth how foolishly Pet. is wise The same thing doth befal vs in like sort so ofteÌ„ as the lord shal once begin to striue with vs. So long as he holdeth his peace men do think that they do not disagree with him rashly but hee can do nothing more readily then with one word refute what excuses soeuer they pretend Because Christe is hys Lord and maister Peter thinketh it an absurd thing that he shuld wash his feet but wheÌ„ as he refuseth this duty hee refuseth that which is the chiefest thing in his saluation This sentence dooth also comprehende a generall doctrine that wee are all filthy and polluted before God vntill Christ doe wype away our filthinesse Now seeing that he challengeth to himselfe alone the office of washing let euery manne offer his vncleannesse vnto him to be washed that he may haue a place amongst the chyldren of God But before wee goe any further we must marke what this woord wash dooth signifie in this place There be some that referre it vnto free forgiuenes of sinnes othersome which referre it vnto newnes of lyfe the third sorte extend it vnto both which last I doe willingly admitte For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
seeme not to beare any rule at the first But after the corne groweth and promiseth to yeelde fruite then growe they vppe aloft Therefore all menne must diligently applie themselues to roote vppe the thornes out of their hearts least the worde of God be choaked for there is no man which is not filled wyth great aboundance of thornes as with a thicke woode And certainly we see very fewe come to ripenesse because scarce the tenth man applieth himselfe to roote them vppe no nor to loppe or cutte them And the great aboundance whiche shoulde mooue menne to be more diligent causeth many to be more carelesse Christe vseth the phrase of deceitfulnesse of richesse for couetousnesse And he purposely calleth richesse beguilfull or deceitfull that men might thereby learne the rather to take heede and to beware of their snares But let vs remember that as many affectiōs as there be of our flesh the abundance varietie whereof is innumerable so many lettes and hinderances there are to corrupt the seede of life 23. Hee that receiueth the seede in the good grounde Christe compareth them onely to good and frutefull grounde in whome the woorde of God not onely taketh rootes and those deepe and sound but which doe also ouercome all lettes least they should hinder the frute of the same If any man obiecte that there cannot any be found voide and free from thornes the answeare is easie Christe speaketh not heere of perfection of faith but onely sheweth in whome the worde doth fructifie Therefore though the frute be but small yet who soeuer degenerateth not frō the sincere worship of God is counted good and frutefull grounde It behooueth vs to be diligent in rooting vppe of thornes but because that we shall neuer bring to passe no not by our daily labour but that some remnantes will alwaies remaine yet lette euery one of vs endeuour to mortifie and to kill them least they hinder the frute of the woorde That which foloweth next where Christ teacheth that al bring not forth frute in like measure confirmeth this sentence For though the frutefulnes of that ground which bringeth foorth frute in thirtie folde is but small in comparison of a hundred folde yet we see that Christ ioyneth all those groundes together which doe not altogither deceiue the labour and hope of the husband man And we are heereby taught not to despise them which growe not to great excellencie when the householder himselfe thoughe he preferre some one aboue the rest in respecte of his high estate yet he vouchsafeth the common shewe of his fauourable goodnesse also towardes the inferiours But Hierome wresteth very fondly these three degrees to virgines widowes and wiues as though the frute which the Lorde requireth of vs were onely tied to virginitie and that the godlinesse of the maried were not oft more plentifull in bringing foorth all frute of righteousnesse This is also to be noted by the way that Christ speaketh not hyperbolically of encrease of a hundred folde for there were diuers regions at that time so frutefull as it appeareth by many Hystoriographers which were eye witnesses of the same Mathewe 13. Marke Luke 24. An other Parable put he forth vnto them saying The kingdome of heauen is like vnto a man which sowed good seede in his fielde 25. But while men slept there came his enemie and sowed Tares among the VVheat and went his way 26. And when the blade was sprong vp and brought foorth frute then appeared the Tares also 27. Then came the seruauntes of the housholder and sayd vnto him master sowedst not thou good seede in thy fielde from whence then hath it Tares 28. And he sayde vnto them The enuious man hath done this Then the seruants sayd vnto him wilt thou then that we goe and gather them vp 29. But he sayd nay least while yee goe about to gather the Tares ye pluck vp also with them the wheat 30. Let both growe together vntil the haruest and in time of haruest I will say to the reapers Gather ye first the Tares and binde them in sheaues to burne them but gather the wheat into my barne Somewhat after 36. Then sent Iesus the multitude away went into the house And his disciples came vnto him saying declare to vs the parable of the Tares of the field 37. Then answeared he and sayde to them he that soweth the good seede is the sonne of man 38. And the fielde is the worlde and the good seede they are the children of the kingdome and the tares are the children of the wicked 39. And the enemie that soweth them is the deuil and the haruest is the ende of the world and the reapers be the Angels 40. As then the Tares are gathered and burned in the fire so shall it be in the ende of the world 41. The sonne of man shall send forth his Angels they shall gather out of his kingdome all things that offend and them which doe iniquitie 42. And shall cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the iust menne shine as the sunne in the kingdome of their father He that hath eares to heare let him heare   That we may profite by this parable it is worth the labour to consider to what purpose Christ applieth it Some thinke least the confused multitude should flatter themselues in the outward profession of the gospel that he sayd that in his field there is oftē mixed bad seede with the good but that a day should come wherein the Tares should be separated from the wheat And therefore they ioyne this parable with the last as if they both had one cause and one ende But to me it seemeth otherwise for he doth therfore make mentiō of the separation least the minds of the godly should waxe faint with wearinesse in beholding a confused mixture of the good with the euill for though Christ hath cleansed his church with his bloude that it shoulde be without wrinkle and spotte yet he suffereth many faultes to remaine I speake not of the remnantes of the infirmities of the fleshe to which all the faithfull are subiect after they are regenerate by the spirit of God But assoone as Christe hath gathered a little flocke vnto himselfe many hypocrites insinuate themselues peruerse men creepe in and many wicked men thrust themselues in and so it commeth to passe that the holy company which Christ had separated vnto himselfe is polluted with many filthy pollutions Also this seemeth to be very absurde vnto many that either vngodly or prophane or wicked menne should be nourished in the bosome of the Church Furthermore there are many which vnder pretence of zeale are more frowarde then neede if all things be not ordered according to their desire because there doeth not appeare an absolute puritie they doe either tumultuously depart from the Churche or else they ouerthrowe and destroy the same throughe their outragious rigour VVherefore in
