he must resist and striue against offences which shal arise to the hinderance of the course of faith But this is a preuention wherewith hee shieldeth vs against offences for we shall neuer want occasions to mooue vs to refuse the same vntil we lift our mindes aboue all offences Therefore this is first to be noted we must warre with offences that we may stande fast in the faith of Christ. Neither is Christ wrongfully called the rocke of offence and the stumbling stone whereat many do fal It is certaine that that cōmeth to passe through our fault but he cureth this disease also when he pronounceth them blessed which are not offended at him VVhereby we also gather that the vnbeleeuers haue no excuse though innumerable offences fall out for what should hinder them that they shoulde not come to Christ or what should offend them that they should fall from Christ namely because he with his crosse appeareth as one contemned vile being cast out with his crosse to the reproches of the worlde because hee calleth vs into the society of his afflictions further more because his glory and maiestie as it is spirituall is neglected of the world Then because his doctrine is contrary to our vnderstandinge also because that by the crafte of Sathan many troubles doe arise whiche defame and bringe the name of Christe and the Gospell into hatred Lastly because euery man as of set purpose frameth to himself a heape of offences because that with no lesse malice then desire all men withdrawe themselues from Christ. Math. 11. Marke Luke 7. 7. And as they departed Iesus beganne to speake vnto the multitude of Iohn VVhat went ye out into the wildernesse to see A reede shaken with the winde 8. But what wēt ye out to se A man cloathed in soft raiment Beholde they that weare soft cloathing are in kings houses 9. But what went yee out to see A Prophet Yea I say vnto you more then a Prophet 10. For this is he of whom it is wrytten Beholde I sende my messenger before thy face whiche shall prepare thy way before thee 11. Verely I saye vnto you amonge them which are begotten of women arose ther not a greater then Iohn Baptist notwithstandinge hee that is the least in the kingdome of heauen is greater then he 12. And from the time of Iohn Baptist hitherto the kingdome of heauen suffreth violence and the violent take it by force 13. For all the Prophets the lawe prophecied vnto Iohn 14. And if ye will receiue it this is Elias which was to come 15. Hee that hath cares to heare let him heare  24. And when the messengers of Iohn were departed he began to speake to the people of Iohn what went yee out into the wildernesse to see A reede shaken with the winde 25. But what went yee out to see A manne cloathed in softe raiment Beholde they whiche are gorgeously apparelled and liue delicately are in kinges courtes 26. But what went yee foorth to see A Prophet Yea I say to you greater thē a prophet 27. This is hee of whome it is wrytten Beholde I sende my messēger before thy face which shall prepare thy way before thee 28. For I say vnto you there is no greater Prophet then Iohn amongest them that are begotten of women neuerthelesse he that is the least in the kingdō of God is greater then he Luke 16. 16. The law the Prophets endured vntill Iohn and since that time the kingdome of God is preached and euery manne preaseth vnto it 7. And as they departed Christ commēdeth Iohn to the people that they might remember that which they had hearde of him and giue credite to his testimonie for his name was famous amongest the people and they spake honourably of him but his doctrine was smally esteemed and they were but fewe which had respecte to his ministery But Christe telleth them that they lost their labour which went foorth into the wildernesse to see him except they woulde reuerently apply their mindes and studies to his doctrine Therefore the meaning of the wordes is this you went forth into the wildernesse your lightnesse was fonde and to be laughed at if your iourney had not some certaine ende But you neither sought the pompe of the world nor any other foolish thing but your purpose was to heare the worde of God out of the mouth of the Prophet Therefore that you may now shew what frute you had of your purpose let that be well remembred which he spake vnto you 8. They that weare softe cloathing They are deceiued whiche thinke that courtly daintinesse is condemned by this sayinge of Christe there are very many other places where the pride and immoderate glory in apparell is reprooued But the simple meaning of thys place is that there was no suche thing in the wildernesse which should allure the people thether For all thinges there were rude and filthie which shoulde bring nothing but a lothsomnesse they shoulde rather looke in kinges courtes for fine trimming which delighteth the eyes Thoughe he may seeme also after a sorte to reprooue the tyrannye of Herode for that he helde Iohn in prison because he had freely condemned his incestuous mariage Therefore he declareth that it is but a fonde thing to esteme of Prophets according to the good will and fauour of Princes because that flatterers doe raigne there for the most parte 11. Verely I say vnto you In these words is not only the authority of Iohn confirmed but also his doctrine is preferred aboue the olde prophesies that the people might consider the righte purpose of his ministerie For because they accounted not to what purpose he was sent it came to passe that they profited almost nothing by his doctrine Therefore Christ extolleth and placeth him aboue the order of Prophets that they mighte learne and knowe that he hadde some peculiar and more excellent commaundement giuen vnto him But that he in an other place doeth denie himself to be a Prophet is not contrary to this title of Christ. For he was not a Prophete after the order of others whome the Lorde in times past had sette ouer his Churche as interpreaters of the lawe and messengers of his wil yet he was more excellent then the Prophets because he spake not a farre off and darkely vnder shadowes but he tolde them that the time of their redemption was at hande and before them To the whiche purpose also appertaineth the prophesie of Malachie which presently foloweth namely that Iohn excelled in this that he was the crier and the forerunner of Christe For thoughe the olde Prophets spake of his kingdome yet they were not placed as Iohn was before his face that they should shew him present Lette the readers looke the rest out of the firste chapter of Luke There arose not The Lorde proceedeth further asmuch as Iohn exceeded the Prophets so much more excellent are the ministers of the gospel then he They
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
take awaye any thinge from his glorye and geue the same to creatures it is a sacrilegious violating of the woorshippe of GOD. And it is moste euident that wee doe so when as wee geue to creatures those good things which we haue receiued wherof God himself would be acknowledged to be the only author But now as religion is properly spirituall and the outwarde confession of the same appertaineth to the bodyâ— So not only the inward woorshippe is due to God alone but also the outward testimonie of the same 11. Then the deuil left him and beholde Luke expresseth more namely when he had ended all the temptation As if he should haue said that Christe had no rest nor truce geuen him vntill hee was exactlye tried with all kinde of temptations He also addeth that he was onely left for a season that we might know that the rest of his life was not altogether free from temptations but that the violence of sathan was restrained by God that hee should not importunately molest Christ euen as God vseth to doe with all his For if sometime he permitteth them to be more sharply vexed after he releaseth them somewhat of that great conflicte that they should breathe a while and gather vp their mindes yet hee spareth them not that they should nourish slouthfulnesse but only that they shoulde prepare themselues to new conflicts That it foloweth after that the angels ministred vnto him I accompt it as a comfort that Christ shoulde feele that God the father had a care of him and by his mighty aid should be defended against sathan For the desart it self might haue encreased his griefe when as he being depriued of all comfortes of menne he liued amongst wilde beastes which Marke also expresly noteth Yet it is not to be thought that Christ was at any time forsaken of the Angels but that place might be geuen to temptation Somtime the grace of God though it be present yet is hid to the sence and vnderstanding of the flesh Mathew 4. Marke 1. Luke 3. â—2 And when Iesus had heard that Iohn was deliuered vp he retourved into Galile 17. FroÌ„ that time Iesus beganne to preache and saye Amende youre liues for the kingdome of heauen is at hand 14. Nowe after that Iohn was committed to prison Iesus came into Galile preaching the Gospell of the kingdome of God 15. And saying The time is fulfilled and the kingdome of God is at hand repent beleeue the Gospell 19. But when Herode the Tetrarch was rebuked of Iohn for Herodias his brother Phillips wife and son all the euils which Herode hadde done 10. He added yet this about all that he shut vp Iohn in prison Luke 4. 14. And Iesus returned by the power of the spirite into Galile and there went a fame of him throughout all the region rounde about 15. For he taughte in theyr Synagogues and was honoured of all men LVKE 19. But Herode the Tetrarche Only Luke in this place doeth shew the cause why Herode did cast Iohn into prison Yet Mathew and Marke doe make mention of it in an other place Iosephus in the 18. booke of Antiquities sayeth because Herode feared a tumulte of the people and new stirres he shutte vp Iohn in the tower of Machaerontis because he feared the credite of the man Hee sayeth that Herodias was not geuen to Phillip whome hee affirmeth maried Salome but that she was geuen in mariage to an other Herode But because that in this matter he is taken forgetting himself and also he doth not sette downe the death of Phillip in his right place therfore a more certaine troath of the hystorie is to be sought oute of the Euangelistes and we must stande to their testimonie This is sufficiently knowen when Herode had the daughter of Areta king of the Aabians in mariage he was enamored with the beautie of Herodias his Neece and by fraude tooke her away And this iniurie he did to his brother Phillippe without punishment for the same Iosephus witnesseth that he was a manne of a gentle and quiet disposition Also in this hystorie wee euidently see what rewarde remaineth in the worlde for faithfull and bolde ministers of the truthe especially where they reprooue sinnes For scarce the hundred man doth admit correction therfore if they be seuerely touched they runne foorth into madnesse If this pride be founde in the moste of the common people no maruell if tyrantes doe more sharply rage against them that reproue them to whom nothing is more bitter then to be brought into order Againe in Iohn there sluneth a notable example of constancie wherewith it becommeth all godly teachers to be endued that they should not doubt to prouoke against them great and mighty men as ofte as necessity shall so require For hee serueth not God sincerely that maketh acception of personnes Further when Luke sayeth that this euill was added aboue all the rest Hee meaneth that his malice was then past hope and that the sinner is then come to the highest steppe when as he is angry with the remedies and doth not only refuse correction but also taketh vengeaunce vppon him that admonisheth him as vpon his enemie MAT. 12. VVhen Iesus had heard The hystorie of Iohn seemeth not to agree with these who witnesseth that Iohn and Christ began the office of teaching both together at one time But it is to be noted that our thre Euangelistes doe therefore in silence passe ouer that shorte time because the course of Iohn was not yet finished that is the preparation to receiue the Gospell of Christe And certainly though Christe within that time executed the office of a teacher yet he properly began not the preaching of the Gospell vntil he succeeded Iohn VVherfore it is no absurditie that the three Euangelists doe graunte and assigne that time to the ministerie of Iohn wherein Christe gathered his disciples as if they should say the morning passing the sunne arose But that speach is to be noted which Luke hathe that Iesus in the power or by the power of the spirit came into Galile for it is to great purpose that we do not imagin any earthly or humane thing in Christ but that the celestial and diuine power in him may come into our minde and occupie our senses MARKE 14. Preaching the Gospell of the kingdome of God Mathew seemeth to haue somewhat differing from the other two For he sayth that after Christ went into Capernaum and had left his country Nazareth then at length he began his preaching But Luke and Marke doe say that he taught openly in the countrey But the answeare is easie For the Aduerbe of time in Mathewe ought not onelye to be referred to the nexte clause but to the whole course of the hystorie Therfore at his comming into Galile Christ entred his course Also the summe of the doctrine as it is deliuered by Mathew differeth nothing from that which a litle before we read that Iohn vsed For it
the Synagogues and in the corners of the streetes because they woulde be seene of menne verely I saye vnto you they haue their rewarde 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore praye vnto thy father which is in secreate and thy father which seeth in secreate shall rewarde thee openly 7. Also when yee praye vse no value repetitions as the heathen for they thinke to be hearde for their muche babling 8. Be yee not like them therefore for your father knoweth whereof ye haue neede before ye aske of him   5. VVhen thou prayest He teacheth nowe the same of prayers whych he taught before of almes And this is too grose and shamefull prophaning of the name of God that hypocrites praye or rather faine themselues to pray openly that they may haue glory of menne But sith that hypocrisie is alwaies ambitious it is no wonder that it is so blinde therefore he commaundeth his disciples if they will praye rightlye to enter into their chamber And though some because it seemeth at the first to be absurde doe expounde it allegorically of the inwarde parte of the heart yet there is no neede of this subtletie VVe are commaunded in very manye places of the scripture to pray to God or praise him in the publike assembly or company of men and before al the people to testifie our saith or thankfulnesse that also we might stirre others by our example to doe the lyke And Christ doeth not forbidde vs this but onely admonisheth vs to haue God before our eyes so oft as we prepare our selues to prayer Therfore these woordes are not to be vrged Enter into thy chamber As thoughe hee commaunded vs to flee from the company of menne and should affirme that we coulde not pray rightly if any were by For he speaketh by comparison signifying that we should rather seeke a secreate place then desire the company of men which shoulde see vs praying And it is conuenient for the faithfull to drawe themselues from the companye of menne that they may the more freely powre out their desires and sighs before God A secreate place is also profitable for an other cause that their mindes maye bee the rather sequestred and free from all allurementes therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray but this is not the matter that is entreated of in this place for he only reprooueth the desire of vaine glorye But this is the summe whether a man pray alone or whether he pray before others yet he must haue this affection as if he were secreat in his chamber and had no other witnesse but onely God VVhen Christ sayth that we shall haue a reward for our praiers he declareth sufficieÌ„tly that what reward soeuer the scripture in diuers places doeth promisse vs is not paied as of dette but is a free gifte 7. Vse not muche babling He reprehendeth an other fault in praier namely much babling And he vseth two wordes but in the same sense For Battologia signifieth a superfluous and vnsauerie repetition but Pâ—lulâ—gia is a vaine babling Christ reprooueth also their foolishnesse which that they might perswade and entreate God do powre oute many woordes And that diligence in praying which is so often commended in the scripture is not contrary to this doctrine For where the prayer is conceiued with earnest affection the tounge doeth not runne before the minde Also the fauour of God is not obtained with a vaine heape of woordes but the godly heart doeth rather sende oute his affections which as arrowes shall pearce the heauens yet their superstition is heere condeÌ„ned which thinke they pleasure God and doe him seruice with their longe murmured praiers with which errour wee see Poperie so infected that the greatest force of their prayer is supposed to consist in many wordes For the mo wordes any manne hathe muttered the more effectually he is accounted to haue prayed Also they doe daily resounde out in their churches long and tedious songs as though they would allure Gods eares 8. For your father knoweth This one remedye is sufficient to purge and take away this superstition which is heere condemned For from whence commeth this foolishnesse that men should thinke that they haue profited muche where as they weary God with their muche babling but because they imagine him to be like a mortal man which hath nede to be taught and admonished But who soeuer is perswaded that God hath not only a care of vs but knoweth also oure necessities and noteth oure desires and cares before he is admonished he vseth not many woordes but thinketh it sufficient to make his prayers as is expedient for the exercise of his faith And he acknowledgeth it to be a thinge absurde and to be laughed at to deale with God rethorically as if that hee were bowed with copye of woordes But if God before we aske doth know what we haue neede of it seemeth to be in vaine to pray For if of his owne accorde he be ready to helpe vs to what purpose is it for vs to adde oure prayers whiche breake as it were the willing course of his prouidence The answeare is easie by considering the ende of prayer for the faithfull doe not praye as if they admonished God of things that he knew not or exhorted hym to doe his duetie or stirred him vppe as one negligent or slowe but rather that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses and that they might ease themselues by discharging their cares into his bosome and lastly that they might testifie as well to themselues as to others that of him alone they hope aske what soeuer is good And that which he frely and vnasked determined to geue vs he yet doeth promisse to geue at our requests VVherefore both is to be holden he of his owne wil preuenteth our prayers and yet by prayers we obtaine that which we aske But why he sometime delayeth vs to a longer time and also sometime graunteth not our requestes shall be shewed in another place Mathewe 6. Marke Luke 11. 9. After this maner therfore pray ye Our father which art in heauen halowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heauen 11. Geue vs this daye oure dailye breade 12. And forgeue vs oure dettes as we also forgeue our detters 13. And lead vs not into temptation but deliuer vs from euill for thine is the kingdom the power and the glory for euer Amen  1. And so it was that as he was praying in a certain place wheÌ„ he praied one of his disciples saide vnto hym master teache vs to pray as Iohn also taught his disciples 2. And he said vnto them when yee pray say our father which art in heaueÌ„ halâ—wed be thy name thy kingdom come Lette thy will be done euen in earth as it is in heauen
to the same And he saieth that that was fulfilled which was written in the Psalme for hee saieth that he entreated of the secrete misteries of GOD in Allegories and figures least the doctrine should waxe vile VVee doe also gather hereby that there is no absurditie that Christ spake more darkely to the people for diuerse endes For though his will was to conceale that which he spake from the reprobate yet he applyed so his speach that his woordes were full of heauenly and diuine maiestie that men astonished myght perceiue the same LV. 22. Iourneying towards Hierusalem It is doubtefull whether Luke spake of one onely iourney or whether he meaneth when Christ hadde walked through Iudea and had gone through the coastes thereof teaching that he was wont at the feastes to goe vp to Hierusalem And in the former part of the sentence he seemeth to note what was the continual trade of Christe life after that he entred into the office inioyned him by the father VVherefore that the latter part may agree therwith the meaning must be that as oft as the feast dayes came hee frequented the holy assemblies with others Matth. 13. Mark Luke 44. Againe the kingdome of heauen is like vnto a treasure hidde in the field which when a man hath found he hideth it and for ioy therof departeth and selleth al that he hath and buyeth that field 45. Againe the kingdome of heauen is like to a merchaunt man that seeketh good pearles 46. VVho hauing founde a pearle of great price went and sold al that he had and bought it 47. Againe the kingdome of heauen is like vnto a draw nette cast into the sea that gathereth of all kindes of thinges 48. VVhich when it is ful men draw to land sit and gather the good into vessels and cast the bad away 49. So shall it be as the ende of the worlde the Aungelles shall goe forth and seuer the bad from amongst the iust 50. And shall caste them into a furnace of fire there shal be wasling and gnashing of teeth 51. Iesus said vnto them vnderstand yee all these things They said vnto him yea Lord. 52. Then sayde hee vnto them therefore euerye Scrybe which is taught vnto the kingdome of heauen is lyke vnto an housholder whiche bryngeth foorth out of his treasure thinges both newe and olde   The two former similitudes tend to this end to teach the faithfull to preferre the kingdome of heauen before the whole world and therefore to renounce themselues and all the desires of the flesh least they shoulde be any way hindered from the obtaining of so great good Also this admonition is very necessary for vs for we are so enchaunted with the deceiteful allurementes of the world that the heauenly life is not remembred and because that we are carnall the spiritual graces of God are the lesse esteemed of vs. Therfore doth Christ rightly extol so much the excellencie of the eternal lyfe that it should not grieue vs to leaue for that whatsoeuer otherwise we esteemed to be most deare vnto vs. Firste hee saieth that the kingdome of heauen is lyke to a hidden treasure For as for the moste parte we sette much by these thinges which are apparant and so the new and spiritual lyfe which is proposed in the Gospel is not regarded because it lyeth hidde shut vp vnder hope This therefore is a most apt comparison of treasure whose value decayeth not though it lye vnder the earth hydde and whelmed from the eies of menne By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh or by the outward shew of the same but as a treasure though it be hidde is yet to bee preferred aboue most gorgeous riches The other similitude dooth likewise expresse the same One pearle though it be but small is yet so much esteemed that a skilfull merchaunte doubteth not to sell his landes and houses to buye the same Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life yet wee doe not consider of it as the dignitie thereof requireth except wee be readie for that to denie those thinges which shew gloriouslye before our eyes Now we vnderstand the summe of both the parables namely that they are then apt to receiue the grace of the Gospell which not regarding any other delightes do wholy addict themselues and their studies to the obtaining of the same It is to be noted that Christe saieth not that the hidden treasure or pearle is so much esteemed of all menne that they would sel al that they haue for it but that the price is set of the treasure after it is founde and knowne and that the skilfull marchaunte hath this estimation of the pearle For in these wordes is the knowledge of fayth noted as if Christ should haue said the common sort make no account of the kingdom of heauen because they are men without vnderstandinge and cannot see sufficiently how incomparable a treasure the Lord offereth in his gospel Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life I answere briefly this is the simple meaning of the wordes the Gospel hath not the honour due to it except we preferre it aboue all the riches delightes honours aud commodities of the world and that we being so farre satisfied with the spiritual graces which it promiseth that we should neglect what things soeuer do withdraw vs from the same For it behoueth them to be losed froÌ„ al hindeâ—ances which aspire into heauen Therfore Christ doth not exhort his faithful ones but to the denial of those things which are lets to pietie yet he graunteth them so to vse and to enioy the temporal benefits of God as if we vsed them not 46. And he bought it Christ meaneth not by the word buying that men should bring any recompence whereby they might purchase to theÌ„selues the heauenly life for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come buy without siluer c. But though the heauenly life and whatsoeuer pertaine to the same bee the free gift of God yet we are said to buye the same when wee doe wyllingly bridle the desires of the flesh that we be not thereby hindered from the obtaining of the same as Paul saith Philip. 3. 8. that al thinges were to him as losse and dongue that he might winne Christe 47. It is like vnto a draw nette Christ teacheth here no new thing but confirmeth by an other similitude that which wee had before that the Church of God is mixed with good and euil so long as it is conuersant vpon the earth Yet it may be that the end of this parable is to an other purpose to witte that Christe not onely remedyeth the offence which troubleth many weakelinges beecause that puritie is not founde in the world
entrap the minde of her husband by subtleties but in vain so long as Herodes coÌ„science withstode it shee coulde not destroy that holy man Then followed an other feare least any tumulte shoulde arise through the hainous crueltie of his death But Marke toucheth only what staid Herode from giuing present place to the harlots requests for Herodias desired that Iohn had bene secreatly put to death assoone as he was cast into prison But Herode reuerenced the holy man so that he woulde willingly haue obeied his counsels Also the feare here mentioned was not a feare conceiued of the estimation of an other as we feare them which gette some authoritie and credite thoughe wee esteeme them vnworthy the honour but this feare was a willing reuerence because Herode durst not despise him whom he was perswaded to be a holy manne and a faithfull minister of God And this is worthy to be noted for though Iohn hadde experience that it was profitable for him many waies to be in some credite with the Tetrarche yet he feared not to displease him when he could not otherwise keepe his fauor then by winking treacherously at his notorious infamous wickednesse He might haue said that he regarded not his own priuate commodities neither had any other respect then of the common profite For it is certaine that he sought nothing ambitiously but Herode was obedient to him in holy counsels whiche appertained to the lawfull administration of the kingdome But because he sawe that this kinde of recompence was not lawfull that he might by betraying the truthe gette some shewes and likings he chuseth of a frende rather to make him his ennemie then by flattery or silence to nourishe the sinne which he is enforced seuerely to reprehend Iohn therefore by his example prescribeth a certaine rule to godly teachers that they should not dissemble nor winke at vices of Princes though they should of that price buy their fauour profitable for the common estate But the spirit of God doeth shew vnto vs in Herode as in a glasse that it befalleth oft times that they which worship not god sincerely are yet ready in some poynt to obey his coÌ„mandemeÌ„ts so that they may haue some liberty graunted to them by release But wheÌ„ they are more straightly dealt with they become not only obstinate but by casting off the yoake also mad There is therefore no cause why they should please themselues which yelde obedience to many good counsels vntil they haue learned to yeld to themselues wholely to God 6. VVhen Herodes birthe day was kepte The Euangelistes doe nowe begin to declare by what fraude Herodias brought the destruction of Iohn to passe at length which she had long time practised and occasion was giuen her by a solemne 〈◊〉 kept when Herode celebrated his birth day For 〈…〉 scarcely be but that those great bankets should besides luxury pride 〈…〉 and other wickednesses also drawe many other mischiefes with it Not that it is euil of it selfe to make a rich banket but such is the readinesse of mannes witte to wantonnesâ—e that the raines being lette louse they doe easily runne out of course That ancient custome cannot be disallowed for solemnizing a birth day euery yere for that day as oft as it commeth admonisheth euery one or vs to giue thaÌ„kes to God by whom he was brought into this life hath now by his blessing passed ouer many yeares then that he should remember how yll and vnprofitably he hath suffered the time to pearish which was graunted of God Lastly that he shoulde commend himselfe the rest of his life to the protection of the same God But there is nothing so pure which the worlde will not corrupt with her sinnes for the most part prophaneth with filthy corruptions the birthe day which ought to be holy and almoste no sumptuous banket is free from dissolute wantonnesse first there is too much drunke then is a doore opened to filthy and vnmodest speaches lastly no temperance is holden at all This mooued holy Iob his sonnes banketting togither by course to offer sacrifice because that he thought that men could neuer moderate themselues so wel when companions do inuite eache other to be mery but that offence should grow many wayes So it came to passe that Herode meaning to entertaine his guests sumptuously suffred his wifes daughter to daÌ„ce Heereby it also appeareth what the discipline of that court was for though many gaue themselues liberty then to dance yet it was a vile note of whorish wantonnes for a damsel mariageable to dance But filthy Herodias had so framed her daughter Salome after her own maners lest she shuld shame her And what folowed then namely the vngodly slaughter of the godly Prophet for the heat of wine in Herode so flamed that he forgetting grauity wisedom promised that he would giue to a dauncing damsell euen to the one halfe of his kingdome Truely a shamefull example that a drunken king doeth not only abide to looke vpon with fauourable eyes so shameful a shew of his housholde but also promiseth so great a reward VVherfore let vs learne carefully to resist the deuil least he entrap vs in such snares MAR. 24. So the went foorth and sayd to her mother It is no maruaile that Herodias should make so great account of the death of Iohn That many do coniecture that she was kindled with desire of reueÌ„ge is voyd of reason for the feare of diuorcement rather troubled and vexed her as for the most parte where whoremasters begin to loath they are ashamed of their own lust But she hoped by this offence to haue Herode the more bound vnto her if the couenaunt of the adulterous bedde were confirmed and sealed by the bloud of the Prophet as with a sacrifice Therefore that she might rule hereafter without care she would haue him put to death whom she found to be her alone enemy VVhereby we are also taught what miserable griefe alwayes tormenteth an euill conscience Iohn was kepte in bandes the imperious and cruell womanne myght haue forbidden all people from speaking with him and comminge to him yet she resteth not but is vexed with care and feare vntyll the Prophet shuld be made away This also much auaileth to the shewing forth of the efficacie of the woorde of God that the voyce of the holy manne though shutte vppe in prison doeth so vexe the minde of the kings wife as a most grieuous torment 26. The king was very sorie Religion was vanished out of his heart as we sayd but because he foreseeth how odious the crime wold be he feareth the infamie and also the danger hereof it commeth to passe that he repeÌ„teth him of his own lightnesse Yet he dare not deny the dauncer least he should be accounted inconstant as though it were worse to retracte that which he rashly and fondly promised then to be constant in a most detestable offence But because he will not in respecte of
to the bearinge of the Crosse as Marke dooth expreslye expound it And it was meete that hee should bee thus launced because that when he was at home he was wont to lyue pleasantly vnder the shadow in ydlenes he had neuer conceiued or had tasted very little what it should meane to crucifie the old man and to tame the lusts of the flesh But the Monkes are too ridiculous while vnder pretence of this place they chalenge to themselues the state of perfection Fyrst it is easie to vnderstand that it is not commaunded to all men without difference to sell all For the husbandman which is accustomed to lyue of his labour and thereby to nourish his children should sinne if he shuld sel his small portion of land not being compelled thereto by necessity Therfore it is better to keepe that which God hath put into our handes so that we do modestly and thriftily maintaine our selues and our houshold and giue some part to the poore then wastefully to spoyle al. But what a goodly selling is this which the Monks do so much brag of Whē as a great number which cannot finde foode at home thruste thēselues into monasteries as into swines sties full stuffed All men do carefullye spare from themselues that these idle bellyes might be fatted with other mens bread A notable chaunge surely when they being commaunded to giue to the poore that which they rightlye possesse they are not content with theyr own but take away other mens MAR. 21. Iesus beheld him and loued him That which the Papistes doe hereof gather that good morall workes which are not wrought by the instinct of the spirit but go before regeneratiō do of right deserue is too childish a deuise For if they gather a desert of the loue of God we may say that frogs and flyes do deserue because God loueth all his creatures without exception Therefore it is needful to distinguish the degrees of loue In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly loue but his own sonnes whom he hath regenerate with the spirit of adoption and by this loue it cōmeth to passe that they shal be approued before his tribunall seate According to this sense to be beloued of God to be iustified before him are both one in signification But God is said sometime to loue them whom hee neither alloweth nor loueth for because the preseruation of mankind is acceptable vnto him which consisteth in iustice equity moderation wisdome faith and temperaunce hee is said to loue the polytike vertues not that they doe merit saluation or grace but beecause they tende to that ende which he alloweth In this sense according to diuers respects he loued hated Aristides Fabritius for in asmuch as he had adorned them with an outward righteousnes and that for the common good hee loued hys own work in them Yet beecause the heart was corrupt that outwarde shew of righteousnesse auailed them nothing to the obtaining of righteousnes For we know that the hearts are purged onely by faith that the spirit of vprightnes is giuen onely to the members of Christ. So the question is answered how it could be that Christ should loue a man that was proud an hypocrite whē nothing is more odious before God thē these two vices Neyther is it anye absurditie that God should loue that good seede which he put into some natures so that he yet reiecteth the persons and the works for their corruption MAT. 22. Hee went away sorowfull The departure sheweth at length how farre the young man was from that perfection whereto Christe called him For how commeth it to passe that hee withdraweth himselfe from Christes schoole but because it was a griefe to him to forsake hys riches But if we be not ready to beare pouertie it is euidente that luste doth yet reigne in vs. And this is that which I sayde before that Christe commaunded to sell all was not an addition to the lawe but a tryall of the sinne that lay hidde For as euery manne is more giuen to this or to that sinne so by the reprehending of the same hee is the more layde open Further this example teacheth vs that to continue constantly in Christes schoole it is conuenient to renounce the flesh This yong man departed from Christ who brought with him both a desire to learne and modesty because it was hard for him to leaue that vice wherewith he was acquainted The same shal befal to vs except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vs. VVhether this temptation were but for a time so that the yong man afterward repented it is vnknowne yet by coniecture it is probable that hee was drawne away by his couetousnesse that he should not profit any thing Math. 19. Mark 10. Luke 18. 23 Then Iesus said vnto his disciples verely I saye vnto you that a riche manne shall hardlye enter into the kingdome of heauen 24. And againe I say vnto you it is easier for a Camell to goe thoroughe the eye of a needle then for a rich man to enter into the kingdome of God 25. And when his disciples heard it they were excedingly amased sayinge who then can be saued 26. And Iesus beheld thē and said vnto them with men this is vnpossible but with God all things are possible 23. And Iesus looked rounde about said vnto his disciples how hardlye doe they that haue ryches enter into the kingdome of God 24. And his disciples were astonied at his wordes But Iesus aunswered againe and said vnto them Children howe hard is it for them that truste in ryches to enter into the kingdome of God 25. It is easier for a Camel to goe through the eye of a needle then for a riche manne to enter into the kingdome of God 26. And they were much more astonied saying with themselues who then can be saued 27. But Iesus looked vppon them and sayde with men is it impossyble but not with God for with GOD all things are possible 24. And when Iesus sawe him sorowfull he sayd with what diffycultie shall they that haue riches enter into the kingdom of God 25. Surely it is easier for a Camell to goe through a needles eye then for a rich manne to enter into the kingdome of God 26. Then saide they that heard it and who then can be saued 27. And he sayde the things which are vnpossible with men are possible with God 23. A rich man shall hardly enter Christ doth not declare how noysome and deadly a plague couetousnes is but also how great hinderaunce riches doe bring Marke asswageth the sharpnesse of the saying while he applyeth it onely to them which put their trust in riches But I think that the former sentence is rather confirmed by these words then corrected as if he should saye that it shoulde not seeme merueilous to them that rich men haue
that we should be altogeather ouerwhelmed with sorowe so againe the Prophet telleth the faythfull that they haue iust cause to reioyce when the Redeemer is present with them And though he commendeth Christ with other titles as that he is iust and furnished with saluation yet Matthew tooke but that one poynt which serued for hys purpose namelye that he shoulde come poore or meeke that is vnlike to earthly kinges which excell in royall and pompous estate And this is added as a token of his pouerty that he should ride vpon an Asse or the Colt of an Asse For it is not to be doubted but that hee opposeth thys meane manner of riding against a princely pompe 6 The disciples went It is already spoken before that the disciples are here commended for their diligence and readines to obey For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers Also it was to be feared least they shoulde bee charged with theft Therefore it doth hereby appeare howe much they credited the maister in that they answere not againe but trusting to his promise they hasted to execute that which they were commaunded Let vs also learne by their example to go through all lets and hinderances that we maye obey the Lorde in those things which he requireth of vs. For al lets set aside he shal finde passage and he wil not suffer our endeuours to be in vaine 8. And a great multitude The Euangelistes doe here declare that the people acknowledged Christ as a king But it might seeme to bee but a iest that the simple people by cutting downe of boughes and spreading of garmentes in the way should giue to Christ the vaine title of a king Yet as they did this in earnest and testified their obedience from their heart so Christ accounted them as fitte harauldes or proclaymers of his kingdome Neither is there any cause why we should meruaile at such a beginning when as at this day also he now sitting at the right hande of his father euen froÌ„ his heauenly throane calleth obscure men by whoÌ„ his maiestie is set forth in base manner That they cutte downe the boughes of Palmes as many interpreters doe gesse according to an auncient and solemne custome of that day I see no probability nor likelihood But it rather appeareth that they were moued with a soden instinct of the spirit to giue this honour to Christ when as the disciples which were examples of this matter to the reste of the multitude had thought of no such thing and this also may be gathered out of Lukes words 9. Osanna the Sonne of Dauid This prayer is taken out of the Psalm 118. 25. Matthew also doth purposely set down the Hebrew words that wee might knowe that these greetinges were not rashlye giuen to Christe nor that the Disciples spake at randon without regarde what wordes soeuer came vppon their tongues ende but they reuerently folowed that forme of prayer which the holy Ghost by the mouth of the Prophet had taught the whole Church For though he speaketh there of his kingdome yet no doubt but that he had speciall regard and would haue others to haue regard to that eternall succession which the Lorde had promised him For hee had prescribed vnto the Church a perpetuall order for prayer which was also vsed when the wealth of the kyngdome was decayed So it came to passe by custome that they euerye where vsed these wordes in theyr prayers for the redemption promysed And Mathewes purpose was as wee touched euen now to set down in Hebrew a verse notably and commonly vsed to declare that the people acknowledged Christ to be the Redeemer The pronunciation of the wordes is somewhat altered for it should rather haue beene sayde Hoschâ—a na Saue I beseech but wee know that the wordes can scarsly be translated into an other tongue but that somwhat of the sounde must be chaunged And the spirit did not onely teach the old people to praye for the kingdome of Christe but also prescribeth the same rule vnto vs now And when as God will not raigne but by the hande of his sonne the same is noted in these wordes when wee saye Thy kingdom come as it is more plainely declared in the Psalme Furthermore this praying to God that hee would preserue his Sonne our king we graunt that this kingdome is not erected by manne nor vpholden by the power of menne but standeth inuincible by his defence from heauen He is sayd to come in the name of God which doth not intrude himself but taketh the kingdom at the coÌ„mandemeÌ„t appointment of god which is more certeinely gathered out of Marke where there is another cry sette downe Blessed be the kingdome that commeth in the name of the Lord of our father Dauid For so they say in respect of the promises because the Lord had said that he would at the length deliuer that people had appoynted the meane of the restoring of the kingdom of Dauid Then we see that the honour of the Mediatour from whom the restitution and saluation of all thinges was to be hoped for is attributed to Christ. But when as they were common rude simple people which called the kingdom of Christ the kingdome of Dauid hereby we learn that this doctrine was commonly knowne which at this day seemeth to be so straung and hard because they are but litle exercised in the Scriptures In Luke are these few wordes added Peace in heauen and glory in the highest places VVherein there is no difficulty but that they aunswere not to the song of the Aungels which we had in the second chapter For there the Aungelles assigne the glory to God in the heauens and peace to menne vpon the earth here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie For though the Aungels do shew the cause more plainely why it was meete that glory should be song to God namely because that by his mercy men enioy peace in this world yet the meaning is all one of that and this that the multitude now saith that peace is in heauen for we know that miserable soules can otherwise haue no peace in the world except God reconcile himself vnto theÌ„ from heauen Math. Mark Luke 19.   41. And when he was come neere hee behelde the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are they â—â—d from thine eyes 43. For the dayes shal come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shal make thee euen with the grounde and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation 41. Hee wept vpon it VVhen as Christe desired
the godly may not admit amongest them any doctrine or sacrament except it may appeare that the same proceeded from God neither is it in the power of men to coyne any other at their pleasure Hee speaketh of Iohn whome the Lord other where doeth highly commende aboue all the Prophetes Yet Christ sayeth that his baptisme may not be receiued except the same be commaunded of God VVhat then shall be said of those fained Sacraments which are fondly brought in by menne of no value without any commaundement of God For Christe doeth openly declare in these woordes that the whole gouernment of the Church doth depende vpon the direction of God so that it is wickednesse for menne to bring in any thing of themselues They thought amongst themselues The wickednesse of the priestes is heereby shewed they consider not what is true neither doe they aske their owne conscience nay they had rather most vilely to tourne backwarde then to confesse that whiche they knowe to be true least any poynt of their tyrannie should be lost So all the godlesse though they seeme desirous to learne yet they shut the gate against the truthe if they thinke it to be against their gaine Therefore Christ doeth not sende them away without an answeare but sendeth them away ashamed and confounded and alleageth so much of the testimony of Iohn as sufficeth to shewe that he doeth it by the power of God Mathew 21. Marke Luke 28. But what thinke yee A certaine man had two sonnes and came to the elder and sayde Sonne goe and woorke to day in my vineyard 29. But he answeared and sayde I will not yet afterward he repented himselfe and went 30. Then he came to the second and sayd likewise And he answeared and sayde I will sir yet hee went not 31. VVhether of them twaine did the will of the father They sayd vnto him The first Iesus sayd vnto them Verely I say vnto you that the Publicanes the harlottes shall goe before you into the kingdome of God 32. For Iohn came vnto you in the way of righteousnesse and ye beleeued him not but the Publicanes and the harlots beleeued him and yee though ye saw it were not moâ—ued with repentance afterward that yee might beleeue him   This clause sheweth to what end this Parable tendeth when as Christ preferreth them which were notorious infamous and abhominable people before the Scribes and the priests For he discouereth these hypocrites that they should no more boast themselues for the ministers of God and pretend a vaine shew of godlinesse For though their ambition pride and cruelty and couetousnesse were knowen to all men yet they would be accounted otherwise And when as lately they assaulted Christ they fained themselues very carefull for the order of the church as if they had beene faithful and carefull preseruers of the same So sith they so grosely mocke with God and men Christ reproueth their impudencie shewing that they were nothing lesse then suche as they boasted themselues and were so farre from that dignity wherwith they flattered themselues that they should sit beneath the Publicanes and harlots For in that they professed themselues to be the chiefe maintainers of the worship of God zealous of the law Christ sayeth that this is euen like as if a sonne shuld only in woord promisse obedience vnto him and yet should deceiue him As concerning Publicanes and harlots he excuseth not their sinnes but compareth their dissolute life and the disobedience of an vntoward and disobedient sonne togither who at the first reiecteth his fathers commaÌ„dement but he sheweth that he did muche better in this because they doe not continue in their sinnes to the end but they rather become meete and apt to beare the yoake which they had so disdainfully refused Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes for that they doe stubbornly resist God and doe not repent after so many admonitions but he spoyleth them of that honour wherof they were vnwoorthy because their vngodlinesse was worse then the wantonnesse of harlots 30. I will sir. This phrase is borowed of the Hebrew tongue For when the Hebrewes woulde offer their seruices and woulde say that they were ready to obey they vse these wordes Beholde I am ready sir. And it is a vertue of it selfe praise worthy to be willing and ready to obey assoone as God shal speake the word Neither doeth Christ in this place coÌ„mend slacknes but when as there is fault in both after a maÌ„ hath lingred long at length to goe to his labour and in wordes to professe that which thou wilt not perfourme Christ teacheth that this hypocrisie is more intollerable then that stubbornnesse which in processe of time is tamed 32. For Iohn came vnto you Because that Iohn was a faithfull minister of God Christ referreth what soeuer he taught to god himself This speach had beene more full and plaine God came preaching righteousnesse in the mouth of Iohn but because that Iohn spake in the name of God and not as a priuate man he is aptly sette in the place of God And this place giueth no small authority to the preaching of the woorde while they are accounted stubborne and disobedient against him who soeuer they are which shall despise the godly and holy admonitions of a teacher sent by him Some doe more subtelly expound this word righteousnesse whome I doe permit to vse their ownâ— sense But in my iudgement it signifieth nothing else then that the doctrine of Iohn was sound and right as if he shoulde haue sayde that there was no cause why they shoulde reiecte the same Further when he sayeth that the Publicanes beleeued his meaning is that they did not only allow of the word but did with earnest affection embrace that which they heard VVherby we gather that this of it self is not faith if any man subscribe to sounde doctrine but it comprehendeth a greater and a deeper matter that the hearer renouncing himselfe should giue his life wholely to God VVhen he sayeth that they were not mooued with such an example he amplifieth their obstinate malice For this were a token of extreeme desperation at the least not to follow harlots and Publicanes Math. 21. Marke 12. Luke 20. 33. Heare an other parable there was a certaine housholder whiche planted a vineyearde and hedged it rounde about and made a wine presse therin and built a tower and let it out to husbandmen and went into a strange country 34. And when the time of the fruit drewe neare he sent his seruaunts to the husbandmenne to receiue the fruites thereof 35. And the husbandmenne tooke his seruaunts and beate one and killed another and stoned another 36. Again he sent other seruaunts me then the first and they did the like vnto them 37. But last of al he sent vnto them his owne sonne sayinge they will reuerence my sonne 38. But when the husbandmen saw the
