against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
women This was no small affection of loue that they followed Christe euen vnto the crosse but vnlesse they had beene furnished with faith they coulde neuer haue beene present at suche a spectacle As touching Iohn himselfe we gather that his faith was so choked for a shorte time that yet notwithstanding it was not altogither choked Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from following Christ seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse He calleth her Mary either y e wife or daughter of Cleopas I like this latter better He saieth that she was sister to the mother of Iesus according to the Hebrew phrase which conteineth all kinsfolkes vnder the worde Brethrē VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils which shewed her self such a faithful disciple of Christ euen vntil the end 26. VVoman behold thy sonne As if he should say I cannot hereafter be conuersant vppon earth that I maye doe to thee the duetie of a Sonne Therefore I put this man in my place that he may take vpon him mine office Hee meaneth the selfe same thing when he saieth vnto Iohn Beheld thy mother For hee commaundeth him to take her for his mother and that he should be as carefull for her as for his owne mother In that he saith woman and not mother some thinke that he did it for this cause leaste he should wound her minde more deepely with sorrow which I do not reiect But an other cōiecture is no lesse probable that Christ meant to shew that so soone as he had finished the course of his humane life hee put off that condition vnder which hee had liued and that hee entreth into the heauenly kingdome where hee may commaund men and Aungels For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh and he ought especially to haue doone this in his death 27. The disciple tooke her It is a signe of the obedience of the disciple toward his maister in that Iohn obeieth Christes commaundement It doth also appeare heereby that the Apostles had their families because Iohn could not lodge Christes mother neither haue her in house with him vnlesse he had had an house and some trade and manner of liuing VVherefore they dote which thinke that the Apostles came naked and emptie vnto Christ hauing left their substance And they dote too too foolishly who thinke that perfection consisteth in begging 28 After this when Iesus knew that al things were fulfilled that the scripture might be fulfilled he saieth I am a thirst 29. Furthermore there stoode there a vessel full of vineger And they compassed a spong being ful of vineger with Isope and they put it to his mouth 30. Therfore when Iesus had taken th◠vineger he said it is finished And bowing his head he gaue vp the Ghost 28. VVhen Iesus knewe Iohn omitteth many thinges purposely which the other three sette down he describeth now the last acte wherin there was a great weight VVhen as hee saieth that there stoode a vessel there he speaketh as of an vsuall thing and I thinke that it was a kind of potion made to hasten death when as miserable men hadde beene tormēted longe enough Christe dooth not call for drinke vntill all thinges were fulfilled whereby he declared his infinite loue toward vs and his vnestimable desire of our saluation It cannot bee sufficiently in woordes expressed what bitter paines he suffered yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied and the purginge of our sinnes was perfect But how saith he that all thinges were fulfilled seeing that the principall poynt was as yet wanting to wit death it selfe And againe doeth not his resurrection make to the fulfilling of our saluatiō I answer that Iohn doth comprehended those thinges which should follow immediately Christ was not as yet dead he was not yet risen againe but he sawe nothing which coulde hinder him from dying and rising againe And so hee instructeth vs by his example vnto perfect obedience that it may not be greeuous or troublesome to vs to liue at his pleasure although wee muste languishe in the middest of great sorrowes and paines That the scripture might be fulfilled VVe may easily gather out of the other Euangelistes that the place is cited out of Psal. 69. 22 They gaue me gall to eate and in my thirst they gaue me vineger to drinke This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede but also that his miseries were cruelly doubled But there is no absurditie in this if that were more plainely reuealed in Christ which was sleightly shadowed in Dauid For we do hereby plainely see what difference there is betweene the truth and the figures whenas those thinges appeare plainely and as it were perfectly in Christ which Dauid suffered only figuratiuely Therefore to the end Christ might declare that it was he whose person Dauid did represent he would drinke vineger and that for the confirmation of our faith They which forge an allegoricall sense in this word thirst desire rather to shew some subtiltie then truly to edifie And the Euangelist doth plainely refute those who saith that Christ called for vineger seeing that he made hast to die VVhen as he saith that the spounge was compassed about with Isop vnderstand that it was fastened vpon a bat