as muche as yee haue done it vnto one of the least of those my brethren yee haue done it vnto me 41. Then shall he say vnto them on the left hand Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angels 42. For I was an hungred and yee gaue me no meat I thirsted and yee gaue me no drinke 43. I was a stranger and ye lodged me not I was naked and ye cloathed me not sicke and in prison and yee visited me not 44. Then shall they also answeare him sayinge Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison did not minister vnto thee 45. Then shall he answeare them and say Verily I say vnto you in as muche as you did it not to one of the least of these yee did it not to me 46. And these shall go into euerlasting paine and the righteous into life eternall  37. Now in the day time hee taughte in the temple and at night hee went out and aboade in the mount that is called the mount of oliues 38. And all the people came in the morning to him to heare him in the temple Christ prosecuteth the same doctrine and that which he first described by parables he now expoūdeth plainly without figures The sum is that the faithful should stir vp themselues to the desire of liuing holily righteously that they should with the eyes of faith looke vp to the heauēly life which now lieth hid but shal be at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory where he shal come with the angels he opposeth this his last appearance against the confused and disordered troubles of the earthly warfare as if he should haue said that he did not therefore appeare as if that he shuld haue set his kingdom presently in an order and therefore his disciples haue nede of hope patience least the long delay shuld tire them out VVherby we gather that this is added again that the disciples being remoued frō that error of a present soden felicity shuld suspēd their minds vntil the second cōming of Christ and in the meane season that they should not fal away nor waxe faint therfore he sayeth that he shal then at length be renouned by the name of a king For although he beginneth his kingdō vpon the earth sitteth nowe at the right hād of his father that he might with great authority gouerne heauen earth yet that his throne is not as yet erected in the sight of mē so that his diuine maiesty shal far more fully appear shine in the last day thē now For then shal the ful effect of his glory appear which we tast now only by faith Therfore Christ sitteth now in his throne in heauē so far forth as it is necessary for him to raign for the brideling of his enemies the defence of his church But then he shal openly ascende into his tribunall seat that he may establish a perfect order in heauē earth that he may tread his enemies vnder his fete that he may gather his faithfull ones into the fellowship of the eternal and blessed life to be short he wil then shew forth in dede to what end his father hath giuen the kingdō to him He sayth that he wil then come in his glory because that while hee was uersant vppon earth as a mortall man he lay hidde vnder the contemptible habite of a seruaunt And he calleth it his glory which in an other place he attributeth to his father euen in the same sense for he simply meaneth the glory of God which shone then onely in the father when as it was hid in him 3◠And before him shal be gathered all nations and he shall separate them He extolleth his kingdome with great royall titles that the disciples might learne to hope for an other felicity then they had then cōceiued in theyr mindes For this one thing sufficed them that their nation should be deliuered from the miseries wherwith it was then oppressed that it myght appeare that God had not made his couenant in vaine with Abraham and his posterity But Christ extendeth the frute of the redēption which he bringeth further because that he shal be the iudge of the whole world Then that he might exhort the faithful to liue godly he saith that it shal not be common bothe to good and badde for he will bring wyth hym the reward which is laid vp for them both In summe he sayeth that the estate of his kingdome shall then be rightly ordred when the ryghteous shall obtaine the crowne of glorye and the wicked shall haue that reward paied them which they haue deserued Nowe that separation of the goates from the lambes which is deferred vnto that daye declareth that the wicked are now mingled with the holy and godly men to lyue together in one and the same flock of God And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates which pushe the leane sheepe wyth theyr hornes and spoyle the pastures and trouble the water and he saith that he will reuenge it So that Christe his wordes doe tend to this that the faithfull shoulde not thinke their estate to be too sharpe if nowe they be compelled to liue with goates yea and to abide many pushes and troubles of them then that they shoulde take heede least the corruption of their sinnes should infecte them also thirdly that they might know that they loose not their labour by liuing godly and righteously for the difference shall appeare at the length 34. Come ye blessed The purpose of Christ must be remembred for he willeth his disciples to be now content with hope and patiently with quiet mindes to wayte for the enioying of the celestiall kingdome then he willeth them to goe earnestly forwarde and not to be weary of well doing The latter parte is referred to this that he promiseth the enheritance of heauen to none but to them which in good workes do go forwarde to the marke of that calling which is from aboue But before that he will speake of the rewarde of good woorkes he sheweth by the way that the spring of saluation ariseth from an higher fountaine For by calling them the blessed of the father he declareth that their saluation proceedeth of the free fauour of God for the blessed of God and chosen or beloued of God is all one amongst the Hebrewes Further not onely the faithfull haue vsed this phrase of speach to expresse the grace of God towardes men but they which had no taste of true godlinesse helde yet this principle Come in thou blessed of the Lorde sayde Laban to Abraham his seruaunt Gen. 24. 31. VVe see that nature had taught them to vse this title that they
might thereby yeelde the praise of all good thingâ— which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmeÌ„t so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the coÌ„sideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true rightâ—ousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here coÌ„mended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise theÌ„selues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our