opposeth the prophesie of a thing to come to the testimony of a thing present For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day They say that the kingdom of Dauid was commended with this commendation as if that God who had appoynted him to raigne would rise against the furious endeuours of his ennemies and hee sayeth they shall preuaile nothinge againste the will of God Least the Scribes should obiecte any such thing Christ sayeth before that the Psalme was not made nor spoken of the person of Dauid but was spoken by the spirite of prophesie describing the kingdom of Christ which was to come so also it is easie to be prooued out of the text that the words which are read in that place can neither agree vnto Dauid nor to any other earthly kings For Dauid in that place doth bring in a king adorned with a new priesthoode whereby it was necessary that the olde shadowes of the law shoulde be abrogated Nowe it is to be seene how he proueth that Christ should be of greater excellency then that he could be begotten of the seede of Dauid onely Namely because that Dauid who was the king and heade of the people calleth him Lord. VVhereof it followeth that in him there was somwhat more then a man Yet the reason seemeth to be very weake cold because it may be excepted that when hee gaue this Pâ—alme to the people to be song not hauing respect of his own persoÌ„ he gaue Christ authority ouer others But I doe take exception to the contrary when as hee was one of the meÌ„bers of the Church there was nothing more vnlikely then that he would depriue himselfe of the common doctrine Here he commandeth all the children of God to reioyce as it were with one voice for that they shuld be safe vnder the defence of the heauenly and victorious king If he should be separate from the body of the church he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few the kingdom of Christ should not extend so farre as to Dauid But nowe neither he nor any other can exempt himselfe from his subiection but that withall he must fal away from the hope of eternall saluation Therfore sith a better thing could not befall vnto Dauid then to be comprehended within the compasse of the churche he made this Psalme aswel for himself as for the rest of the people In sum by this title Christ is appoynted to be the chiefe and only king that should raigne ouer all the faithful Neither may there be any exception admitted but where the redemer is made gouernour of the churche all men should be brought to one order VVherefore it is not to be douted but that Dauid would submit himself to his gouernment that he might be accounted amongst the people of God But now heere ariseth an other question coulde not God haue raised vp some man whom he might haue made the redeemer that might haue ben Dauids Lord though he was his sonne For the substantiall name of God is not here set downe but only Adenai which is oftentimes giuen also to men I answer Christe taketh it for graunted who is exempted from the number of men is exalted to that degre of honor that he shuld be the chief head of the church that he was not meeâ—e man but also endued with the maiesty of God for the eternall God who chalengeth this with an oth to himself alone that euery knee shuld bow before him Isa. 45. 23. 42. 8. He also sweareth that he wil not giue his glory to another Ro. 14. 11. And Paul sayth Phil. 2. 9. while Christ was made king he hadde a name giuen him which is aboue euery name that before him euery knee should bow And though Paule had neuer spoken it yet so it is that Christ is therfore aboue Dauid all other holy kings because that he is also aboue angels VVhich could not befall to any man which is a creature except the same were also GOD manifested in the flesh I graunt that he doeth not heere expresly and in woorde expresse his diuine power but it maye easily bee gathered that hee is God who is placed aboue all creatures 44. The Lorde said to my Lorde The holy ghost beginneth here a triumphant song to al the godly so that they might boldly stand against sathan all the wicked and might laugh their madnes to scorne forasmuche as they goe about to throwe Christ out of his throne Therefore least they should be amased or afraid when they should see great stirres vppon the earth they are commaunded to oppose the holy and inuiolable decree of God against all their endeuours to the contrary Therfore the meaning is though men become mad yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shal be in vaine because that it standeth not vpon the pleasure of men but is erected by god to staÌ„d for euer Therfore so oft as this kingdom is violently assaulted let vs remeÌ„ber this heauenly oracle for certainly this promisse was laid vp in Christes hand that euery of the faithful might apply the same to their own profit And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth The sitting also on the right haÌ„d is metaphorically taken for the second or next degree which Gods vicar or deputy holdeth VVherfore it signifieth asmuch as to get great authority power in the name of God as we know that god committed these things to his only sonne that he might gouerne his church by his hande So this speache appoynteth not any place but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe not that he should be depriued of the power that is giuen him when his ennemies are ouerthrowen but because that he shal stand found for euer when al his enemies are fallen Yet the estate of the kingdome which is seene at this day must be noted least we should be troubled when we see it assaulted on euery side Mathew 23. Mar. 12. Luke 11. 1. Then spake Iesus to the multitude and to his disciples 2. Saying the Scribes and the Pharisies sit in Moses seate 3. All therefore what soeuer they bid you obserue that obserue and doe but after their workes doe not for they say and doe not 4. For they binde heauye burdens and grieuous to bee borne and laye them on mennes shoulders but they themselues wil not mooue them with one of their fingers 5. All their woorkes they doe for to be seene of men for they make their phylacteries breade and make long the fringes of their garments 6. And loue the chiefe place at feastes and to haue the chiefe seates in the
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
heard that most grieuous troubles were at hand It is not known whether Christ gaue his disciples twise warning of one thing But I thinke it to be probable that when mention was made of the coÌ„ming of the kingdom of God Luke added these sentences which I haue here set downe though they were spoken at an other time which is no rare matter with him as we haue sene otherwher But because this place is through ignorance diuersly wrested that the readers may haue the natural vnderstaÌ„ding of the same they must note the opposition betwene the secreat places the open spreading of the kingdom of Christ farre and neare and that of a sodain vnloked for as is the comming of the lightning from the East to the VVest For we know that the false Christes which was agreeable to the grosse and foolish ignorance of that nation could haue gathered any powers into corners of the desart or into dennes or into other secreat places that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them The sense therefore is that whosoeuer gathereth his riches into a secret place that he might by armes recouer the lybertie of that nation dooth falsely challenge himselfe to be Christ for hee is sent to bee the Redeemer who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde But these two were contrarye the one to the other to shutte vp the redemption in some corner and to spread the same through out the whole world By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde was a notable testimony of the power of God For it coulde not be brought to passe by the witte of manne that the light of the Gospell should as the lightning assoone as it shineth presentlye spread it self from the one end of the world to the other and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance Further by this describing of the largenes of his kingdome his will was to shew that the destruction of Iudea could not be any hindraunce to him but that he would reigne 28 VVheresoeuer a dead carkasse is The meaning is by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether yet the holy band of vnitie resteth in Christ himself wherewith it is meete that they shuld be holden which are bound For whence commeth this diuision or confusion but because that manye fall awaye from Christ who is our onely staye and strength Therefore here is a prescribed meane how to nourishe this holy vnitie least the fallinge into errours shoule teare the body of the Church asunder that is if we continue fast setled in Christ. The which must bee noted dilygentlye for Christ doth not tye vs eyther to the supremacy of the seate of Rome or to any other trifles but by this knotte onelye would hee tie his Church togeather if that all from all places would looke to him who is the only head whereof it followeth that whosoeuer doe cleaue to him with a pure fayth are out of daunger of a schisme Now let the Romanists goe and cry out that they are Schismatikes which doe not suffer themselues to be alienated from Christe that their faith might bee enthralled to a theefe The interpretation of the Papists is too sottish who take them which are of that company which professe one faith and the Eagles to be allegorically expounded for sharpe and quicke sighted menne when as it is euident that Christ hadde no other purpose then to call the children of God to him and to keepe them in him wheresoeuer they were dispearsed And he doth not heere call it simplye a bodye but a carkasse And Christe attributeth nothing to the Eagles but that which agreeth to the rauens and vultures with vs after the nature of the countrey which we inhabite Neither is there any firmenes in the fancy of others who saye that the death of Christ was so odoriferous as that it allured the electe of God For in my iudgment the purpose of Christ was to reason from the lesse to the greater if there is so great wisdome in byrdes that many of them canne come together out of places farre distant to one carkasse it is a shame for the faithfull if they should not come togeather to the authour of lyfe who is their onely true foode Matth. 24. Mark 13. Luke 21. 29. And immediatelye after the tribulations of those dayes shall the Sunne bee darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shal be shaken 30. And then shall appeare the signe of the sonne of man to heauen and then shall all the kinreds of the earth morne and they shal see the sonne of manne come in the cloudes of heauen with power and greate glorye 31. And hee shall sende his Aungelles with a greate seunde of a trumpet and they shall gather togeather his elect from the foure windes and from the one ende of the heauen 24. Moreouer in those daies after that tribulation the Sunne shal wax darke and the Moone shal not giue her light 25. And the starres of heauen shal fall and the powers which are in heauen shal shake 26. And then shal they see the sonne of manne comming in the cloudes with great power glorye 27. And he shall then send his Angels and shal gather together his elect from the foure windes and from the vtmoste parte of heauen 25. Then there shal be signes in the Sun and in the moone and in the stars and vpon the earth trouble among the nations with perplexitie the sea and the waters shal roare 26. And mens harts shal fayle them for feare and for looking after those things which shal come on the worlde for the powers of heauen shall be shaken 27. And then shall they see the sonne of manne come in a cloude with power and great glory 28. And when these thinges beginne to come to passe then look vp lift vp your heads for your redemption â—â—aweth neere Now Christ manifesteth his kingdome more fully whereof hee was demaunded at the firste and promiseth that after they haue beene vexed with so many troubles their redemption shall come at the time appointed For in his aunswere he specially bent to this to strengthen and to make his disciples of good comfort least they should faint in their minds for those troublesome stirres Therefore hee doth not simply speake of his comming but he vseth a propheticall kinde of speaking and as euery man was specially bent so contrarily it was necessary for him to abide a sharper kinde of
temptation For what could seeme more absurde then to beholde the kingdome of Christ whereof the Prophets had so royally spoken not onely despised but oppressed with the crosse couered with many reproaches and ouerwhelmed with all kinde of affliction Could not that maiestie haue beene sette vppon it which mighte haue darkened the Sunne Moone and Starres and shaken the whole estate of the world and haue altered the vsuall course of nature The Lord now aunswereth these temptations saying though these prophesies are not presently perfourmed yet at the length they shall be fulfilled The meaning therefore is that those thinges which were spoken beefore of the wonderfull shaking of the earth and the heauen must not be restrained to the beginning of the kingdom for the Prophets spake of the whole course euen to the comming to the goale Now when we conceaue the purpose of Christe the wordes are easie to be vnderstoode namely that the heauen shal not presently be darkened but after that the Church shall haue abyden many afflictions Not that the glory and maiestie of his kingdome shoulde appeare at the laste comming of Christ but because that he deferred to that time the fulfilling of those thinges which beganne to appeare after the resurrection and whereof God had giuen his onely some taste that hee might leade them the further in the way of hope and patience After this manner Christe helde the mindes of the faithfull in suspence to the laste daye least that they should thinke that the Prophetes hadde spoken in vaine of the restoring to come because that it laye a long time ouerwhelmed vnder a thicke cloud of afflictions But some interpreters doe corruptly take the affliction of those dayes for the destruction of Ierusalem when as it rather signifieth that vniuersall floud of all euilles whereof Christe spake before Further hee perswadeth them by this argument to patience because that those afflictions shal haue at the length a happy ioyful end As if he should haue sayd so long as the Church shall be in the worlde itshall be a cloudy a darke time but assoone as those miseries shall come to an ende a daye shall come wherein the glorye and maiestie of the same shall appeare But wee cannot imagine now how the Sunne shall be darkened but the successe shall shew it Hee meaneth not that the starres shal fall indeede but according to the imagination of menne and therefore Luke onelye saieth that there shall be signes in the Sunne and the Moone and in the Starres The meaning therefore is that the frame of the heauen shall bee so shaken as that the Starres themselues shall be thought to fall Luke also maketh reporte of the fearefull shaking of the Sea so that men shall for feare and doubt become astonied And the summe is that the creatures both in heauen aboue and on the earth belowe shal be as cryers or preachers to cite menne to appeare at that fearfull iudgment seate in contempt whereof they shall most wickedly liue in wantonnes euen to the last day 30. Then shall appeare the signe of the sonne of manne Christe by this worde dooth put a more manifest difference betweene the present estate of hys kingdome and the glory thereof which was to come For hee seemeth after a manner to graunt that the maiesty of Christe cannot bee scene plainelye through the clowde of afflictions neyther can menne feele the redemption which hee offereth them For the confused estate of things which we doe nowe beholde partely darkeneth our mindes partelye ouerwhelmeth the grace of Christ causeth it as it were to vāquish out of our eyes at the least that the sense of the flesh should not take hold of the saluation which he hath obtained Therefore he saieth that hee will shew himselfe plainely at his last cōminge fullye furnished with the power of heauen wherewith as with a banner sette vppe on high hee wyll turne the eyes of all the woorlde vnto him But beecause hee saw the greater parte of menne contemne his doctrine and sette againste his kingdome hee saieth withall that all people shall sorrowe and lamente beecause that it is meete that he should breake those rebels in peeces and destroy them which despised his power when he was absent And he speaketh this partely that he might by terrifying the proude and disobediente drawe them to repentaunce partely also that he might strengthen the mindes of his childrē in so crooked dealinges of the world For the securitie of the wicked is no small occasion of offence because they seeme to haue God in derision yet escape vnpunished Further nothing is more daungerous then to bee caught in the bayghtes of prosperity which they enioy and so dryue vs from all reuerence of God Therefore least the faythfull should enuie at the drunken mirth of the wicked Christ saieth that their ioy shall bee turned at the length into weeping and gnashing of teeth And in my iudgement he alludeth to the 12. Chap. of the Prophet Zachariah the 11. verse where God declaring that there is a notable example of his iudgement at hand saieth that all families shall lament as a man mourneth at the buriall of his onelye Sonne VVherefore there is no cause why any man shuld looke for the conuersion of the world for they shall feele at the length him whom they haue pearsed through but it shall be too late and without any profit to them Then followeth the declaration of that signe that they shall see the Sonne of manne comminge in the clowdes who then liued vppon the earth in the estate of a despised seruaunt And by this meanes hee declareth that the glorye of his kyngdome is heauenlye and not earthlye as the Disciples had falsely imagined 31. And hee shall send his Aungels Hee describeth the maner of that his power by this that he will send his Aungels who shall gather his electe from the vtmost coastes of the world For the highest heauen doth signifie the farthest region But Christ speaketh hyperbolycally to teache his elect that though they should be taken out of the earth and cast headlōg through the aire yet they shal be gathered together again that they may liue vnder their head in life euerlasting and enioy the enheritance which they haue hoped for For the purpose of Christe was to comfort his disciples least the great affliction of the Church should dismaye them VVherefore so oft as we see the Church eyther molested by the subtilty of Sathan or torne asunder by the crueltie of the wicked or troubled by false doctrines or tossed with stormes let vs learne to looke to this gathering together And if this seeme incredible to vs let the power of the Aungels helpe vs which Christ dooth therefore propose to lift vs vp aboue all meanes that man can yeelde For though the Church through the malice of men is nowe vexed and is diuerse times driuen to flighte and banished and being tossed with the waues is bruised and miserably torne
delyuered the simple exposition of the wordes of the Lord now it is to be added that there is no vaine nor ydle signe set beefore vs but that they are made indeed partakers of the body and bloud which by faith do take hold of this promise For the Lord should in vain commaund his disciples to eat the bread affirming it to be his body if the effect should not truely aunswere the figure Neither is this in question amongst vs whether that Christ doth truely or onelye significatiuely offer himselfe vnto vs in the Supper For though wee do see nothing there but bread yet hee dooth neither deceiue nor mocke vs who feedeth our soules with his own flesh Therfore the true eating of the flesh of Christ is not onely shewed in signe but it is also deliuered in verye deede But it is woorth the labour to obserue heere three thinges least that whiche is spyrituall shoulde bee myxed with the signe nexte leaste Christe shoulde bee soughte vppon the earth or in earthlye elementes thirdlye least there shoulde be imagined another manner of eating then that which by the secret power of the spirit in spireth into vs the life of Christ but we obtain him by no other meane but by faith alone First as I said except we will ouerthrowe all there must be a distinction betweene the signe and the thing signified Neyther can there be any profitte had by the Sacrament except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mistery So that whosoeuer shall not discerne the body of Christ from the bread and the bloud from the wine shall neuer vnderstande what the Supper meaneth or to what ende the faythfull shoulde vse these signes Afterward let that lawefull meane of seeking of Christe follow let not our mindes rest vppon the earth but ascend on high to the celestial glory where he dwelleth For the body of Christe is not so cloathed wyth life which is vncorrupt as that it shoulde cast awaye the proper nature whereof it followeth that it is finite And now he is ascended aboue the heauens least we should holde any grosse imagination of his beeing vppon the earth And surely if this mystery be heauenlye there is nothinge more preposterous then to draw him to the earth who rather calleth vs vppe to him The last which I sayde is to be noted is the kind of eatinge For it must not be dreamed that his substaunce should naturally descend into our soules but we doe eate his flesh when we do receiue life by the same For the proportion or likenes of bread with fleshe must be kepte whereby wee are taught that our soules are so fedde with the fleshe of Christ as our bodyes receiue strength by bread The flesh of Christ is therefore a spirituall nourishment and it doth therefore giue lyfe beecause that the holy Ghoste dooth powre into vs the lyfe which is in it And though that there is a diuersitie betweene the eating of the fleshe of Christ and to beleeue in him yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith because that the very eating is an effect of faith 29. I say vnto you Mathew and Mark doe adde this sentence to the holy Supper after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather that Luke dooth set downe the same matter here which he rehearsed a litle after But this knot is easilye losed because that it maketh litle for the matter when Christe shoulde speake this For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister as of the new and heauenlye lyfe For the neerer that the houre of death was at hand the more they were to be strēgthened least they shuld altogether fall away Further when as his mind was in the holy supper to set his death before their eyes as in a glasse it is not without cause that he telleth them againe that he dooth now depart out of the world But because that it was a sorrowfull message hee presently addeth this comfort that there is no cause whye they shoulde feare death for that a better lyfe doth follow it as if he shuld haue said Now I doe haste to death but so that I maye passe thence to the blessed immortalytye neyther will I lyue alone in the kingdome of God but I wyll haue you fellowes with mee of the same lyfe So we doe see how hee leadeth his Disciples by the hand to the crosse and lyfteth them vppe from thence to the hope of the resurrection As it was meete for them to be directed to the death of Christ that they might ascend by the same ladder vp into heauen so now since that Christ dyed and is receiued into heauen it is meete that wee from the beeholding of the crosse should be lead into heauen that there may bee an vnion made between death and the recouery of life And he promiseth that they shal be glorified togeather with himselfe as it appeareth plainelye in these woordes vntill that I shall drinke it new with you And that obiection whiche some doe make that meate and drinke do not agree with the kingdome of God is friuolous for Christ hath no other meaning then that his disciples should presently want his company and that hee should eate no more with them vntill they should meete togeather in heauen Further when as the society of that life shoulde be described which needeth not the helpes of meate and drinke he saieth that there shall then be a newe kinde of drinking By which worde wee are taught that hee spake allegorically Therefore in Luke hee saieth simply vntill the kingdome of God be come In summe Christ commendeth vnto vs the fruit and effecte of the redemption which he purchased by his death VVhere some doe thinke that this was fulfilled when as the Lord eate with his disciples after his resurrection it is farre from his minde For when as that was an estate betweene the course of the mortall life and the mark of the life celestial the kingdome of God was not as then reuealed and therfore he said vnto Mary touch me not for I haue not yet ascended to the father Further the Disciples were not yet entred into the kingdome of God that as partakers of the same glory they might drinke that newe wine with Christ. And where wee read that Christ dranke after his resurrection when yet hee hadde sayde hee woulde not vntyll the Disciples were gathered into the kingdome of GOD the shewe of repugnancye is easilye answered For hee dooth not preciselye speake of meate and drinke but of the fellowshippe of this present lyfe Also wee knowe that Christe did not drinke at that time that hee might eyther strengthen hymselfe by those meates or to eate with hys Disciples for companye but onelye that
Iohn answered worthily and truly that he was not Elias for hee speaketh according to theyr meaning But Christe out of the true interpretation of the Prophete affirmeth that he was Elias Art thou a Prophete Erasmus doth falsly restraine this vnto Christe For whereas the article is added it is of no force in this place and the Embassadours doe sufficiently declare afterwardes that they meant another Prophete then Christe for they gather it thus If thou be neither Christe nor Elias nor a Prophet Therefore wee see that they meant diuers persons Othersome doe thinke that they asked him whether he were any one of the old Prophets but yet I doe not like this exposition They doe rather hereby meane the office of Iohn whether he were ordained a Prophete of God or no. Whilest that he denyeth this he lyeth not for modesties sake but hee doth separate himselfe from the number of the Prophetes sincerely and from his hearte And yet this his answere is not contrary to the title whiche Christe giueth him Christe adorneth Iohn with the title of a Prophete yea hee addeth that hee is more then a Prophete But by these wordes hee doeth nothing els but purchase credite and authoritie to his doctrine and doth also extoll the excellencie of the office which was enioyned him But Iohn respecteth another thing in this place namely that he had no particular commandement as it was the ordinary custome of the Prophetes but hee was onely Christes cryer This shall appeare more plainely by a similitude Whosoeuer they bee that are sent Embassadours about light matters they haue the name and authoritie of Embassadours if sobeit they haue particular things giuen them in charge Such were all the Prophetes who being furnished with particuler Prophesies did exercise the Propheticall function If there be any matter of weight in hande and two Embassadors be sent the one whereof doth tell that he will be heere by and by who shall speake of all the matter and this latter haue the businesse giuen him in charge to dispatche shall not the former Embassage be accounted a portion and part of the principall Embassage So fared it with Iohn vnto whom God had enioyned nothing els but to prepare Disciples for Christ. And this sense is gathered out of the circumstance of the place and the text For we must marke the contrary member which followeth by and by I am not saith hee a Prophete but a voyce crying in the wildernesse Wherefore the difference dependeth heereupon that a voice crying that a way may be prepared for the Lorde is not a Prophete hauing a diuers function and such as is proper to him but a Minister that is vnder another that I may so speake and his doctrine a preparation to heare another master By this meanes although Iohn was more excellent then all the Prophetes yet is he not a prophet 23 The voyce of 〈◊〉 crying in the wildernesse Because Iohn had taken the office of a teacher vpon him rashly vnlesse hee had beene endued with a ministerie he sheweth what his function is and he proueth the same by the testimonie of Esay Whereupon it followeth that he did nothing but that whiche he was commaunded by God to doe Esay speaketh not only in that place of Iohn but promising the restoring of the church he foretelleth that it shall come to passe that these ioyfull voyces shall be hearde commaunding to prepare a way for the Lorde And although he meaneth the comming of God when he shoulde bring back the people from the Babylonicall exile yet the true fulfilling was the comming of Christe in the fleshe Therefore the chiefe of those cryers who foretolde that the Lorde drew neere was Iohn Furthermore it is friuolous craâ—tily to play the Philosophers concerning this woorde voyce which some doe Iohn is called a voyce because the function of crying was inioyned him Esayas truly calleth the miserable waystnesse of the Churche a wildernesse which seemed to denie a returne vnto the people as if hee shoulde say that the way was stopped against the people that was in captiuitie but the Lorde would finde a way through places where there was no way But that visible wildernesse wherein Iohn preached was a figure and similitude of the wayst wildernesse whiche tooke away hope of deliuerance if you consider vppon this similitude you shall easily see that the wordes of the Prophet are not wrested For God so framed all thinges that he set the glasse of this prophesie before the eyes of the people that was astonieâ— with the miserie which they suffered 24. Furthermore they that were sent were of the Pharises 25 Therefore they asked him and said vnto him why then doest thou baptise if thâ—â— bee not Christe neither Elias neither a Prophete 26 Iohn answered them saying I baptise in water but there standeth one amongst you whom hee knowe not 27 He it is who comming after mee was preferred before me whose 〈…〉 I am not worthie to vnloose 28. These thinges were done in Bethabara beyond Iordan 24. VVere of the Pharises He saith that they were Pharises who were then chiefe gouernours in the Churche that wee may knowe that they were no contemptible persons of the company of the Leuites but men that were endued with authoritie For this cause was it that they moued a question concerning Baptisme The common Ministers woulde haue beene contented with any kinde of answere but these because they coulde not picke out that which they would doe accuse Iohn of rashnes because he dare bring in a new custome 25. VVhy then doest thou baptise When they make these three degrees they seeme to reason very fitly if thou be neither Christe nor Elias nor a Prophete For it is not for euery man to institute the vse of Baptisme All power shoulde haue beene in the hande of the Messias they had conceiued this opinion of â—lias who was to come that hee shoulde begin to restore the kingdome and Churche They doe also graunt to the Prophetes of God that they may execute the function which is inioyned them Therefore they conclude that it is vnlawfull noueltie that Iohn doth baptise seeing that he is not instituted of God to bee a publike person But they are deceiued in this that they doe not acknowlege him to be that Elias of whom Malachie maketh mention although hee deny that he was that Elias of whom they dreamed 26 I baptise with water This might haue beene sufficient to redresse their errour but that admonition which is otherwise excellent doth no whit profite the deafe For seeing he sendeth them to Christ and doth nowe say plainely that he is now present it is heereby euident that he is not only appointed of God to bee a minister of Christe but that hee is the true Elias who is sent to testifie of the renouatioÌ„ of the church Furthermore the perfect contradiction is not expressed in this place because the spirituall baptisme of Christe is not plainly set against the externall
is true in respect of his diuinitie the manner of speech importeth an other thing namely that he himselfe as he was man was in heauē It might be said that there is no mention made of place but y t Christ is onely distinguished from the rest by this condition because he is heyre of the kingdome of God from which all mankinde is banished but seeing that it is common and vsuall enough in Christe by reason of the vnitie of person to haue that which is proper to the one nature to bee translated vnto the other wee neede not to seeke for any further aunswere Therefore Christe who is in heauen hath put on our flesh that stretching foorth his brotherly hand he may carry vs vp to heauen with him 14 And as Moses He doth more plainely declare to what ende hee said thath it is he alone to whom heauen is opened namely that he may bring in with him all those who will now followe him as their guide For he doth testifie that he is laide open and made euident vnto al men that he may make all men partakers of his power To be lifted vp doth signifie to be placed in an high place that all men may see him This commeth to passe by the preaching of the gospel For whereas some doe expounde it to be meant of the crosse it agreeth not with the text and it is nothing to the purpose Therefore the meaning of the woordes is plaine that Christe shal be lifted vp by the preaching of the gospel like to a banner that all men may beholde him as Esay foretolde Hee setteth downe a figure of this lifting vp in the brasen serpent which Moses erected the beholding whereof did cure those that were wounded with the deadly byting of Serpents VVe know the historie which is conteined Num. 21. 9. Furthermore it is cited in this place to this end that Christ may declare that by the preaching of the gospel hee shall be set in the sight of all men that whosoeuer shall beholde him with faith may be saued VVhereby wee must gather that Christ is plainely set before our eyes in the gospel least any man should complaine of obscuritie and that this reuelation is common vnto all men and that faith hath her sight and beholding wherewith shee may see Christe as if hee were present like as Paul saith that he is plainly depainted out with his crosse when hee is truly preached And this is no vnproper or farre fet similitude For as that was only the externall shape of a serpent within there was no deadly or venemous thing so Christ tooke vpon him the shape of sinful flesh being yet cleane void of sin that he might cure in vs the deadly woūd of sin Neither was it is vaine that the Lord in times past whē the Iewes were wounded of serpents did prouide such a kinde of medicine And this did serue to confirme the wordes of Christe For seeing that he saw that he was contemned as an obscure vile person he could bring in no fitter thing then the lifting vp of the serpent As if he shoulde say that it ought not to seeme an absurd thing if contrarie to the opinion of men he be extolled from lowe degree vnto higher because that was shadowed in the figure of the serpent vnder the law Now the question is asked whether Christ doth compare himselfe to the Serpent because there is some likelihood or he giueth vs to vnderstand that it was a sacrament as was Manna For although Manna was bodily food appointed vnto the present vse yet Paul doth also testifie that it was a spirituall mysterie Both this place and also that that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll do induce me to thinke the same concerning the brasen serpent If any man thinke otherwise I doe not contend 16 For so God Christ openeth the first cause and as it were the fountaine of our saluation and that least any doubt should remaine For our mindes haue no quiet resting place vntill such time as they come vnto y e free loue of god Therfore like as we cā seek the whole matter of our saluatiō no where els saue only in Christ so we must mark whēce Christe came vnto vs why he was offered vnto vs to be our sauiour Both these things are plainly deliuered vnto vs in this place namely y t faith in christ doth giue life vnto al mē that Christ brought life vnto vs because our heauēly father wil not haue mākind whō he loueth to perish And here must marke the order diligently For when as the originall of our saluation is once handeled as there is wicked ambition ingrafted in our nature so straightway there creepeth into our mindes diuelish imaginations concerning our owne merites Therefore we feigne that GOD is mercifull vnto vs for this cause because hee iudged vs to bee worthie to bee regarded But the scripture doth euery where extoll his meere and simple mercy which may abolish all merites And this is the sole meaning of Christe his wordes when hee setteth downe the cause in Gods loue For if wee will goe any higher the spirite locketh the gate by the mouth of Paule teaching that this loue is grounded in the purpose of his will And truly it is manifest that Christe said thus to the ende hee might drawe men from respecting themselues vnto the only mercie of God And he saith plainely that God was not moued to deliuer vs because he did marke that there was something in vs that was worthie of so great a benefite but he assigneth the glory of our deliuerance wholy vnto his loue and that doth better appeare by the text for he saith that the sonne is giuen vnto men that they may not perish VVherupon it followeth that vntill such time as Christ doth vouchsafe to helpe vs beeing lost we are all appointed vnto eternall destruction And Paule also sheweth this by the circumstance of time namely because we were loued whenas yet we were enemies through sinne Surely where sin doth reigne we shall finde nothing but the wrath of GOD which bringeth with it death Therfore it is mercy alone that reconcileth vs vnto God that it may also restore vs to life Yet this kinde of speech seemeth to be contrarie to manye places of scripture whiche doe laye the firste foundation of Gods loue toward vs in Christe and without him they shew that God doth hate vs. But we must remēber that which I said before that the secrete loue wherewith God imbraced vs with himself because it floweth from his eternall purpose is aboue all other causes and that the grace which he wil haue shewed vnto vs and whereby we are lifted vp vnto the hope of saluation doth begin at the reconciliation gotten by Christ. For seeing that it must needes be that he hateth sin how shal we be persuaded that he loueth
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
common coÌ„fession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giueÌ„ rashly and falsly vnto himself being taken froÌ„ his father yet he doth flatly allow that which Th. said wherfore this one place is sufficieÌ„t to refute the madnes of Arrius sufficiently For it is altogither vnlawfull to imagine two Gods Moreouer the vnitie of person in Christ is expressed in this place wheÌ„ as the same Christ is called god and lord He calleth him his twise with great force that he may declare that he speaketh according to a liuely earnest feeling of faith 29. Thomas because Christ repreheÌ„deth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violeÌ„tly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconuenieÌ„t then that faith shuld be called a perswasion conceiued by touching seeing we may easily answer out of y t which I haue already said For Th. was not simply brought by touching or seeing to beleue that christ was his god but being awaked he remeÌ„bred the doctrine which he had almost forgotteÌ„ before For doutles faith cannot flow froÌ„ the bare experiments of things but she must haue her beginning froÌ„ the word of god Therfore christ chideth Tho. for this cause because he did not giue such honour vnto his worde as he ought that he tied faith which coÌ„meth by hearing and ought earnestly to be set vpon the worde vnto the other senses Blessed are those that haue not seene and haue beleeued Christ commendeth faith in this place for this cause because resting vpon the woord alone it doeth not depend vpon the sense reason of the flesh Therfore he doth briefly define the force nature of saith to wit that it staieth not in the present sight but pierceth vnto the heaueÌ„s that it may beleeue those things which are hiddeÌ„ from the sense perceiuing of maÌ„ And truly we must giue god this honor that his truth be vnto vs of sufficient credit of it self Faith hath in deed her sight yet such as doth not abide below in y e world in earthly obiects in which respecte it is called the euidence of inuisible things or of things which appeare not Heb. 11. 1. And Paule 2. Cor. 15. 7. setting it against sight doeth signify that it sticketh not in considering the estate of things present neither doth it looke hither and thither vnto those things which appear in the world but it dependeth vpon the mouth of god and that trusting to the word of God it ouercoÌ„meth the whole world that she may fasten her anker in heauen The summe is that there is no true faith but that which beinge grounded in the woord of God doeth rise vnto the inuisible kingdom of God that it may surpasse all humane apprehension If any man obiect that this saying of Christ disagreeth with that other Math. 13. 16. where he pronounceth that the eyes are blessed whiche see him present I answeare that Christ doeth not speake in that place of the corporall beholding and sight only as in that place but of the reuelation which is coÌ„mon to all the godly sitheÌ„s that he appeared vnto the world to be the redemer therof He coÌ„pareth the apostles with the holy kings and prophets who were holden vnder the dark shadowes of the law of Moses But now he sayth that the condition of the faithful is better because there shineth vnto them a more perfect light yea because the substance truth of the figures is giuen theÌ„ Many wicked men saw christ then with the eies of the flesh who were neuer a whit the happier therefore but we who neuer saw Christ with our eyes do enioy that blessednesse which Christ commendeth VVhereupon it followeth that the eyes are called blessed who consider spiritually that heauenly and diuine thing which is in him For we do at this day behold Christ in the Gospel as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies VVherfore if we couette to see that in Christe which may make vs happye and blessed let vs learne to beleeue when we see not That which is wrytten 1. Pet. 1. 8. agreeth with these woordes of Christe where the faithfull are commended which loue Christe whome they haue not seene and reioyce with an vnspeakeable ioy although they beholde him not And whereas the Papists doe wrest these woordes to approoue their transubstantiation it is more then friuolous They bidde vs beleeue that Christe is in the shape and likenesse of breade that we may be blessed But we know that Christe did intende nothinge lesse then to make faith subiecte to the inuentions of menne which if it goe but a little beyond the boundes of the woorde it is no more faith Iâ— wee must beleeue all things which wee see not then shall our faith be tied to all monsters which it pleaseth menne to inuent to all fables which they lust to blunder out Therfore to the end this saying of christ may take place that must first be proued out of the woord of God which is called in question They alleage the woord in deede for their transubstantion yet if it be wel expounded it maketh nothing for their doting and folly 30. Many other myracles wroght Iesus before his disciples which are not writteÌ„ in this boke 31. But these thinges are wrytten that yee may beleeue that Iesus is Christe the Sonne of God and that beleeuing yee may haue life in his name 30. Many other Vnlesse this preuention had been added the readers might haue thought that Iohn had omitted none of the myracles which Iesus did that he hath the perfect ful hystory of al things here Therfore Iohn doth testify first that he did only wryte certain things of many not because the other were vnworthy to be recited but because these were sufficient to edify faith And yet it doth not follow thereupon that they were wrought in vaine because they were profitable for that age Secondly although we doe not knowe at this day what they were yet we must not set light by them because we vnderstand that the Gospell was sealed with great aboundance of myracles 31. And these thingâ— By these wordes he signifieth vnto vs that he wrote so much as ought to satisfie vs because it is abundantly sufficient to confirm our faith For he meant to preuent the vaine curiosity of men which cannot be satisfied beareth too much with it self Furthermore Iohn knew wel what the other Euangelists had wrytten And seeing that he inteÌ„ded nothing lesse then to abolish their wrytings without doubt he doth not separate their narration from his Yet it seemeth to be an absurd thing that faith is fouÌ„ded and grounded in myracles which ought wholely to â—eane vnto the
26. What Herods leauen is 455. 6. Who are Herodians 584. why Herodias desired the death of Iohn 421. 24. The banishment of Herodias 422. 28. Hirelings corrupt the holy office of teaching 269. 8. Hieroms saying touching the impossibilitie of the law 528. 26. How Hierusalem is called holy 179. 35. 763. 52. Hierusalem a den of theeues 381. 32. Honour due to parentes look duetie towardes parentes The place of Horace 395. 14. Hospitalitie of Martha in what poynte faultie 372. 42 What humilitie is 486. 2. Humilitie is commended 409. 13. Humilitie put for a vile and abiecte condition 35. 48. Humilitie of Christ look Christes humbling Hukim for ceremonies 6. 6. Hipocrisie by the second table is reuealed 596. 29. Hipocrisie is laid open by the light of the Gospel 92. 35. Hipocrisie alwaies ambitious 188. 5. Hipocrisie of deceiuers doth not alwaies lye hidden 221. 16. Hipocrisie put for a feigned and counterfeit shew of wisdom 454. 6. Hipocrisie is condemned 48. 75. 114. 7 121. 12. 204. 24. 211. 3. 437. 7. 524. 19. 617. 24. 25. 27 The vaine boasting of hipocrites 36. 49. 569. 18. The securitie of hipocrites 114. 7. 230 5. The punishment and destruction of hypocrits 336. 43. 569. 18. Hipocrites stage plaiers 187. 2. Hipocrites are to be cited before the iudgment seate of Christ 223. 22. why hipocrites refuse Christ 313. 28. Hipocrites are great obseruers of ceremonies 6. 6. 117. 11. 382. 39. 437. 7. Hipocrits do extenuate or make lesse their own sinnes 211. 3. Hipocrits doe glory in vaine that God is their father 36. 49. Hipocrites are saucye and proud 377. 36. 370. 49. 415. 57. 374. Hipocrites despise al others 367. 36. Hipocrits are addicted to external things 315. 1. Hipocrites are mixed with the good 501 18. 533. How hipocrites are to be handled 114. 7. 299. 31. 334. 34. 342. 39. 395. 15. 480. 17. 507. 13. 621. 33. Hipocrits are to be cast out of the church 223. 22. 359. 41. 365. 47. 439. 13. Diuerse kindes of hypocrites 187. 1. The disease of hipocrites 211. 3. 214 12. 615. 617. 24. The secure conscience of hipocrites 452 57. The nature and disposition of hipocrites 315. 1. 318. 9. 379. 14. 45. 2. 567. 13. 729. 6. I THe prophesie of Iacob the Patriarche is expounded 5. 5. An idle worde put for vnprofitable 334. 36. Idlenes is to be shunned 362. 26. How outragious Ielousie is 61. 19. Godly ielousie 219. 29. Iesus whye so named 24. 31. 62. 20. 70. 21. The Iewes the firste beegotten in the Church 268. 6. why the Iewes vnderstand not the scripture 45. 70. why the Iewes malitiouslye depraue the scripture 64. 22. The Iewes being vnbeleeuers are caste out of the Church 219 30. The Iewes vnexcusable 299. 33. The equalitie of y e Iewes gentiles 89. 32 The difference of the Iewes and Gentiles 58. 6. The vaine glorying of the Iewes 116. 9. 219. 28. 379. 15. The arrogancie of the Iewes beatē down 622. 34. The sluggishnesse of the Iewes 84. 9. The vnthankfulnesse of the Iewes 81. 3. 84. 9. 96. 15. 141. 25. 342. 39. 388. 2. 443. 446. 26. 478. The obstinacie of the Iewes 622. 34. The obstinate stubbornnes of the Iewes is as it were by inheritance 341. 39. The prerogatiue of the Iewes 89. 32. 268. 5. 6. 388. 445. 26. The blockishnesse of the Iewes 757. 45. 769. 63. The miserable bondage of the Iewes 767 24. The pretence of ignorance excuseth not 665. 47. VVhat manner of ignoraunce is attributed to Christ 102. 40. 569. 18. 656. 36. The immortalitie of the soule 588. 23. The perfect glory of immortalitie is deferred vnto the daye of redemption 399. 22. An other mannes faith profiteth infantes 239. 2. Infidelitie the mother of excessiue care 205. 26. The Anabaptistes deny that Inheritaunce is to be deuided among brethren 373. 13. How Ieas was the sonne of Ochozias 56. whye Iohn was so named 9. 12. Iohn was appointed to a great and vnaccustomed thing 10. 15. Why Iohn was commended of Christe 10. 15 294. 7. why Iohn was abstinent 11. 15. Iohn was a forerunner of Christ 48. 76 what age Iohn was of when he came abroad 107. 1. To what end Iohn was sent 572. 25. Iohn counted a man possessed with a deuil 299. 33. why Iohn was preferred before the olde Prophets 295. 11. Howe Iohn sawe the holye Ghoste 124. 16. How Iohn taught his disciples to praye 190. 1. How Iohn is inferour to the leaste in the kingdome of God 169. 19. whye Iohn was called Elias 297. 14. 417. why Iohn was cast into bandes 4. 19. For what purpose Iohn sente his disciples vnto Christ 291. 2. Iohn did not long execute the office of a teacher 107. 3. The calling of Iohn 106. 108. 2. The office of Iohn 13. 17. The baptisme of Iohn put for his whole ministerie 573. 25. The difference of Iohn Christ 24. 32. 299. 33. The discipline of Iohn more austere thē Christes 247. 14. The disciples of Iohn froward ibid. The constancie of Iohn 114. 7. 135. 19. The modestie of Iohn 723. 14. The death of Iohn 422. 28. The burial of Iohn 423. 29. why Iohn was commended of Christ to the people 10. 15. 294. 7. The signe of Ionas 342. 39. Ioseph the son of Iacob a figure of Christ 100. 23. Ioseph Maries husband vnproperly called the father of Christ. 103. 41. Ioseph his pouertie 70. 7. 86. 24. The place of Iosephus 97. 16. 107. 1. 2. 343. 42. 418. 422. 26. 511 52 632. 1. The ioy of the faithfull 35. 46. 73. 16. Perfecte ioy is from the fauour of God 35. 46. 72. 10. The place of Irenaus 102. 40. why Iudas was chosen of Christ to be an Apostle 155. 13. The falling away of Iudas did rather cōfirme then shake the sayth of the Church ibid. Of what sorte the repentaunce of Iudas was 72 73. Iudaa in Christes time filled with many corruptions 253. 52. To Iudge for to enquire curiouslye into an other mans deedes 209 1. It is lawefull to iudge accordinge to the word of God ibid. The word to iudge is diuersly vsed 343. 42. The rashnesse of iudgeing condemned 209. 1. 376. 2. 678. 8. Iudgement lawfull by looking vppon the skie as touching the weather 453. 2 Iulian his craftie cauils against the gospel 180. 39. Iurisdiction twofolde 701. 38. The woorde to iustifie is diuerslye vsed 335. 37. what it is to bee iustified properlye 410. 14. Iustifyinges differ from precepts 6. 6. K KEyes of the kingdome of heauen 461. 19. 613. 13. Kinges and princes wherfore called gratious 543. 25. In what sense kinges are called the sons of God 24. 32. VVhen the kingdome of Iuda did ende 5. 5. What the kingdome of