that it might be put to Christes mouth 30 It is finished Hee repeateth the same woorde whiche hee vsed of late But this saying of Christ is especially to be remembred because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death VVe haue alreadie saide that the resurrection is not separated from his death it is only Christe his intent to retaine our faith in himselfe alone least it wander and turne hyther and thyther Therefore this is the sense that whatsoeuer maketh vnto the saluation of men it consisteth in Christ and is no where els to be sought or that which is all one that the perfection of saluation is included in him And there is comprehended vnder this a secrete opposition because Christe setteth his death against all the olde sacrifices and figures as if he should say whatsoeuer was vsed vnder the law it was nothing worth of it selfe to pacifie Gods wrath to purchase righteousnesse to purge sinnes Now at length there is true saluation giuen to the worlde vnto this doctrine is annexed the abrogation of all the rites of the lawe For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe And if sobeit we stay our selues vpon this voyce of Christ we must be contented with his death alone vnto saluation neyther is it lawful for vs to set any helpes frō any other But y e whole religion of
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
appeare by those thinges which follow It is no meruaile that shee shoulde againe bee absolued by Christes wordes which hadde tasted his grace before and who was perswaded that hee was the onely sanctuary of her saluation So it is necessary that fayth should alwayes goe before when we aske of the Lorde that hee would forgiue our sinnes Neyther do we make this prayer in vaine as a thing needlesse but that the heauenly Iudge would more and more seale his mercy in our hearts and by this meanes quiet our consciences Therefore though this woman had conceaued faith by this faith which she had obtained yet this promise was not superfluous for it much auailed to the confirmation of that faith 49. They which sate at the table with him beganne to say Heere we perceiue againe that menne not knowing the office of Christe doe thereof gather to themselues new offences And this is the roote of euil that no manne searcheth his owne miseries which without doubt would prouoke all menne to seeke remedy But it is no meruaile if the hypocrites which sleepe in their own sinnes should murmur at this as at a straunge and wonderfull matter that Christ should forgiue sinnes 50. Thy fayth hath saued thee Christ to appease the murmurers and withal to comfort the womanne prayseth her fayth as if he should haue sayde howsoeuer these do grudge establishe thou thy selfe constantly in that fayth which hath brought thee assured saluation Yet Christe reserueth vnto himselfe that right giuen him of the father for as the power of healing was in him the sayth is rightly directed to him And it declareth that the woman was not lead by rashnes or by ignoraunce to come vnto him but by the direction of the spirit shee held the right waye of fayth VVhereof it followeth that we cannot beleeue in any other then in the sonne of God but that we should make him the Iudge of life and death For if we ought to beleeue in Christ because the heauenly father hath giuen him power to forgiue sinnes assoone as faith is applyed to any other this his honour is of necessitie taken from him By this saying also is their errour confuted which thinke that sinnes are redeemed by charitie for Christ setteth here downe a farre other meanes in that we embrace the mercy offered by fayth In the last clause is noted the incomparable fruite of fayth which the scripture so oft commendeth to witte that it bringeth peace and ioy to the consciences least through disquietnesse and trouble they should be tossed hyther and thither Matth. Mark Luke 10.   38. Now it came to passe as they went that he entred into a certeine towne and a certeine womanne named Martha receiued him into her house 39. And shee had a sister called Mary whiche also sate at Iesus feete and heard his preaching 40. But Martha was cumbred aboute much seruing and came to him and saide maister doest thou not care that my sister hath left mee to serue alone bid her therefore that she helpe me 41. And Iesus aunswered and sayde vnto her Martha Martha thou carest and art troubled about many things 42. But one thing is needefull Marye hath chosen the better part which shal not bee taken awaye from her 38. That he entred This hystorie declareth that whether soeuer Christ went he was not giuen priuatelye to himselfe nor to seeke his owne commodities or delightes but this was his onely desire to profit others and that he might perfourme the office enioyned him of his father For Luke declareth that when he was friendly entertained of Martha assoone as he was entred into the house he applyed himselfe to teachinge and to exhorting But because that this place is vilely wrested to the praise of the life contemplatiue as they call it wee must seeke out the naturall meaning whereby it shall appeare that the purpose of Christe was nothing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations It is an olde