heauen is 109. 2. Kingdome of heauen for the new state of the Church 169. 19. 295. 11. 596. 23. 767. 43. The key of the kingdom of heaueÌ„ is the free adoption of God 339. 27. what the kingdome of God is 193. 10. It reacheth farre 296. 12. It is first to be sought for 208. 33. The kingdome of GOD consisteth of righteousnes ibid. The knitting together of the commandements of God 617. 23. L. OF Latria and Dulia a friuolous distinction 133. 10. The vse of laying on of hands 448. 32 520. why the Law is deuided into two tables 598. 40. The Law containeth perfecte righteousnes 170. 21. 176. 31. The Lawe comprehendeth a rule to liue wel 594. 26. The Law comprehendeth the doctrin of the Prophets 106. The Law to man is impossible 528. 26. why the Law is called an heauy burden 607. 4. The Law and Prophetes put for the old Testament 402. 27. The Law and Prophets put for the precepts of the second table 2. 16. 12 The righteousnes of the Law 523. 17. The abrogation of the Law is set in the preaching of Iohn 106. The summe of the law 6. 6. The ende of the Law is the deniall of man 524. 19. The consent of the Law and the Gospel 166. 17. The difference of the Law and the Gospell 19. 23. 126. 1. 106. 296. 16. The weakenesse of the Law is from our fleshe 171. 21. Nothing in the world is more sure then the trueth of the Law 168. 18. The least in the kingdome of heaueÌ„ in what sense greater then Iohn 169. 19. The worde leauen is diuersly taken 362 454. 6. 456. 12. The fasting of Leut 126. 1. Whether Leprosie bee a iust cause of diuorcement 516. 9. Libertie to sinne is not to bee taken out of the Gospel 298. 29. Liberalitie is commended 182. 42. and 183. 35. 200. 19. 525. 19. What the Monks think of the actiue contemplatiue life 371. 38. The life of the godly is coÌ„pared to gayning by occupying 554. 20. Life eternal is of Gods free mercie 208. 32. The vprightnes of life consisteth of godlynes and righteousnes 87. 25. The vncertein shortnes of mans life 374 16 393. 9. 659. 40. The perpetuitie of a blessed life 400. 26. what it is to finde life 287. 39. the tyrannous law of the vnmarried lyfe 28. 23. Howe farre sole life is acceptable vnto God 519 12. The Papistes imagine sole life to be an Angelicall estate ibid. Light put for reason 202. 22. Liturgia putte for the executinge of the Priestes office 18. 23. what it is to looke backe 327. 61. Loue of our selues looke selfe loue Loue is not the cause of forgiuenes 369. 47. why Luke beginneth the history of the Gospel with Iohn Baptist 4. why Luke fetcheth the petegree of christ from Nathan 54. Whoe are Lunatike 148. 23. 479. 17. M THe place of Macrobius 97. 16. The Anabaptistes doe banishe the magistrate from the Church 542. 25. The duetie of a godly magistrate 390. 23 Christ is the onely maister 291. 2. Malachy the last of the lawful prophets 106. Man destitute of Gods protection is a miserable creature 264. 9. The condition of man without Christ is miserable 45. 71. 63. 21. 72. 10 89. 32. 136. 14. 138. 18. 144. 13. 266. 38. 313. 28. 336. 43. 345. 25. 459. 17. 521. 14. The conuersion of man is the worke of God 12. 16. The passions of man in respect of them selues not sinfull 320. 8. To man sometimes is giuen that which is proper to God 12. 16. 119. 438. 9. 498. 15. Man necessarilye is either good or euill 333. 33. Howe the infirmitie of man is to be remedied 528. 26. The witlesse fancie of Manicheus coÌ„cerning the body of Christ 23. 31. The Maniches haue feigned two beginninges 34. Many put for diuerâ—e 544. 28. The witlesse fancie of Marcieou touching the body of Christ 23. 31. Mariage pure and holy 86. 22. Mariage lawfull for the ministers of the word 18 23. The enemie of mariage is Sathan 518. The troubles of mariage ibid. The duetie of the maried ibid. How Mary the Virgin is cosen to Elizabeth 29. 36. whye Mary came vnto Elizabeth 31. 39. How Mary is the mother of the Lorde 33. 43. why Mary is blessed 33. 45. Mary wel exercised in the doctrin of the scripture 40. 54. the stocke of Mary is from Dauid 53. the thankfulnes of Mary 34. 46. The perpetuall virginitie of Mary 68. 25. the pouertie of Mary 86. 24. the exceeding great felicitie of Mary 338 27. the godlines and modestie of Mary 339 19. the importunitie of Mary 340. 48. what praise the Papistes giue to Marye 339. 27. why God would haue Mary to be maried 61. 19. the hospitalitie of Martha in what point faultie 371. 38. the canstancie of Christes martires 276. 19. the difference of Christes martyrs and of wicked men 160. 10. how merueiling may agree to Christ 232 10. The detestable abhomination of the masse 689. 26. Mathew did not write the Gospell in the Hebrew tongue 82. 6. Mathew didde write the Gospell in the Greeke tongue ibid. Mathew was called from the receite of custome vnto the apostleshippe 242 9. the purpose of Mathew in describing the genealogie of Christ 57. Mercy is promised to the faythfull 159. 7. Mercy is commended 159. 7. 245. 13 317. 7. 504. 21. Merit de congrue 526. 21. Merit de condigno is a deuillishe deuise 404. Merite of manne is taken away 49. 77. 58. 6. 142. 25. 185. 45. 197. 13. 208. 32. 269. 8. 347 11. 368. 41. 403. 404. 10. 469. 27. The defenders of merit 335. 37. 393 9. 554. 15. 672. 34. The Rabbines imagine the comming of the Messias to be after two maners 476 10. How the pastours must vse mildnes 324 19. The Minister of the worde looke pastour The commendation of the ministerie of the worde 12. 16. 26. 19. 34. 45. 76. 15. 77. 17. 306. 16. 309. 25. 339. 27. Miracles are not to be separated froÌ„ the word 268. 1. The myracles of the Papistes 647. 23. The greedye desire of Myracles 228. 45. The ende of Christes myracles 152. 17. The glory of God is the fruite of miracles 260. 27. The fruit of miracles 325. 23. 379. 12 449. 37. 647. 23. the lawful vse of miracles 268. 1. 803 17. 806. 20. modestie is necessary for christiaÌ„s 535. 16 The Monks of the precepts of God haue made counsailes 185. 44. What manner state of perfection the Monkes deuise to themselues 525. 19. the Monkes make of wicked men deuils 613. 15. After what sorte the life of Monkes is 371. 38. 613. 15. The vaine boasting of Monkes 529. The superstition of Monkes 112. 4. Monothelites are heretikes 706. 39. how Moses appeared in the trasfiguration
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
the stocke of Solomon ended by the death of Ochozias as 2. Kings 9. 27. and 11. 1 That whiche some reporte out of the commentaries of the Iewes that Dauid was commaunded if Solomon wanted ofspringe that the kingly power shoulde come to the posteritie of Nathan I leaue as I find it onely I take that which is certaine that the succession of the kindome was not cōfused but had his distinct degrees Now whē the holy history reth that after the slaughter of Ochozia his mother Athalia did hold the kingdome and the kingly stocke being wholy ouerthrowne it is more then probable that those wicked and most cruell murthers were committed of that woman so ambitious of gouernment least that shee beeing driuen to liue a priuate life should see the kingdom translated otherwhere Therfore if Ochozias had had a son liuing after him she might haue reigned in the court vnder the colour of protection freely safelie without enuy and daunger Therefore that she had made her selfe infamous and odious by her extreame offences was a signe of desperation for that shee coulde not hold her kingdome at home in her owne house But the reason why Ioas is called the sonne of Ochozias is beecause he was next in degree vnto him 2. Chr. 22. 9. So that he might be rightly called the true natural heire of the kingdom For besides that Athalia if we graunt that shee was his grandmother would gladly haue so abused the title of the infant who is there endued with anye small discretion that can thinke it likely that the naturall sonne of the king could be so hidde of the priest Ioiada and that his graundmother should not more diligently haue sought him out But rather if a man consider all thinges wisely it is easily gathered that the next heire of the kingdom was of an other line And that is the meaning of the wordes of Ioiada the kinges sonne shall reigne according to the couenaunt of the Lord with Dauid 2. Chron. 23. 3. as if he shoulde haue saide that it hadde ben an hainous offence if that a womā being a stranger should with violence take vnto her self the scepter which God had appointed to remain in the house of Dauid VVherefore there is no absurditie if Luke doth fetch the petigree of Christ from Nathan because it may be that the stock of Solomon which appertained to the succession of the kingdome was decayed Nowe if any obiect that Iesus cannot be acknowledged for the Messias which was promised except he had come of the posteritie of Solomō who was certainly knowne to haue bin a figure of Christ although that naturally he came not of Solomon yet by the leagall order he is to be accounted as his Sonne because he had his originall from kinges But such diuersitie in the names doth trouble many very much For from Dauid euen vnto Ioseph there appeareth no consent betweene the two Euangelistes but in Salathiell and Zorobabell The excuse which was woont to be made that the difference rose hereof that the Iewes for the moste parte had two names is hardly admitted of manye But at this day seeing the cause that mooued Matthew to drawe and sette downe this genealogie is vnknowne to vs it is no meruaile if we knowe not why in these perticular names they both agree or disagree but it is not to be doubted but after the captiuitie of Babylon they rehearse certaine the same men by diuerse names But I thinke that the names of Zorobabell and Salathiell were aduisedlye retained for the chaunge of the estate of the people beecause that then the kinglye maiestie was extinguished The small shadowe of gouernment which remayned testified a great chaunge which admonished the faythfull to hope after a more notable kingdome then that visible kingdome of Salomon which florished but a short time Nowe it is worthe the labour to note this also that there is no absurditie in that that Luke doth recken and accompt moe in his Cataloge then Mathew doth for it is ordinarily seene that there are moe In number in the naturall generation then in the legall To this also appertaineth that Mathew when he deuided the genealogie of Christ into three partes and woulde apply to euery part 14. generations thought that he might freely leaue oute certaine names which Luke might not omitte seeing that he bound not himselfe to that lawe Thus farre haue I discoursed of the genealogie of Christ as muche as seemeth profitable and conuenient for the summe If any man be tickeled with a further curiotie I remembring Paule his admonition doe preferre sobrietie and modestie before the friuolous arguings about things of no waight the place to Tit. 3. 9. is well knowen where hee forbiddeth vs to dispute ouer curiously of genealogies Now lastly it remaineth to shewe why Mathew comprehendeth the whole genealogie of Christe into 3. portions and placeth 14. menne in euery one They that say that hee did this that hee might prouide for the memorie of the readers they neither say all nor nothing for this is true the cataloge proposed in 3. equal numbers may the easelier be remembred yet withall it is plaine that heere are expresly noted the 3. sortes and states of people which were after the time that Christ was promised to Abraham vntill the fulnesse of time wherein he was shewed in the flesh for although that the tribe of Iuda did excell all the rest of the tribes in honour yet before Dauid it had no principalitie In Dauid the kingly maiestie shone foorth beyond the hope of all men which continued to Iechonias from that time there remained some dignitie and gouernement in the tribe of Iuda which staied the mindes of the godly vnto the comming of the Messias 1 The booke of the generation Many interpreters haue laboured in vaine about this title that they mighte excuse Mathewe for naming the whole hystorie of the one halfe part of his first chapter for this epigraphe or inscription doth not extende to the whole booke But the worde booke is put heere and vsed for a cataloge as if it should haue bene sayde the cataloge of the generation of Christ Furthermore he calleth Christ in respecte of the promisses the sonne of Abraham the sonne of Dauid because that God had promised that a seede shall rise from Abraham in whome all the nations in the world shall be blessed Gen. 12. 3. But vnto Dauid there was a more euident promisse made that it shoulde come to passe that the kingdome shoulde remaine stedfast in his house vnto the ende of the worlde Psal. 72. 5. 7. and a king out of his stocke shall sit vpon the throne so long as the sunne and the moone doe shine in the heauen Psal. 89. 29 whereuppon it became a common speach amongste the Iewes that Christ was called the sonne of Dauid 2. Iacob begate Iudas Seeing that Mathew couered with silence Ismael the first begottē son of Abrahā and Esau who by order of nature was
prouince of Syria Also it is agreed vppon amongest the wryters that Archelaus raigned nine yeares after the deathe of his father Herode whereof it is gathered that there were aboue thirteene yeare betweene the birthe of Christe and this taxing For almoste all subscribe to Epiphanius who affirmeth that Christe was borne the xxxiij yeare of the raigne of Herode that is foure yeares before his death This also is not a litle doubtfull that the same Iosephus in the thirde chapter of the 18. booke sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium If that be true Augustus liued almoste seuen yeares longer at the moste so eight or nine yeares shall be detracted from his age For it appeareth out of the third after Luke that he had then raigned but fifteene yeare But seeing it is certaine that the age of Christe is better knowen then that the same ought to be called into question so it is not vnlike but that Iosephus had forgotten himselfe in this matter as also in manye others And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome and that Augustus enioyed the Empire alone so hee was a very olde manne when hee was sent into the prouince Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares yet he graunteth that the fifte gouerned eleuen yeares that was Valerius Gratus whome Pontius Pilate succeeded Yet there may be geuen an other aunsweare that they coulde not goe through with the taxe presently as it was commaunded for Iosephus declareth that Coponius was sente thether with an hoste that he might keepe the Iewes vnder whereof it is easily gathered that through the tumult of the people this taxe was for a time hindered And the woordes of Luke doe beare this interpretation that there came out a commaundement about the time of Christes natiuitie for taxing the people but the description could not be made except the estate of the kingdom had ben chāged because that Iudea was brought into a part of the prouince so this latter part was added in steade of correction This first description was vnder the gouernour Cyrenius that is it was then first brought to effecte Thoughe the question is not yet wholely answered For to what purpose shuld the people be taxed whē that Herode gouerned Iudea who paide no tribute to the Romane Empire I answere there is no absurditie in the matter if Augustus that hee might accustome the Iewes to the yoke whose stubbernes was sufficiently knowen would also haue them taxed vnder Herode and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire for Herode only raigned by entreatie and almoste seruilely I knowe not from whence Eusebius tooke that which hee sayeth that this taxing was decreed by the consent of the Senate 7. There was no roume for them in the Inne Heere we see not only howe poore Ioseph was but also how sharpe that tyrannie was that no excuse is receiued but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel with him And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest Ioseph was not so blockishe but that hee was carefull to prouide for the trauell of his wife and so hee woulde willingly haue eschewed this necessitie But because he coulde not enforced he geueth place and commendeth himselfe to God Yet wee see what a beginning of life the Sonne of God hadde and in what place and swadling clowtes he was entertained And the maner of his birthe was suche because that to this ende hee tooke our flesh that for our sakes he might humble himselfe therefore he was cast out into a stable and laide in a maunger and hadde the roumthe of a guest denied him amongste menne that hee mighte open heauen for vs not onely as guestwise but as an eternall kingdom and an enheritaunce and that the Aungelles shoulde admitte vs into their felowshippe Matthew Marke Luke 2.   8. And there were in the same country shepheardes abiding in the fielde and keeping watche by night because of their stocke 9. And loe the Aungell of the Lorde came vppon them and the glory of the Lord shone abou◠them and they were sore afraide 10. Then the Aungell sayde vnto them Bee not afraide for beholde I bring you tidings of great ioy that shall be to all the people 11. That is that vnto you is borne this daye in the Citie of Dauid a Sauiour whiche is Christe the Lorde 12. And this shall be a signe to you yee shall finde the childe swadled and laide in a cratche 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God and saying 14. Glorye bee to God on highe and peace in earth towardes men good will 8. And there were shepheardes It shoud haue bene in vaine to haue Christ borne in Bethlehem except it were knowne to the world Yet the maner which Luke describeth semeth vnlikely in the iudgment of men First Christ is reuealed but to a few witnesses and that in the darke night Then when God had at hand many both honourable and excellent witnesses which being put by he chuse only sheapherds that is menne contemned and of no estimation The reason and wisedome of flesh must of necessitie heere become foolish and lette vs confesse that the foolishnesse of God excelleth what soeuer is or seemeth to be wise in this world 1. Cor. 1. 25. But this also was a part of the humbling of him not that any thing of the glory of Christe was by this taken away but onely that he shoulde lie hidde for a time Furthermore as Paule 1. Cor. 2. 4. admonisheth that the Gospell is contemptible according to the flesh that our faith mighte be grounded in the power of the spirite and not in high woordes of mannes wisedome or in any glory of the worlde So God from the beginning laide vp this incomparable treasure in fraile vesselles that the obedience of our faith mighte the better be prooued VVherfore if we desire to come to Christ let it not grieue vs to followe them whome the Lord to the ouerthrowing of the pride of the world hath taken as masters euen out of the filth of the beastes 9. The Angell of the Lorde came He sayeth that the glory of the Lorde shone about the shepheards wherby they might know the Angell For it should haue little auailed to haue that tolde them of the Angel which is reported by Luke except God by some visible signe had witnessed that that came from him which they heard Therefore the Angell appeared vnto them not in any common shape or without dignitie but adorned with a brightnesse of heauenly glory which shoulde mooue
demaunded whether this starre was one of the number of them which the Lord in the beeginning created for the garnishing of heauen then whether the knowledge of Astrologie brought these wise men hether that thereby in mind they conceaued the birth of Christ. Although we may not contentiously striue of these matters yet it is to be gathered out of the words of Matthew that it was not a naturall starre but extraordinary for it was not by the course of nature that at certeine times it vanished away and after sodenly shone againe then that it went a streight course towardes Bethlehem and at the length that it stoode fixed ouer the house wherein Christ was none of which thinges agreeth to naturall stars It is more probable that it was like to a Comet and that it was seene in the ayre rather then in heauen And it is no absurditie that Matthew speaking according to the manner of the people improperly called it a starre hereof is almost gathered an answere of the second question For seeing it is certaine that Astrologie is contained within the boundes of nature the wise men could not by the onely direction of the same haue come to Christ therefore it behoued them to be holpen by a secrete reuelation of the spirite yet I deny not but that they had some beginning or seede out of the arte but I say it was necessary that the same shoulde be holp with some new and extraordinary reuelation least it should be in vaine or vanish away 2. VVhere is hee that is borne king That some interpreters thinke a king borne to be secretely opposed against a king made or created seemeth to me to be too subtill therefore I take it more simplye that the wise men meane that this king was lately borne and remaineth yet an infant that they might make a difference betweene him and a king growen in age and holding the gouernment of the people for presently they say that they were mooued neither with the fame of his actes or with his present greatnesse openlye knowne but by a diuination from heauen of a thing that was to come But seeing that the sight of the starre was so effectuall with the wisemen woe be to our sluggishnes which so coldely seeke Christ the king reuealed vnto vs. VVe come to worship him The starre was shewed to this end that it might draw the wisemen into Iudea that they might be witnesses and proclaimers of the new king But for that which appertaineth to them they came not to giue any godly worship to Christ as is due to the sonne of God but after the Persian manner they would salute him as a moste excellent king For it is not probable that they thought more of him then that hee should be endued with singular power and dignitie that hee might worthilye turne all men into admiration and reuerence of him For it may be that they would before hand gette his fauour that they might haue him friendlye and fauourable to them If peraduenture it came to passe that hee obtained the gouernment of the East 3. Herod the king was troubled Herod was not ignoraunt of the prophesies wherein the Iewes had a king promised them who should restore their afflicted and ouerthrowne conditions into a happy estate For hee had from a childe liued in that kingdome and had perfectly learned all their matters Adde also that this rumour was so spread that it could not be vnknowne to the people which dwelt neere about them yet hee is troubled as it were with a newe matter vnheard of beefore that is because hee distrusting God and his promisses thought it but vaine to hope for a redeemer especially seeing he imagined as proud men vse to doe with a foolish confidence that he had established the kingdome to him and to his But seeing he being dronken in his own felicitie had before in his securitie contemned the prophesies now is he sodenly feared with the remembraunce of them For he should not so much haue beene mooued with the simple speach of the wisemen if the oracles or prophesies had not come into his minde which before seemed to be as toies of no importaunce so the Lord after he hath suffered the vnbeleeuers to sleepe sodenly he shaketh them out of their rest That which Matthewe saieth that Ierusalem also was troubled may be expounded two waies either that with the sodein noueltie of the matter the citizens were tumultuously raysed vp as if that they very desirously receiued the ioyfull message of the king that was borne then or that they being accustomed to mischiefes and through long pacience being couered with vnsēsiblenesse feared a chaunge least that greater calamitie should rise therof For they were so worne and almost consumed with continuall wars that a miserable and cruell seruitude ioyned with peace was not onely tollerable but was also to be wished for of them whereby it is to be perceiued how yll they had profited vnder the whippes of God For they were so benummed with amasednesse that the promised redemption and saluation after a sort stanck before them And I doubt not but that Matthewe would haue their vnthankfulnes noted for that they beeing tired with a wearines of euils had throwne away the hope and desire of grace promised them 4. Gathering together the chiefe Priestes Although there was no speake at all of Christ in Herodes court yet assoone as the wise men had made mention of a king the prophesies came into their minde which beefore were forgotten so Herod presently coniectureth this king for whom the wisemen seek to be that Messias in times past promised frō the lord And here againe it appeareth that Herod was woonderfully affearde while that he so carefully enquireth and no meruaile for seeing that al tyrantes are fearefull and that their owne crueltie striks more feare into themselues then it doth vnto others It behoueth Herod to be affraid aboue all other as one that perceiued him selfe to reigne against the lord Furthermore this new inquisitiō declareth how grosse the contēpt of Christ was before the comming of the wisemen That the Scribes and high Priestes doe sincerely aunsweare out of the scripture who yet afterwardes furiously endeuoured to corrupt the whole scripture least they should giue any testimonie or credit to Christe is therefore done because that as yet Christ had not troubled them with his Gospell so all the wicked ones doe easily subscribe to God in all generall principles but when the trueth of God dooth vrge them neerer then they vomit forth the poyson of their contumacie of the which thing at this daye wee haue a notable example in the Papistes for without controuersie they confesse that Christ is the onely begotten sonne of God cloathed with our flesh and they acknowledge in the two natures one person of God and man But when we come to the power office of Christ ther presently riseth a conflict because they wil not suffer themselues to bee brought into
of this present life That Mathew saith that Christ healed all diseases the meaning is of what kinde soeuer they were For it is certeine that al were not healed of their diseases but there was no kind of diseases that were offered him that he healed not And hee reckoneth the chiefe kindes of diseases wherein Christe shewed his power The scripture calleth not all generally that were vexed of the deuill men possessed with deuils but those that with a secret vengance of God are deliuered bound to Sathan that hee might possesse their mindes and senses They are called Lunatiks in whom the force of the desease encreaseth or decreaseth after the inclination of the moone as they that are sick of the falling sicknes and such like when we knowe that suche diseases are not curable by naturall remedies it foloweth that the deitie of Christ is here witnessed sith that he cured them wonderfully Matth. Mar. 1. Luke 4.  21. So they entred into Capernaum and straightwaye on the Sabbâ—th day he entred into the Synagogue and taught 22. And they were astonyed at his doctrine for he taught them as one that had auctoritie and not as the Scribes 23. And there was in their synagogue a man which had an vncleane spirit and he cryed 24. Saying ah what haue we to doe with thee O Iesus of Naâ—areth Art thou come to destroy vs I knowe thee what thou art euen that holy one of God 25. And Iesus rebuked him saying hold thy peace and come out of him 26. And the vncleane spirit tare him and cryed with a loude voyce and came out of him 27. And they were all amased so that they demaunded one of an other saying what thing is this what now doctrine is this for hee commaundeth the fowle spirites with auctoritie and they obey him 31. And he came down into Capernaum a citie of Galileâ— and there taught them on the Saboth dayes 32. And they were astonied at his dâ—ctrine for his worde was with aucthoritie 33. And in the Synagogue there was a man which had a spirit of an vncleane diuell whiche cryed with a loud voyce 34. Saying oh what haue we to doe with thee thou Iesus of Naâ—areth Art thou come to destroy vs I know who thou arte euen the holy one of God 35. And Iesus rebuked him saying hold thy peace and come out of him Then the deuil throwing him in the middes of them came out of him hurt him nâ—t 36. So feare came on them all and they spake amonge themselues saying what thing is this for with aucthoritie and power â—ee commaundeth the fowle spirites and they come out It is to be thought that this manne possessed with a deuill was one of that company which Matthew made mention of somwhat before But the narration of Mark and Luke is not in vaine because they shew certeine circumstances which do not onely make the miracle more manifest but also doe containe profitable doctrine For the deuill doth craftilye graunt that Christ is the holy one of God that he might make men suspect that he hath some familiaritie with Christe by which subtilty hee also endeuored to bring the gospel into suspitioÌ„ at this day he ceaseth not to atteÌ„pt the same This is the cause why Christ causeth him to hold his peace And it may be that this confession was violently wrested out of him but these two do not differ betweene themselues that hee being enforced to giue place to the power of Christ that he might proclayme him to be the holy one of God and yet subtilly he endeuoureth to couer the glorye of Christe with his darknes It is also to be noted that hee doth so flatter Christ that hee might craftely conuey himselfe from his hand And after this maner he fighteth with himselfe for to what purpose is Christ sanctified of the Father but that delyuering menne from the tyrannie of the Deuill hee might ouerthrowe his kingdome but because Sathan cannot abyde that power whiche hee perceyueth to bee prepared for his destruction hee desires to make Christe quiet and to be content with a vaine title MAR. 22. They were astonied at his doctrine The Euangelists do meane that the power of the spirit did appeare in the wordes of Christe which caused euen the prophane and colde hearers to wonder at them Luke faith that his word was with aucthoritie that is full of dignitie Marke setteth it out more fully and addeth an Antithesis that it was vnlike to the wordes of the Scribes But when they were adulterous interpreters of the scripture their doctrine was literall and dead which shewed no force of the spirite and there was no maiestie in it but such colde stuffe as may at this daye be seene in the speculatiue dignitie of popery Those maysters doe imperiously thunder out what soeuer they thinke good But wheÌ„ they in prophane maner do brabble of diuinitie so that no religioÌ„ appeareth in their disputations whatsoeuer they bring is filthy and toyish for Paule hath not sayd in vaine the kingdome of God standeth not in word but in power In summe the Euangelystes doe shewe that when the maner of teaching was degenerate and verye corrupte which touched the mindes of men with no reuerence of God then the diuine power of the spirit was euidently seene in the words of Christ which gate him credit This is the power or rather dignitie and aucthoritie whereat the people was astonyed LV. 33. A man which had an vncleane spirit This speach auayleth asmuch as if Luke should haue sayd that he was stirred vp by the motion of the deuill For by the permission of God Sathan possessed the powers of the soule so that hee woulde enforce them aswell to speake as to other motions at his pleasure Therefore when menne possessed with diuelles doe speake the diuelles doe speake in them and by them whom they haue aucthoritie to rule It is probable that the tytle of the holy one of God was taken out of the common and accustomed maner of speaking and therefore they so called the Messias because he was seperate from al other as one endued with a singular grace and the head of al the Church MAR. 26. The vncleane spirit tare him Luke vseth a more gende word yet in sense they agree very well because they both would teache that the departure of the diuell was violent and forcible Therefore hee so threw down the wretched maÌ„ as if he he wold haue torn him in sunder yet Luke saith that his purpose was in vaine not that that force was altogeather without 〈◊〉 or at the leaste without some payne but that hee was after delyuered a hole and a founde manne from the diuell LV. 36. So feare came on them all The fruit of the myracle is that they are enforced to thinke that there is in Christe somewhat more then appertaineth to men And they wisely referre the glorye and power of the myracle to the doctrine VVhat doctrine is this say
where you haue not chosen mee but I haue chosen you Iohn 15. 16. In the same sence also Paul often commendeth the purpose of God in his Apostleshippe But heere do arise moe questions First why hee chose Iudas of a determinate purpose whome hee knowe to bee vnwoorthy of that honour and should become a traitour Then why God being so earnestly besoughte of his sonne suffered so faithlesse and wyeked a manne to creepe into the chiefe order of hys Churche as if he had despised Christe Thirdly whye hee woulde that the first fruites of hys Churche shoulde be polluted with so vile a reproache Fourthlye whye Christ wittingly and willingly preferred Iudas before honest and faithfull ministers The first Obiection is thus aunsweared It was the will of the Lorde purposely to meete with such offences that should fal out least we shoulde be troubled beyonde measure so oft as wee see false teachers occupie a place in the churche Or that of professours of the gospell there become Apostates And also in the person of one manne he gaue an example of a horrible defection least they that are placed in higher estate of dignitie shoulde flatter themselues too much Yet lette vs not saye that Christ suffered the repulse VVhen the father in woonderful councel adioyned one deuill to eleuen Angelles yet hee so gouerned the falling out of the matter that his falling awaye shoulde confirme the Faithe of the Churche rather then shake the same Thys same aunsweare may be geuen to the thirde question In the first beginnings it was speedely shewed what the estate of the Churche shoulde be least the weake shoulde waxe faint at the fall of any of the reprobate for it is vnmeete that the stabilitie of the Gospell shoulde depende vppon menne As concerning the last Obiection Christe did not preferre Iudas before the holy and the godly disciples but he lifted him vppe on high from whence he was to fall because he woulde he shoulde be a spectacle to all men and an instruction to all ages that no man shoulde abuse the honour geuen him of God then the pillers falling that they that seeme to be of the common sort of the faithfull might remaine stedfast LVKE 13. VVhich also he called Apostles This may be expounded two wayes Either that he after consecrating them into their office gaue thys name vnto them Either that he gaue them thys title in hope of the dignitie to come that they mighte knowe to what purpose they were separate from the common sort for what vse they were ordained VVhich latter exposition doeth agree with the woordes of Marke for hee sayth that Christ did this that they should be with him and that he might send them to preache Therefore his will was that they should be hys companions vppon whome he would after lay a greater charge for when hee sayeth that they should be with him and that he would send them foorth to preach he doeth not appoynt that they should be both in one moment of time as I haue sayde before MAR 16. And 〈◊〉 named Symon Peter Although it behoueth al christians to be liuing stones of the spiritual tēple yet christ for the mesure of grace which he wold bestow vpō Simō gaue him a peculiar name neither doth his shamefull infirmitie in denying the Lord hinder this for with this title his inuincible power and constancie which continued euen to death is set foorth Yet the Papistes are to be laughed at which thereof gather that the church was grounded vpon him as shal be shewed more at large in the 16. chapter of Mathewe Christ called the sonnes of Zebedeus the sonnes of thunder for that he would geue them a soūding voyce wherwith they shoulde thunder throughout all the worlde And the thunder out of the mouth of Iohn is heard to this day and it is not to be doubted but that his brother shoke the earthe while hee liued But the woorde is corrupte for the perfecte pronounciation shouldee be BENAE Reges or Ragas But it is not vnknowen howe easily woordes are chaunged when they are translated into an other tounge Mathew 5. Marke Luke 6. 1. And when he saw the multitude hee went vp into a mountaine and when he was set his disciples came to him 2. And he opened his mouthe and taught them saying 3. Blessed are the poore in spirite for theirs is the kingdom of heauen 4. Blessed are they that mourne for they shal be comforted 5. Blessed are the meeke for they shall inherite the earth 6. Blessed are they which hunger thirst for righteousnesse for they shall be filled 7. Blessed are the merciful for they shall obtaine mercy 8. Blessed are the pure in heart for they shall see God 9. Blessed are the peacemakers for they shal be called the children of God 10. Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen 11. Blessed are you when men reuile you and persecute you and say all maner of euill against you for my sake falsly 12. Reioyce I say and be glad for great is your rewarde in heauen for so persecuted they the Prophets whiche were before you  20. And hee lifted vp his eyes vpon his disciples sayd Blessed be ye poore for yours is the kingdome of heauen 21. Blessed are yee that hunger nowe for ye shall be satisfied Blessed are ye that wepe now for yee shal laugh 22. Blessed are yee when menne hate you and when they separate you and reuile you and put out your name as euill for the sonne of mans sake 23. Reioyce you in that day and bee glad for beholde youre rewarde it greate in heauen for after this maner their fathers did to the Prophets 24. But woe be to you that are riche for yee haue receiued your consolation 25. VVoe be to you that are full for yee shall hunger VVoe be to you that nowe laugh for yee shall waile and weepe 26. VVoe be to you when al men speake well of you for so did their fathers to the false Prophets MAT. 1. He went vp into a mountaine They that say that this is another sermon of Christes and not that which is set down in the 6. chap. of Luke are drawen with too light and friuolous an argument for that Mathew sayeth that Christ spake in the mountaine to his disciples and that Luke seemeth to note that he spake vnto them in a plaine place For they doe very preposterously read the wordes of Luke adioyning them together that Christ came downe into a plaine place and that he lifting vppe hys eyes vpon his disciples spake thus For it was the purpose of both the Euangelistes to gather together into one place the principall poynts of the doctrine of Christe which did belong to the rule of godly and holy life Therfore though Luke had first made mention of a plaine place yet hee doeth not in a continuall course prosecute the same hystorie but from myracles
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
shal be excluded which promisse now vnto themselues a certaine possession of life Mathewe Marke Luke 13.   25. VVhen the good man of the â—ouse is risen vp and hath shutte to the doore and ye begin to stande without and to knocke at the doore saying Lorde Lorde open to vs and he shall answeare and say vnto you I know you not whence you are 26. Then shall yee beginne to say wee haue eaten drunke in thy presence and thou hast taught in our streetes 27. But he shall say I tell you I knowe you not whence you are depart from me all yee woorkers of iniquitie 28. There shall be weepinge and gnashinge of teethe when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdom of God and your selues thrust out at doores 29. Then shall come many from the East and from the VVest and from the North and from the South and shall sit at the table in the kingdome of God 30. And beholde there are laste whiche shall be first and there are first which shal be last 25. VVhen the goodman of the house is risen Although these things were spoken after at another time as I sayd euen nowe yet I had rather to haue respecte of the doctrine then of the time For this is no small helpe to the vnderstanding if those may be red together in one text which do agree together in one sence Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen Nowe he sayeth that they shal profit nothing although they occupy a place in the church because that God shall at length rise in iudgement that he maye exclude out of his kingdome all them that vsurpe a place amongest them of his housholde And he vseth the similitude of a housholder who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night and leaue the house open to theeues he himselfe ariseth locketh the gate and will not lette in those wandering and nighte straying men which do out of season wander by the high wayes Further in these wordes he admonisheth vs to take occasion while it is offred For so long as the Lord calleth vs vnto him we as it were haue a gate sette open for vs into heauen but the greater part doth not vouchsafe to stirre a foote Therefore Christ pronounceth that the gate shall at the length bee shut and so they shal be in danger to be shut out which waite for companie 26. Thou hast taught in our streetes Christ expresly excepteth that it shall proâ—itte the Iewes nothing that he came neare vnto them and that he familiarly offereth himselfe that they shoulde enioy him except they aunsweare at the day when they are called But he doeth not prosecute that similitude For speaking of a housholder hee doeth plainly without a figure declare himselfe to bee the iudge and this doeth not agree to any other then vnto himselfe Thou hast taught in our streetes that is that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine â—â— VVhen yee shall see Abraham VVhen as the Iewes had nothing like vnto the holy fathers yet they woulde vainly bragge of that stocke neyther was there any thing so vsuall amongest them as to abuse the title of the Churche Christe testifieth that this degenerate people which departed from the faith and Godlinesse of the fathers are estranged from the kingdome of God And heerein is contained a secreate reproofe because that they which desire to haue companions in seeking saluation did not rather endeuour to adioyne themselues to Abraham the Prophettes and the holy fathers then seeke about for their equals which by their examples were fallen farre out into innumerable corruptions As if he shoulde haue sayde if you doe nowe neglecte to enter in at the straighte gate because the multitude of them which goe astray doeth come behinde you doe you not see howe you are seperated from the company of the faithfull while you doe linke your selues to the company of the vnfaithfull If that the sight of the worlde doeth nowe blinde your eyes this slouthfulnesse shal be taken from you at the last day but too late For then you shall knowe that you and your like are straungers from the kingdom of God and that you haue not any thing common with Abraham 29. They shall come from the East It is an amplification gathered heereof that the Iewes being reiected which thought themselues only to be the lawfull heires of God the Gentiles shoulde bee sette in their place that they may receiue the life promised to Abraham and his stocke And hee opposeth the Gentiles against them that he might pricke them forward as with a godly iealousie to faith Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie if hee mighte prouoke them of his owne countrey and flesh to suche an emulation And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche did proudly contemne God and all his giftes But because that Mathewe hath this sentence againe a little after I doe nowe touche the same the more sparingly 30. Beholde there are last Christ vseth these woordes oftentimes as wee shall see other where but in a diuers sence In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes which when all the worlde was forsaken were chosen of God being placed in this dignitie imagined that God was bounde to them For thys cause Christ telleth theÌ„ that their lot shal be shortly altered so that the Gentiles which were then as outcastes should haue the chiefe roumthe And the Iewes being put from their honour shoulde not holde the lowest corner in the Churche Mathewe 7. Marke Luke 6. 15. Beware of false Prophetes whiche come tâ— you in sheepes clothing but inwardly they are â—auening wolueâ— 16. Yee shall know them by their fruites doe meâ—ne gather grapes of thornes or figges of thistles 17. So euery good tree bringeth foorth good fruit and a corrupt tree bringeth foorth euill fruit 18. A good tree cannot bring foorthe euill fruite neither can a corrupt tree bring foorth good fruite 19. Euerye tree that bringeth not foorth good fruite is hewen downe and cast into the fire 20. Therefore by their fruites yee shall knowe them  43. For it is not a good tree that bringeth foorth euil fruite neither an euill tree that bringeth forth good fruite 44. For euery tree is knowen by his owne fruite for neither of thernes gather menne figges nor of bushes gather they grapes 45. A good man oute of the good treasure of his heart bringeth foorth good and an euill manne out of the euill treasure of his heart bringeth foorth euill for of the abundance of the heart his mouth speaketh 15. Beware Christ teacheth in these woordes that his Church should be subiect to
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
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