errour that they which withdraw themselues from businesse and apply themselues wholly to contemplations doe lyue an Angelles life And the Sorbonistes doe seeme to haue drawne their trifling about this matter out of Aristotle who placeth his chiefest good thinge and the last end of mans lyfe in contemplation which according to his iudgement is the enioying of vertue And whē ambition had caried some to withdraw themselues from the common trade of life or that froward men had giuen themselues to solytarines and idlenes this pride also followed that by doing nothing they imagined thēselues to be like to Angels for the trauelling life was so much disdained of them as if it should withdraw vs from heauen But we know that men were created to this end that they should labour and no sacrifices doe please God better then that euery man should labour in his calling and apply himselfe to lyue profitably for the common wealth But how ignorantly they haue abused the wordes of Christ to proue their deuice shall easily appeare out of the plaine sense Luke saieth that Mary was at Iesus feete doth he meane that she did nothing else al her lyfe time But the Lord rather commandeth that the times should so be deuided that he which studieth to profit in GOD his schoole should not be an ydle and a negligent hearer but that he should put in practise that which he learned for there is a time of hearing and a tyme of labouring Therefore the Monkes doe very fondly wrest this place as though Christ should compare the contemplatiue life with the labouring life when as Christ doth simply shew to what end and how he would be receiued For though the hospitalitie of Martha is worthye of cōmendation as it is praised yet Christ noteth two faults in the same The first is that Martha exceeded measure in busiyng her self For Christ had rather to be enterteined sparingly and with small charg thē that the holy matrō shuld take so much paine The second fault was that Martha withdrawing her self being occupied in superfluous labors made the cōming of Christ vnprofitable to her For L. noteth her excesse in that he mētioneth her much seruing when Christ was content with a litle For this was asmuch as if a man receiuing a prophet shuld haue no regard to hear him but shuld rather bury al the doctrine with great supefluous preparatiō But the lawful receiuing of the prophets is whē the profit is which God appoynteth and offreth to vs by them Now wee see that the diligence of Martha worthy of cōmendation yet was not without faultes Also it had this fault more that Martha pleasing herselfe in these troublesome labours despised the godly desire that her sister hadde to learne By which example we are warned to take heede alwayes least any in weldoing preferre themselues aboue others 42. One is needefull Some expound it too coldly that one kind of meat is sufficient Others dispute more subtilly but
of diuorcements as that he woulde approue the same by his allowance but when as the wickednesse of men could not otherwise be restrained he gaue that remeady which was most tollerable that the man should at the least giue testimonie of the chastity of his wife For the lawe was not giuen but in fauour of the women least that after they were vniustly reiected they should incurre any slander VVhereby we gather that it was rather a punishment laide vppon the men then a libertye or permission graunted for the prouocation of their lust Note also that the spirituall gouernmēt doth differ much from the politike and outward order VVhat is lawfull and meete to be done the Lord comprehendeth in ten wordes now because it may be that many things are not called before the iudgement seat of men wherof euery mannes conscience reprooueth and conuinceth him it is no meruaile if politike lawes do agree vnto them Let vs take a familiar exāple we haue greater liberty to contende by lawes then the rule of charity will beare VVhy is this so because right cannot be giuen to euery man except there be a way opened to demaunde it in the meane season the inwarde lawe of GOD sheweth that that must be followed which charity commandeth yet there is heere no cause why Magistrates shoulde bee excused for their negligence if they doe of their owne accorde cease from correctinge of sinnes or shall omitte those thinges whiche the estate of their callinge doeth require But lette priuate menne take heede leaste by coueringe their offences vnder pretence of lawes they double their faulte For the Lorde doeth heere by the waye blame the Iewes as if it were not sufficient for them to haue their frowardnesse born with or passed by without punishment except they should make God the author of their sinne If that a rule of liuing godly and holily cannot alway nor euery where be gathered out of the lawes polliticke muche lesse of custome 9. I say vnto you Marke reporteth that this was spoken to the Disciples aparte when they were come into the house but Mathewe omitting this circumstance setteth downe the speache as the Euangelistes doe often leaue out some circumstance by the way For they count it sufficient to gather the summes of thinges So there is no difference but that one setteth downe the matter more plainly then the other And this is the summe Though the lawe doeth not punish diuorcements which do differre from the first institution of God yet hee is an adulterer whiche putteth away his wife and taketh him an other For it is not in the will and pleasure of manne to dissolue the faith of Matrimonie whiche the Lorde woulde haue to remaine firme and sure therefore shee is a harlot that supplieth the roumthe of the lawfull wife But he putteth an exception because that a woman by committing whoredome cutting her selfe as a rotten member from her husbande setteth him at libertye They which doe deuise other causes are woorthily reiected because they will be wiser then the heauenly maister They will haue the Leprosie to be a lawfull cause of diuorcement because the infection thereof doeth not onely infecte the husbande but also the children But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie so I do not allowe him that liberty to put her away If any man obiect that they which cannot liue alone haue neede of remedy least they shoulde burne I saye that is no remedye which is without the warrant of the worde of God I adde also that they shall neuer want the gift of continencie if they would deliuer themselues to be gouerned of the Lord because they follow that which he prescribeth Some man shal begin to loath his wife so that he cannot abide to lie with her shall this euill be remedied by taking two wiues An other mannes wife shall fall into the Palsie or Apoplexie or shall be diseased with some other incurable disease shall her husband reiecte her vnder pretence of incontinencie But wee knowe that they shall neuer want the helpe of the Spirite which doe walke in his wayes For the auoiding of fornication sayeth Paule 1. Cor. 7. 2. Let euery man marry a wife He that hath done this though it fall not out according to his desire hath done his part Therefore if any thing want it shall be amended by the helpe of God To goe any further is nothing else then to tempte God And whereas Paule noteth an other cause 1. Cor. 7. 15. namely whereas for hatred of godlinesse the married persons are reiected of the vnbeleuers that a godly brother or sister is not then subiect to bondage is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement but onely whither a woman continueth bounde to the vnbeleeuing manne after that shee is for hatred of God wickedly putte away and cannot otherwise be receiued into fauor then if shee denie God VVherefore it is no meruaile that Paule chuseth rather to be separated from manne then to be alienated from God Yet that exception which Christe putteth seemeth to be in vaine For if the adulteresse deserueth death to what purpose shold he speake of diuorcement But because it was the duety of the husbande to followe the adultery with iudgements that hee might cleare his house of that offence whatsoeuer the successe be Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment As the ouerthwart pitie of Magistrates at this day driueth menne of necessitie to putte awaye their defiled wiues because adulteries are not punished And it is to be noted that this law is common and free to both partes as the bond of faith is mutual and like For whereas the husbande is chiefe in other things in respecte of the bed hee is equall to the wife for he is not maister of his owne body Therefore when as the adulterer shall fall awaye from the knotte of matrimonie the wife is sette at libertie Hee that maiyeth her that is putte away This sentence hath been moste corruptly expounded by many interpreaters for they thought generally confusedly that it was commaunded to liue soale after diuorcement So if the husbande should put away the adulteresse of necessitie they bothe shoulde liue vnmaried As if that this were the libertie of diuorcement onely to lie away from the wife as if also Christe did not euidently in this cause permitte that to be done which the Iewes were woont generally to vsurpe vnto themselues according to their owne pleasure Therfore that errour was too grosse for when Christe condemneth him for adulterie that marrieth her that is putte away it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements Therfore Paule commaundeth them to remaine vnmaried which are so putte away
that hee may tryumph ouer them and their head Satan But in this answere the speciall purpose of Christ was to set forth his owne glory while he compelleth them to depart with shame Math. 22 Mark 12 Luk. 20. 