mountaines a great hard of swine feeding 12. And all the deuilles besoughte him saying sende vs into the swine that we enter into them 13. And incontinently Iesus gaue them leaue Then the vncleane spirites went oute and entred into the swine and the heerd ranne headlong from the high bank into the sea and there were about two thousand swine and they were drowned in the sea 14. And the swineheardes fled and tolde it in the citie and in the countrey and they came out to see what it was that was done 15. And they came to Iesus sawe him that had beene possessed with the deuill and had the Legion and in his right minde and they were afraide 16. And they that sawe it tolde them what was done to him that was possessed with the deuill and concerning the swine 17. Then they began to pray him that he woulde depart out of their coastes 18. And when hee was come into the shippe he that had beene possessed with the deuill praied him that hee might be with him 19. How beit Iesus would not suffer him but sayde vnto him Go thy way home to thy friendes and shewe them what greate thinges the Lorde hathe done vnto thee and howe he hath had compassion on thee 20. So he departed and beganne to publishe in Decapolis what greate things Iesus had done vnto him and all men did maruell 26. So they sailed vnto the region of the Gadarens which is ouer against Galile 27. And as hee went out to land there met him a certaine man out of the city which had a deuil long time and he ware no cloathes neither aboade in house but in the graues 28. And when he sawe Iesus he cried out and fel downe before him with a loud voice sayde what haue I to doe wyth thee Iesus the sonne of God the most high I beseeche thee torment me not 29. But hee commaunded the foule spirite to come out of the man for oft times hee hadde caught him therefore hee was bound with chaines and kept in fetters but he brake the bands and was caried of the deuil into wildernesses 30. Then Iesus asked hym saying what is thy name And he saide Legion because many deuils were entred into him 31. And they besought him that he wold not command the◠to go out into the deepe 32. And there was thereby an herd of swine feding on an hill the deuils besought him that he wold suffer them to enter into them so he suffered them 33. Then went the deuils out of the manne and entred into the swine and the heerd was caried with violence frō a stepe downe place into the lake and was choked 34. VVhen the herdmen sawe what was done they slodde and when they were departed they tolde it in the citie and in the countrey 35. Then they came out to see what was done and came to Iesus and founde the man out of whom the deuilles were departed sittinge at the feete of Iesus clothed in his right mind they wer afraid 36. They also which saw it told thē by what means he that was possessed with the deuill was healed 37. Then the whole multitude of the country about the Gadarenes besought hym that he wold depart frō them for they were takē with a great feare and he went into the ship and returned 38. Then the man out of whome the deuilles were departed besought him that hee mighte be with him but Iesus sent him away saying 39. Return into thine own house and shewe what greate things God hath don vnto thee So hee went his way and preached throughoute all the Citie what great thinges Iesus hadde done vnto him I haue before confuted their error which thinke that Mark and Luke do report not this but an other myracle For when as the three Euangelists doe note that region which is against Galile as Luke also declareth and all the circumstances doe agree who will beleeue that all these thinges fell out at diuers times 28. There met him two possessed with deuils This difference caused the interpreters to erre and to separate Mathewe from the other two because he nameth two and the other but one But Augustines coniecture is probable who thinketh that ther were two yet they made mētion but of one because he was the more famous and so the myracle should be the more notable in him by reason of the greatnesse of the disease And certainely we see that Marke and Luke do bestowe moe wordes in amplifying the cruelty of the deuil that it might appeare that the miserable man of whō they speake was wonderfully tormented Therefore in that they reporte a notable example of the diuine power of Christ thogh they say nothing of the other man yet they dissent not from the hystorie of Math. which addeth the hystorie of the other who was not so wel known That Luke sayth a certaine man met him out of the citie it is vncertaine whether he meaneth that he was a citizen of Gadara or whether he came out from thence to meete him For when as he was commaunded to go home and to preache the grace of God amongest his owne friendes Marke sayeth that hee did this in Decapolis whiche was a countrey next ouer againste Galile wherby it is to be cōiectured that he was not a Gadaranite borne Further Mathew and Marke do expresly say that he came not out of the Citie but out of the graues And Luke himself in the whole course of the hystorie declareth that he liued in the desart Therefore these wordes A certaine man met him out of the citie I do thus interpreate before Christ came to the Citie a certaine man possessed with a deuil mette him by the way out of that coast But their opinion which thinke that hee dwelte in the graues either because the deuils were delited with the fauour of the dead carcases or that they were pleased with the sighte of the sacrifices or because they woulde catche the soules which desired to be neare vnto their bodies is friuolous and foolish The vncleane spirite did rather holde this man amongst the graues that he might be consumed with continual terrour by the sorowfull beholding of the deade as one banished from the company of menne would dwell amongst the dead Further wee learne hereby that the deuil doth not only vexe men in this present life but persecute them euen vnto death so that his kingdom might flourish euen in death MAR. 3. And no man could binde him no not with chaines He coulde not naturally breake chains wherby we gather that sathan is permitted to haue sometime extraordinarie motions whose force excedeth our vnderstanding and vsual reason And it is often seene that frantike men haue much more strength then if they were in perfect health And it is not to be denied but that the deuil doth there also play his partes so oft as God doeth suffer him but this violent force which the Euangelists do here speake of
that they might be the readier to heare Christ. Therefore now they are sent into Iudea to declare that the time of the promised restitution saluation is at hand and afterwarde Christ ordeineth them to spread the Gospell through all the world Here he onely chuseth them as helpers to prepare that people to come to heare him where his voyce could not come After he resigneth vnto them that office of teaching which he executed himself And this is worth the noting least wee should imagine that here were set down a certein and a perpetual law to al the ministers of the word while the Lord dooth giue in charge to the publishers of his doctrine what he would haue them doe for a short time The ignoraunce whereof deceiued many insomuch that without difference they would bring and tye all the ministers of the word to this rule 1. He called his twelue The number of twelue doth note the reformation that should be of the Church For as the people came of the twelue Patriarches so Christ doth now call the remnauntes dispearsed to the remembraunce of their firste beginning that they might conceaue some certeine hope of theyr restitution And though the kingdom of God did not so florish in Iudea as to find there remayning a perfect estat of the people but that nation which was now miserablye decayed deserued through their vnthankfulnes rather twise to perish for dispising the grace offered yet this hyndered not but that they should be born again anew And after it came to passe that God out of Siō sent the scepter of the poer of his son further abrod that fluds might runne out of that fountain which should plentifully water the foure quarters of the world Then God gathered togeather his Israel from euery place that not onelye the dispearsed and torne mēbers should be knit togeather into one body but also such men as before were altogether straungers from the people of God Therefore the Lord doth not in vaine appoynt twelue as patriarkes but doth thereby declare the renuing of the Church Note further that by this number he admonished the Iewes to what end he came And because they gaue no place to the grace of God he begat a new Israel to himselfe If thou shouldest beholde the first beginning this might seeme to thee a matter to be laughed at that Christe dooth lay such honorable offices vppon men so obscure and of no estimation yet the incredible successe and the plentifull encrease of the Church dooth shew that the Apostles in degree of honour and in fruitefulnesse of children are nothing inferiour to the Patriarches but that they farre exceede them Hee gaue them power Because the Apostles were almost not accounted of amongst menne and the ambassage which Christ committed vnto them was diuine and beecause they did excell neyther in wisdome nor eloquence and that the excellency and newnes of the matter required mo then humane giftes it was necessary that they shoulde haue some other authority Therefore Christ giuing them power to worke miracles furnisheth them with ensignes of celestiall power which might get them credite and reuerence amongst the people And by this is the lawfull vse of miracles gathered For when Christe ordeined them preachers of the Gospel and workers of miracles iointly togeather so that the miracles shuld be nothing els then seales of their doctrine it is vnlawfull to break that knot that cannot be vnknit VVherefore the Papistes are false counterfeites and doe wickedly depraue the workes of God by seperating the word from the miracles 2. First Simon The Romanistes doe very fondly gather their supremacie from hence we doe willinglye graunte that Simon Peter was the first amongst the Apostles but no reason doth allow to extende that to the whole world which was of force amongst a few men Note further that he which is first numbred hath not therefore presently Lordeshippe amongst his fellowes Now if we graunt all those thinges which they demaund of Peter vntill they proue these wicked and sacrilegious Apostates to be Peters successours his dignitie shal make nothing for the Romane seate 5. In the way of the Gentiles Heereby appeareth more euidently that which I touched euen now that the office which was layd vpon the Apostles was for no other purpose but to make the Iewes attentiue to heare Christ by stirring them vp to looke for their saluation at hande Therefore now he encloseth their voyce within the boundes of Iuden which hee after commaundeth to sound euerye where to the furthest coastes of the worlde the reason is because he was sent of the father a minister of cyrcumcision to fulfill the promises made in times paste to the fathers Rom. 15. 8. But God had made a speciall couenaunte with the stocke of Abraham Therefore Christ doth not without cause at the beginning continue the grace of God amongst the elect people vntil the full tyme came for the further publishing of the same And after his resurrection he spread forth that blessing which was secondlye promised to all the Gentiles because that the vaile of the temple was then rente and the partition wall was pulled downe Therefore if this discharge seeme to any to be too hard in that Christ alloweth not the gētiles to be partakers of the Gospell let him plead with God who excluding the rest of the world did make his couenaunt onely with the seede of Abraham of which couenaunt this commaundement of Christ doth depend 6. But goe rather to the lost sheepe Hee assigneth as I sayd the first place to the Iewes because they were the first borne and because GOD did then account them onely of his houshold when the other were straungers And he calleth them loste sheepe partlye that the Apostles being touched with compassion might the more readily and with more willing endeuour helpe them partely that they might know that there was great aboundaunce of worke for them and yet vnder the figure of that nation Christ teacheth what is the condition of all mankind The Iewes which were neere and in couenaunt with God and so heires of the eternall lyfe are yet accounted lost vntill they recouer saluation in Christ. Therefore what remaineth for vs which are farre inferiours in honour to them But he giueth that name of sheep also to the reprobat which were not properly of the stocke of God because the adoption belonged to all the people so other where he calleth them the children of the kingdome which for their vnfaithfulnesse were to be caste out Matth. 8. 12. In summe Christ commendeth the Iewes to the Apostles vnder the title of sheepe that they might bestow their labour vpon thē because none could be accounted as in the flock of God but those which were gathered into the sheepefold 7. Preach saying This is that embassage wherewith I saide Christe would that the mindes of the people should bee stirred vppe in hope of the redemption at hand For the kingdome of heauen Luke saieth the kingdome
haue erred too ignorantly which thought that Christe cōpared himself with Iohn for he speaketh not here of the dignity of the person but the excellency of the office is commended which doth more euidētly appeare by the words of Luke Ther arose not a greater Prophet For the greatnesse is expresly referred to the office of teaching In summe Iohn hath so excellent a title giuen him to that ende that the Iewes shuld the more diligently obserue the message that he brought Then the teachers whiche should shortly after folow him are preferred before him that the maiesty of the gospell mighte be preferred aboue the lawe and also that message which came betwene them both And as Christ would prepare the Iewes to receiue the gospell so it is meete for vs to be wakened at this day that we may reuerently heare Christ speaking to vs out of his high throne of his heauenly glory least that he reuenge our cōtempt with that horrible cursse whiche he denounceth againste the vnfaithfull by Malachie in the same place The kingdome of heauen and of God is taken here as in other places before for the new estate of the church because that at the cōming of Christ ther was promised a restitutiō of al things That which I trāslated the least is red in the Greke in the cōparatiue degre the lesser But after this maner the sense is the plainer while it appeareth that it comprehendeth all the ministers of the gospell Also that many being endued with a smal portion of faith are farre inferiour to Iohn this nothing letteth but that their preachinge may be more excellent in that it proposeth Christe the conquerour of death and the Lorde of life whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice and by takinge away the vaile it lifteth the disciples into the heauenly sanctuarie 12. From the time of Iohn I doubt not but that Christ commendeth the maiestie of the Gospel of this that it was sought after with a feruent desire of many For as God raised vp Iohn that hee might be a proclaimer of the kingdome of his sonne so the spirite gaue effecte to his doctrine that it might enter into the hearts of men and mighte kindle their zeale Therfore it appeareth that it came from God which so straungely sodenly spreadeth out raiseth great sturres But in the second clause ther is added a restrainte that the violent doe take it For because the greater parte was no more moued then as if the Prophets had neuer spoken of Christ or as if Iohn had neuer come as a witnesse of him Christ declareth that the violence whereof he speaketh is founde but in one certaine kinde of menne The meaninge therefore is there is nowe a greate concourse of men as if that men would violently enter into the possession of the kingdome of God For at the opening of the mouth of one man they doe not onely couetously but with violente force they receiue the grace offered And thoughe very many are slouthfull and are no more touched then if Iohn should tell a tale in the wildernesse nothing appertaining to them yet many ran with violēt zeale And to this purpose tendeth the saying of Christ that they are inexcusable whiche contemptuously as with cloased eyes doe passe by the manifest power of God which shone as well in the teacher as in the hearers Yet by these wordes we learne what is the true nature and force of faith namely that menne should not coldly and for fashion giue eare to God when hee doeth speake but they shoulde aspire to him with an ardent affection and breake throughe as it were wyth a violent endeuour LVKE 16. The lawe and the Prophets to Iohn Because the Lord had sayd that those things which the Prophets had foretolde of the renewinge of the church that shuld be was as an entrance to the matter for the peoples sake now he compareth the ministerie of Iohn with the law the prophets as if he should haue sayd it is no maruel if God doth now so mightily worke in the mindes of men For he doeth not shew himselfe a farre off as he did before in obscure shadowes but openly and at hande is hee present to establish his kingdome Hereof it foloweth that they haue lesse excuse which doe stubbornely refuse the doctrine of Iohn then the contemners of the law and the Prophets There is an emphasis in the worde of Prophesying for the lawe and the Prophetes did not sette God before the eyes but onelie by figures they drew out as in a shadow one absent Now we see whereto this comparison tendeth namely that it is not meete that menne should be now so cold sith God sheweth himselfe present vnto them which helde the olde people in suspense by prophesies But there is no absurditie in that that Christ doth nowe number Iohn amongst the ministers of the Gospel whom he had first placed in the middest betweene them and the Prophets because his preaching though it were a part of the Gospel yet it was but a certaine rudiment of the same MAT. 14. And if ye wil receiue it Now he doth declare more plainly how Iohn begā to preach the kingdō of God for this is verily that Eliah which was promised to be sent before the face of God for Christ would that the Iewes should now see and know that great terrible comming of God spoken of before by Malachi sith that Elias which is there promised doth now execute the office of a forerunner Also in these words If ye wil receiue it he reproueth the hardnes of their harts that are so malitiously blinde in so great light But what if he be not receiued shall be not be that Eliah It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges but after he had sayd that he was that Eliah he reproueth them of slouth and vnthankfulnes if he haue not that credit which he deserueth 15. He that hath eares VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter which he would should be diligently carefully noted Yet he also declareth that the misteries wherof he speaketh are not receiued of all because that many of the hearers are deafe or else haue stopped their eares But because that man is not onely hindered by his own incredulitie but that diuers do also hinder others christ here exhorteth the children of God whose eares are opened that they should be diligent to consider this excellēt misterie of God and that they should not wax deaf with the vnbeleeuers Matth. 11. Marke Luke 7. 16. But whereunto shall I lyken this generation It is lyke vnto litle children which sit in the markets and call vnto their felowes 17. And say wee haue pyped vnto you and ye haue not daunced we haue mourned to you yee haue not lamented 18. For Iohn came neither eating nor drinking and they saye hee hath a
hardly submit thēselues to their equals or to them whom they contemne in respect of thēselues and God appointeth to gouerne his Churche by the ministerie of men and chuseth the ministers of the worde oft times out of the dregges and offscouring of the cōmon people it was therfore necessary for him to set forth the maiestie of the Gospel least it should become vile because it is vttered out of the mouth of man This therefore is a notable commendation of the outward ministerie that Christe saieth what honour or reuerence soeuer is giuen to the preaching of menne so that it bee faithful that God accepteth it as imployed to himself VVe may profitte by this commendation two wayes for first nothing can better encourage vs to embrace the doctrine of the Gospel then to heare that it is a most excellent seruice of God and a sacrifice of a sweete smelling sauour to heare him speaking to vs by the mouth of men and to submit our selues with that reuerence vnto his word brought by men as if he himself shuld discend from heauen or should reueale his counsel by Angels Then this established assurednes taketh all doubt from vs when wee heare that the testimonie of our saluatiō witnessed to vs by men sent frō God is so to be receiued and credited as if his owne voice shoulde sounde from heauen Contrariwise to driue vs from contempt of the Gospel he addeth a seuere sentence affirming that they disdaine not men but him and God his father whiche disdaine to heare his ministers though they bee but meane men And as the dignitie of those pastors which sincerly faithfully do execute their office is highly here extold so the pope maketh him selfe ridiculous with his shauelings while vnder this pretence he would mainteine his tyranny For it is certeine that Christe speaketh not as if he would resigne to men that right which he had receiued from his Father but this is his onelye purpose to delyuer his Gospell from contempt VVhereof it followeth that he transferreth not the honour due to him to the persons of menne but onely to seeke that it be not separated from his word Therefore if the Pope will bee receiued lette him bring the word for a warrant whereby hee maye be knowne to bee a minister of Christe but so long as hee goeth on in his owne lykenesse that is as a chiefe enemie of Christes and hauing nothinge like to the Apostles lette him leaue deckinge him selfe with others feathers Math. Marke Luke 10.   17. And the seuentie turned againe with ioy saying Lord euen the deuils are subdued to vs throgh thy name 18. And he said vnto them I saw Sathan lyke lightning fall downe from heauen 19. Behold I giue vnto you power to treade on serpentes and scorpions and ouer all the power of the enemie and nothing shall hurt you 20. Neuerthelesse in this reioice not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen 17. And the seuentie turned againe It appeareth that the seuentie disciples did not at the first fully and perfectly beleeue Christes wordes when as they returned reioycing as at a strang matter and a thing not to be hoped for that they should cast out deuilles by the power of Christe But this aucthoritie was committed to them and they had also a commaundement yet I thinke not when they went forth but that they were perswaded that their maister had said nothing to them in vaine yet after when the straungnes of the matter exceeded their opinion they were amased at those wonderfull sightes But this commonly falleth out that the faithful do onelye conceaue a certeine taste of the power of God by his word then experience caryeth them into admiration But what maner of ioy they had shall more plainely appeare by Christes aunswere 18. I saw Sathan Christ leadeth his disciples from one special sort to a whole generalitie namely that he commanded his gospel to be preached to this end that he might ouerthrow the kingdome of Sathan And because the disciples tooke that exāple which in experience they had seene without further application Christ telleth them that the force and efficacie of their doctrine should reach further and that the tyranny which Sathan exercised against al minkinde should be ouerthrowne Now wee conceaue the meaning of the words when Christ commaunded his gospel to be preached he did not attempte a matter the end whereof was doubtfull but he saw before that Sathan should therby be ouerthrown Now sith the sonne of God cannot be deceaued and this his foreknowledge belongeth to the continuall course of the Gospel it is not to bee doubted but as oft as he raiseth vp faithfull teachers but that he wil giue like happy successe to their labours VVherby we gather that we cannot be otherwise deliuered from the seruice of Sathan but by the gospel then they profit rightly by the Gospel in whom the power of Sathan falleth downe that they dying vnto sinne begin to liue to the righteousnesse of God The similitude is also to be noted which hee vseth that Sathan fell downe as lightning at the thunder of the Gospell for so is the diuine incredible power of the doctrine expressed which so sodenlye casteth downe headlonge with violence the prince of the worlde furnished with so great powers Here is also expressed how miserable the condition of men was ouer whom sathan triumphed who reigned in the aire held the world subiect vnder his feet vntil Christ the delyuerer came 19. Behold I giue vnto you power This is spoken by waye of a graunte Christ denieth not but that it is an excellent gift wherin they reioice but he specially warneth them to looke somwhat deeper into the matter not to stay at the outward miracles Therefore as their ioy was not cōceaued of nothing so he doth not altogether condemne it but sheweth that it is not such as it ought to be because they pleased themselues too much in these outward shewes did not lift vp their minds into heauē And almost al the godly are sick of this disease for though they consider the goodnes of gods benefits with thāks giueing yet they go not so far with thē as they ought as with ladders to be holpe by thē to clime into heauen Therefore they haue neede to be raysed vp by the Lord as with an out-stretched arme to be holden that they fall not downe vpon the ground but that they should aspyre to a heauenly newnesse of lyfe He calleth al daungers the power of the enemie because the deuill throweth vpon vs whatsoeuer he knoweth may make against vs not that hee hath in his power those thinges which can hurte men but because that he being armed with the curse of God he endeuoreth to turne al his scourges to our destruction and taketh them as weapons to wound vs with 20. Your names are written Christ purposing to withdraw his disciples from a vaine
more fully kindled in them that their strength become more perfect Are they not all like to a Reede halfe broken and to a smoking matche Therfore lette vs learne to embrace this great goodnesse of Christ who frameth himself so to our infirmity Yet in the meane while lette no man flatter himselfe in his sinnes but let euery man endeuour to profit better in our selues least we wander all our life long or bend turne at euery blast like vnto Reedes but lette vs growe on to be perfect men that we may stand fast against the sundry assaults of sathan Let not our faith be like a few smal sparkes hidden in a darke smoke but let it shewe foorth bright shining beames Nowe by the example of Christ all his ministers haue prescribed vnto them how they ought to behaue themselues But because that vnder pretence of this place some do falsly folishly pretend that mildnesse is generally to be vsed towards all men that difference is to be noted which the Prophet expresly maketh betwene the weake and the obstinate For there are some that are too strong whose hardnesse it were meete should be broken with the violence of a beetle which either endeuour to bring darknesse ouer al places or else are firebrands to kindle consuming fires euery where it is necessary that their smoke shuld be scattered and that their heat shoulde be quenched Therefore as the faithfull ministers of the word must diligently apply themselues that by sparing the weake they may encrease nourish the grace of God which as yet is but small in them so they must in wisedom take good hede that they nourish not the malitious obstinate whiche are nothing like to the smoking flaxe or to the brused Reede 20. Til he bring forth iudgement into victory The wordes of the Prophet are somwhat otherwise namely that he shal bring forth or lead forth iudgement in truth Yet the speach which Mat. vseth is full of great importāce that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour For the deuill casteth in what lettes and hinderances he may that righteousnesse shoulde not shewe foorth but by great wrestling and that is confirmed by that woorde victory which is not obtained but by fighting For that which presently foloweth the Prophet hath the yles shall waite for his lawe And thoughe Mathewe hath changed the wordes yet he agreeth in sense that the grace of Christ shall be common to the Gentiles Math. 12. Marke 3. Luke 11. 22. Then was brought to hym one possessed with a deuill both blinde and dumme and he healed him so that hee whiche was blinde and dumme bothe spake and sawe 23. And all the people were amased and said Is not this the sonne of Dauid 24. But when the Pharisies heard it they sayd this man casteth deuilles no otherwise out but through Belzebub the prince of deuils 19. And they came home 20. And the multitude assēbled againe so that they coulde not so much as eate bread 21. And when his kinsfolkes heard of it they went out to lay hold on him for they thought he had bene beside himselfe 22. And the Scribes whiche came from Ierusalem sayde He hath Beelzebub and through the prince of deuilles he casteth out deuils 14. Then he cast out a deuill which was dum and when the deuil was gone out the dumme spake and the people wondered 15. But some of them sayde Hee casteth out deuils through Beelzebub the chiefe of the deuils It is not to be doubted but that Marke meaneth some certaine space of time long enough when he descendeth from the myracles to that wicked conspiracie which Christes kinsmen made amongst themselues that they might binde him as a madde man In Mathew and Luke there is expresse mention made of one only myracle by the which the Pharisies tooke occasion of quarrelling But because that they all three agree togither in this latter sentence therefore I thought good heere to set downe that whiche Marke reporteth And it is wonder that there was such frowardnesse in Christes kinsmen which shoulde haue bene the chiefe helpers in furthering the kingdome of God VVhen they see that he hath gotten him any name ambition pricketh them so that they desire to become famous at Ierusalem for they exhorted him that he would goe vppe thither that he might the better aduance himself Now that they see that he is partly hated of the rulers partly subiecte to many euill speaches and also despised of the most part least any daunger or enuie or reproache should come to the whole stocke or kinred they deuise to lay handes vppon him and to binde him at home as a man out of his wittes and that they were so perswaded it appeareth by the wordes of the Euangelist VVhereby we doe first learne howe blinde mans vnderstanding is that iudgeth so peruersly of the manifest glory of God Certainly the power of the holy Ghost did shine most excellently in all Christes wordes deedes so that if it had bene obscure to others howe coulde it be hid from his kinsmen they being so familiarly acquainted But because the maner of life which Christ ledde pleased not the world and so gat him no fauour but rather procured him many mens hatred they faine him to be a madde man Secondly let vs learne that the light of faith commeth not of flesh bloud but of heauenly grace least any mā shuld glory in any other birth but in the new birth of the spirite as Paul warneth vs 2. Cor. 5. 17. If any man will be esteemed in Christ let him be a new creature 22. Then was brought to him Luke calleth the deuill by whome the man was possessed dumme because of the effect yet Mathew sayeth that there was a double plague laid vpon the man It is certain that many are blind and dumme of naturall diseases but it appeareth that this man was blind in his eyes and depriued of his speach though ther was no want in those partes pertaining to the sight or in the proportion of the tongue Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule 23. And all the people were amased Heereby we gather that the power of God was manifest to be seene whiche caried the common people whiche was cleare and free from all malitious affection to haue him in admiration For how should it come to passe that al the people should be so amased and wonder but because the matter so compelled them And certainly there is none of vs which may not behold in this hystorie as in a glas the wonderfull power of God whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson which were not afraid to cauil at this so excellent a worke of God But the frute of the
as probable coniectures and not as sound perfect proofs Lastly he speaking of a matter known wel proued he vrgeth it the les against his enemies cōsciences No mā was ignorāt but that christ came to thrust sathan out of his possession and there was nothing more manifest then that all his myracles tēded to this end VVherby it was easie to iudge that his power which was so contrary to sathan was of God 27. By whō do your children cast thē out He accuseth thē of wicked malicious iudgmēt that they iudged not a like of one the same matter but as they wer affected towards the persōs But this inequality shewed that equity right preuailed not but that they wer ouer ruled either with blind loue or hatred And this was a signe of wicked selfeloue of enuy to condemne that in Christ which they accoūted praise worthy in their owne children Some take their children for the children of all the nation Some thinke that the apostles were so called bicause they were accoūted as children where they accoūted Christ as a strāger Others refer it to the old prophets But I am perswaded that he meaneth the Exorcists of which sort there were manye then amongest the Iewes as it appeareth in the Actes 19. 17 for it is likely that they thought no better of the disciples of Christ then they did of the maister And it is too muche wreasted to drawe it to the dead Prophets when as the wordes doe plainly set downe a comparison of the same time The Iewes had no Exorcistes by the prescript order of the law but we know that God that he might kepe them in faith and in syncere worship of him testified his presence amōgst them by many myracles And so it might be that by calling on the name of God the diuels fled And the people hauing experiēce of that great power of God therof rashly made themselues an ordinarie office The Papistes also afterward least their estate should be any thing inferiour to them counterfaited thē in creating Exorcistes and so were Apes of Apes Furthermore it was not needefull that Christe shoulde in condemning their malice approue those Exorcismes which they held as holy adorned with the name of God and yet they made Christ a seruāt of Beelzebub for the obiection is directed according to the common phrase to the person That which foloweth presently after that their children shoulde be their iudges this is vnproperly spoken you neede not to seeke farre for your condemnation the myracles whiche I worke you apply to Beelzebub you praise the same in your children Therfore you haue inough at home to condemne your selues If that any had rather take it otherwise to wit that hee vpbraideth them of the grace of God which was somtime shewed amongst them by the Exorcistes I do not greatly gainstand it For though they were degenerate yet the Lorde woulde not altogether depriue them of his power but that he would adorne the priesthode and the seruice of the Temple with some generall testimonie For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gentiles But the first interpretation seemeth in my iudgement to be moste naturall 28. But if I cast out deuils by the spirite of God Luke Metaphorically calleth it the Finger for the spirite For because that God woorketh and sheweth his power by his spirite the name of a finger is aptly giuen it And this speach was cōmon amongst the Iewes as Moses reporteth that Pharaohs enchāters sayd Ex. 8. 19. This is the finger of God But Christ gathereth of those former wordes that the Scribes were vnthankfull to God which would not that he shoulde raigne ouer them Hetherto he hath answeared their friuolous Obiection now he giueth charge as vnto menne conuicte that they should not oppose themselues wickedly against the kingdome of God And he holdeth not himselfe within the compasse of this one myracle but by occasion thereof he speaketh of the cause of his comming declaring to them that they should not onely consider this one peculiare facte of his but some thing farre more excellent then this namely that God by reuealinge the Messias woulde repaire their decayed estate and restore his kingdome amongest them Therefore we see Christ complaineth of their vnthankefulnesse because that they furiously reiected and cast from amongest them the incomparable grace of God For this woorde Come is very forcible to witte that God appeared willingly to them as a redeemer bu they as much as they coulde driue him from amongest them and would giue no place to him that was come ready and prepared for their saluation 29. How can a man enter into a strong mans house Though the Euangelists do differ somwhat in wordes yet they agree notably for the summe of the matter for Christ prosecuteth that which he touched a litle before of the kingdome of God and he saieth that it is necessary that Sathan shuld be thrown forth by violence that God may haue his kingdom amongst men so that this sentence is but a confirmation of that which wente before But that we may more certeinly vnderstād the meaning of Christ it behoueth vs to remember that Analogy which Matthew reheased before betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies his will was it shoulde be applyed to the soules so that when he deliuered the corporall senses of men from the tyranny of the deuill he declared that he was sent from God a champion that shuld ouerthrow his spirituall tyrannie ouer soules Nowe I returne to his wordes he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom vntill he be spoyled of his weapons because that except an other mightier power be set against him he will neuer willingly giue place To what purpose is this spoken First wee know that the deuill is called in diuerse places the prince of the world And the tyrannous gouernment which he holdeth is fortified on euery side with strōg defences For there are many snares to entrappe men with and hee holdeth them that are now subiect vnto him in such bandes so that they rather nourish that seruitude wherein they are bound rather then by anye meanes aspyre to lybertie Also there are innumerable sortes of daungers by the which he holdeth them miserably ouerwhelmed vnder his feete To be short there is nothing to the contrary but that he may without resistaunce rule as a tyrant in the world not that he canne doe anye thing without the will of the maker but because that Adam by estranging himselfe from the power of God brought himselfe and his posteritie vnder this straunge and miserable seruitude But though the deuill reigneth againste nature and that by the iust iudgement of God menne are subiect to his tyranny for their sinne yet he holdeth that kingdome in quiet possession so that hee triumpheth ouer vs without resistaunce
comparisons a woman which was neuer brought vp in Gods schoole for a desire she had to learne came out of a far countrey to Solomon an earthly king The Iewes students of the law of God doe refuse their chiefe and only teacher and prince of al the prophetes Also the phrase of iudging is not here so much referred to the persons as to the example of the thing it selfe Matth. 13. Marke 4. Luk. 8. 1. The same day went Iesus out of the house and sate by the sea side 2. And great multitudes resorted vnto him so that hee went into a ship sat down and the whole multitude stood on the shore 3. Then he spak many things vnto them in parables saying Behold a sower went forth to sowe 4. And as hee sowed some fell by the waye side and the fowles came and deuoured thē vp 5. And some fell vpon stony ground where they had not much earth and anon they sprong vp because they had no depth of earth 6. And when the son rose vp they were parched and for lacke of rooting withered away 7. And some fell amonge thorns and the thornes sprong vp and choaked them 8. Some againe fell in good ground brought forth fruit one corne an hundred fold soe sixtie fold and an other thirty fold 9. Hee that hath cares to heare let him heare 10. Then the disciples came and said vnto him why speakest thou to them in parabls 11. And he answered said vnto them because it is giuen vnto you to know the secretes of the kingdom of heauen but to them it is not giuen 12. For whosoeuer hath to him shal be giuen and he shal haue aboundance but whosoeuer hath not from him shall bee taken away euē that he hath 13. Therfore speake I to thē in parables because they seeing doe not see and hearing they heare not neither vnderstand 14. So in them is fulfilled the prophesie of Isaias whiche prophesie saith by hearing ye shall heare and shal not vnderstand and seeing yee shall see and shal not perceiue 15. For this peoples hearte is waxed sat their eares are dul of hearing and with their eies they haue winked leaste they shuld see with their eies and heare with their eares should vnderstand with their heartes and shoulde returne that I might heale them 16. But blessed are your eies for they see and your eares for they heare 17. For verely I say vnto you that many prophets righteous men haue desired to see those things which ye see and haue not seene them and to here those things whiche yee heare and haue not heard thē 1. And he began againe to teach by the sea side there gathered vnto him a great multitude so that he entred into a ship and sate in the sea and al the people was by the sea side on the land 2. And hee taught them many things in parables saide vnto them in his doctrine 3. Hearken Behold there went out a sower to sowe 4. And it came to passe as he sowed that some fell by the waye side and the fowles of the heauen came and deuoured it 5. And some fell on stony ground where it had not much earth and by and by sprang vp because it hadde not deapth of earth 6. But as soone as the sun was vp it caught heat and because it had not root it withered away 7. And some fell among the thornes and the thornes grew vp and choaked it so that it gaue no fruit 8. Some againe fell in good ground and did yeeld fruite that sprang vp and grewe and it brought forth some thirtie fold some sixtie fold some an hundred fold 9. Then he said vnto them he that hath eares to heare let him heare 10. And when he was alone they that were aboute him with the twelue asked him of the parable 11. And he said vnto them to you it is giuen to know the misterie of the kingdome of God but vnto them that are without al things be done in parables 12. That they seeing may see and not discerne and they hearing maye heare and not vnderstand least at any time they should turn their sins should be forgiuen them Some what after 24. And he said vnto them take heede what yee heare VVith what measure ye meat it shal be measured vnto you and vnto you that here shal more be giuen 25. For vnto him that hath shal it be giuen and from him that hath not shal be taken away euen that he hath 1. And it came to passe afterward that hee himselfe wente through euery citie towne preaching and publyshing the kingdōe of God the twelue were with him 2. And certein women which were healed of euil spirits infirmities as Marye whiche was called Magdalen out of whom went seuen deuils 3. And Iohanna the wife of Chusa Herodes stewarde and Susanna and manye other which ministred vnto him of theyr substaunce 4. Now when much people were gathered together and were come to him out of all cities hee spake by a parable 5. A sower went out to sowe his seede and as hee sowed some fell by the waye side it was troden vnder feete and the fowles of the heauen deuoured is vp 6. And some fell on the stones when it was sprōg vp it withered away beecause it lacked moystnes 7. And some fell among thorns and the throns sprāg vp with it and choked it 8. And some fell on good ground and sprang vp and bare fruit an hundred fold And as he said these things he cried he that hath eares to heare let him heare 9. Then his disciples asked him demaunding what parable that was 10. And he said vnto you it is giuen to know the secretes of the kingdome of God but to other in parables that whē they see they should not see and when they heare they should not vnderstand Somwhat after 1◠Take heede therefore how ye heare for whosoeuer hath to him shal be giuen whosoeuer hath not frō him shal be taken euē that which it seemeth that he hath Luke 10. 23. And he returned to his disciples and said secretly blessed are the eyes whiche see that yee see 24. For I tel you that many prophets and kings haue desired to see those thinges which yee see and haue not seene them and to heare those things which ye hear and haue not heard them These things which I haue here wrytten downe out of Luke do peraduenture belong to some other time but no reason seemeth to compell me to separate those thinges which he hath ioyned together in one texte First he sayth that the 12. Apostles preached the kingdome of God with Christ. VVhereof we gather that though the ordinarie office of teaching was not as yet laide vpon them yet they were continuall helpers to make the people attentiue hearers of their master So though their estate was farre inferiour yet they are accoūted as helpers of Christ. Also he addeth that Christ
punishmentes are taken awaye with the sinne the healinge is rightly ioyned with forgiuenesse But it cannot be gathered of this that repentaunce is the cause of forgiuenesse as thoughe GOD shoulde receiue the repentante into fauour because they deserued it for euen the conuersion it selfe is a token of the free mercye and fauour of God but it onely noteth the order of thinges followinge the fauour of God for God forgiueth sinnes onely in those menne whiche are displeased with themselues MAT. 16. But blessed are your eyes Luke seemeth to referre this saying to an other time yet it is easily answered for he heapeth there many sentences togither not obseruing the course of the times VVe wil therefore folow the course which Mathew holdeth who setteth downe more plainly the occasion why he spake it For as of the singular grace bestowed vpon them they were before admonished that the Lorde exempting them from the common sorte did familiarly admit them to the mysteries of his kingdome so nowe the same grace is extolled by an other comparison to witte that they are preferd before the olde Prophets and the holy kings And this is much more excellent then to be preferred before the vnbeleeuing multitude Also Christ meaneth not euery hearing nor simple seing of the flesh but he saith that their eies are blessed because they see the glory due to the only begotten sonne of God so that they acknowledge him to be the redeemer because the liuely image of God appeared to them wherby they should receiue saluation and perfect blessednesse Then because that which was said by the Prophets was fulfilled in thē that they should not learne euery man of his neighbor but that they shuld be fully and perfectly taught of God So is that obiection also answeared whiche might be gathered of an other saying of Christ Iohn 20. 29. wher he called them blessed which sawe not and yet beleeued for there is noted an other maner of seeing namely suche a seeing as Thomas desired to serue his grosse affection But the speach wherof Christ now speaketh is common with the apostles to the faithfull of all ages For we not seeing and not hearing do hear and do see Christ because that in the gospel as Paul sayeth 2. Cor. 3. 18. he appeareth vnto vs face to face that we might be chaunged into his image and the perfection of wisedome righteousnesse and of life which was once giuen in him shineth therein daily LV. 24. And kings haue desired to see The present estate of the Church may wel be accoūted better then the estate of the holy fathers which liued vnder the law to whō that was shewed but vnder shadows clouds which now appeareth plainly in the open face of Christ For the vaile of the tēple being rente wee doe enter by faithe into the heauenly Sanctuarie and therby we haue a fre accesse to God For though the fathers content with their lot nourished a blessed peace in their mindes yet this hindered them not but that they were caried further in their desires So Abraham sawe Iohn 8. 56. the day of Christ a farre off and he reioyced yet he desired to haue a nearer sight but hee obtained not his desire For Simeon spake according to the desire of them all when he sayd Luk. 2. 29. Now let thy seruāt depart in peace And it could not otherwise be when vnder the burden of the curse wherby mankind was oppressed they were al enflamed with a desire of the promised deliuerāce Therfore we know that as famished people they hungred after Christe and yet they had a stayed faith that they grudged not against God but patiently suspended their desires vntill the full time of his reuealing Math. 13. Marke 4. Luke 8. 18. Heare ye therfore the Parable of the sower 19. VVhen so euer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth catcheth away that which was sowen in his heart and this is hee which hath receiued the sede by the way side 20. And he that receiued seede in a stonie grounde is he which heareth the worde and incontinently wyth ioye receiueth it 21. Yet hath hee no roote in himselfe and dureth but a season for assoone as tribulation or persecution cōmeth because of the worde by and by he is offended 22. And he that receiueth the seede amonge thornes is hee that heareth the woorde but the care of this worlde and the deceitfulnesse of richesse choake the worde and he is made vnfrutefull 23. But he that receiueth the seede in the good ground is he that heareth the worde and vnderstandeth it whiche also beareth fruite and bringeth forth some an hundreth folde some sixtie folde and some thirtie folde 13. Againe he sayd vnto thē perceiue yee not this parable how then shoulde ye vnderstād all other parables 14. the sower soweth the word 15. And these are they that receiue the seede by the way side in whome the woorde is sowen but when they haue heard it Sathan commeth immediately taketh away the word that was sowen in their hearts 16. And likewise they that receiue the seede in stony groūd are they which whē they haue heard the woorde straightway receiue it with gladnesse 17. Yet haue they no roote in themselues and endure but a time for when trouble persecution ariseth for the woord immediately they be offended 18. Also they that receiue the seede amonge the thornes are such as heare the woorde 19. But the cares of this world and the deceitfulnesse of richesse and the lustes of other things enter in and choake the worde and it is vnfrutefull 20. But they that haue receiued seede in good grounde are they that heare the woord and receiue it bring forth frute one corne thirty another sixty and some an hundreth 11. The Parable is this the seede is the woorde of God 12. And they that are beside the way are they that heare afterwarde commeth the diuell and taketh away the word out of their hearts least they should beleeu and be saued 13. But they that are on the stones are they whiche when they haue hearde receiue the woorde with ioye but they haue no rotes which for a while beleue but in the time of temptation goe away 14. And that which fell among thornes are they which haue hearde and after their departure are choaked with cares and with richesse and voluptuous liuing and bring foorth no fruite 15. But that whiche fell in good grounde are they which with an honest good hart heare the woorde and keepe it and bring forth frute with patience MATHEVVE◠and Luke doe sette downe the exposition of the Parable as if that Christe hadde simply expounded it to his disciples without reproouing them but in Marke he doeth sharply reprooue their slacknesse because that they which should become teachers of others did not profite more then others But the summe is that the doctrine of the Gospell being scattered abroade as seede doeth not
it shal be throughly performed in all poynts But though he will then at last putte his hande to purge the Church by Angelles yet he beginneth nowe to doe the same by godly teachers Furthermore he attributeth these thinges to the Angelles because they shall not stande idle at his tribunall seat but they shall offer themselues to execute his commaundements They therefore which doe hasten preposterously to ouertourne what soeuer doeth displease them doe preuent the iudgement of Christe as muche as it lieth in them and by takinge away the office from the Aungelles they doe rashly vsurpe it themselues 41. They shall gather out of his kingdome That which followeth of al them which doe iniquitie is not any thinge diuers but as an exposition of the former woordes as if hee shoulde haue sayde that the time will then be ripe and ready wherein all thinges shall be restored into their lawful order and so the wicked shall be taken away which are now the offences And they are so called because they do not onely liue wickedly to themselues but they weaken the faith of many others they hinder from a right course some they doe vtterly ouerthrowe others they cast downe headlonge By this we may take a profitable admonition least we being compassed about with so many offences shoulde goe forwarde slouthfully and carelesly but that wee shoulde earnestly and diligently bende our selues to take heede Their nicenesse is heere also reprooued whiche are so daintie that they tourne backe from their course for euery small offence It is harde for them I graunt whiche are conuersant amongest many offences not to stumble at the same yea and sometime to fall but their mindes must be strengthened and comforted with hope because it is not to be doubted but that the Sonne of God who commaundeth his to goe throughe the middest of offences will also giue strength to ouercome them all He also pronoūceth a horrible iudgement against all hypocrites reprobate which seeme now to be chiefe Citizens in the Church least they shoulde lay them downe in rest in their vainglorious boastinge That phrase of a fiery fornace is a Metaphoricall speache For as the excellencie of the glory whiche is laide vppe for the children of GOD doeth exceede further beyonde all our senses then canne bee expressed wyth any woordes so the iudgement and punishment whiche remaineth for the reprobate because it is incomprehensible it is sette foorth by a shadowe according to the measure of our capacitie the ignorance whereof made the Sophisters turmoile themselues in vaine in disputations of no weight as we haue already touched otherwhere I know that some haue prosecuted more subtilly euery perticular clause of the same but because it is to be feared least suche subtleties whiche are not of any sounde foundation should leade vs to follies I had rather deale more sparingly in suche thinges being content with the simple and plaine meaning If they that are so much delighted with suche curiositie should be demaunded howe the deuill shoulde sowe Tares amongst the good seede while Christe slepte and knewe it not they haue not any thing to answeare to it yet I haue endeuoured my selfe to be sparing in these matters so that I woulde not omitte any thing woorthy and profitable to be knowen 43. Then shall the iust men shine A notable comfort that the children of God which nowe lie either ouerwhelmed with filthe or are hid as people of no reputation or are assaulted with reproofes and slaunders shall then as in a cleare skie when all cloudes are scattered away once shine clearly and freshly to be beholden And the Aduerbe of time Then is very forcible for it containeth a secreate opposition of the present state and of the last day in hope whereof Christe comforteth all hys faithful ones The meaning therefore is though many wicked ones doe nowe flourish alofte in the Churche yet we must certainly hope for that happie daye wherein the Sonne of GOD will extoll his children and will wipe away all filthe wherewith their beautie is nowe ouerwhelmed It is true that the glory to come is promised to none but them in whome the Image of GOD nowe shineth and whiche through continuall degrees of glory are transformed into the same but because the life of the godly is nowe hid and their saluation is inuisible because it consisteth in hope Christe doeth woorthely call them backe into heauen that the faithfull may enioy the glory promised them And it is not to be doubted but that he had respecte to the place of Daniell that hee might thereby the rather touche his hearers to the quicke As if hee shoulde haue sayde whereas the Prophet preacheth of the excellent brightnesse to come hee noteth withall a temporall darkenesse and therefore that this Prophesie may haue place the mixture which wrappeth and encloseth the elect of God with the reprobate for a time must be borne with patience Hee maketh not an equalitie in comparing this glorie of the sunne to the light For as Christe doeth nowe distribute his giftes diuersly amongest the faithfull so will he also crowne the same in the last day But that must be remembred that I sayde that the restoring or renewing whiche is deferde to the latter comming of Christe is onely campared with the mistie and cloudie estate of the worlde The kingdome of the father as the enheritance of the godly is opposed against the earth that they might remember that they are pilgrimes in the same and so that they might aspire to heauen For though the kingdome of God is sayde otherwhere to be in vs yet we shall not fully enioy the same vntill God be all in all Mathewe 13. Marke 4. Luke 13. 31. An other Parable he put forth vnto them saying The kingdō of heauen is like vnto a graine of mustard seede which a man taketh and soweth in his field 32. VVhiche indeede is the least of all seedes but when it is growne it is the greatest among hearbes it is a tree so that the birdes of heauen come and buyld in the braunches thereof 33. An other parable spak he to them The kingdome of heauen is like to leauen which a woman taketh and hideth in three pecks of meale tyll all be leuened 34. All these thinges spak Iesus vnto the multitude in parables and without parables spake he not to them 35. That it might be fulfilled which was spoken by the Prophet saying I wil open my mouth in parables and wyll vtter the thinges which haue beene kepte secrete from the foundation of the world 26. Also he sayde So is the kingdom of God as if a man shuld cast seede in the groūd 27. And should sleepe and rise vp night and day and the seede should spring and grow vppe he knoweth not how 28. For the earth bringeth forth fruit of her selfe first the blade then the eares after that full corne in the eares 29. And as soone as the fruit sheweth it selfe anon he putteth
in the sickle because the haruest is come 30. He said moreouer whereunto shal we liken the kingdome of God or with what comparison shal we compare it 31. It is like a graine of musterd seede which when it is sown in the earth is the least of all seeds that be in the earth 32. But after that it is sowne it groweth vp and is the greatest of all hearbes and beareth greate braunches so that the fowles of heauen may build vnder the shadow of it 33. And with many such parables hee preached the word vnto them as they were able to heare it 34. And without parables spake he nothing vnto them but he expounded all thinges to his disciples apart 18. Then sayde he what is the kingdome of God like or wherto shall I compare it 19. It is like a grain◠of musterd seede which a man tooke and sowed in his garden and it grewe and waxed a great tree and the fowls of the heauen made neastes in the braunches therof 20. And againe hee said wherunto shal I lyken the kingdom of god 21. It is like leauen which a woman tooke hidde in three peckes of floure till all was leauened 22. And hee wente through all cities and townes teaching iournying towardes Ierusalem By these parables Christ encourageth his Disciples least they beeinge offended with the small and base beginninges of the Gospel should giue backe VVe see how proudly prophane men doe despise and scorne the Gospel because it is brought by meane and simple ministers because it is not receiued with the lyking of the whole worlde but hath a few disciples and them for the most part men of no estimation nor reputatiō euen of the common people VVhereby it commeth to passe that the weake doe despayre of successe which they measure by the beginninges But the Lord beginneth his kingdome purposely of meane and contēptible beginnings so that the proceedings being such as were not to be hoped for doe the better set forth his power Therefore the kingdome of God is compared to a grain of musterd seede which is the least amongst seedes yet it encreaseth into such a height that it becōmeth a tree wherin birdes doe buyld their neastes It is also compared to leauen whiche though it be but smal doth yet so spread the force of the same so that a greet heape of meale be leauened therewith If therefore the shew of the kingdome of Christe bee contemptible to the eies of fleshe and bloud let vs learne to lift vp our mindes to the great and inestimable power of God which as it once created all things of nothing so it dooth daylye rayse vp those thinges which are not aboue the measure of mans vnderstanding and let vs let alone the proud mē with their doggish scornings vntill the Lord amase them before they looke for it In the meane season let not vs be faint harted but let vs arise by faith against the pride of the world vntil the Lord shew forth the woonderfull testimonie of his power wherof he speaketh here The word leauen is somtime taken in the worst parte as when Christ warneth to take heede of the leauen of the Scribes in like manner when Paul teacheth 1. Cor. 5. 6. that a litle leauen sowreth a whole lumpe But here is simply to be noted the applying of it to the present cause Of the kingdome of God and of the kingdom of heauen we haue spoken otherwhere MAR. 26. So is the kingdome of God Though this similitude tendeth to the same purpose that the two former do yet Christ seemeth earnestly to apply his speach to the ministers of the word least they should wax cold in theyr office because the fruite of theyr labour doth not presently appeare Therefore he setteth before them the husband menne to follow which in hope of a time to reape doe cast the seede into the earth and are not vexed with greedines which neuer is at quiet but they goe to rest and arise againe that is they do ordinarily apply theyr daily labour and refresh themselues with their nightly rest vntill the corne waxe ripe at length in the due time Therefore though the seede of the word lye hidde for a tyme as if it were choaked or drowned yet Christ commandeth the godly teachers to be of good comfort least distrust shuld abate their diligence MAT. 34. All these thinges spake he vnto them Although Mark saieth expresly that Christ spake vnto them as they were able to heare yet it seemeth probable to me that he vsed not these continuall parables so much for instruction sake as to make the hearers attentiue and more apt for an other time For why did hee expound the same familiarly to his disciples aparte from the people VVas it because they were more ignoraunt then the common people Nay verely for his will was familyarly to deliuer his meaning and his mind vnto them but he lest others in suspence vntil they shuld become more apt and ripe for the same For these were but only certeine entraunces into the gospel the fuller and plainer shew and declaration of the same he differd vnto a time more fit for the same But the shew of repugnācie which seemeth to be betweene this saiing of Math. the prophesie of Isaiah which was alleaged a litle before is easily answered For though he kept back the light of the doctrin from the reprobate yet notwithstanding this he so applied himselfe to their capacitie that he thereby made them inexcusable Therefore he folowed that kinde of teaching which hee knew to be apt and agreeable for his hearers whom hee know to bee not yet sufficiently prepared to learne 35. That it might be fulfilled Matthew meaneth not that the Psalme which he citeth is a peculyar prophesie of Christ but as the maiestie of the spirit shone in the wordes of the Prophet euen so was the force of the same set forth in the words of Christ. The Prophet beginninge to speake there of the couenaunt of God whereby he adopted the seede of Abraham of his daily benefits towards that people and of the whol gouernment of the Church he beginneth with great maiestie the Psalme 78. 2. I wil open my mouth in parables that is I wil not speake of lught tryfles but I will speake wisely of most earnest matters Hee meaneth the same also by hard sentenses for this repetition is commonly vsed in the Psalme The word heere first vsed by the Hebrewes signifieth comparisons or resemblances then they refer this woord to graue sentenses because that similytudes for the moste part doe adorne and sette foorth the wordes the second word there vsed they doe call sometimes ryddles or hard speaches sometimes apothegmes And though Matthewe seemeth to allude to that word parable yet is it not to be doubted but that hee meaneth that Christ spake figuratiuelye that the phrase of his speach beeing more notable then the common speache of the common sorte might giue some dignitie and weight
besides the purpose of an vnitie But Christ bent himselfe an other way namely that whatsoeuer the faythful should take in hand to doe and whereto soeuer they apply themselues yet there is one end to the which it is meete y t al things shuld be referred The summe therefore is that we wander about in vaine if we direct not al our actions to a certeine end Therefore the hospitalitie of Martha was faultie because that the principal matter was neglected and she was wholly caryed away in taking care about her busines Yet the meaning of Christ is not that al other thinges are nothing this onely excepted but order must be wisely holden least the accessary as they cal it be more esteemed then the principal May hath chosen the good parte Here is no comparison as foolish and absurd interpreters doe dream but Christ onely saieth that Mary is occupyed in a holy and profitable exercise frō which she ought not to be drawn as if he should haue said thou mightest wel here haue reproued thy sister if she following idlenesse or being occupied in vaine cares or desiring any other thing not meete for her calling should haue layde the whole burden of prouidinge for the house vpon thee But now when she applyeth her selfe well and profitably to hearing it were not well to draw her from it for such opportunitie is not had alwayes Though others doe take the latter part otherwise as if Christ had sayd that Mary had therfore chosen the better part because the fruit of the heauenly doctrine neuer falleth away the which iudgement though I do not reiect yet I haue followed that which I think do the most aptly agree to the meaning of Christ. Matth. Mark Luke 12.    13. And one of the company sayd vnto him maister bid my brother deuyde the enheritance with me 14. And he said vnto him man who made mee a judge or a deuider ouer you 15. VVherefore he said vnto them take heede and beware of couetousnes for though a man haue abundaunce yet his lyfe standeth not in huriches 16 And he put forth a parable vnto them saying The ground of a certeine rich manne brought foorth fruites plenteously 17. Therefore hee thought with himselfe sayinge what shal I doe because I haue no roume where I may lay vp my fruits 18. And hee said this will I do I wil pull downe my barnes and buyld greater and therein will I gather al my fruits and my goodes 19. And I will say to my soule soule thou haste much goods laid vp for many yeeres liue at ease eat drinke and take thy pastime 20. But God said vnto him O foole this night will they fetch thy soule from thee then whose shal those things be which thou hast prouided 21. So is hee that gathereth riches to himself and is not rich in God 13. Bid my brother deuide The Lord being required to giue iudgment for the deuision of enheritaunce refused to doe it Sith this made for the nourishment of brotherly concorde and the office of Christe was not onely to reconcile men to God but to bring them to mutuall consent it is demaunded what the cause should be why he would not end the strife betweene two brethren And it appeareth that there were two causes especially why he abstained from the office of a Iudge First sith the Iews imagined the kingdom of the Messiah to be earthly his will was to take heede least he should by any example nourish that errour for if they had seene him deuide the enheritaunces the rumour of that deede shoulde presently haue bene spread abroad So many hoped for a carnall redemption and gaped too greedily after the same the wicked gloried that hee should bring new matters to passe and that hee should ouerthrowe the state of the Romane empyre VVherefore there could not a better aunsweare haue bene giuen then this whereby all menne might vnderstand that the kingdome of Christ was spirituall Therefore let vs learne to gouern our selues soberly nor to attēpt any thing which may be drawne into the worst part Secondly it was also the Lordes wil to make a difference betweene the polytike Empyres of this worlde and the gouernment of his Church for he was created Doctor by the father who shuld by the sword of the word cut downe thoughtes and affections and shuld pearce into the soules of men but he was not a magistrate to deuide enheritaunces So the theft of the Pope and his Priests is here condemned which pretending thēselues to be Pastors of the Church yet are so bolde as to inuade the earthly and prophane iurisdiction which nothing pertaineth to their office For there is somewhat which is of it selfe lawfull which yet belongeth not to euery man Also in my iudgment there is a third perticular reason that is because Christe saw this man leauing the doctrine and prouiding for his own houshold commodities And this disease is too cōmō so that many professing the gospel doubt not to abuse the pretence of the same for the encreasing of their wealth and to pretend the authoritie of Christ for their owne gaines This may be readily gathered by the circumstaunce of the exhortation for except that man had abused the title of the Gospell to his owne gaine there had not bene occasion giuen to Christ to condemne his couetousnesse Therefore the text doth sufficiently declare that this manne was but a faigned disciple whose mind was drowned in fieldes or money bagges Furthermore the Anabaptistes doe too foolishlye inferre of this aunswere that it is not lawfull for a Christian man to deuide enheritaunces to thrust himself in to deale with worldlye affayres or to execute any ciuill office For Christe argueth not of the matter it selfe but of his owne calling because hee was ordayned of his father to an other ende hee saith that hee is no iudge because hee hath no such commaundement Therfore let this rule be of force amongste vs that euery man keepe himselfe within the bands of the calling wherein the Lorde hath set him 15. Take heede and beware First he calleth his disciples backe from couetousnes then that he might purge the mindes throughly from this disease he affirmeth that our lyfe consisteth not in aboundance By which wordes is noted the fountaine and inward beginning whence this mad desire of hauing ariseth For the people doe commonly iudge that the more a man possesseth the happier his life is and they imagine riches to be the cause of a blessed lyfe Hence commeth that intemperatate desire of hauing which as a burning furnace sendeth out his heate and yet ceaseth not to burne within If that we were perswaded that ryches and all aboundaunce of goodes be helps of this present life which the Lord giueth vnto vs with his own hand and blesteth the vse thereof this one thought would easily appease all wicked desires and that do the faythfull finde true by theyr owne experience For whereof commeth it to passe
yet because he appoynteth no time that Luke expresly affirmeth that he spake this whē he sate at the Pharisies table it seemeth best to follow this order Also because the purpose of Math. was to shew for what causes the Scribes were kindled with extreme madnesse amongst other his odious sermons he set downe this also and brought it into that course neglecting the order of the time The hystorie set downe by Luke is to be noted that when one of the guests had saide that they are blessed which eat bread in the kingdom of God Christ toke occasion therby to reproue the vnthankfulnesse of the Iewes And though it be scarce credible that the Pharisies guest and frend shuld breake out into these words of an earnest affection of godlinesse yet it seemeth not to me to be spoken in scorne or iest but as menne touched with a small faith and not openly wicked doe without regarde speake amongst their cuppes of eternal life so I thinke that this man cast out this speache of the blessednesse to come that he againe might gather somewhat from Christe And his woordes doe declare that he as yet sauoured nothing but that which was grosse and earthly For he vseth not the phrase to eate bread Metaphorically for the enioying of the eternall glory but he seemeth to dreame I knowe not of what state replenished with prosperous abundance of all things Yet the meaning is that they are happy which eate the breade of God after he hath gathered his children into his kingdome 2. The kingdome of heauen is like As that Spartane sayd in times past that the Athenians knew what things were right but would not do them so Christ heere reproueth the Iewes that they coulde speake many notable words of the kingdom of God but when God calleth them louingly gently vnto him they contemptuously refuse his grace And it is not to be douted but that he pincheth the Iewes by name as shall better appeare somewhat after But Mathew differeth from Luke in this that he setteth downe many circumstances when the other doeth summarily only propose the matter it selfe So Mathew sayth that a king prepared a mariage supper for his sonne Luke doth simply make mention of a feast He maketh mention of many seruants this speaketh not but of one He noteth many sendings this but onely one He sayeth that some of the seruauntes were beaten or slaine this speaketh onely of the contempt Lastly he reporteth that he was cast out which came into the feast without his mariage garment of whom there is no mention in Luke But we haue other where noted also the like difference when as Mathewe hath bene more plentifull and large in entreating the same matter But in the summe they agree very well that when God had vouchsafed a peculiar honour to the Iewes preparing as it were a banketting boarde for them they despised the honour offered them That many interpreaters doe apply the mariage of the kings sonne to this that Christ was the end of the lawe and that God had not regarde to any other purpose in his couenāt then that he might sette him ouer his people and might ioyne his Church to him in a holy bande of a spirituall mariage I doe willingly embrace allowe And that he sayeth that his seruaunts were sent out to call them that were bidden in these woordes he noteth a double grace of God to witte that he preferred the Iewes before other nations then that he reuealed vnto them their adoption by his Prophets For he alludeth to the vsuall maner of men which making mariage feastes doe wryte downe a catalogue of them whome they woulde haue for their guestes then they bid them by their seruaunts So God chose the Iewes before all others as though they shoulde be his familiar friendes then he calleth them by hy◠Prophets that they might be pertakers of the promised redēption which was to be feasted at the mariage And though they which were first called liued not vnto the comming of Christ yet we knowe that the saluation was proposed in common to all wherof they were depriued by their vnthankefulnesse and malice for that people wickedly despised the calling of God from the beginning 4. Againe hee sent foorth others Hee speaketh so as if they were the same menne because it was one body of the people But the meaning is when that happie and ioyfull day of redemption drewe neare they were warned that they might be ready in time for the time was appoynted them long before And nowe Christ sayeth that they were called at the very poynte of the time that they might haste to come For the first callinge whereof he maketh mention comprehendeth al the former Prophesies to the preaching of the Gospell And though that people had raged against the Prophets yet he accuseth the olde people onely of pride contempt because their fury encreased with the time whiche at length was powred with all violence vppon Christe and the Apostles But he sayeth that the seruaunts which were sent last euen at supper time were sharply entreated and slaine so when as outragious crueltye was ioyned to the proude reiecting of the grace that people brake out into the extreemest sinnes Yet he layeth not this offence vpon them all togither for in the last calling which was by the Gospell the grace of God was partly reiected by carelesse contemners and partly reiected suriously by hypocrites And so commeth commonly to passe that the more GOD calleth the wicked to saluation the more they breake out against him Nowe that part of doctrine is to be entreated which is both in Mathew and Luke to wit that one went to his farme another to his husbandrie or as Luke reporteth one excused himselfe that he hadde maried a wife an other had boughte a Farme an other had bought fiue yoake of oxen By these words Christ declareth that the Iewes were so giuen to the world and earthly things 〈◊〉 none of thē had leisure to come to god As while the cares of the world doe holde vs bound they are so many allurements to withdraw vs from the kingdome of heauen But it is a vile and shamefull matter that men created for the heauenly life shuld as beasts be caried to transitory thinges but this disease is spred euery where so that one scarce of a hundred preferreth the kingdome of God before vaine richesse or other commodities And though all haue not the same disease yet euery one is caryed by his owne couetousnesse into a contrary course so it commeth to passe that men run out of order hither or thither Furthermore it is to be noted that prophane men make shewe of honest pretences for the refusinge of the grace of God as though their slouthe were to be excused which applying themselues to the affaires of this present life doe little esteeme the heauenly enheritāce But we see that Christ that he might draw vs from suche delites teacheth that no manne should
come according to the measure of our vnderstanding But the summe is that the soules of the faithfull when they doe goe out of the body doe lead a ioyful and a blessed life out of the world and that there are horrible torments prepared for the reprobate which can no more be conceaued in our minds then can the great glory of the heauens For as we only in very small measure to wit as we are lightened by the spirit of God do taste by hope the glory promised to vs which far exceedeth al our sēses so let it suffice that the incōprehensible vengeance of God which remaineth for the wicked be known darkly of vs euen so as it is meet to strik a terrour into vs. So the words of Christ do giue a taste a smal knowledge of these thinges and yet such as may suffice to bridle curiositie to wit that the wicked are cruely tormented with the feeling of their own misery that they should desire some refreshing yet al hope being taken away they feele double torment yea and they are the more tormented while they are enforced to remember their own sinnes and to compare the present blessednes of the faithful with their owne miserable damnable estate This was the purpose and ende of the description of this talke as if this shuld haue passed betweene thē which haue no felowship betweene themselues In that also that the rich man calleth Abraham father there is expressed an other torment of his that now too late he feeleth himself reiected out of the number of the children of Abraham 25. Sonne remember The name of sonne seemeth to be set downe in derision that it might be a sharpe reproofe for to pinch the rich manne who gloried falsly in his life that he was one of the childrē of Abrahā For his mind is wounded as with the blow of a burning hot yron while his hypocrisie and deceitfull trust is obiected to him and set before his eyes And that he is said to be tormented in hell because he receiued his pleasure in this world may not so be taken as if eternall destruction remayned for al them which liue wel and prosperously in the world nay as Augustine noted verye wisely the poore Lazarus is therefore caryed into the bosome of rich Abraham that we myght know that riches shut the gate of the kingdome of heauen against no manne but that it is generally open to all which doe eyther vse theyr riches soberly or doe beare theyr wantes patiently The onely meaning is because hee beeing droonke with the enticementes of this lyfe drowned himselfe in earthly delightes and despised God and his kingdome he now suffereth the punishmentes of his carelesse dealyng Therefore the pronoune thy is verye forcible as if Abraham should haue sayde when thou wert created to immortall lyfe and the law of God should haue lyfte thee vp to meditate the heauenly lyfe thou being forgetfull of so excellent a lotte hadst rather be lyke a swine or a dog therefore thou receiuest iust reward for thy brutish pleasures Againe when it is sayd of Lazarus that he receyued comfort because he bore many miseries in the world he shoulde do very fondly that should draw this to all menne in misery whiche haue receyued so litle profit by afflictions that they shall rather ende in extreame punishment but the bearing of the crosse is praysed in Lazarus which alwayes commeth of faith and of a sincere feare of God For hee which obstinately refuseth euilles and continueth as one vntamed in his wildnesse deserueth not any prayse of patience so that God shoulde recompence any comfort to him for his affliction The summe therefore tendeth to this purpose they which patientlye beare the burden of affliction layde vppon them and doe not stubbornely striue against the yoke and scourges of God but through continuall troubles shall aspyre to the hope of a better lyfe for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired but on the other side for prophane despisers of God which gorge themselues in the pleasures of the flesh doe choake vppe all study of godlynesse with a certeine surfetinge of the minde tormentes are prepared presentlye after death for them whiche may shake away their vaine delights Further it is to be remembred that this comfort which the children of God enioy standeth in that that beholding the crowne of glory prepared for them they rest in a ioyful waiting for the same As again the feeling of the iudgement to come which they see ready for them tormenteth the wicked 26. Besides all this In these wordes is noted a perpetuitie in the state of the lyfe to come as if it should haue bene sayd the bondes which distinguishe the reprobate from the elect can neuer be broken And so we are warned to returne speedily into the way while it is time least we runne headlong into that deepe gulfe whence we cannot ryse But this is spoken vnproperly that the passage is shut if any man would descend from heauen to hell for it is certeine that such desire neuer commeth in any of the godly 27. I pray thee therefore father That he might the better apply the hystory to our vse he proposeth the desire of the rich man y t Lazarus might go warne his brethren yet alyue The Papists do reason here very fondly while they would proue hence that the dead haue care of the liuing then the which cauill nothing is more absurd For by the same colour I will gather that the soules of the faythfull not content with their estate haue a desire to go to hell if the great space hyndered them not If no man receiueth this madde fancy there is no cause why the Papistes shuld please thēselues verye much in that other deuise Neither is it yet my purpose contentiously to dispute this matter eyther this way or that waye but I thought to note by the way with what vaine argumentes they are lead to imagine the dead to be intercessors to God for vs. Now I returne to the simple and plaine meaning of this place Christ vnder the persōs of the rich man and Abraham admonisheth vs that where there is a certeine rule delyuered vs to lyue by not to waite and looke when the dead should aryse to teach and to warne vs. For Moses and the Prophetes when they yet lyued were so perfect teachers to the men of their age that out of their writinges the same fruit may come to the posterities VVhen it was Gods will to teach vs by this meanes to lyue well there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come Neyther shall their negligence be excused which flatter themselues vnder this pretence because they know not what is done out of this world VVee know that this wicked speach or rather hoggish grunting dooth passe amongst prophane men that they are
the other the simple trueth of God and the inuentions which men deuise out of their owne brayne Neyther is there any cause why any Sophyster shoulde seeke to slyppe away denying this to be vnderstoode of euery doctrine because there can no other doctrine be found which beareth the name of pure and sweete doctrine then that which proceeded from God VVhereof it followeth that what mixture soeuer commeth from any other is called heauen As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene whose doctrine the Lorde woulde haue them to beware of Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests amongst whom the Pharisies were chief VVhen as Christe by name warneth his from their doctrine it followeth that they all must be refused which mixe their own inuentions with the word of God or which thrust in any straunge thinge what degree of honour soeuer they are placed in or what proude title soeuer they beare VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope Mathewe Marke 8 Luke  2â— And he came to Bethsaida and they brought a blinde man vnto him and desired him to touch him 23. Then he tooke the blinde by the hande and ledde him out of the towne and spit in his eyes and putte his hands vppon him and asked him if he saw 〈◊〉 24. And he looked vp and sayde I see men for I see them walking like trees 25. After that he put his handes againe vppon his eyes and made him looke againe And he was restored to his sighte and sawe euery manne a farre off clearely 26. And he sent him home to his house saying â—â—â—ther goe into the towne nor tell it to anye in the towne  This myracle the declaration whereof is omitted by others seemeth to be reported by Marke especially for this circumstance that Christ did not at once as he was often wont to doe but by little and little restore the blinde man his sight the which it is likely that he did to this end that he might in this man set an example of his free disposation that he is not bounde to any certaine rule but that he may shewe his power either this way or that Therfore he doth not open the eies of the blinde so presently that he may see clearly with them but he instilleth a darke and a confuse sight into them then by putting his hands vpon them againe he giueth them a perfect sight so the grace of Christ which before was sodeÌ„ly powred vpon others commeth as it were drop by drop into this man 24. I see men The blind man was asked this question for the disciples that they might know that somwhat was now giuen him but yet that there was but a litle beginning only and not fully healed Therefore he aunswereth that he seeth men because hee seeth some walkinge whiche are straight like vnto trees By which wordes hee confesseth that his sight is not so cleare as to discerne men from trees but yet that he canne see now a litle because that by their motion he gesseth them to be men whoÌ„ he seeth to be of a straight stature in which sense he also saith that they are like vnto trees VVherefore we see that onely by coniecture hee saith that he seeth men 26. He sent him home to his house That Christe suffered him not to returne to Bethsaida where many might haue beene witnesses of the myracle some thinke that it was done because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour VVhatsoeuer the cause was it is certeine that he wrought not this miracle to that end that it should alwayes be buried but he would haue this with manye others kept secrete vntill that the sinnes of the vvorld being washed away by his death he should ascend into the glory of the father Matth. 16. Mark 8. Luke 9. 13. Now when Iesus came into the â—â—astes of Casarea Philippy he asked his disciples saying whome doe men say that I the sonne of manne am 14. And they said some say Iohn Baptist and some Elias and others Ieremias or one of the Prophets 15. He said vnto them but whome say yee that I am 16. Then Simon Peter aunswered and saide Thou art the Christ the sonne of the liuing God 17. And Iesus answered and saide to him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reuealed it vnto thee but my father which is in heauen 18. And I say also vnto thee that thou art Peter and vpon this rocke I will buyld my Churche and the gates of hell shall not ouercome it 19. And I will giue vnto thee the keyes of the kingdom of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loose on earth shal be losed in heauen 27. And Iesus went out and his disciples into the townes of Casarea Philippi And by the way he asked his disciples saying vnto them whom do men say that I am 28. And they aunswered some say Iohn Baptist and some Elias and some one of the prophets 29. And hee said vnto them but whom saye yee that I am Then Peter aunswered and said vnto him thou art the Christ. 18. And it came to passe as he was alone praying his disciples were with him he asked them saying whoÌ„ say the people that I am 19. They aunswered and sayd Iohn Baptist and others saye Elias and some say that one of the old prophets is risen againe 20. And hee sayde vnto them but whom say ye thâ—â— I am Peter aunswered said the Christ of God 13. Into the coastes of Casarea Philippi Mark saith that this communication was had by the way and Luke when hee had praid and had none with him but his disciples Matth doth not so exactly note the time yet it is certeine that the three do report the same hystory it may be that Christ in that iourney after he had made some stay and prayd demaunded this of his disciples Also because there were two Caesareaes that was aunciente and more famous whiche was firste the tower of Straton and this is scituated at the foote of Mount Libanus not farre from Iordan the epithite is added for difference sake For though some thinke that it was built in the same place where the town Dan stoode in times past yet because it was lately built by Phillip the Tetrach it was called Philippy VVhom doe men say that I am This may seeme to bee the meaning what should be the common fame of the Redeemer who was becom the sonne of man Yet the question is otherwise namely what opinion men had of Iesus the sonne of Mary And after his maner he calleth himselfe the sonne of man as
is a thing not straunge in the scripture Further Peter is adorned with a double honour for the first of them dooth belong to his owne priuate saluation and the last to his Apostolicall function VVhen he saith Thou art Peter he confirmeth that he gaue not this name before to him in vain because he should be stedfast as a liuing stone in the Temple of God Though this extendeth to all the faithfull Ephes. 2. 21. Euerye one of whom are the Temples of God and by faith beeing compact amongste themselues do together make one temple yet this excellencye of Peter is noted amongst the rest euen as euery man receiueth more or lesse in his order according to the measure of the gift of Christ. Vpon this rock Hereby it appeareth how the name of Peter agreeth as with the name of Simon so also with the rest of the faythfull because that they being grounded vppon the fayth of Christ are with a holy consent buylte vp togeather into a spirituall building that GOD may dwell in the midest of them For Christ declared that this should be the commō foundation of al his Church he would gather vnto Peter what company of the faythful soeuer should be in the world as if he shuld haue saide you are now a smal number of men and therefore this your confession is of small estimation at this present but the time shall shortlye come when it shall shew it selfe magnifically and shall spreade it selfe more at large And this did not a litle preuaile for the encouraging of the disciples to bee constant for that though their faith was yet obscure and base yet they were chosē of the Lorde as the first fruites that at the length of that contemptible beginning a new Church shuld arise which should stand as a conqueror against al the affaults of the infernal powers For though y e pronoune it may be referred either to the faith or to the Church yet the latter sense doth better agree for that the strength of the Church shall stand vnuāquished against al the power of Sathan namely because the truth of god shal alwaies continue vnshaken wherupon the faith of the same is staid And that saing of Io. 1. ep 5. 4. answereth to this setēce This is y e victory which ouercōmeth the world euē your faith A promise worthy to be no that whosoeuer are vnited in Christ acknowledging Christ and him to be a mediatour shall continue to the end safe from all annoyaunce For that which is spoken of the body of the Church appertaineth to the perticular members of the same so farre forth as they are one in Christ. Yet hereby we are admonished that so long as the Church shall be a Pilgrim vpon earth it shall not be quiet but subiect to many troubles For therefore is Sathan denied the superiority because hee should dayly be against it Therefore that we may vse this saying of Christ let vs without feare glory against Sathan and by faith let vs triumph ouer all his bandes so agayne let vs knowe that we haue as it were an allarme sounded vnto vs that we might be alwayes ready and prepared for the battayle It is euident that by the name of gates is noted euery kind of power strong holde 19. And to thee will I giue the keyes Christe nowe beginneth to speake here of the publike office that is of the Apostleshippe whose dignitie is adorned with a double title For Christe saieth that the ministers of the Gospell are as porters of the kingdom of heauen because they beare the keyes of the same secondly he addeth that they haue power to bind and to lose which is effectuall in the heauens The similitude of keyes is aptly applyed to the office of teaching as Christ saith in Luke 11. 52. That the Scribes and the Pharises because they were interpreters of the law had likewise the key of the kingdome of heauen For we know that the gate of lyfe is not otherwise opened vnto vs then by the word of God VVherof it followeth that it is deliuered vnto the ministers as a key into their hand They which think that keyes in the plural number is therfore sayd because the Apostles had not onelye commaundement gyuen them to open but also to shutte doe not speake without some probable lykelyhoode yet if any man will take it otherwise let him vse his owne sense It is demaunded why the Lord should promise to giue that to Peter which he seemed to haue giuen before by creating him an Apostle But this question was aunswered in the tenth chapter where I sayd that those twelue at the first were sent forth Preachers but for a time so they returning to christ ended the course of that their calling And after that Christ rose againe from the dead then beganne they to bee appoynted ordinary teachers of the Church this honour is giuen them in respect of the time to come VVhatsoeuer thou shalt bind The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes For Christe by his Gospell delyuering vs from the guiltines of eternal death loseth the snares of the curse wherein we were holden bound Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes that we being losed by the voice and testimony of men here vpon earth shuld also indeede be losed in heauen But because that very many do not onely wickedly refuse the deliueraunce offred but also by their frowardnes doe procure a heauier iudgement for themselues therefore the power yea and commaundement to binde is also giuen to the ministers of the Gospell Yet this is to be noted that this is accidentall to the Gospel and as it were against the nature of the same As Paul 2. Cor. 10. 6. teacheth when he speaking of vengeaunce which hee saith he hath ready against all vnbeleeuers and disobedient presently after he addeth when your obedience is fulfilled For if the reprobate did not through their owne faulte turne lyfe into death the Gospell should be the power of God to saluation to all men Yet because that when the same is hearde the vngodlynes of many openly breaking out doth prouoke the wrath of god the more to such it is necessary that the sauour thereof should be deadly This is the summe that Christ would assure his of the saluation profered vnto them in the Gospell that they might as surelye looke for the same as if he himself should discend from heauen as a witnesse of it and againe to strike a feare into the contemners least they should think that they might freely scorne at the ministers of the word both which were very necessary For because that incomparable treasure of lyfe is proposed vnto vs in earthly vesselles 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vnto vs the credite of the same would decay almoste euery moment Againe the vngodly do so boldlye set against it because they
of the place appertaineth to the common faith of the whole Church 21. This kinde goeth not out In this saying Christ doth not reproue their sluggishnesse that they might know that they had neede of no common faith for otherwise they might haue excepted that they were not altogither without faith Therefore the meaning is that euery faith sufficeth not when the battoll is to be fought hotly with Sathan but it requireth strong forces And he prescribeth prayer as a remeady to the weakenesse of faith whereunto he adioyneth fasting as a helpe You sayeth he tender exorcistes come foorth as it were to fight with a shadow or to a battell in sport but you haue to deale with a stout champion who will not be ouercome but with a great and sharpe fight Therefore faith must be stirred vp with prayer and because you are slow and colde to prayer the helpe of fasting must be also added Hereby it doeth euidently appeare howe ridicoulously the Papists doe of fasting make a medicine to driue away deuils when as the Lorde applieth it to no other purpose then to stirre vppe a desire to prayer VVhen as he sayeth that kinde of deuil can not be cast foorth by any other meanes then by praier and fasting the meaning is where as Sathan hath taken deepe rootes and hath hadde a long possession or where he walketh with an vnbrideled libertye it will be harde and muche a doe to gette the victorie and therefore wee must striue with all our forces Math. 17. Marke 9. Luke 9. 22. And as they abode in Galile Iesus said vnto them the sonne of man shal be deliuered into the handes of men 23. And they shal kill him but the third day shal be rise againe and they were very sorie Math. 18. 1. The same time the disciples came vnto Iesus saying VVho is the greatest in the kingdome of heauen 2. And Iesus called a little childe vnto him and sette him in the midst of them 3. And sayde verâ—ly I say vnto you except yee be conuerted and become as little children yee shall not enter into the kingdome of heauen 4. VVho soeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen 5. And who soeuer shal reâ—â—lue suche a little childe in my name receiueth me 30. And they departed thence went through Galile and he woulde not that any should haue knowen it 31. For he taught his disciples and sayd vnto them the sonne of man shal be deliuered into the hands of men they shal kil him but after that he is killed he shall rise againe the third day 32. But they vnderstoode not that saying and were afraide to aske him 33. After he came to Capernaum and when hee was in the house hee asked them what was it that yee disputed among you by the way 34. And they held their peace for by the way they reasoned among themselues who shoulde be the chiefe 35. And he sate down and called the twelue said to them If anye manne desire to bee first the same shal be last of al and seruaunt vnto all 36. And he toke a litle childe and sette him in the middes of them and tooke him in his armes and said vnto them 37. VVho soeuer shal receiue one of such little childrenne in my name receiueth mee and whosoeuer receiueth mee receiueth not mee but him that sent me 43. And whiles they all wondered at all things which Iesus did he sayd vnto his disciples 44. Marke these wordes diligently for it shall come to passe that the sonne of manne shall be deliuered into the handes of men 45. But they vnderstoode not that woord for it was hidde from them so that they could not perceiue it and they feared to aske him of that worde 46. Then there arose a disputation among them which of them shoulde be the greatest 47. VVhen Iesus sawe the thoughtes of their heartes hee tooke a little childe and sette hym by him 48. And said vnto them VVho soeuer receiueth a little childe in my name receiueth me and who soeuer shall receiue me receiueth him that sent me for he that is least among you all he shal be great 22. As they abode in Galile The nearer the time of his death approched the oftner Christe warneth his disciples least that fearfull sight shoulde weaken their faith This speache was vsed a little after that the myracle was wrought For Marke sayth that he went from that place into Galile that he might liue quietly there in the meane time for he had determined to come to Ierusalem at the solemne day of the sacrifice because he was at the next Passeouer to be offred vp himself And though they had bene often admonished of this matter before yet they are no lesse troubled then if they neuer hadde heard any thing of it before The opinion which they had taken before doth so much preuaile as that it darkeneth their minds in the most cleare light The Apostles had imagined amoÌ„gst themselues that the kingdom of Christ should be quiet pleasant they thought that assoone as it should be shewed foorth it should be receiued with the allowance of all men there was nothing more incredible then that the Priests and Scribes others the chief of the church shuld be against it Therefore they being in errour doe not admit any thing that is sayde on the contrary parte for Marke sayeth they knewe not what the Lorde meant But whereof commeth this ignorance when as his Worde was so manifest and so plaine but that that vaine illusion hadde couered their mindes as with a vaile that they durst not aske any further thoughe it maye bee partly attributed to a certayne reuerence yet I thinke not but that they helde their peace as men being oppressed with sorowe and stricken with that absurdity which they had imagined to theÌ„selues VVherfore this shame is not altogither to be praised which nourished a perplexed dout a corrupt sorow In the meane while a secreatseede of godlines rather then any manifest knowledge of the truth tied them to Christ that they shuld not depart froÌ„ his schole There was some beginning or rote of faith of true vnderstaÌ„ding planted in their harts so that this zeale of following Christ was far from that implicite faith of the papists but because they had not as yet proceded so far in the knowledge of the nature of the kingdome of God and of the promised renewing in Christ I doe say that the desire of godlinesse did rather appeare in them then any certaine knowledge Heereby we gather what was in them worthy either of praise or of reprehension But though their blockishnesse is not to be excused yet there is no cause why we shoulde maruel that so expresse and euident a declaration of the crosse and ignominie of the master was vnto them as a riddle not onely because it was contrary to the glory of the sonne of God to