23. The same daye the Saduces came to hym which say there is no resurrection and asked him 24. Saying maister Moses said if a man dye hauinge no children let his brother mary his wife raise vppe seede vnto his brother 25. Now there were with vs seauen brethren and the first married a wife and deceased and hauing no issue left his wife vnto his brother 26. Likewise also the seconde and the thirde vnto the seauenth 27. And last of all the woman died also 28. Therfore in the resurrection whose wife shal she be of the seauen for al had her 29. Then Iesus answered said vnto them ye are deceiued not knowing the scriptures nor the power of God 30. For in the resurrection they neither marye wiues nor wiues are beestowed in marriage but are as the Angels of God in heauen 31. And coÌ„cerning the rerection of the dead haue ye not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the god of Iacob God is not the God of the dead but of the liuing 33. And when the people heard it they were astenyed at his doctrine 18 Then came the Saduces vnto him which saye there is no resurrection and they asked him saying 19. Maister Moses wrote vnto vs if anye mans brother die and leaue his wife and leaue no children that his brother shoulde take his wife and rayse vp seed vnto his brother 20. There were seauen brethren and the first tooke a wife and when hee dyed left no issue 21. Then the second took her and he died neither did he yet leaue issue and the third likewise 22. So seauen hadde her and left no issue last of all the wife died also 23. In the resurrection then when they shall ryse againe whose wife shall she be of them for seauen had her to wife 24. Then Iesus aunswered and saide vnto them are yee not therefore deceiued because ye know not the scriptures neither the power of God 25. For when they shal rise againe from the dead neyther men mary nor wiues are maried but are as the Aungels which are in heauen 26. And as touchinge the dead that they shal rise again haue ye not read in the booke of Moses howe in the bushe God spake vnto him saying I am the God of Abraham and the God of Isaac and the God of Iacob 27 Hee is not the God of the dead but of the lyuing yee are therefore greatly deceiued 27. Then came to him certeine of the Saduces which deny that there is any resurrection and they asked him 28. Sayinge Mayster Moses wrote vnto vs if anye mans brother dye hauing a wife and hee die without children that his brother shoulde take his wife and raise vppe seede vnto his brother 29 Now there were seauen brethren and the first tooke a wife and he died without children 30. And the seconde tooke the wife and he died chidlesse 31. Then the third tooke her and so likewise the seauen died and left no children 32. And last of all the woman died also 33. Therefore at the resurrection whose wife of them shall shee bee for seauen hadde her to wife 34. Then Iesus aunswered and said vnto them the children of this world marrie wiues and are married 35. But they which shall bee counted worthye to enioye that worlde and the resurrection from the dead neither marrye wyues neither are married 36. For they can dye no more for asmuch as they are equall vnto the Aungels and are the sonnes of God since they are the children of the resurrection 37. And that the dead shal rise againe euen Moses shewed it besides the bushe when hee sayd the Lord is the GOD of Abraham and the God of Isaac and the God of Iacob 38. For hee is not the God of the dead but of them which liue for all lyue vnto him 39. Then certeine of the Pharises aunswered and sayde Mayster thou haste well sayde 40. And after that durste they not aske him any thing at all Heere we see how Sathan gathereth all the wicked together to ouerthrow the trueth of God which men in other thinges coulde not agree amongst themselues For though there was great dissention betweene these two â—ectes yet they conspire together against Christe so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell that they doe gladly nourish Epicures Libertines and suche other monsters so that they may haue their helpe to ouerthrowe the Gospell In summe we see that they came out of diuers fortes to assault Christ and this came so to passe because that all menne generally hated the lyght of sounde doctrine But the Saduces moue the question to Christ so as vnder the colour of an absurditie they might eyther drawe hym into an errour or if hee shoulde dissente they myght dyffame him and bringe him into contempte amongste the rude and vnlearned multitude And it maye bee that they were woonte to trouble the Pharises before with the same obiection but now they lay the same snare for Christ. 23. VVhich say that there is no resurrection I haue shewed before of the beginning of the Saduces They did not onely deny the last resurrection of the slesh but also the immortalitye of the soule as Luke declareth Act. 29. 8. And truely if the doctrine of the scripture be wel considered without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame For God doth not say that the soules do so liue after death as if they should now enioy the present glory and blessednes but he suspendeth theyr hope vnto the latter day I graunt that the Phylosophers which were ignoraunt of the resurrection of the flesh spak many things of the immortall essence of the soule but they speake so fondlye of the estate of the life to come that theyr writinges are to no purpose But sith the scripture saieth that the spirituall lyfe dependeth of the hope of the resurrection and that the soules separated from the bodyes haue respect to that whosoeuer denyeth the resurrection doth also deny the immortalyty of soules But here is to be seene the horryble confusion of the Iewish Church that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come so that after death there should be no difference betweene men and beastes They did not deny a holy righteous lyfe neither were they so prophane as to account the worship of GOD a needelesse matter but