be refused and to be condemned but because there was nothinge more vnlikely then that the grace promised peculiarly to the Iewes shoulde be reiected of the gouernours of the same nation And because the great horrour of the crosse wherewith they were sodenly taken excluded them from the comfort of the hope of the resurrection which was added let vs learne that so oft as mention is made of the death of Christe to comprehende the whole 3. daies togither that the death and burial may lead vs vnto the happy triumph and newe life 1. The same time the disciples came It appeareth by the other two that the disciples came not to Christ of their owne freewil but when as they had priuily reasoned the matter by the way they were drawen out of their denne into the light But there is no absurditie in it that Mathewe hasting to Christes answer doth not set downe the whole course of the hystorie but passing by the beginninge doeth summarily declare why Christ reprooued that foolish desire of soueraigntie amongst the Disciples But when Christ inquireth of the secreat speach and vrgeth the disciples to cōfes that which they desired to haue suppressed we are taught to beware of all emulation be it neuer so secreat Further the circūstance of the time is to be noted the foretelling of death had made them sadde and doubtful yet as if they had heard of some fond fables or had a poeticall cup of fained drinke begun to them they doe presently striue about the supremacie How commeth it to passe that so great carefulnesse shuld so spedily vanish away but that the mindes of men are giuen so much to ambition that they forgetting the present warfare being deceiued with a false imagination doe straight step to the triumphs If the remembrance of that so lately spoken was so soone forgotten of the Apostles what shall become of vs if we bid the meditation of death farewell for a long time and giue our selues to slouthfulnesse to carelesnesse or to idle speculations But it is demaunded what occasion of trouble the Disciples had I aunswear that flesh doeth willingly shake off all trouble and letting passe all cause of heauinesse doeth take holde of that whiche was spoken of the resurrection whereof the contention arose amongst them being thus carelesse And because they doe eschewe the former part of the doctrine which is vnpleasant to the flesh God suffereth them to erre in the resurrection that they might dreame of that whiche shoulde not come to passe that Christ by preaching onely should get himselfe a kingdom which should be earthly that shoulde presently growe to great wealth and prosperitie But in this question there was a double fault for the Apostles dealt very preposterously while they reiecting the care of warfare whereunto they were called as souldiers that had well deserued they desire rest and seke to haue rewardes giuen them with honor before the time And secondly they dealt yll in this that where as they ought to haue bent thēselues togither with one consent mutually to help one an other and to desire for the price no lesse for their brethren then for thēselues through malitious ambition some of them endeuored to preuent the rest VVherfore that our course may be allowed vnto the Lord let vs learne paciently to bear the burden of the crosse that is laid vpon vs vntil the full time come for vs to be crowned further as Paul exhorteth Rom. 12. 10. In giuing honor go one before another The vaine curiosity of those men at this day is like to the former fault which leauing the lawfull course of their calling doe leape before their time aboue the heauens The calling vs in the Gospel to his kingdome sheweth the way that leadeth thither But these winged men not thinking of faith of patience of calling vpon God and other exercises doe dispute what is done in heauen but this is as muche as if any man about to take a iourney diligently inquiring of the situation of his Inne or lodging mooueth not one foote forwarde for when the Lord commaundeth vs to walke vppon the earth who soeuer doeth curiously dispute howe the deade doe sitte in heauen doeth hinder himselfe from comming into heauen 2. And Iesus called a little childe The sum is who soeuer desire greatnesse whereby they may be aboue their brethren shal be so far from obtaining the same that they cannot sticke to the vtmost corner And he reasoneth of the contrary because that only humility doeth extoll vs. And because that outward things set before our eyes do moue most he setteth before them a figure of humilitie in a yong child For that he commaundeth his to become like to a childe is not stretched generally to all thinges VVe know that in children many things are corrupt wherfore Paul wold not haue vs to be children in vnderstanding but in malice whome otherwise in vnderstanding he commaundeth to be of a ripe age But because that infants doe not yet knowe what it is to be preferred aboue others that they should striue about superioritie by their example Christ would blot out of their minds those things which prophane men children of the world do alwaies discourse of the pleasure of honours least any ambition shoulde stirre them vp If any man except that infants euen from the wombe haue pride grafted in them so that they would haue themselues to be most accounted of and most cared for the aunswer is easie Similitudes must not be too exactly nor narowly sifted to haue them agree in all poyntes But because there doth yet raigne so great simplicitie in infants that they knowe not the degrees of honours nor the swellinges of pride therfore Christ doth fitly and aptly propose them for an example And to this purpose appertaineth that conuersion whereof hee maketh mention namely that the disciples had now framed thēselues too much to the common maners of men and therfore that they might come to the right marke their course must be turned backward Euery man desireth the first or second place for himself but Christ alloweth no man no not in the lowest place except that he forget that superiority humble himself And on the contrary he sayth that they shal be greatest which do hūble themselues least that we should thinke that we loose any thing when we do willingly leaue al greatnes And heereof may be gathered a short definitiō of humility namely that he is truely humble who neither chalengeth any thing vnto himselfe before God nor contemptuously disdaineth his brethren nor desireth to be sene ligher but satisfieth himself to be accounted one of the members of Christe desiring no other thing then that the head may be onely exalted 3. And who soeuer shal receiue Christ now doth metaphorically cal thē children which laying aside al loftinesse doe frame thēselues to modesty and subiection and that is added in stead of a comfort least submission shuld be hard troublesome vnto vs wherby
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hī also babes that hee shoulde touche them And when his disciples saw it they rebuked thē 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his hāds vpon thē Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childrē by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpō him thē was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all frō the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whō God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recōciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
him and heare mention made that he is toward a kingdome their mindes are presently caried to a wicked desire and they loath to remaine simply in their office If this befalleth to the two chief disciples it behooueth vs to walk very carefully if we wil not fall from the right course Especially where anye apte occasion offreth it selfe heede must be taken least the couetousnes of honours should infect or poyson the desire of godlines But though Mat. Mark do somwhat differ in words yet they agree in the substance of the matter Math. saith that Zebedeus wife came and made requeste for her sonnes that they might be placed first in the kingdom of Christ. Mark bringeth in them making the request themselues But it is probable that they beeing ashamed to do it themselues did craftily sette their mother forwardes who might the more boldly demaund it But that the motion came from theÌ„ it is gathered of this that Christ answeraeth them and not the mother Also that the mother humbly shewed that she had somwhat to aske before she would vtter what she had in her minde And they also in Marke do generally condition that they would haue graunted them whatsoeuer they shoulde desire This fearefull insinuation testifieth that they thought euil of it themselues 21 In thy kingdome This was praise worthy in Zebedeus sonnes that they hoped for some kingdome of Christ whereof there appeared not then so muche as the least shewe They see him despised vnder the base estate of a seruaunt yea they see him despised and loathed of the world and subiecte to many reproofes yet they perswaded themselues that shortly he shall be a glorious kinge because he had so taught them Sure a singular example of faith but we perceiue hereby how quickely the pure seede degenerateth into corruptions assoone as it is setteled in our harts for they imagined the shadow of a kingdom presently they â—al away seeke for the chiefe roumes Therfore sith this wicked viâ—e couetousnesse sprang after a general beginning of faith which of it selfe was worthy to be praised we must pray vnto God that he wold not only open the eyes of our minds but also that he would continually direct vs and hold vs in the right way He must also be entreated that he wold not only giue vs faith but that he would keepe vs pure from all mixture 22. You know not what you aske This their folly is to be condemned in two poynts first for that they ambitiously desired more then was meete then for that they imagined a vaine fantasie in stead of the celestiall kingdom of Christ. Concerning the first who soeuer not satisfied with Gods free adoption desireth to be a loft goeth beyond his calling and by thrusting himself in further then is meete becoÌ„meth vnthankfull vnto God Now it were too ouerthwart a course to measure the spirituall kingdome of Christ by the vnderstanding of our fleshe And certainly the more suche idle speculations do delite mans vnderstanding so muche the more they must be auoided as see the bookes of the sophisters full of such vaine deuises Can you drinke of the cuppe That he might reprooue their ambition and withdraw them froÌ„ their corrupt desire he setteth before them the crosse and all the troubles which the children of God must passe through As if he shuld haue sayd haue you so much leisure from the present warfare that you now appoynt an order for the glory pomps of the triumph For if they had been earnestly giuen to follow their calling they had neuer giuen place to this wicked imagination VVherefore Christe in this sentence commaundeth them which do greedily snatch at the price before the time to be occupied in meditatinge the exercises of godlinesse And certainly ambition is best suppressed with this bridle because that our estate is such while we wander in this world that it behooueth vs to shake off those vaine delites the ennemye sometime setteth vpon vs with secreat sleights and those very many and sometime he assaulteth vs with open force Is not he worse then a foole who amongst so many deathes doth carelesly delite himself in a fantasied triumph The Lord commandeth his to be sure of the victory and to triumphe in the midst of death because that otherwise they should not be encouraged to fight manfully but it is one thing for a man in hope of a reward promised from God to bend himselfe to fight chearefully and to apply himselfe withal his force to this purpose and it is another thing for meÌ„ vnmindful of the warres forsaking the ennemy and neglecting the daungers to runne before vnto the triumph which shoulde haue beene waited for vnto the time appoynted Note also that this preposterous speede doeth for the most part drawe menne from their calling For euen as the moste cowarde in battaile doeth most greedily desire the pray so in the kingdome of Christe none doe more desire the supremacie then they which doe moste flee all trouble and labours Therefore Christe doeth rightly tie them to their standinge that are puffed vppe with vaine glorye But the summe is that the crowne is prepared for none but them whiche striue lawfully and especially that no man shall liue and raigne with Christe except he be a pertaker of his sufferings and death before By the woorde Baptisme the maner of the Metaphore doeth plainely appeare for wee knowe that the faithfull are instructed by Baptisme to deny themselues to crucifie the olde man and also to beare the crosse It is to be doubted whether the Lorde by the woorde Cuppe alluded to the mysterie of the holy Supper but because that then it was not yet in vse I doe rather take it for the measure of afflictions which God assigneth to euery man For because that the Lorde according to his pleasure layeth his burden vpon euery man euen as the housholder deuideth and parteth his portions amongst his housholde therefore it is sayde that hee giueth them his cuppe to drinke But there is no small comfort in these wordes to alay the bitternesse of the crosse while that Christ doth ioyne himself with vs in the same For what is more to be desired then to haue all things in coÌ„mon with the sonne of God For by that meanes it commeth to passe that those things which at the first shew seeme to be deadly doe woorke for our saluation and life And whosoeuer desireth to be altogither without the crosse how shall he be accounted amongst the disciples of Christ who refuseth to be baptised with his baptisme for this is nothing else then to withdraw himselfe from the first rudiments And nowe as oft as baptisme is mentioned let vs remember that we are baptised of this condition and to this ende that we shoulde beare the crosse vppon our shoulders Iohn and Iames doe bragge very lustily that they are ready to drinke of the cuppe in the which the bolde confidence of the flesh appeareth for when
and found it as he had saide vnto them 33. And as they were losinge the Colte the owners thereof saide vnto them why lose yee the Colte 34. And they sayde the Lorde hath neede of him 35. So they brought him to Iesus and they caste their garraentes on the Colte and set Iesus thereon 36. And as he went they spred their clothes in y e way 37. And when hee was nowe come neere to the going downe of the mounte of Olyues the whole multitude of the disciples began to reioyce and to praise God with a loud voice for al the great workes that they had seene 38. Saying blessed be the king that cōmeth in the name of the Lord peace in heauen glory in the highest places Christe sent for the Asse by his Disciples not beecause he was wearye of the iourney but to an other ende For sith the time of his death was now at hand his minde was to shew what shoulde bee the nature of his kingdome He beganne to doe so at his Baptisme but this remained to be shewed towardes the end of his calling For why should hee thus long abstaine from being called king and now at the length of himself professeth himselfe to be a king but because he is not farre from the ende of hys race Therefore the time being neere of his departure into heauen he openly beganne his kingdome vppon earth But this pomp had beene very ridiculous if it had not aunswered to the prophesie of Zachary Christ challenging a kingly honour to himselfe entreth into Ierusalem riding vppon an Asse a royall shew I warrant you Note also that he had borowed the Asse of another Now in that he wanted saddle and other furnyture so as his disciples were compelled to lay theyr cloathes vpon it was a token of vile and shamefull pouertie He had I graunt a great company following him but of what manner of men but such as vnaduisedly had runne to him out of the next villages There are many ioyful shoutes heard but of whome namely of poore men and of the basest sort of the people as if he had of purpose set himselfe to be scorned of all men But because he was to doe two thinges togeather as to giue some shewe of his kingdome and to teach that it is not like to earthly empires nor stādeth in the transitory riches of this world it was meete that hee should holde this very course Yet this also might seeme a fonde thing to prophane men if God had not declared before by his Prophet y t there shuld come such a king to restore the sauing health of his people Therefore least the contemptible estate of Christ should hinder vs from beholding his spirituall kingdome in this shew let vs alwayes haue that heauenlye Oracle before our eyes wherewith God more adorned his sonne vnder that contemptible shew of a begger then if he should haue shone withal the ensignes of all the kinges of the earth VVithout this sauce this hystory will neuer bee sauory to vs therefore Matthewes wordes are of great weight when hee saith that the saying of the Prophet was fulfilled For when he saw that men which are too much giuen to glorious and pompous shewes can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye he leadeth them from the simple beeholding of the thing to the consideration of the prophesie 2. Goe into the towne Hee borowed not the Asse to ease him in hys iourney for being come as farre as Bethani◠hee might easily haue gone the rest of the iourney on foote But as kinges goe vp into their charets that they may be seene a farre off so the Lorde woulde by this meanes moue the people to look vpon him and by some token to ratifie the cries of his followers least any man should thinke that they gaue him the honour of a kinge againste his will It is vncerteine from whence the Lorde commaunded them to bringe the Asse but that it is supposed from some countreye village For it is verye ridiculous that some doe allegorically expound it of Ierusalem As vnapt also is that allegory which they doe coyne of the Asse and the Colte they woulde haue the Asse to be a figure of the Iewish people which had beene before brought vnder and accustomed to the yoke of the law and that the Colt wheron neuer man had rydden represented the Gentiles And that Christe did therefore first ride vpon the Asse because he was first to begin with the Iewes and that then he shifted ouer to the Colt because that he was also in the second place set ouer the Gentiles And Mat. seemeth to note his riding vpon them both But considering this figure Synecdoche is so often vsed in the scripture it is no meruaile if hee name two for one But it plainely appeareth by the other Euangelistes that he ridde onely vpon the Colte And Zachary taketh away this doubt for because of the familiar vse of the Hebrew tongue he rehearseth one thing twise And anon yee shall finde Least he should hinder the Disciples from yeelding a readye obedience the Lord speedily aunswereth these questions And first he telleth them that he sendeth them not at aduenture when he saith that at the first entraunce of the towne they should finde a young Asse with his damme then that no man should hinder them but that they shuld bring him so that they answered that he had neede of it And by this meanes he proued his Godhead For it belongeth to God alone to knowe that which is absent and to bend the heartes of men to yeeld consente For though it might haue beene that the owner of the Asse hauing no euill opinion of him would willingly graunt it yet to say whether he should be at home or no or whether he would then lend it him or whether he would giue credit to those men vnknowne to him it was not in mortal man te say And as Christ strengtheneth his disciples that they might be the readier to obey so we see how diligent and ready they shewe themselues in obeying And the successe declareth that this whole matter was gouerned of God 5. Tell yee the daughter of Sion This is not in Zachary word for word yet the Euangelist doth aptly and fitly apply that to al godlye teachers which God gaue in commandement to one Prophet to declare For this was the onely hope whereupon the children of GOD should staye and strēgthen themselues that the Redeemer should come at the length And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull For because God is not otherwise merciful to them but by putting a Mediatour betweene them and the same Mediatour is he which delyuered his from all euilles what can therebe without him that can comfort men lost by their own sinnes and oppressed with miseries And as Christ being absent it is of necessity
diligently to doe their duety because they were stewardes chosen to gouerne the house of God which is the pillar and grounde of truth And well for the excellenter and the more honourable their estate is so muche the more bound are they to God not to followe his woorke slouthfully but diligently So muche the more is their vnfaithfulnesse to be detested as was sayd euen nowe which do scornefully abuse so great liberalitye and honour which God hath voutchsafed to bestowe vppon them But God planted a vineyeard when he being mindfull of his free adoption had separated againe the people deliuered out of Egypt as peculier vnto himselfe and had testified that he woulde be their God and father and had called them into the hope of eternall saluation For this is the planting whereof there is mention made in Isa. 60. 21. and in other places By the winepresse and tower are vnderstoode those meanes and helpes which were ioyned to the doctrine of the law for the nourishmēt of the faith of the people as the sacrifices and other ceremonies For God as a prouident and carefull housholder vsed all diligence for the fensing of his Church with all the helpes that might be 30. He set it out to husbandmen God might of himselfe haue preserued the estate of the Church in good order without the helpe of men but he taketh men for his ministers and vseth their hands for helpe So in times past he appoynted the Priests that they should be as dressers of the vineyeard But it is marueile why Christ should compare the Prophets to seruants which are sent at the ende of the vintage to aske for frute For we know that they also were vine dressers and had one charge in common with the priests committed vnto them I answeare it was not necessary for Christe to shewe what agreement or difference there was betweene these two orders The priestes were created at the first for this cause that they might throughly furnish the church with sound doctrine but when they either of slouthfulnesse or of ignorance neglected the worke committed vnto them the Prophetes were sent as an extraordinarye supplie which should purge the vine of hurtfull weedes shoulde cutte off superfluous loppe and should supply all thinges that were wanting throughe the negligence of the Priestes and yet further they shoulde sharpely reprooue the people restore religion decaied stirre vppe slouthfull mindes and bring them backe againe to the woorshippe of God and newnesse of life And what was this else but to aske for frute due vnto the Lorde of his vineyeard the which Christ doeth aptly and truely apply to the purpose Neither yet was the continual regiment of the Churche established in the Prophets but the priestes alwayes kept it in their handes euen as if a slouthfull husbandman forsaking husbandry shoulde yet vnder pretence of the possession keepe the place whereunto he was once appoynted 35. They beate one Marke and Luke doe somewhat differ in this place from Mathewe for when as he maketh mention of many seruauntes and when they were all euill and cruelly handled there was a greater number sent againe they onely sette euery manne in his seuerall order as if there were not two or three sent togither but one after another And though they all had one generall purpose namely that the Iewes woulde attempt the like against the Sonne of that which they had so often done against the Prophets yet Mathewe doeth declare the matter it selfe more plainely that is that God by sending many Prophets stroue with the malice of the priests VVhereby it appeareth howe outragious their madnesse was which could not be refourmed by any meanes 37. They will reuerence my sonne This thought doeth not properly belong to God For he knewe what shoulde come to passe neither was hee deceiued with the hope of any better successe but it is a common thing especially in parables to attribute humane affections to him Neither yet is this added without a cause for Christe would shew as in a glasse how desperate their wickednesse was whereof this was too euident a testimonye for them with a diuelishe madnesse to arise against the Sonne of God who came to bring them againe into their right minde As they hadde done before what lay in them to driue God out of his possession by the cruell slaughter of the Prophets so this was the greatest sinne of all to slaye the Sonne that they mighte raigne as in a house without an heire For this was the cause why the Priests did rage so against Christe least they shoulde lose their tyrannie as a pray For it is he whome God the father would haue raigne and to whome he hath giuen all authoritie The Euangelistes doe also somewhat vary in the ende For Mathewe sayeth that they began to make a confession against themselues wherein they condemned themselues Marke simply sayeth that Christe declared what punishment shoulde light vppon so wicked and vngodly seruantes Luke seemeth plainly to differ from them both saying that they wythstoode and were against the iudgement which Christ had pronounced But if we marke the meaning better there is no diuersity amongst them for it is not to be doubted but that they would agree vnto Christe that suche seruaunts hadde deserued that plague but when they sawe bothe the sinne and the iudgement laid vppon themselues they woulde shifte it off 42. Reade you neuer in the scriptures That must be remembred which we spake a little before when the priestes and Scribes had the people bound vnto them this principle was common amongest them that they onely were the lawfull arbiters and iudges of the redemption to come so that no man might be receiued for the Messias but he whom they by their liking and consent shoulde allowe of Therefore they affirme that Christ had spoken a thing impossible that they should slay the sonne and heyre of the Lord of the vineyeard But Christ confirmeth it by the testimonie of the scripture and he asketh the question very vehemently as if he had sayd You account it a great absurdity that it shoulde come to passe that the husbandmen to whome the vineyeard was lette shoulde so wickedly conspire against the sonne of God VVhat hathe the scripture foretolde that he shoulde be chearefully and ioyfully receiued and that the rulers themselues should not rather be against him The place also which he citeth is taken out of the Psalme 118. 22. from whence that happy ioyfull cry was fetched O Lorde saue nowe blessed be hee that commeth in the name of the Lorde And this was prophesied of the kingdom of the Messias as it doeth appeare there in that God created Dauid king wyth this condition that his throane should stand for euer euen so long as the Sunne and Moone should shine in heauen and being decaied it shuld by the grace of God be restored into the former estate Therefore whereas that Psalme containeth a description of the kingdome of Dauid it promiseth
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
that doeth come to passe so oft as mortal man will be accounted a father of himselfe without God when as all degrees of kinred doe depende of God alone through Christ and they doe so agree amongest themselues that God is properly the onely father of all menne So the former sentence of the maistershippe of Christe is againe rehearsed the seconde time that we might know this to be the lawful order if God alone doe rule and enioy a fatherly right and authority ouer all menne and Christ woulde haue all menne subiecte and become disciples to his doctrine As it is sayde other where that Christe is the onely head of the Churche Ephes. 1. 22. because that it is meete that the whole body be subiect and obedient to him 11. But he that is the greatest amongest you In this sentence he declareth that he doeth not Sophistically quarrell about woordes but hath rather respecte to the matter least any manne forgetfull of his estate should take vppon him more then is meete Therefore he sayeth that the greatest dignity in the Churche is not to rule but to minister VVho soeuer keepeth himselfe in this measure robbeth neither God nor Christe of any thing what title soeuer he haue So againe that authority whiche derogateth from the maistershippe of Christe doeth pretende the title of a seruaunt in vaine For what profiteth it the Pope when hee hath oppressed poore soules with tyrannous lawes to call himselfe the seruaunt of the seruants of God but that he might openly rise vppe against God and opprobriously laugh menne to scorne But as Christe doeth not stande vppon woordes so hee gaue this precise commaundement to his Disciples that they should not aspire nor desire to clime higher that they may equally maintaine a brotherly fellowship vnder the heauenly Father and that they which do excell in honour shoulde become seruaunts to others Hee addeth that notable sentence whych is expounded in an other place He that exalteth hymselfe shall be brought lowe c. Mathew 23. Mar. 12. Luke 11. 13. VVe therfore be vnto you Scribes Pharisies hypocrites because ye shut vp the kingdome of heauen before menne for yee your selues goe not in neither suffer yee them that would enter to come in 14. VVoe be vnto you Scribes and Pharisies hypocrites for yee deuoure widowes houses euen vnder a colour of long prayer wherefore yee shall receiue the greater damnation 15. VVoe bee vnto you Scribes and Pharisies hypocrites for yee compasse sea and lande to make one of your profession and when hee is made yee make him two folde more the childe of hell then you your selues 40. VVhich deuoure widowes houses euen vnder a colour of longe prayers These shall receiue the greater damnation 52. VVoe be to you interpreaters of the lawe for yee haue taken away the key of knowledge yee entred not in youre selues and them that came in yee forbade Luke 20. 47. which deuour widows houses euen vnder a coloure of longe prayinge these shal receiue greater damnation Hee inueigheth yet more sharpely againste them and hee doeth it not so muche for their cause as that he might call backe the common and simple people from their secte For though we see the vengeance of God against the reprobate proposed oft-times in the scripture that they might be the more inexcusable yet vnder the personne of them the children of GOD doe receiue profitable admonitions least they shoulde intangle themselues in the same snares of wickednesse but that they shoulde beware of the like destruction For when the Scribes hauing ouerthrowne the woorshippe of GOD and corrupted the doctrine of godlinesse woulde beare no correction and in a desperate madnesse opposed themselues to the destruction of themselues and the whole people againste the redemption profered it was meete that they shoulde be made odious and detestable to all menne Thoughe Christe did not so muche respecte what they hadde deserued as what was profitable for the rude and vnlearned people For his will was at the ende of his life to leaue some solemne testimonie that no manne might but he which wittingly and willingly woulde be deceiued by those vngodly knaues And wee knowe what a hinderaunce the foolish reuerence of the false teachers was to the simple least they shoulde bee deliuered from errours The Iewes were then defiled with false doctrine yea they hadde drunke vppe many superstitions euen from their infancie Sith it was a difficult and hard matter of it selfe to drawe them backe into the way they were moste hindered by a preposterous opinion whiche they hadde conceiued of the false teachers for that they thought the false teachers to bee the lawfull pastours of the Churche the chiefe maisters of the woorshippe of GOD and pillers of godlinesse Adde also that they were so bewitched that they coulde scarce be drawen from thence but by a violent feare Therfore Christe denounceth the horrible iudgement of God againste them not that hee might heale the Scribes but that hee might driue the rest by feare from their deceitfull practises As at this day wee are enforced to thunder the sharplyer againste the Popishe cleargie not for any other cause but that they which are apte to bee taught and not altogither cast awaye shoulde giue eare to their saluation and being smitten wyth the iudgement of GOD shoulde breake those deadly superstitious snares wherein they are holden prisonners VVhereof it may be gathered that their tender daintinesse is crueltie whiche are troubled with our earnest vehemencie It displeaseth them that the wolues shoulde bee so sharpely and hardly handled whiche doe daily seeke to kill and to deuoure the sheepe and yet they see the miserable sheepe deceiued with a vain pomp cast themselues willingly into the wolues â—awes except the Pastour who desireth that they shoulde be safe and endeuoureth to deliuer them from destruction shoulde driue them away wyth a loude crying voice Therefore the purpose of Christe must bee remembered that we after hys example might seuerely threaten those wicked deceiuers cry out aloud against them that who soeuer are curable might flee from them for fear of destruction For thoughe the ennemies of the truthe doe not profitte thereby yet they must be cited to the tribunall seat of God and others must be warned that the same cursse is ready to fall vppon them if they depart not speedily from that wicked company 13. You shutte vppe the kingdome of heauen Christ pronounceth a cursse against them because they peruerte their office to the generall destruction of all the people For sith the gouernment of the Churche was in theyr handes they shoulde haue beene as porters of the kingdome of heauen For where vnto belongeth religion and sacred doctrine but to open the heauens for vs For we knowe that all mankinde is banished from God and shutte out of the inheritance of eternall saluation And the doctrine of godlinesse is as the gate whereby we enter into life therfore the scripture sayeth Metaphorically
hath cast in all the lyuing that she had 43. Verely I say vnto you This aunswere of Christe containeth verye profitable doctrine whatsoeuer men do offer to God is not valued after the outward price but according to the affection of the heart yea hys godlynesse is more worth who according to his ability offereth that litle he hath to God then he which offereth a hundred fold more of hys aboundaunce This doctrine is profitable two wayes For the Lord encourageth the poore which want ability to doe well that they shoulde not be afrayde cheerefully to testifie their good will with that litle they haue for if they consecrate themselues their offring though it be in shew but vile and vaine shal be asmuch esteemed as if they offred all Croesus treasures Agayne they which haue aboundaunce and doe giue many giftes are admonished that it is not sufficient for them to excell the common and poore people in giueing for it is lesse to be accounted of before God for a rich man to giue a meane summe then for a poore man for to bestowe a litle being that which he hath Further this widow was very godlye for she had rather be without meate her selfe then that shee woulde appeare empty before the Lord. And the Lord commendeth this simplicity for that she forgetting her selfe declared that she and all that she had belonged to God As also the chief Sacrifice which is required of vs is to deny our selues And though it is to be supposed that the holye offringes were not rightly bestowed at that tyme nor to lawfull vses yet because that the manner of worshippe appoynted by the lawe was yet in force Christe doth not reiect them And certeinely the corruption of menne could not bring it to passe but that the holy worshippers of God would according to his commaundement offer for the sacrifices and other godly vses Matth. 24. Mark 13. Luk. 21. 1. And Iesus wente out departed from the temple and his disciples came to him to shew him the building of the Temple 2. And Iesus said vnto them see yee not all these thinges verely I saye vnto you there shall not be here lefte a stone vpon a stone that shall not bee caste downe 3. And as hee sate vppon the mounte of Olyues his Disciples came vnto him aparte sayinge tell vs when these thinges shall bee and what signe shal be of thy comming and of the end of the world 4. And Iesus aunswered and saide vnto them take heede that no man deceiue you 5. For manye shall come in my name sayinge I am Christe and shall deceiue many 6. And yee shall heare of warres and rumours of wars see that yee be not troubled for all these things must come to passe but the ende is not yet 7 For nation shall rise against nation and realme against realme and there shall be pestilence and famine and earthquakes in diuerse places 8 All these are but the beginning of sorowes 1. And as hee went out of the Temple one of his disciples said vnto him mayster see what stones what buildinges are here 2. Then Iesus answered said vnto him seest thou these great buildings there shall not be left one stone vppon a stone that shal not be thrown downe 3. And as hee sate on the mount of Olyues ouer against the temple Peter and Iames and Iohn and Andrew asked him secretely 4. Tell vs when shal these thinges be and what shal be the signe when al these things shal be fulfilled 5. And Iesus aunswered them and began to saye take heede least anye man deceiue you 6. For manye shall come in my name sayinge I am Christe and shal deceiue manye 7. Furthermore when yee shall heare of warres and rumours of warres bee yee not troubled for such things must needes be but the ende shall not be yet 8 For nation shall rise against nation and kingdome against kingdome and there shal be earthquakes in diuerse quarters and there shall bee famine and troubles these are the beginnings of sorowes 5. Now as some spake of the Temple howe it was garnished with goodlye stones and with consecrate thinges hee said 6. Are these the things that yee looke vpon the dayes will come wherein a stone shal not be left vpon a stone that shal not be throwne downe 7 Then they asked him saiing maister but when shall these things be and what signe shal ther be when these things shal come to passe 8. And hee said take heede that yee bee not deceiued for manye wyl come in my name saying I am Christe and the time draweth neere followe yee not them therefore 9. And when yee heare of warres and seditions bee not afrayde for these thinges muste first come but the end followeth not by and by 10. Then saide hee vnto them nation shall rise against nation and kingdome against kingdome 11. And great earthquakes shall bee in diuerse places and hunger and pestilence and fearful things and great signes shall there be from heauen 1. And Iesus went out and departed The Disciples perceiued that Christ gaue this as his last farewell to the Temple Therefore it was meete that he should erect a new Temple more bewtifull then this and a more florishing estate of a kingdome as the Prophetes had foretolde For they had nothing to doe with that Temple wherein all thinges were so out of order and against them But yet the Disciples thought it incredible that the Temple so strongly built and so gorgeous should giue place to Christ. And this must be noted diligently for sith the outward bewtie of the Temple was such as was to be wondred at their eyes were so set vppon the present glory of the same that they could scarsly hope that the kingdome of Christ might spring vp They doe not expreslye confesse theyr doubt but they doe shewe the same secretely when as they doe obiecte to Christ the great heape and hugenes of the stones which should be ouerthrowne yea and brought to nothing if that he would reigne Also such admiration at the estate of Popery withholdeth many simple men at this day for they see them furnished with great abundance of wealth and mightie power they are presentlye so amased that the base and simple shew of the Church seemeth vile and contemptible vnto them Many also think that we are deceiued whē we go about the ouerthrow of that kingdome euen as if it were as harde a matter as to pull the sunne out of heauen And it is no meauaile if Christes disciples were amased at that notable sight For how much that building cost Herod may be gathered by this that he had tenne thousand workmen labouring about the same continually for the space of eight yeares And they doe not wonder at the stones without a cause for they were verye goodly and fayre losephus writeth that they were fifteene cubytes longe twelue hygh and eight broade And nowe it was so much reuerenced in forraine countreies that no manne
hee would saue the secreate purpose of his grace Yet it is demaunded howe God for hys electe sake moderated these calamities and did not altogither destroy the Iewes when as many reprobate desperate leud people were preserued The answeare is easie part of that nation was deliuered that so he might bring forth his electe which were mixed amongest them as seede separate from the chaffe Though both the reprobate and the elect were partakers of this tēporall preseruation yet because it profited not those it is aptly ascribed to these for that the wonderful prouidence of GOD directed it for their preseruation 23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers and not without a cause For there was more daunger lyke to come by thys temptation least miserable men afflicted and troubled being deceiued by a false title shoulde in steade of Christe seeke after spirites and for the helpe of God take holde of the sleightes of the deuil For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie by suche violent remedies Sathan subtilly proposed newe thynges for them to trust in whiche might draw them the further from GOD. And certainly there is nothing more daungerous then when we want counsell in aduersities vnder the pretence of the name of God to be deceiued with lies which doe shutte vppe the gate of repentaunce against vs and encrease the darkenesse of infidelitie and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed and especially sith Christe declareth that the false prophets shall be so throughly furnished to deceiue as with signes and wonders whych shal amase the mindes of the simple For sith that God doeth testifie the presence of hys power by myracles and are therefore seales of true doctrine no meruaile if the deceiuers doe gette credite thereby And in suche maner of scorning doeth God reuenge the vnthankefulnesse of menne that they might beleeue a lye whiche refused the truthe and that they shoulde be blinded more and more which shut theyr eyes at the light offered them And yet he trieth their constancye wythall whych appeareth to be so muche the better while that no subtelties can ouerwhelme them Further sith the Lord sayeth that the Antichristes and the lying prophets shall be furnished wyth myracles there is no cause why the papistes shoulde vnder thys pretence bee so proude or why we shoulde be afraide of their glorious boasting They confirme theyr superstitions by myracles for the sonne of God foretolde that by suche meanes the faith of many shoulde be ouerthrowne VVherefore wise menne ought not to esteeme them so as to account them sufficient of themselues to prooue thys or that kinde of doctrine If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing whereby the authoritie as well of the lawe as of the Gospell was established I aunsweare that there was a certaine marke of the spirite grauen in them whych shoulde putte the faithfull out of all doubte and feare of erring for so ofte as God doeth shewe foorth hys power for the confirming of hys children he woorketh not so confusedly but that there shoulde appeare a manifest distinction to shew it free from all deceite Note that the myracles do so confirme the doctrine that the doctrine also doeth so shyne foorth and it scattereth all the cloudes wherewyth sathan darkeneth the mindes of the simple To bee short if we desire to auoide such subtelties let vs holde the signes and the doctrine so ioyned togither as that they may not be separate 24. So that if it were possible they shoulde deceiue the very electe Thys was added to make menne afraide that the faithfull mighte the more carefully apply and bende themselues to beware For where false prophets shoulde passe wyth suche vnbrideled libertie and shoulde haue so great power giuen them to deceiue it were an easie matter for them to entrappe in their guiles the secure and heedelesse people Therefore Christ exhorteth and stirreth vppe his disciples to watche Further hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter if they shoulde see manye in euery place caried into errour But as hee commaundeth hys to bee carefull least sathan circumuent them ere they be aware so againe he giueth them great occasion for them to hope well wherein they myght quietly repose themselues while hee promiseth them that vnder the defence and keeping of God they should be safe against all the guiles of sathan Therefore thoughe the estate of the godly be fraile and brittle yet they haue a sure pillar shewed them heere whereupon they may rest for it is not possible that they shoulde fall away from saluation whyche haue the sonne of God for their faithfull keeper For they haue not such a strong defence of themselues as may resist the assaultes of Sathan but because they are Christes sheepe whome no manne can take out of hys hande Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vs but in the secreat election of god For though our saluation is kept by faith as 1. Pet. 1. 5. it is sayde yet it behoueth vs to goe further for wee are therefore safe because the father hath giuen vs to his sonne and the sonne sayeth that nothing shall pearish which is committed to him 25. Beholde I haue tolde you before Marke setteth downe the meaning of the Lorde more fully But take yee heede beholde I haue shewed you all things before By which woordes we are taught that they are without all excuse which are ouerthrowne by those offences whereof Christ hath spoken before For sith the will of God shoulde be a rule to vs it is sufficient for vs that we were warned in time before that so it pleased hym Further when he calleth himselfe faithfull and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare 1. Cor. 10. 13. we shall neuer be without power to resist so that slouthfulnesse nouryshe not our infirmitie 26 Beholde he is in the desart Luke mixeth this speache with an other answeare of Christ for when the Pharisies asked him of the comminge of the kingdome of God he sayd that it should not come with obseruation It followeth in the text set downe by Luke that he tourned to the disciples and sayd that those dayes should come when they shoulde see no more one day of the sonne of man By which words his will was to forewarne vs to walke in the light least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them to prouoke them to profite so long as they enioyed the presence of Christ sith they
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ„ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌ„ded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌ„ded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâ—gh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ„ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌ„gth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
vpon them which sinne of set purpose and do furiously run headlōg against their owne conscience to prouoke God VVherefore the more knowledge any man hath so much the greater is his sinne excepte that obedience dooth follow his knowledge VVhereby it appeareth what a vile and vaine excuse they make who refusing at this day the cleare light of the Gospel doe maintaine their frowardnes with the ignoraunce of the Fathers as if y e the shielde of ignorance were strong enough to beare off the iudgement of God But graunt that the faultes of such offenders were spared it were not equitie that the same pardon shuld be graunted to them which sinne willingly when as of purposed malice they rage against God 48. To whome soeuer much is giuen Christ teacheth by an other circumstaunce that they which are chosen Disciples shall bee more grieuouslye punyshed if that neglectinge their callinge they shall wantonlye giue themselues to all lycentiousnesse for the greater any manne is so much the more hee must thinke is committed vnto him and of this condition that in time to come he must yeelde an account VVherfore the greater giftes any of vs hath if as a fielde tyld with great charge hee yeelde not aboundaunce of encrease vnto the Lorde it shall cost him much eyther for his vnprofitable suppressing of that grace or for the abusing of it prophanely 49. I am come to put fire on the earth It may be easilye gathered by this clause that this was one of Christes last Sermons was not set down by Luke in the right time But the meaning is that Christe broughte greate trouble into the woorlde as if that heauen and earth shoulde meete together For the Gospel is Metaphorically compared to fire because that it doeth violently alter the shew of things Therefore wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly Christe setteth before them a terrible fire wherewith the worlde must first be burnt And because that now the beginnings did but then appeare Christ doth therby encourage his disciples because they should feele the present power of the Gospell VVhen as sayeth he the great stirres begin to waxe hotte you must not be afraid but rather of good cōfort therfore and I reioyce to see this fruite of my labour Now it behooueth all the ministers of the Gospel to apply this vnto themselues that when the worlde is troubled they should the diligentlier apply their calling Further it is to be noted that with the same fire of the doctrine while it generally burneth euery thing the chaffe and stubble shall be consumed and the gold and siluer purged 50. I must be baptised with a baptisme Christ by these woordes declareth that the last woorke which remaineth for him to doe is that he shoulde by his death consecrate the renewing of the world for because that shaking whereof hee maketh mention was fearefull and that burninge of mankinde full of terrour hee presently declareth that the firste fruites should be offered vppe in his owne person least that it shuld afterwardes seeme grieuous to his disciples to beare any part of the same He compareth death as other wher to baptism because that the children of God being by the death of the flesh swallowed vp for a time they doe shortly after rise againe to life so that death is nothinge else but a passage through the midst of waters And he sayeth that he is grieued vntill hee be thus baptised that therby he may mooue euery one of vs after his example to be ready as well to beare the crosse as to suffer death Not that any man can by nature desire death or any alteration of the present estate but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare for the desire of the which things we do not onely die patiently but we are caried also with greedinesse thither as faith and hope doe drawe vs. Mathewe 25. Marke Luke 1. Then the kingdome of heauen shall bee lykened vnto tenne virgines whiche tooke their lampes and went to meete the bridegrome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their lampes but tooke none oyle with them 4. But the wise tooke oyle in their vesselles wyth their lampes 5. Nowe while the bridegrome taried longe all slumbred and slept 6. And at midnight there was a crie made Beholde the bridegrome commeth goe out to meete him 7. Then all those virginS arose and trimmed their lampes 8. And the foolish sayde to the wise Giue vs of your oyle for our lampes are out 9. But the wise answeared saying VVe feare least there will not be enough for vs and you but goe yee rather to them that sell and buy for your selues 10. And while they went to buy the bridegrome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterwardes came also the other virgins saying Lord Lord open to vs. 12. But he answeared and sayd Verely I say vnto you I know you not 13. VVatch therefore for yee knowe neither the day nor the houre when the sonne of man wil come   Though this exhortation tendeth almost to the same ende that the former did as it shall appeare by the conclusion yet it is especially added to confirme the faithfull in perseuerance The Lord knewe how weake mannes nature is and that it cōmeth oft times to passe that they do not only in long tracte of time waxe faint but with a sodaine loathsomnesse they fall away That he might cure this disease he declareth that the disciples are not well furnished except they be able to beare a long while VVhen as the end of this parable is vnderstode there is no cause to trauaile much in smal matters which doe nothinge appertaine to Christes meaning Some do much trouble themselues with the lampes the vessels and the oyle but the simple and naturall summe is that it is not sufficient to vse an earnest diligence for a short time except there be a continuance in constancie without wearinesse And Christe declareth this by a most apt similitude Hee had exhorted his disciples a little before to be furnished with lights that they might passe through obscure and darke places but because that if oyle be not supplied the matche of the lampe doeth by little and little waxe dry and loseth the light Christ sayth now that the faithfull haue nede of a continuall supply of vertue which may nourish the light which is kindled in their hearts otherwise it wil come to passe that theyr frowardnesse will fall awaye in the middest of the course 1. The kingdome of heauen shall be likened By this title he meaneth the estate of the Church to come which was gathered by the fauorable mercies of the Messias And he vseth this so notable a testimony of set purpose least the faithfull shoulde deceiue
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
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
minde altogither corrupted should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory For wyth what markes or ensignes did he see Christ adorned that he might lift vppe his minde to that kingdome And certainly this was as if hee shoulde clime out of the deepest helles aboue the heauens But to the flesh thys was but as a fable and to be laughed at to attribute to a man cast away and condemned whome the world could not abide a kingdome farre more noble then all earthly Empires Heereby we do gather how quicke the eyes of his mind were wherwith he beheld life in death height in ruine glory in reproache victorye in destruction and a kingdome in slauerie If that the theefe extolled by his faith Christe nowe hanging vppon the crosse and as it were ouerwhelmed with curssinge into a heauenly throane woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God if we doe not fasten the hope of life in his resurrection if we go not into heauen whether he is entred Nowe if on the other parte wee doe consider what state he was in when hee besought Christe of his mercy his faith shall growe to further admiration with a torne body now almost with out life he waiteth for the last blow of the slaughter men and yet he reposeth himselfe in the onely grace of Christ. First whence hath he this hope of forgiuenesse but because that in the death of Christe which seemeth detestable to all other he conceiueth the sacrifice of a good sauour to be effectuall to wash away the sinnes of the worlde And where he with courage regardeth not his torments nay as it were forgetting himselfe is caried to a hope and desire of a better life it doeth farre passe the vnderstandinge of man VVherefore let vs not be ashamed to learne both mortification of the flesh and patience and excellency of faith and constancy of hope and zeale of godlinesse of this maister whome the Lord sette ouer vs to humble the pride of the flesh For the readilier that any man followeth him the nearer he shall so come to Christ. 43. Verily I say to thee Though Christ had not yet triumphed opēly ouer death yet he sheweth the effect frute of the same when he was most abaced And by this meanes he declareth y t he was neuer thrust out of y e power of his kingdō For nothing doth more notably nor more royally beseeme a diuine king then to restore life to them whiche are deade Christ therefore though he being stricken with the hand of God appeared in shewe to be a man halfe desperate yet because he ceassed not to be the sauiour of the world he was alwaies endued with a heauenly power for the performance of his office And first heere is to be noted hys incredible readinesse that without delaye hee accepteth the theefe so louingly and promiseth him that he shall be a partaker of the blessed lyfe VVherefore it is not to be doubted but that he is to admit wythout exception into his kingdome all whiche doe come vnto him VVhereof it may be assuredly gathered that we shall be saued if hee be mindefull of vs. Further it cannot be that he shoulde forgette them who doe commende theyr saluation to him If the theefe had so easie a passage into heauen because that when all things were in greatest extremitye he rested vppon the grace of Christ much more shall Christ the conquerour of death at this day reache foorth his hande out of his throne to vs that he may gather vs into the fellowshippe of life For it were absurde since the time that hee nailed to the crosse the hand wryting whyche was against vs and hath putte death and Sathan to flight and in his resurrection hath triumphed ouer the prince of the worlde that there shoulde not be as easie and as ready a passage from death to life for vs as for the theefe Therefore who soeuer being ready to die shall wyth a true faith commit the custodie of his soule to Christ he shall not be driuen off any long time to languish in suspence but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe Therefore awaye wyth that stincking deuice of the Sophisters of the retaining of the pain when the fault is remitted for we see that Christ doeth presently deliuer from punishment him whome he freeth from guiltinesse Neither is that any lette that the theefe neuerthelesse beareth euen to the vttermost the punishment whereto he was appoynted For we must heere imagine no recompence which was in steed of a satisfaction for the appeasinge of the iudgement of God as the Sophisters do dreame but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne Therefore Christ doeth as it were set vpon his lappe the theefe brought by fatherly correction to deny himselfe and sendeth him not to the fire of Purgatorie It is further to be noted with what keyes the gate of the kingdome of heauen was opened to the theefe For Popish confession or satisfactions were not here accoūted of but Christ was entreated with repentance and faith to receiue him that came willingly to him And heereby that is againe the better confirmed whych I touched euen nowe if any man shoulde disdaine to walke in the steppes of the theefe and to followe as he went before he is woorthy of eternal destruction because that with his vngodly pride he driueth himselfe frō entring into heauen And truely as in the person of the theefe Christe hath giuen vnto vs all a common pledge or assurance of obtaininge forgiuenesse so againe he vouchsafed that wretch so great honour that all men casting off their owne glory we should not glory but in the mercy of God alone If that euery one of vs would truely and earnestly search himselfe the great heape of our sinnes woulde woorthily make vs ashamed of our selues and it woulde irke vs to take this poore man who of meere grace obtained saluation as our guide and standered bearer Further as the death of Christe brought foorth the frute of the same then presently so we doe heereof gather that the soules when they doe depart from the bodyes doe remaine and liue otherwise the promisse of Christe shoulde be but a iest whyche he also confirmed wyth an oathe Yet of the place of Paradise lette vs not curiously and subtilly dispute Lette it suffice vs that who soeuer are by faith grafted into the bodye of Christe are partakers of his life and so after death shall enioy a blessed and a ioyfull rest vntill the perfect glory of the heauenly life shall fully be reuealed at the comming of Christ. One thing yet remaineth that he promiseth the theefe not to take away his present miseries nor to diminish any thing of his corporall punishment VVhereby we are admonished that the grace of GOD must not
Hence also groweth the feare of God and a desire to liue holily and righteously For it could not be that any man should giue himselfe to serue God but he which hopeth to be deliuered by him But let vs note that where saluation in Christe was generally appoynted for all the Iewes and the promise of the same was common to them all the holy Ghost doth giue this testimonie but of very fewe which in this place we doe heare of Ioseph VVhereby it appeareth that the incomparable grace of God was then buried through the malitious forgetfulnesse almost of all the people This brag ran euery where in all mens tounges that Christ shoulde come but the couenaunt of God was fixed but in the mindes of fewe whych beleeued in that spirituall renouation Truely theyr blockishnesse was horrible and therefore it was no marueile if pure religion waxed out of vse and the hope of saluation extinguished But would to God the corruption of this vnhappy age were not lyke to it Christ once appeared as a redemer to the Iewes and to the whole world as it was testified by the prophesyings of the Prophets hee erâ—cted the kingdome of God by bringing things out of confusion into a right and lawfull order he hath appoynted vs a time of warfare wherin he exerciseth our patience vntill that he shall come againe from heauen to perfourme that his kingdome which he hath begun VVhat one man doeth aspire yea but a little to that hope Are not all men almost so bent to the worlde as if there were no resurrection promised But howsoeuer the greater part forgetfull of their ende do flitte hether and thether let vs remember that this vertue is proper to the faithfull to seeke for those things which are aboue Col. 3. 1. and especially sith the grace of God hath appeared by the Gospell teachinge vs to deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously in this present worlde looking for the blessed hope and appearing of the glory of the mighty God Tit. 2. 11. 12. 13. 59. And when he had receiued the body The three Euangelists doe briefly sette downe the buriall and therefore they doe make no mention of the sweete oyntments which onely Iohn doeth speake of they do only report that Ioseph bought fine clean linneÌ„ VVherbv we do gather that he was honourably buried And it is not to be doubted sith that a rich man allowed his owne tombe to the Lorde but that in all other things hee also perfourmed what was conuenient for the furnishing and adorning of the same And this also befell rather by the secreat prouidence of god then by the premeditate counsell of menne that the Lorde gate a newe tombe in which none had yet beene layed who is the first begotten of the dead and the first fruites of them that rise again Col. 1. 18. 1. Cor. 15. 20. So the Lorde by this token distinguished his Sonne from all the company of mankinde and he sette foorth newnesse of life in the sepulcher it selfe 61. And there was Mary Magdalene Marke and Mathew doe onely report that the women behelde what should be done and noted the place where the body was layed But Luke also doeth withall declare theyr purpose namely that they retourning into the Citie mighte prepare odours and oyntments that the seconde day after they might solemnise the funerall according to their order VVhereby we doe know that their mindes were perfumed with a better odour which the Lorde breathed foorth at his death that hee might lift them higher which were brought to his sepulchre Mathewe 27. Marke Luke 62. Nowe the next day that followed the preparation of the sabbath the hie priestes and Pharisies assembled to Pilate 63. And sayd Sir we remember that that deceiuer sayd while he was yet aliue within three daies I will rise 64. Commaund therefore that the sepulchre be made sure vntill the thirde daye least his disciples come by night and steale him away and say vnto the people he is risen from the dead so the last errour shal be woorse then the first 65. Then Pilate said vnto them ye haue a watch goe and make it sure at yee know 66. And they went and made the sepulchre sure with the watch and sealed the stone   62. Now the next day In this hystorie the purpose of Mathewe was not so much to shew with what obstinate furye the Scribes and Priests persecuted Christ as to represent vnto vs as it were in a glasse the wonderfull prouidence of God approued in the resurrection of hys sonne Subtile men exercised in fraudes and treachery do conspire amongst themselues and deuise a meanes whereby they maye extinguishe the memory of the dead man For they see that they haue preuailed nothynge except they should ouerwhelme the faith of the resurrection But truely while they endeour to bring that to passe they doe bring the knowledge of the same to light as if it were of set purpose Certainly the resurrection of Christ had not been so manifest or at the least they might haue hadde more liberty to denye the same if they had not prouided to place witnesses at the graue Therefore we see that the Lorde doeth not only deceiue subtile men but also catching them in their owne counsels as in snares he draweth and compelleth them to obey him The enemies of Christ were vnworthy that his resurrection shuld be made manifest to them but it was meete that their impudency shoulde be reproued the pretence of speaking euil taken from them yea and theyr consciences conuinced that they shuld not be excused by ignorance In the meane while let vs note this that God as if he had hired them for wages vsed theyr labour to the setting foorth of the glory of Christe because that when the sepulchre should be found empty they should haue no colour of lying left them to deny the same Not y t they shuld stay froÌ„ their mad vngodlinesse but this was a full testimonie to all meÌ„ of a right sound iudgement that Christ was risen againe whose body being laide in the sepulchre was not founde there though the souldiours were set on euery side to watch it 63. VVe remember that that deceiuer sayd This thought was put into them by inspiration from God not onely that the Lorde might execute a iust reuenge vpon them for their sinne as he doth oft vexe with blinde torments the mindes which are guilty within theÌ„selues but especially that he might bridle their filthy toÌ„gues In y e mean while we do again behold how blockish the vngodly are when cathan hath bewitched them They doe yet call him a deceiuer whose diuine power and glorye was of late shewed forth by so many myracles Truely this was not to striue against the cloud but in deriding the darkenesse of the sunne to spit if I may so say against the face of God By suche examples we are taught that we must in season with
more familiarlye vnto them and when hee was verilye and certainelye knowen they woorshipped because that the brightnesse of the diuine glorye was made manifest And it maye be that the same reason driue them sodainly to doubt which led them afterward to woorship for the habite of a seruaunt being laide aside there then appeared nothinge in him but that which was celestiall 18. And Iesus came and spake vnto them It is not to be doubted but that this comming tooke away all scruple But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them hee sayeth that Christe firste spake of his owne power and not wythoute cause for a small authoritie coulde not suffice heere but it behooueth him to haue a great and a diuine Empire who commaundeth that lyfe eternall shoulde be promised in his name that all the worlde shoulde be brought vnder his gouernement and that the doctrine shoulde be preached whiche by ouerthrowinge euery highe thinge shoulde brynge all mankinde vnder And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely but he establisheth the faith of his Gospell to continue in all ages For certainly the Apostles could neuer haue beene perswaded to take so harde a matter in hande excepte they knewe that their reuenger sate in heauen who had all power giuen him For wythout such a fortreste it had beene impossible to preuaile any thing But when they doe heare that hee whome they doe serue doeth gouerne heauen and earth they are with this one thing very throughly furnished to ouercome all lettes And as concerning the hearers if the contemptible estate of them which doe preache the Gospell doeth weaken or hinder their faith lette them learne to lifte vppe their eyes to the authour himselfe by whose power the maiestie of the Gospell must be esteemed and so it shal come to passe that they shall not be so bold as to despise him speaking by hys ministers And he doeth expresly make himselfe Lorde and King as well of heauen as of earth because that by the preaching of the Gospell he bringing menne in obedience to him doeth erecte the throne of his kingdome vppon earth and regenerating them which are his into a newe life and calling them to the hope of saluation hee openeth the heauens that hee may exalt them to the blessed immortalitie with the Angels who before not onely crept belowe in the worlde but had beene drowned in the bottomlesse pitte of death But lette vs remember that Christe had alwayes his authoritie with his father and this was giuen vnto hym in our flesh or that I may speake more plainely in the person of the Mediator For he gloryeth not of that eternall power which he had before the worlde was created but of that which he receiued nowe when hee was ordained the iudge of the worlde And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead because that then at the length being adorned with the ornameÌ„ts of a mighty king he shewed himselfe in authoritie Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe wherefore God hath exalted him and giuen him a name aboue euery name c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen as later in order yet because the resurrection and the ascention into heauen are things mutually ioyned togither Christe hath good cause to speake so royally of his power 19. Goe therefore Thoughe Marke after hee hathe declared that Christe appeared to the eleuen disciples doeth presently set downe the commaundement of preachinge of the Gospell yet hee doeth not note it as an action presentlye done For we doe gather by the texte in Mathewe that thys was not done before they went into Galile But the summe is that by preachinge the Gospell euerye where they shoulde brynge all nations into the obedience of faith then that they should seale and confirme their doctrine with the seale of the Gospel In Mathew they are simply commaunded to teache but Marke setteth downe what kinde of doctrine it shoulde be namely that they should preache the Gospell And shortly after is also added this restrainte that they should teache them to obserue what soeuer thinges the Lord commaunded Heereby we learne that the Apostle shippe is not a vaine title of honour but an office of laboure and therefore there is nothinge more absurde or intollerable then that these â—asked menne should chalenge this honour who raininge in idlenesse doe reiecte the office of teaching from them The Pope of Rome and his bande doe proudly boast of this succession as if that they sustained the same person in common with Peter and his colleagues but in the mean season they haue no more care of the doctrine then baudes or the Priests of Bacchus and Venus But wyth what face I beseche you doe they thrust themselues into their place who they heare were created to be preachers of the Gospell But thoughe they are not ashamed to bewray their owne impudencie yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie that no man can be a successour of the Apostles but he which serueth Christe by preaching of the Gospell to be shorte who soeuer doeth not performe the dueties of a teacher doth falsly and wrongfully take the name of a teacher For this is the Priesthode of the New testament with the spirituall sworde of the woorde to kill menne for a sacrifice to God VVhereof it followeth that they all are degenerate and counterfait sacrisicers whiche doe not applye the office of teaching Teache all nations Heere Christe by taking away the difference doeth make the Gentiles equall with the Iewes and doeth generally admitte them both into the fellowshippe of the couenaunt Thither also appertaineth the woorde Going For the Prophets vnder the lawe were restrained within the boundes of Iuda but nowe the partition wall being ouerthrowne the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde For thoughe the dignitye of the first borne as we touched euen nowe shoulde at the firste remaine amongest the Iewes yet the inheritance of life was common to the Gentiles So was fulfilled that prophesie of Isaiah with the like that Christe is giuen to be a light to the Gentiles that he mighte bee the saluation of God vnto the outmost part of the earth Isai 49. 6. That is Markes meaning by all creatures for after that peace was preached to them of the housholde the same message commeth to them also whiche are a farre off and to straungers Further howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles it doeth thereby appeare that after they hadde receiued the commaundement to
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
a title now the grace wherewith he determined to indue him afterward for this cause hee saith not that this is his sirname now but he deferreth it vntill the time to come Thou shalt be called Cephas saith he It is meete that all the godly bee Peters or stones that beeing founded in Christe they may be made fit to build vp the temple of god but he alone is called so because of his singuler excellencie In the meane while the papistes are to be laughed at who put him in Christs steed that he may be the foundation of the Church As if hee the rest were not founded in Christ. But they are twice ridiculous whilest that they make a stone the head For ther is extaÌ„t in the repetitions of Gratianus a doltishe canon vnder the name of Anacletus which changing the Hebrewe name with the Greeke making no difference betweene Cephale Cepha thinketh that Peter was made by this name the head of the church Furthermore Cepha is rather a Chaldean then an Hebrew name but that was the vsuall kinde of pronunciation after the captiuitie of Babylon Therefore there is no doubtfull thing in the wordes of Christ. For hee promiseth Peter that which he would neuer haue hoped for and therein doth he set foorth his grace vnto al ages that his former estate can no whit hurt him seeing that this excellent title declareth that he was made a new man 43 The next day Iesus would goe foorth into Galilee and he founde Phillip and hee said vnto him follow me 44 And Phillip was of Bethsaida the citie of andrew and Peter 45 Phillip found Nathanael and he saith vnto him we haue found Iesus the sonne of Ioseph of Nazareth of whom Moses writ in the lawe and the prophetes 46 Nathanael saide vnto him Can there any good thing come out of Nazareth Phillip said vnto him come and see 43 Follow me For asmuch as the minde of Phillip was inflamed with this one word to follow Christ we do thereby gather what great force there is in the word but it doth not appeare in all alike For god doth cal many but without fruit as if he did only strike their eares with a vaine sound Therefore the externall preaching of the worde is of it selfe vnfruitfull saue only that it doth wound the reprobate to death y t they may be made inexcuseable before god But wheÌ„as y e secret working of y e spirit doth quicken the same it must needs be that all the senses must so bemoued that men may be redie to follow whither soeuer God calleth them Therefore we must desire Christe that hee wyll shewe foorth the same power of the gospel in vs. But Phillip followed Christe after a particuler maner for he is commaunded to follow not only as euery one of vs but as a fellowe and vnseparable companion yet notwithstanding this calling is a figure of the calling of all men Hee was of Bethâ—aida It seemeth that the name of this citie is put in of set purpose to the ende the goodnesse of God may appeare more manyfestly in the three Apostles VVe knowe how sharpely Christ threatned and cursed that Citie els where VVherefore in that some of that wicked and cursed nation are receiued by God into fauour it is to bee accounted as if they had been brought out of hell And whereas hee vouchsafeth to aduaunce those vnto so great dignitie whome he had deliuered out of that deepe dungeon that hee maketh them Apostles that is a most excellent benefite and a benefite worthie to bee remembred 45 Phillip founde Nathanael Howsoeuer proude men do despise these young beginnings and childhoode of the Churche yet it is our dutie to see and espie greater glory of God in them then if the estate of the kingdome of Christe had been mightie and very gorgeous from the begynning For we know what great aboundance did spring by and by from this little seede Furthermore wee see that there was heere in Phillip the same desire to edifie that was before in Andrew VVe see furthermore his modestie that the coueteth and goeth about no other thing saue only to haue some to learne with him of the coÌ„mon master of al men VVe haue found Iesus It appeareth hereby what a slender portion of faith was in Philip that he cannot speake foure wordes concerning Christe but he intermingleth two grosse errours Hee maketh him the sonne of Ioseph and falsly assigneth vnto him Nazareth for his countrie and yet notwithstanding because he coueteth sincerely to profite his brother and to make Christe knowen God doth alowe this his diligence and it hath also prosperous successe VVee must euery one of vs doe our indeuour to keepe our selues within our bonds Neyther doth the Euangelist recite this as a thing worthie commendation in Phillip that hee doeth twice disgrace Christe but declareth that his doctrine howsoeuer it was corrupt and intangled with errour was profitable because the ende thereof was to haue Christe made knowen He calleth Iesus the sonne of Ioseph foolishly he maketh him a Nazarite vnskilfully but in the meane season he bringeth him vnto none other but vnto the sonne of God that was borne in Bethlaim neithey doth hee forge any false Christe but he will only haue such a one to be knowen as was described by Moses and the Prophetes Therefore we see that this is the principall thing in doctrine that they may by one meanes or other come vnto Christe that heare vs. Manie when they doe dispute subtilly concerning Christe doe notwithstanding so inwrappe and so darken him with their subtilties that hee can neuer bee founde In like sorte the Papistes wil not say that Iesus was the sonne of Ioseph for they know wel what his name is but in the meane while they depriue him of his power So that they shewe a shadow in steed of Christ. VVere it not better to stammer grosly with Phillip and to retaine the true Christe then to bring in a feigned Christ by an eloquent craftie kinde of speeche On the other side there be at this day many poore idiots who being ignorant of eloquence and rhethorike doe notwithstanding teach Christe more faithfully then all the Pope his Diuines with their deepe speculations Therefore this place teacheth vs that we must not hautilie refuse it if the simple and vnlearned speake anye thing of Christ vnfitly so that they direct vs vnto Christ. But least that we be drawne away with the false glosses of men from Christe let vs alwayes haue this remedie in readinesse that we â—â—t the sincere knowledge of him from the lawe and the prophetes 46 Out of Nazareth At the first Nathanael starteth backe being offended with the countrie of Christe as it was declared by Phillip But he is first deceiued with the speech which Phillip vttered without consideration For he taketh that for a certaintie which Phillip thought foolishly TheÌ„ there foloweth a preposterous iudgemeÌ„t proceeding froÌ„ the hatred and contempt of
but a little auaile to knowe who Christe is vnlesse this second thing shoulde be added thereunto what a one he will be toward vs and to what ende hee was sent of his father Heereby it commeth to passe that the Papistes haue only a shadowed Christ because they had a care to apprehende the bare Essenceâ— yet neglected they his kingdom which coÌ„sisteth in the power of sauing Furthermore in that Nathanael sayth that he is the king of Israel whose kingdome notwithstanding reacheth vnto the farthest partes of the worlde it is a confussion limited according to the measure of his faith for hee was not come so farre as to knowe that hee was appointed the king of all the worlde or rather that the children of Abraham shoulde be gathered together out of all places that all the whole worlde might be the Israel of God VVe to whom the largenesse of the kingdome of Christe is reuealed must leape ouer these straites In the meane season let vs exercise our faith by the hearing of the woorde according as did Nathanael let vs establish the same by all meanes possible and let it not remaine buried but let it breake forth 50 Iesus answered He doth not reprehend Nathanael as though hee had been too credulous but rather approuing his faith with his voyce hee promiseth vnto him and the rest greater arguments of confirmation Moreouer this was a speciall thing for one man to be seene vnder a fig tree of Christ who was absent and far from that place but nowe hee bringeth a proofe which should be common vnto all men and therfore 〈◊〉 turneth his talke as it were abruptly from one man vnto all 51 Yee shall see saith hee heauen open c. In my iudgement they errâ— greatly who enquire curiously after the time and place when and where Nathanael and the rest saw heauen open For he doth rather note a certaine continuall thing which should alwaies be extant in his kingdome â—â—â—â—esse that the Angels did somtimes appere vnto the Disciples which doe not appeare at this day I confesse that there was another maner of manifestation of the celestiall glory when Christ ascended into heauen then is now manifest vnto vs. But if we do well weigh that which was then done it is continually of force for whereas the kingdome of God was shut against vs before it was truely opened in Christ Heereof was there a visible figure shewed aswell to Stephen and the three disciples in the mount as vnto the other disciples in the asceâ—tioÌ„ of Christ But all the signes whereby God sheweth himself to be present with vs doe appertaine vnto the opening of heauen most of all when hee maketh vs partakers of himselfe vnto life The other meÌ„ber coÌ„cerning the Angels followeth They are saide to ascende and descende that they may be ministers of Gods liberalitie towarde vs. Therefore in this maner of phrase is set foorth the mutuall communication that is betweene God and men And we must thanke Christe for this benefite because without him the angels are rather our vtter enemies then our familiars those that are desirous to helpe vs. They are said to ascend descend vpon him not that they minister to him alone but because in respect of him and his honor they are carefull for the whole bodie of the church And I doe not doubt but that he alludeth vnto the ladder whiche was shewed vnto the Patriarche Iacob in sleep for that is truely perfoâ—rmed in Christe whiche that vision dyd shadowe Finally the summe of this place is seeing that all men were aliants from the kingdome of God the gate of heauen is set open vnto vs now that we may be Citizens with the Saintes and companions with the Angels and that they who are appointed keepers of our saluation doe come downe from blessed rest to helpe our miseries Chap. 2. 1 ANd the third day was there a marriage in Cana of Galilee and the mother of Iesus was there 2 And Iesus and his disciples were also called vnto the marriage 3 And when the wine had failed the mother of Iesus saith vnto him they haue no wine 4 Iesus saith vnto her woman what hast thou to doe with mee mine houre is not yee come 5 His mother saith vnto the ministers doe that which hee shall say vnto you 6 And there were there sixe water pots of stone set according to the purification of the Iewes containing euery one about two or three firkins 7 Iesus saith vnto them fill the water pots with water And they filled them vp to 〈◊〉 8 And he saith vnto them drawe now and carry to the gouernour of the feast And they bare 9 And when the gouernour of the feast had tasted the water that was made wine and hee knewe not whence it was but the ministers knewe that had drawen the water the gouernour of the feast calleth the bridegrome 10 And he saith vnto him euery man at the first setteth foorth good wine and when they are drunken then that which is worse but thou hast kept the good wine tyll 〈◊〉 11 This beginning of myracles did Iesus in Cana of Galilee and he shewed his glory and his disciples beleeued on him 1 There was a marriage in Cana of Galilee Seeing that this historie containeth the first myracle that Iesus did we must giue greate heede vnto it euen for this cause and for this one things sake must we wel consider thereupon Although as we shall see afterwarde there bee other causes which set foorth the same vnto vs. But the manifolde commoditie shall more plainely appeare in processe The Euangelist first nameth the place Cana of Galilee not that which was situate towarde Sarepta betweene Tyre and Sydon and was called the greater in comparison of this other which some doe place in the inheritance of the tribe of Zabulon other some doe assigne it vnto the tribe of Aser For â—erome doth testifie that euen in his time there stoode there a little towne of that name It is to bee thought that it was neere to the Citie Nazareth seeing that the mother of Iesus came thyther to the marriage It shall appeare out of the fourth Chapter that it was but a dayes iourney from Capernaum And also the nighnes of the Citie Bethsaida may be gathered theÌ„ce in that the Euangelist saith that after that Christe had been three dayes in those borders there was a marriage in Cana. It may be also that there was a thirde not farre from Hierusalem and yet without Galilee but because I am not certaine heereof I leaue it And the mother of Iesus It is to be thought that it was some of Iesus his kinsfolke that was maried For Iesus is here made his mothers companion VVhereas his disciples are called also it may be thence gathered how simplie and thriftilie hee liued because he liued together with them But this may seeme an absurd thing that a man beeing not very rich as may appeare by the want of
that a great Prophete of God had appeared he doth not contemne nor neglecte the doctrine which came from heauen but is somewhat desirous to heare the same which desire came only from the feare and reuerence of God Friuolous curiositie doth moue many to enquire after new things greedilie but questionlesse religion and the feeling of conscience did enforce Nicodemus to desire to knowe the doctrine of Christe more familiarly And although it laid hid long time as though it had beene dead yet so soone as Christ was dead it brought foorth such fruite as no man wold euer haue hoped for Rabbi wee knowe These wordes import as much as if hee shoulde haue saide master wee knowe that thou art come as a master or teacher But for as muche as learned men were then commonly called masters Nicodemus saluting Christe in the former place according to the common custome doth call him by the common name and afterward he affirmeth that he was sent of God to be a teacher And vpon this principle dependeth all the authorie of teachers in the Church For seeing that wee must be wise only out of the worde of God we must heare none other saue those in whose mouth God speaketh VVee must also note that although religion was very much corrupted and almost quite abolished amongst the Iewees yet did this maxima still remaine That he was no lawfull teacher that came not from God But because none doe more proudly and carelesly bragge of the title of God then false prophetes we haue heere neede of discretion whereby the spirites may be tryed Therfore Nicodemus addeth that it doth manifestly appeare that Christe is sent of God because God doth more mightilie bewray his power in him then that it can be denied that GOD is present with him And he taketh it for a thing which all men doe confesse that God is wont to worke by his ministers alone that by this means he may seale and confirme the function whereunto he hath called them And that not in vaine seeing that the Lorde would alwayes haue myracles to be seales of his doctrine Moreouer he doth well in this that he maketh GOD the only authour of myracles when he saith that none can doe these signes vnlesse God be with him For it is as much as if he shoulde affirme that they are not done by man but that the power of God reigneth and doth manifestly appeare in them To be briefe seeing that there is a double fruite of myracles the one that they do make a preparation vnto faith secondly that they doe better confirm the same beeing conceiued out of the worde of God Nicodemus had profited well in the former part because he learneth by the myracles that Christe is a true prophete of God Yet this seemeth to be scarce firme enough for seeing that the Prophetes do no otherwise once delude the vnskilful with their deceits then if by true myracles they did proue themselues to bee the ministers of God what difference shall there be betweene truth and lying if faith doe depend vpon myracles Yea Moses doth flatly affirme that wee are tryed by this meanes whether we loue God or no. VVe doe also well knowe the admonition of Peter and Paule that the faithfull do beware of lying signes wherewith Antichriste shall blinde the eyes of many I answer that this commeth to passe through the iust permission of god that they may bee deceiued by the subtiltie of Satan who are worthie but I say that this is no hinderance vnto the godly but that the power of God may appeare vnto the elect in miracles which may be vnto them an approbation of true and sounde doctrine So Paule doth reioyce that his Apostleship was confirmed by signes and myracles Therefore howsoeuer Satan do boast himselfe in darkenesse as Gods Ape yet so soone as mens eyes are opened and the light of spirituall doctrine doth shine myracles doe sufficiently testifie that God is present in suche sort as Nicodemus speaketh of in this place 3 Verily verily I say vnto thee In this that Christ repeateth this worde verily twyse it serueth to procure attention For being about to speake of a thinge of all other the most weightie hee had neede to make Nicodemus more attentiue who woulde otherwise haue set light by all this whole speech this therefore is the ende of the double affirmation But although these wordes seeme to be farre fet and to come out of season yet did Christe begin most fitly at the same For as seede is sowen in wast in an vntilled grounde so the doctrine of the Gospel is sowen in vaine vnlesse the hearer be first tilled and rightly framed vnto obedience and docilitie Christe sawe the minde of Nicodemus full of thornes and choked with many euil weedes so that there was scarce any place left for spirituall all doctrine Therefore this exhortation was insteede of plowing to purge the same least any thing shoulde make the doctrine vnfruitefull VVherefore let vs remember that this was once so spoken to one that the sonne of God speaketh vnto vs all dayly with the same voyce For which of vs will say that he is voide of wicked affections so that hee hath no neede of any such purgation Therefore if we will goe forwarde well and profitablie in the schoole of Christ let vs learne to begin at this Vnlesse a man bee borne againe As if he shoulde say so long as thou hast not that which is the chiefest in the kingdome of God I doe not much passe for this that thou doest acknowledge mee to bee a teacher for this is the first entrance into the kingdom of God that thou become a newe man And because this is a notable sentence it is meete that we throughly examine euery part thereof To see the kingdome of God Doth import as much as to enter into the kingdome of God as it shal appeare anone out of the text But they are deceiued that take the kingdome of God for heauen seeing that it doth rather signifie the spirituall life which is begun in this world through faith and doth growe vp dayly according as faith doth encrease So that the meaning heereof is that no man can truly be gathered into the Churche of God that he may be reckoned amongst the childrē of God but he must first be renued Therefore it is by this briefly declared after what sorte Christianitie doth begin In these wordes we are also taught that we are borne as aliants and men banished from the kingdome of God and that we doe continually dissent from the same vntill such time as the seconde begetting doe change vs. For the sentence is generall whiche comprehendeth all mankinde If Christ had said thus vnto one or a fewe that they cannot come into heauen vnlesse they be first borne againe we might coniecture that he speaketh only of certaine persons but he speaketh of all men without exception For it is an indefinite sentence which is of
of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration For he taketh this for a thing whiche all men confesse to be true that we cannot enter into the kingdome of GOD vnlesse we be spirituall But out of the wombe wee bring nothing but the carnall nature Therfore it followeth that we are all banished from the kingdome of God and that being depriued of the heauenly life wee remaine vnder the bondage of death Furthermore seeing that Christ reasoneth in this place that men must be borne againe because they are fleshe only without doubt he comprehendeth vnder flesh the whole man Therefore flesh doth signifie in this place not the body only but the soule also and so consequently all the partes thereof For the pelting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall because by this meanes Christe his argument shoulde bee vnsit that we haue neede to be borne againe because some parte of vs is corrupt But and if the flesh be set against the spirite as that which is corrupt agaynst that which is sound that which is false against that which is true that which is polluted against that which is holy that which is defiled against that which is sincere we may thence easily gather that in this one word the whole nature of man is condemned Therefore Christe doth pronounce that our minde and reason are corrupt because they are carnall that all the affections of our heart also are wicked and reprobate because they also are carnal But here may a question be obiected Seeing that the soule is not begotten of the issue of man wee are not borne of fleshe in our principall parte Heereby it came to passe that many did thinke that wee doe not onely take our beginning according to our body of our parents but that the soules also are spread ex traduce that is that the father begetteth the soule of the sonne aswel as the body For it seemed an absurd thing that original sin which hath his proper place in the soule shoulde be spreade abrode from one man into all his posteritie vnlesse all soules had flowed from his soule as from a fountaine And truly the wordes of Christe seeme to import thus much at the first sight that we are therefore flesh because we are borne of fleshe I answere that as touching the wordes of Christe this is the only meaning thereof that we are all carnall as we are borne and that forasmuch as we come abrode into this worlde mortall men our nature sauoureth of nothing els but flesh For he doth heere make a plaine distinction betweene nature and the supernaturall gift For whereas all mankinde was corrupt in the person of Adam alone it commeth not so much by begetting as by the ordinance of God who like as hee had decked vs all in one man so he spoyled vs of his giftes Therefore euerye one of vs doeth not so much drawe vice and corruption from our parents as we are all corrupted together in Adam alone because so soone as hee was fallen away God did by and by take away that which he had giuen mans nature And also there ariseth another question For it is certaine that there remaine some giftes of God in this degenerate and corrupt nature whereupon it followeth that wee are not altogether wicked VVee may easily answere that the giftes which the Lorde hath left vs after the fall if they be considered by themselues they are worthie of prayse but seeing that the infection of euill doth infect all parts there shall no sincere thing be founde in vs which is voyd of al corruption VVhereas we haue some knowledge of God frō our birth whereas there is some differēce of good and euill engrauen in our conscience whereas we excell in wit for prouiding for this life and finally whereas we doe so many wayes excell bruit beastes that is of it selfe an excellent thing as it cōmeth frō God but all these thinges are polluted in vs euen as wine which being infected and marred with the mustinesse of the caske doth loose the grace of his good taste yea it is in taste both bitter and hurtfull For the knowledge of God which doth now remaine in man is nothing els but an horrible fountaine of idolatrie and all superstition his iudgement in y e choyce and difference of thinges is partly blinde partly preposterous partly lame and confused what industrie so euer wee haue it vanisheth away into vanitie and toyes and the will it selfe being altogether wanton is carryed headlong wholy vnto euill Therefore there remaineth no droppe of goodnesse in all the nature of man VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting and thus muche doe the wordes of Christe importe because man is borne of his mothers womb onlie carnall hee must be fashioned againe by the spirite that hee may begin to be sprituall And this worde spirite is taken in this place two manner of wayes namely for grace and the effect of grace For in the former place Christe teacheth that the spirite is the only authour of the pure and good nature afterward he giueth vs to vnderstand that we are spirituall after that we are renued by his power 7 Maruell not that I saide vnto thee you must be borne againe 8 The winde bloweth whyther it lusteth and thou hearest the sounde thereof but thou knowest not whence it commeth nor whyther it goeth so is euery one that is begotten of the spirite 9 Nicodemus answered and said vnto him how can these thinges bee 10 Iesus answered and saide vnto him Art thou a master in Israel and knowest thou not these things 11 Verily verily I say vnto thee wee speake that we knowe and wee testifie that which we haue seene and yee receiue not our testimonie 12 If I haue tolde you earthly things and yee beleeue not how will yee beleeue if I shall tell you heauenly things 7 Maruell not Interpreters doe wrest this place diuers wayes Some doe thinke that the grossenesse of Nicodemus and such like is touched as if Christe shoulde say that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration when as they doe not vnderstande the reason of those things which are subiect to the senses Othersome doe coyne out a more subtile but too farre fet a sense As the blowing of the winde is free so are we restored vnto libertie by the begetting of the spirite that being loosed from the yoake of sinne we may runne vnto God freely of our owne accorde Moreouer that is altogether contrary to Christe his meaning which Augustine bringeth that the spirite of God is effectuall of his owne will Chrysostome and Cyrillus deale better who say that the similitude is taken from the winde and so they doe applie it vnto this present place For as much as the force therof is felt
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
soeuer he had in himselfe And we must note that there are three degrees of life reckoned vp in this place the liuing father hath the first place who is the foūtain but yet placed farre off and hidden the sonne followeth whō we haue laid out vnto vs as a fountaine through whom life is powred out vnto vs the third is life which we doe draw from him Now wee know the summe because God the father in whose power is life is farre distant from vs Christ is placed in the middle who is the second cause of life that that may come vnto vs thence which should otherwise lie hid in God 58 This is the bread He returneth vnto the comparison of Manna his flesh where he began For he should haue ended his speech thus there is no cause why yee should preferre Moses before me because hee fedde your fathers in the desert seing that I giue you a farre better meat For I bring the heauenly life with me For as it was said before the bread is said to come downe from heauen which tasteth of no earthly or corruptible thing but breatheth out the immortalitie of the kingdome of God They tryed not this power in Manna who were only bent to feed their bellie For whereas there was a double vse of Manna the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat But the life of the soule is not fraile but groweth to be better vntil the whole man shal be renued 59 These thinges said he in the synagogue teaching in Capernaum 60 Therefore many of his disciples when they had heard saide This is a hard saying who can heare it 61 And when Iesus know in himselfe that his disciples murmured concerning this hee said vnto them doth this offend you 62 If therefore you shall see the sonne of man ascending where he was before 63 It is the spirite that giueth life the flesh profiteth nothing The wordes whiche I speake vnto you are spirite and life 64 But there are some of you that doe not beleeue For Iesus knewe from the beginning who they were that did not beleeue and who it was that shoulde betray him 59 These thinges spake hee in the synagogue Iohn assigneth the place y t we may know that there were many present and secondly that the sermon was made about a graue and waightie matter Yet notwithstanding it followeth by and by that there were scant a few of so great a company who did profite yea this doctrine was vnto a great many who did professe themselues to be Christe his disciples a cause of falling away If the Euangelist had said that only some wer offended that might haue byn counted now a wonder but in that they do ryse against him in troupes do conspire together what maner example shal we say this is VVherfore let vs deeply imprint in our minds this historie lest at any time we doe murmur against Christe when hee speaketh Secondly if wee see anye suche like thing in others let not theyr pryde trouble our faith 60 This is an hard saying Nay there was rather hardnes in their hearts and not in the saying But the reprobates are wont after this sort to gather together stones out of the worde of God whereat they may stumble And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde which ought rather to make them soft For whosoeuer shall humblie submit himselfe vnto Christ his doctrine hee shall finde no harde or sharpe matter therin and it shal be vnto the vnbeleeuers who shall stubbornely set themselues against it an hammer which breaketh the rockes as the prophete calleth it Ier. 23. 29. Furthermore seeing that the same hardnes is bred in vs al if we iudge according to our owne meaning of the doctrine of Christ there shal be as many paradoxes as wordes VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite that he may write that in our heartes which otherwise would not enter into our eares VVho can heare it Heere we see how malitious vnbeliefe is For they which vngodlily wickedly reiect the doctrine of saluation being not content with an excuse they dare make the sonne of God giltie in their steed and pronounce him to be vnworthie to be heard So at this day the Papists doe not only boldly refuse the Gospel but doe also thunder out horrible blasphemies least they should seeme to resist God without a cause And truely seeing that they desire darknesse it is no maruell if Satan doe delude them with feigned monsters But that which they by reason of their distemperature cannot endure shall not only be suffered of the modest and those who are easie to be taught but it shall also lift them vp and vphold them In the meane while the reprobate shall doe nothing els with their murmuring raylings but bring vppon themselues a more greeuous destruction 61 And when Iesus knew Christe knew that the offence which the reprobate had taken could not be remoued for the doctrine doth not so much wound them as it doth discouer the rotten gall which they nourished within in their harts yet would he by all means trye whether any of those who were offended were as yet curable intending to stop the mouth of the rest By asking the question he giueth them to vnderstand that they had no cause or at least that in the doctrine it selfe there was no matter of offence In like sort the wickednesse of those men is t◠bee brideled who being only smitten with a dogged madnesse do spea◠euill of the worde of God and their foolishnesse is also to be corrected who rush rashly against the truth He saith that Iesus knew in him selfe because they had not yet freely vttered what did byte them but did feet amongest themselues with a secrete whispering Therefore he preuenteth their open complaints If any doe obiect that their nature was not obscure seeing that they did in plaine wordes refuse Christe his doctrine I confesse in deede that the woordes are playne whiche Iohn recited before but I say also that they did tosse amongest themselues these murmurings and as it were secrete speeches and words after the manner of reuoltes For if they had conferred with Christe there had bin better hope because they had opened him a way vnto doctrine now when as they murmur amongst themselues they exclude themselues frō learning Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning to come straightway vnto him that he may open vnto vs all doubtes Doth this offend you Christ seemeth in this place not so much to remoue the offence as to encrease it yet if any man doe more narrowly weigh the cause of the offence there was in this sentence that which ought to haue appeased their mindes The low and base estate of Christ which
they had before neither are they carryed vnto god but they had rather haue him chaunged when as they cannot abolishe him Hence may we learne that we must receiue Christ in time whilest that he standeth as it were before vs least that the opportunitie to enioy him do escape vs because if the gate shall once be shut we shall in vaine assay to enter in Seeke the Lorde saith Esay while he may bee found call vpon him whilest he is nigh Therefore we must diligently meete God whilest the time of his good pleasure is present as the same Prophet saith in another place because we know not how long the Lord will beare with our sluggishnesse In these wordes where I am you cannot come the presentence is put insteed of the future tence 35 VVhether will he goe The Euangelist addeth this of set purpose that he might declare the great dulnes of the people So the wicked are not onely deafe when they should heare the doctrine of God but they do also passe ouer horrible threatnings in mockage as if they heard sons friuolous thing Christe spake plainely and by name of the father but they doe stay vppon the earth neither doe they thinke vpon any other thing saue only the flitting into farre countries It is well knowen that the Iewes did call the nations which were beyond the Seas Greekes yet doe they not meane that Christ would come vnto the vncircumcised but vnto the Iewes which were dispersed through diuers parts of the world For the worde dispersion would not agree with those who abyde in the place where they are borne and which inhabite their natiue soyle But it agreeth very well with the Iewes that were runnagates banished men So Peter did write his former Epistle vnto those who dwelt here and there throughout Pontus Galatia c. And Iames Saluteth the twelue tribes that were scatered abrode VVhich kinde of speech is taken from Moses and the Prophetes Therefore the meaning of the wordes is this will he goe ouer the sea that he may goe vnto the Iewes who dwell in a worlde which we know not And it may bee that their meaning was to molest Christe with this mocke If this be the Messias will he establish his kingdome in Grecia seeing that God hath assigned the land of Chanaan to be his owne dwelling place But howsoeuer it be we see that they were no whit moued with the sharpe denunciation of Christ. 37 Furthermore in the last day which was the greatest day of the feast Iesus stoode and cryed saying If any man be a thirst let him come vnto me and drinke 38 He that beleeueth in mee as saith the scripture there shall flow out of his bellie 〈◊〉 of liuing water 39 And this spake he of the spirit which they should receiue that beleeued in him For the holy spirite wa◠not yet because Iesus was not yet glorified 37 The last day Here we must first of all note that Christe was not so afrayed either with any layings in wayte or pollicies of his enemies that he did foreflowe his office but that his stoutnesse of courage dyd encrease with his daungers so that he went more valiantly forward This thing doth both the circumstance of time the great assemblie of people and the libertie to crie testifie when as he sawe them readie on euerie side to lay hand vpon him For it is likely that the ministers were then readie to doe that which was commaunded them Againe wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours which could do all things For what other reason can be giuen why Christ did preach after they had set their bande in order vpon a most famous day in the middest of the Temple whereas they had a quiet kingdome saue only because God did bridle their madnesse Notwithstanding this is very profitable for vs that the Euangelist bringeth in Christ crying with open mouth that they com vnto him whosoeuer are a thirst For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering but that this doctrine is so published vnto all men that it is hidden from no man saue only from him who stopping his eares of his owne accord doth not admit the loud crying If any man be a thirst In this member he exhorteth all men to be partakers of his goodnes so that acknowledging their owne pouertie they desire to be helped For we are all poore indeed and void of all goodnesse but the feeling of pouertie doth not pricke forwarde all men to seeke remedie Hereby it commeth to passe that many not once moouing their foote doe pine away in their miserable want yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts both an hunger and a thirst Therefore the office of the spirite is to make vs desire his grace And as touching this presēt place we must chiefly hold this y t ther are none called to obteine the riches of the spirit saue those who do earnestly desire the same For we know that the tormēt of thirst is most bitter so that those who are most strong and can endure all labours doe notwithstanding faint in thirst Notwithstanding hee doth rather inuite the thirstie then the hungrie that he may holde on in the metaphore which he will afterwardes vse in the woorde water and drinke that all the partes of the sentence may agree together Neither doe I doubt but that hee alludeth vnto the place of Iesaias All that are a thirst come vnto mee For it was requisite that that should be fulfilled at length in Christ which the Prophet doth in that place attribute vnto God like as that again whiche the blessed Virgin song that he sendeth away the rich and full emptie Luke 1. 53. Therefore he commaundeth them to come vnto him straightway As if he should say that he alone is sufficient to quenche all their thrist and that they are deceiued and labour in vaine whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other And let him drinke There is a promise added vnto the exhortation For although this be a worde of exhorting yet doth it conteine in it a promise because Christe doth testifie that he is no drie and emptie cesterne but a well that cannot be drawen drie which giueth drink largely and plentifully to all men VVhereupon it followeth that his desire shall not be in vaine if we beg of him that which we want 3◠Hee that beleeueth in mee The maner of comming is here shewed namely that we must come by faith and not on our feete Yea to come is nothing els but to beleeue if sobeit you doe rightly define the woorde beleeue like as we haue said before that we doe beleeue in Christ whilest that we imbrace him as hee setteth himselfe before vs
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
yeeres and hast then seen Abraham 58 Iesus said vnto them verilie verily I say vnto you before Abraham was made I am 59 Therfore they tooke vp stones to cast at him and Iesus was hidde and went out of the Temple 56 Your father Abraham He graunteth vnto them only in word that which he tooke from them before namely that Abraham is their father And he sheweth how vaine that obiecting of the name of Abraham was This saith he was the only end which was set before him during his whole life to see my kingdom florish For he desired me wheÌ„ I was absent you despice me being preset That which Christ affirmeth in this place as touching Abraham alone appertaineth vnto all the saints but this doctrine is more weighty in the person of Abraham because he is the father of all the whole church Therefore whosoeuer is desirous to be reckoned in the number of the godly let him receiue with ioy conuenient the presence of Christ which Abraham did most earnestly desire For in the worde reioyced is expressed his vehement and earnest affection Now must we vnderstand the opposition VVhen as the knowledge of Christ was as yet so obscure Abraham was so inflamed with the desire therof that he preferred the enioying therof before all good things whatsoeuer therfore how filthie is their vnthankfulnesse who despice him being opeâ—ly reuealed vnto theÌ„ so coÌ„sequently reiect him Day doth not signifie in this place as Augustine thought eternitie but the time of Christ his kingdom after y t being clothed with flesh he appeared vnto the world that he might fulfill y e functioÌ„ of a redeemer But now the question is how Abraham saw the manifestation of Christ euen with the eies of faith for this seemeth not to agree with the other saying of Christ many kinges and prophetes haue wished to see the things which you see and haue not seen the Luke 10. 24. I answere that faith hath her degrees in the beholding of Christ wherby it commeth to passe that the olde prophetes sawe Christ a farre off as he was promised vnto theÌ„ yet coulde they not behold him as if he had been present like as he reuealed himselfe familiarly and throughly when he came downe from heauen vnto men Furthermore we are taught by these wordes that as God did not suffer the desire of Abraham to be frustrate so hee will not at this day suffer any man in vaine to desire to come vnto Christ but he will satisfie his desire Therfore in that he doth not giue himselfe to be enioyed of many the cause therof is mans frowardnes because there is but a fewe that desire him The ioy of Abraham doth testifie that he counted the knowledge of the kingdome of Christ an vnspeakable treasure and to this end is he said to haue reioyced when he saw the day of Christ that we may know y t there was nothing wherof he made greater account This fruite of faith doe all the faithfull reape that beeing content with Christ alone in whoÌ„ they are fully perfectly blessed they haue quiet and merie consciences And truly no man knoweth Christ aright saue he that giueth him this honour that hee stay himselfe wholy vpon him Some do expound it thus that Abraham after he was dead did perceiue the presence of Christ when he appeared vnto the worlde and so they make the time of the desire and the time of the seeing diuers times It is true in deed that the comming of Christe was reuealed vnto the holy spirits after death for whom they looked during their whole life but I cannot tell whether so subtile an exposition will agree with the wordes of Christ or no. 57 Fiftie yeeres They goe about to refute the saying of Christ as a thing vnpossible in that the maketh himselfe equall with Abraham who dyed many yeres agoe being himselfe as yet not 50. yeres olde And although Christ were not yet foure and thirtie yeeres of age yet they do graunt him more age least they shoulde seeme to deale too precisely straightly with him as if he should say thou wilt not make thy selfe so olde that thou canst boast that thou art fiftie Therefore those who doe coÌ„iecture that his face was more shrieueled then his age required or that mention is not made in this place of the yeeres according to the ascending and descending of the Sun they both busie themselues about nothing and the vaine surmise of Papâ—a who taught that Christe liued aboue fiftie yeeres is in no case to be receiued 58 Before Abraham was made Because the vnbeleeuers doe iudge only according to the carnal sight Christ telleth them that he hath somwhat that is greater and higher then mans shape which beeing hidden from the senses of the flesh is onely seene with the eyes of faith In this respect he affirmeth that he might haue been seene of the holy fathers before he did appeare in the flesh Yet he vseth other wordes before saith he Abraham was borne I am But in these wordes he exempteth himselfe from the common sort of men and challengeth to himselfe an heauenly and diuine power the feeling and perceiuing wherof was spread abroad from the beginning of the worlde throughout all ages Although these wordes may be expounded two manner of wayes for some do thinke that this may agree with the eternall Godhead of Christ simplie and they compare it with that place of Moses I am that I am Exod. 3. 14. But I doe stretch the same further because the power and grace of Christ inasmuch as he is the redeemer of the worlde was common to all ages Therfore it agreeth with that saying of the Apostle Christ yesterday to day and for euer Heb. 13. 8. For the text seemeth to require that it should be so He had said before that Abraham did earnestly desire his day because the Iewes would not beleeue that he addeth that he was euen then also Furthermore the rendring of the reason shall not bee strong enough vnlesse we vnderstand that hee was euen then knowen to be the mediatour by whom God should be pacified And yet notwithstanding in that the grace of the mediatour was of force in all ages this depended vpon his eternall Godhead Therefore this saying of Christ containeth an excellent commendation of his diuine essence Furthermore wee must marke the solemne forme of his asseueration verily verily Neyther doe I mislike that in that Chrysostome thinketh that there is great weight in the presentense of the verbe For he saith not I was or I haue beene but I am whereby he signifieth an equall and the same state from the beginning of the world vntil the end therof neither saith he before Abraham was but before he was made attributing vnto him a beginning 59 Therefore they tooke vp stones It is to bee thought that they did this as if according to the appointment of the law Christ were to bestoned VVhence we gather how great the madnesse
the only marke wherat he aymeth in all thinges to prouide for vs. 19 There was a dissention therefore againe amongest the Iewes for these sayings 20 And many of them saide hee hath a Diuell and is madde why doe yee heare him 21 Othersome saide these are not the wordes of one that hath a Diuell can a Diuell open the eyes of the blinde 22 And it was at Hierusalem the feast of the dedication and it was winter 23 And Iesus walked in the Temple in the porch of Solomon 24 Therefore the Iewes compassed him about and saide vnto him Howe long doest thou holde our soule in doubt If thou be Christ tell vs freely 25 Iesus answered them I haue tolde you and yee beleeue not the workes which I doe in my fathers name these testifie of me 26 But yee beleeue not because yee are not of my sheepe as I said vnto you 27 The sheepe which are mine doe heare my voice and I know them and they follow mee 28 And I doe giue vnto them eternall life and they shall not perish for euer neither shall any man take them out of my hand 29 My father which hath giuen them mee is greater then all and no man can take them out of my hand 30 I and the father are one 19 There was a dissention This was the fruite of Christe his Sermon that he gathered vnto him selfe some disciples but because his doctrine hath also many aduersaries there ariseth thereupon a dissention so that they are diuided amongest them selues who were before as it were one body of the Churche For they did all with one consent professe that they worshipped the God of Abraham and followed the lawe of Moses Nowe so soone as Christe doth appeare they beginne to disagree because of him If that had beene a true profession Christe who is the principall bond of charitie whose office it is to gather together those things which are scattered abroade should not haue broken their agreement But he did discouer the hypocrisie of manye by the light of his gospell who vnder a false colour did boast that they were the people of God Euen so at this day the frowardnesse of many doeth cause the Church to be troubled with dissention and contentions to waxe who◠And yet those which trouble the peace doe lay the blame vpon vs and call vs Schismatikes and contentious persons For the Papistes doe chiefly lay this crime to our charge that our doctrine hath disturbed the quiet estate of the Churche But and if they would meekely submitte themselues vnto Christe and yeeld vnto the truth all motions shoulde shortly bee pacified But seeing that they doe fret and fume againste Christe and will not suffer vs to bee quiet vppon any other condition vnlesse the truth of God bee extinguished and Christ be banished from his kingdome they doe vniustly burden vs with the crime of dissention which all men see is to be imputed vnto them It is to bee lamented truly that the Church is pulled in peeces with inward and ciuill discorde but it is better that there bee some which separate them selues from the wicked then that all doe agree togeather in the contempt of God Therefore wee must alwayes in diuisions marke who those bee which departe from GOD and his pure doctrine 20 He hath a Diuell They slaunder Christe with as odious a slaunder as they possiblie can that all men may be afraid and refuse to heare him For the wicked doe furiously and with shut eyes breake out into the proude contempt of God least they be compelled to yeelde vnto him yea they prouoke others vnto the like madnesse that no worde of Christ may be heard with silence But the doctrine of Christ is well enough able to defende it selfe against all slaunders And this doe the faithfull meane by their answeare when as they say that these are not the words of one that hath a Diuell For it is as much as if they should require that iudgement might be giuen according to the thing it selfe For the troth as the prouerbe is doth sufficiently defende it selfe And this is the only ayde and stay of our faith that the wicked shall neuer be able to bring to passe but that the power and wisdome of God shal shine in the gospel 2◠And it was at Ierusalem the feast of the dedication As if he shold say innouations because the temple which was polluted was consecrated againe by meanes of Iudas Machabeus and then was it ordeined that there shoulde be a yeerely feast and famous day of the new dedication that they might remember the grace of God which made an end of Antiochus his tyrannie And Christ appeared then according to his custom in the Temple that his preaching might bring foorth greater store of fruite in a great assemblye of men The Euangelist calleth Salomons porche the temple not that it was the sanctuarie but onely an appurtenance of the temple Neither doth he meane the olde porch which was sometimes built by Salomō which was quite pulled down by the Chaldeans but that which peraduenture first the Iewes when they were returned from the captiuitie of Babylon had called by that name beeing built according to the patterne of that olde one that it might haue the greater dignitie and secondly Herode the builder of the new temple 24 Therefore the Iewes did compasse him about It is questionlesse that they did subtillie set vpon Christ at least those y t were the principall authours of this counsell purpose For the cōmon people might without fraud desire that Iesus would make it openly knowen that he was sent of God to be a deliuerer but some there were which did go about craftily and captiously to stirre vp this voice in the multitude that he might either be murdred in the tumult or els that the Romans might lay hands vpon him VVhereas they complaine that they stand in doubt they doe thereby pretend that they did so vehemently desire the promised redēption that the desire of Christ doth continually trouble molest their mindes And this is the true affection of godlines that that can no where els be found which can satisfie our minds and truly pacifie them saue only in Christ as he himselfe saith Come vnto me all yee that are weary and loaden and I will refresh you and your soules shall find rest Mat. 11. 28. Therfore those that come vnto Christ must be so prepared as these men do feigne themselues to bee But they doe vndeseruedly accuse Christ as if he had not hytherto established their faith for they themselues were to blame that they had not attained vnto sound and perfect knowledge of him But this is a perpetuall thing amongst the vnbeleeuers that they had rather wauer to and fro then be grounded in the certaine and sure worde of GOD. So wee see at this day manye men who seeing they shut their eyes of their own accord they do spread abroade the clowdes of their doubting
hope of the resurrection The promises were as yet dark Christ was not yet risen againe who is for iust causes called y e first fruits of those that rise againe 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes y t they might direct theÌ„ vnto christ who was yet absent Therfore the annointing of Christ was not superfluous theÌ„ seeing that he should shortly after be buried For he is annointed as if he should haue been laid in his graue The disciples knewe not thus much as yet and without doubt Mary was inforced at a sodaine to doe that through the direction of the spirite whereon she thought not before Christ applieth that vnto the hope of the resurrection which they did so much disalowe that the commoditie it selfe might reclaime them from wicked churlishnes But how soeuer Christ would haue the childhood of the old people to be gouerned with such exercises it were an absurd thing for vs to assay the like now neither coulde we doe it without doing iniurie to Christ who hath driuen away such shadowes by his comming Because his resurrection had not as yet fulfilled the figures of the lawe it was requisite that his buriall shoulde bee adorned with the externall rite the smell of his resurrection hath strength enough of it selfe now without nard and oyntments so that it quickeneth the whole worlde And let vs remember that in iudging concerning mens factes we must stand to Christ his iudgement alone before whose iudgement seat we must once stand 8 For yee haue the poore alwayes VVe must note that which I saide before that the extraordinarie fact of Marie is in this place distinguished from the common worship of Christe VVherefore they are Apes and not true followers who couet to worship Christ with pomp and sumptuous apparrell as if Christe did allow that because it was once done and not rather forbid it to be done afterward VVhereas he saith that he will not be alwayes with his Diciples it must bee referred vnto the manner of his presence wherewith carnall worship and costly honour can agree For in that he is present with vs by the grace and power of his spirit in that he dwelleth in vs in that he doth also feed vs with his flesh and blood this appertaineth nothing vnto bodily worship Therefore what pompe soeuer the Papists did inuent to worship Christ withall they did bestow it vpon him all in vaine seeing that hee doth openly refuse it VVhereas he saith that the poore shall be alwayes with vs although he toucheth therein the hypocrisie of the Iewes yet may we gather a profitable doctrine thence that is that the sacrifices whiche God alloweth and which smell sweete are those almes deedes wherewith the pouertie of the poore is holpen and that there is no other cost rightly bestowed in worshipping of God 9 A great companie of the Iewes knewe that hee was there and came not for Iesus his sake onely but that they myghte see Lazarus also whom hee raysed vppe from the dead 10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death also 11 Because many of the Iewes did depart because of him and beleeued on Iesus 12 On the morrow a great multitude which came to the â—east wheÌ„ they had â—ard that Iesus came to Ierusalem 13 They tooke braunches of Palme trees and went out to meete him and cryed Hosanna blessed is he that commeth in the name of the Lord king of Israel 14 And when Iesus had founde a young Asse he sate thereon as it is written Feare nâ—t daughter of Syon because thy king commeth sitting vpon the colt of an Asse 9 Therefore the multitude knewe The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed spoken of amongst all men to the ende this might be a preparation vnto more perfect faith after his death The EuaÌ„gelist meÌ„tioneth especially y t that fresh myracle of Lazarus who was raysed vp from death was most famous and because Christe did showe therein a singuler token of his diuinitie god would haue many to see the same VVhen as he saith that they came not for Iesus his sake only but also because of Lazarus hee meaneth not for Lazarus sake as if they gaue him this honor apart but that they might see a manifest token of Christ his power in Lazarus They tooke counsell togeather This was more then furious madnesse to goe about to kil him who as it did manifestly appeare was raised from death by God But this is the spirite of gyddinesse wherewith Satan pricketh forward the wicked so that they make no ende of their madnesse although God doe set the heauen the earth and the sea agaynst them For this so wicked a consultation is described for this cause that we may knowe that the enemies of Christ were brought vnto so great stubbornnesse not through errour or madnes but through furious wickednes so that they were not afraid eueÌ„ to make war against God himselfe and secondly that we may know that the power of God was nothing obscure in Lazarus his resurrection to extinguish the which vngodlines could inuent no other remedie but to make away an innocent man by cruell and detestable death But seeing that it is Satans whole drift to suppresse or at least darken the workes of God it is our dutie to be bent continually to meditate thereupon 12 The next day a great companie The other Euangelistes set downe this entrance of Christ more at large yet this our Euangelist comprehendeth the summe of all VVe must first of all note Christes purpose namely that he came to Ierusalem of his owne accorde that hee might offer himselfe to die for it was requisite that his death should bee voluntarie because the wrath of God conceiued against vs could be appeased by no other meanes saue only by the sacrifice of obedience For hee knew what successe he should haue Yet before he be crucified he wil be entertained and receiued of the people as a king with some solemne rite yea he declareth manifestly that he beginneth his kingdome by going to die Although his comming was celebrated by a great assembly of people yet is it vnknowen to his enemies vntill such time as he proued himself to be the true Messias by fulfilling the prophesies which we shall see in their place For he would omit nothing which might serue to the perfect confirmation of our faith A great multitude which came to the feast Therefore straungers were far more ready to do the dutie of godlines vnto the sonne of God then the citizens of Ierusalem who notwithstanding ought to haue been an example vnto others For they had the sacrifices dayly the temple was alwayes in their sight whiche thing ought to haue kindeled in their heartes the desire to seeke God there were the principall doctors of the Church there was the sanctuarie of Gods light Therefore theyr vnthankfulnes was too filthie
that hauing had such excercises from their childhood they doe either refuse or els neglect the redeemer promised them frō the beginning But this hath been a common vice almost in all ages that men doe so much the more boldly despice God the nigher more familiarly he offereth himselfe vnto them But there was greater zeale and feruentnesse in the other who hauing left their houses were come together to celebrate the feast day so that they enquired diligently after Christ whēas they heare y t he commeth into the Citie they goe out to meete him and to welcom him Questionles they were raised vp to meet him in such sort by y e secret instinct of the spirit VVe do not reade that this was done before but as earthly princes do call their subiects vnto them by the sounde of a Trumpet or the voyce of a Cryer when they take possession of their kingdomes so Christe gathered together this people by the vehement motion of his spirit that they might salute him as a king VVhen as the multitude would haue made him a king in the wildernes he withdrew himself priuily into the moūtaine for at that time they thought vpon no other kingdome saue only such a one during which they might haue their bellyes well filled lyke brute beastes Therfore Christe coulde not yeeld vnto their foolish and disordered desire vnlesse he would deny himselfe and cast off that function which was enioyned him by the father But he doth now chaleng such a kingdome as hee had receiued of his father I confesse indeede that the common people which went out to meete him did not throghly know the nature of this kingdome but Christe had respect vnto the time to come Neuerthelesse he suffered them to doe nothing but that which did agree with the spiritual kingdome 14. Boughes of palme trees and they went out to meet him The Palme tree was a token of victory and peace amongst the menne of olde but they were also woonte to vse braunches of Palme trees when they did asscribe the empyre vnto any or humbly craue pardon of one that was a conqueror Notwithstanding it seemeth that these menne tooke braunches of Palme trees in their handes as a token of mirth and ioy seeinge they did entertaine a new king They cryed Hosanna By this woorde they did testifie that they did acknowledge that Messias in Iesus Christe whoe was promised in tymes past to the fathers and at whose hands they were to hope for redemption and saluation For the hundred and eighteenth Psalme out of which this crye is taken was made touchinge the Messias to this ende that all the Saintes might feruentlye with continuall petitions desire his comming and receiue him with great reuerence when hee was reuealed and giuen Therefore it is like to bee true yea truelye it may be gathered that this prayer was aunciente euery where amongst the Iewes and so consequentlye that it was in euerye mannes mouth Therefore these menne wished well vnto Christe the spirite of GOD goinge beefore theyr woordes and they were chosen as cryers to make it knowne that the Messias was come This woord Hesanna being compounded of two Hebrew wordes signifieth asmuch as Saue or make safe I pray thee The Hebritians pronounce it after another sorte namely Hosiah-na but it is an vsuall thinge for the pronunciation to be corrupted so often as wordes are translated into another tongue Notwithstanding although the Euangelists wrote in Greeke yet retained they the Hebrewe worde to the end they might the better declare that the multitude did vse a solemne forme of praier which was first delyuered by Dauid and receiued continually from time to time amongst the people of God and was sanctified peculyerly vnto that end and vse that they might blesse the kingdome of Christ. To the same end tendeth that which followeth immediately Blessèd is he that commeth in the name of the Lord. For this is also an happy prayer for the ioyfull and prosperous successe of that kingdom whereupon the felicity and restoring of the Church of God did depende But because Dauid seemeth rather to speake of himselfe then of Christ in that Psalme we must resolue this doubt first of all Neyther is it any hard thing to do for wee know to what end the kingdome was established with Dauid and hys posteritie namely that it might be as it were a certeine entraunce into that eternall kingdome which was to bee manifested at the appoynted time Neither was it for Dauid to stay in himselfe and the Lorde doth euer now and then turne the eies of al the godly vnto some other by the prophets For whatsoeuer Dauid did say of himselfe it is referred for good causes vnto that king which shuld arise according to the promise of his seede to be a Redeemer Hence haue we to gather a profitable admonition For if we be members of the Church the Lord dooth stirre vs vppe euen at this day vnto that self same desire wherewith he would haue the faithfull to bee moued vnder the lawe namelye with all our hearte to wish that the kingdome of Christ may flourish and haue good successe and not that onelye but that by prayer wee doe testifie this and to the end we may be the more encouraged to pray wee must note that he setteth downe the woordes which we shall vse VVoe bee therefore vnto our sluggishnes if we doe either extinguish with our coldnes or choake with our luke warmnes that feruentnes which God stirreth vppe In the meane season let vs know that our prayers shall not bee in vaine whiche we make through Gods direction and instruction Onely let vs not be sluggish or weary in asking he wil be a faithfull gouernor of this kingdome that hee may defend the same by his inuincible power and ayde The maiesty thereof will continue and stande though we do cease but in that it doth not florish so gorgiously oftentimes as it ought but doth rather decay as we see at this day horrible scattering abroad and disorder yea wastenesse of the same it is certeine that that happeneth throgh our sinnes And in that there appeareth verye small or almost no restoring therof or at least that it goeth but slowly forward let vs impute that vnto our slouthfulnesse VVee craue daylye of God that his kingdome may come but scarse one of an hundreth beggeth this in earnest feruently Therefore we are iustly depriued of that blessing of God which we cannot aforde to aske Moreouer we are taught by this word that it is God alone that saueth and defendeth his Church neither doth he challeng or commaunde any thing to be attributed vnto him saue that which is his owne Therefore when as hauing our tongues by him directed we craue that he wil preserue Christ his kingdome wee confesse that God himselfe is the onelye authour of safety that this kingdome may stande in his estate He vseth in this thing mens diligence yet such as he hath framed
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute coÌ„cerning the obiect of faith or rather do bable they doe only make mention of God they haue no respect vnto Christe Those that gather wisdome out of their inuentions they must needes quaile at euery small blast Prowd men are ashamed of Christ his humilitie therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe who appeareth to looke vnto to be an humble God neither shall faith euer bee strong vnlesse it seeke some stay in Christe his weakenesse 2 In my fathers house Because Christ his absence did cause the Disciples to sorrowe hee testifieth that he goeth not away for this cause that he may remaine separated from them because they haue a place also in the kingdome of heauen For it was requisite that this suspition shoulde betaken away that Christ did ascende vnto the father that hee myght leaue his behinde him vpon earth and not care any more for them This place was falsly wrested vnto another sense as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen For he saith that there are many mansions not diuers or vnlike but suche as are sufficient for many as if he did say that there is roome there not only for himselfe but also for all his Disciples If not I had told you The interpreters doe vary heere For some doe reade it all in one text thus If there were not mansions prepared for you alreadie I would haue tolde you that I goe before to prepare them for you But I am rather of their minde who distinguish it thus If the heauenly glory were prepared for me alone I woulde not deceiue you therefore I woulde haue tolde you that there is a place prepared for none but only for mee with the father But it is otherwise for I go before you to prepare a place for you In my iudgement the text requireth that wee should reade it thus for it followeth immediately after And if I shall goe away and prepare you a place In which wordes Christe giueth vs to vnderstande that this is the ende of his departure to prepare a place for his The summe is that the sonâ—â— of God did ascende into heauen not for himselfe alone that hee may dwell there apart but rather that it may bee a common inheritaunce for all the godly and that by this meanes the head may be ioyned with the members Yet here ariseth a question in what estate the fathers were after their death before Christ ascended into heauen for they gather commonly that the faithfull soules were included in the Limbe because Christ saith that there shall a place be prepared by his ascending into heauen But we may easily answere that he saith that he will prepare this place against the day of the resurrection For mankinde is banished from the kingdome of God naturally but the sonne who is the only heyre of heauen hath taken possession in our name that we may haue accesse thereunto through him For we possesse heauen alreadie in his person through hope as Paul teacheth Ephe 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen Therefore the estate of the fathers after death is not distinguished from ours in this place because Christ hath prepard a place both for them and vs into which he shall receiue vs all at the last day The faithful soules did looke vnto the promised redemption as vnto glasses before the reconciliation was finished and they enioy blessed rest now vntill the redemption be fulfilled 3 And if I shall goe away The coniunction conditionall must bee resolued in to the aduerbe of time as if he had saide after that shall goe hence I will returne to you againe This returne must not be vnderstood of the holy Ghost as if Christe did shew himselfe to the disciples againe in the holy Ghost That is true in deede that Christe dwelleth with vs and in vs by the holy spirite but he speaketh in this place of the last day of iudgement wherein he shall come at length to gather his togeather And truly he prepareth a place for vs dayly if we respect the whole body of the Church VVhereupon it followeth that the day of our entring into heauen is not yet come 4 And whither I goe Because we haue neede of no small strength that wee may patiently suffer our selues to bee so long separated from Christ there is another confirmation added that the Disciples do know that his death is no destruction but a passage vnto the father and secondly that they know the way wherin they may follow him that they may come vnto the societie of the same glory VVee must diligently note both members that we behold Christ with the eyes of faith in the heauenly glory and blessed immortalitie and secondly that wee know that hee is the first fruites of our life and that he hath set open the way before vs which was stopt before time 5 Thomas saith vnto him Although Thomas his answere seemeth to disagree with Christ his saying at the first blush yet was hee not determined any whit to discredite his master Yet the question is howe hee denieth y t which Christ affirmed I answere that there is somtimes in the saints confused knowledges because they knowe not the manner and reason of a thing that is certaine and laid open before them So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith and yet Paul doth testifie Ephe. 3. 5. that it was vnto them an hidden mysterie Therefore forasmuch as the Apostles beleeued that Christe did flit vnto the father and yet did not knowe how he should obtaine the kingdome Thomas obiecteth for good causes that they knewe not whither he went Hee gathereth thence that the way is more obscure for before wee enter into any course we must knowe whither to goe 6 I am the way Althogh Christ answereth not directly vnto the question whiche was asked him yet he omitteth nothing which
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌ„pare the sorow which is conceiued thence vnto the sorow of a womaÌ„ in trauaile which is recompenced with the rewarde thereof whilest that the child being brought into the light doth make the womaÌ„ that was in trauaile ioyful This similitude shuld not agree vnlesse sorrow should cause ioy in the members of Christ whilest that they are made partakers of his passions likeas traueiling in childe byrth in the womanne is the cause of the birth of the child VVe must also apply the similitude vnto this that when the sorow paine of the womaÌ„ is the sharpest theÌ„ doth it the soonest vanish away This was no small lightening to the disciples when as they heard that their sorrow should not endure long Now must we apply the vse of this doctrine vnto our selues After that wee are regenerate with the spirite of Christ there should be in vs such ioy that it should wipe away all feeling of myseries we should I saye be like to women traueiling in childe byrth which are so moued with the onely sight of their childe that their sorrow remayneth no longer But because we haue receiued the first fruites onely and that those which are but slender which scarse feele any smal drops of the spirituall ioy which being sprinckeled vpon our sorrow may mittigate the bytternes thereof And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines which behold Christ by faith that they doe neuerthelesse triumph euen in extreame myseries Neuerthelesse because this is the estate of all creatures that they trauaile in byrth euen vntill the last day of redemptioÌ„ let vs know that we must also grone vntil we be deliuered out of the continual miseries of this life do see manifestly the fruit of our faith In sum the faithful are like to womeÌ„ lying in childbed inasmuch as they are borne againe in Christ and are now entred into the celestiall kingdome of God and the blessed life they are like to womenne great with childe and those that trauaile in childebirth in asmuch as beeing yet captiues in that prison of the flesh they desire to attaine vnto that happie estate which heth hid vnder hope 22. No man shal take away your ioy The continuance of the ioy doth not a litle encrease the price thereof For it followeth heeruppon that those griefes be light and that they are to be suffered paciently which continue but for a short time Furthermore Christ telleth vs in these woordes what is the true ioy The world must needes bee depriued of the ioyes which it hath which it seeketh onely in transitory things Therefore we must come vnto Christ his resurrectioÌ„ wherin there is euerlasting stabilytie he meaneth that he wil see the disciples when as he shal visit them againe with the grace of his spirit that they may continually enioye the sight of him 23. Ye shal not aske me any thing After that Christ hath promised ioye to the disciples by their inuincible strength add constancy he setteth foorth now the other grace of the spirit wherwith they should be endowed to wit so great light of vnderstanding that it shal lift them vppe euen vnto the hidden misteries which are heauenly There was so great â—lacknes in theÌ„ at that time that they did doubt and stick in euery smal point For as children which read english caÌ„not go throgh with one line without many stops so there was some offece almost in euery word of christ which hindered their profiting But being shortly after illuminated by the holy spirit they were not any longer so staied and hindered but the wisdome of God was familiar and wel known to theÌ„ so that they went forward in the misteries of God without stop or stay The Apostles ceased not euen when they were extolled vnto the highest degree of wisdoÌ„ to aske the mouth of Christ but he doth onely make a comparison of a double estate in this place as if christ shuld say that their rudenesse shall be corrected so that they which doe now stop and staye in euery smal trifle shuld eaâ—ily pearce euen vnto the highest misteryes There is such a place in Ieremy 31. 34. Euery manne shall not teach his neighbour saying know the Lord because they shall al know me from the least to the most saieth the Lord. The Prophet doth not take away the doctrine neither abolysh it which ought most of al to flourish in the kingdome of Christ but so soone as they shalâ—e taught of God he saith there shal be no place left for grosse ignoraunce whiche possesseth the mindes of men vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit Furthermore seeing that the Apostls did differ nothing from children yea they were more like blockes then men it is well knowne what manner persons they were of a suddeine when they were taught by the spirit VVhatsoeuer yee shal aske of my father He declareth whence they shal haue this new store to witte because it shal be lawful for theÌ„ with ful mouth to draw vp so much as they shall neede out of God the fouÌ„taine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌ„ding because the father shal be ready to enrich you with al aboundance of al good things And he teacheth in these woordes that the spirit is not promised therfore that they to whoÌ„ he is promised maye waite for him being themselues slouthfull and sluggish but rather that they may be earnestly bent to desire that grace which is offered In sum he promiseth that he wil so execute the office of a mediator that he may liberally and more then they could desire obteine for them of the father whatsoeuer they shal aske But here ariseth an hard question whether they began to call vpon God in Christes name then first of al who could neuer otherwise be merciful vnto men saue only for the mediator his sake Christ speaketh of the time to come when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name If this be a new and vnwonted grace it seemeth that wee maye gather that so long as he was conuersant vpon earth he did not as yet play the part of an aduocate that the praiers of the faithfull might be accepted through him which thing
righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whō the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled thē vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recōciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commēdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not frō knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken frō him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office
carnall and dull I answere that the difference betweene the Apostles and the women is put and placed not in our will but in the wyll of the iudge Againe I say that they were more sharply to be chidden who were not onely more taught then any other but who being also appointed to be teachers of all the whole worlde and being called the light of men and the salt of the earth Matthew the 5. chapter 13. 14. verses had so filthily fallen In the meane season it pleased the Lorde to shewe some token of his power in these weake and contemptible instruments I ascende vnto my father By this word ascend he confirmeth that doctrine which I expouÌ„ded of late to wit ytâ—e rose againe for this cause not that he might linger stay vpon earth but that hauing entred into the heauenly life he might drawe the faithfull with him thither In summe he forbiddeth the Apostles by this woorde to stay in the bare resurrection onely and he willeth them to goe forewarde vntill they come vnto the spirituall kingdome the heauenly glory vnto God himselfe Therefore there is great force in this word I ascende because Christe reacheth forth his hande vnto those that be his that they maye not seeke felicitie anye where else saue onely in heauen For where our treasure is there must our heart be also Math. 6. 21. Christe sayeth that he ascendeth vpward therefore we must ascende vnlesse we will be separated from him And when he addeth that he ascendeth vnto God he doeth easily driue away what soeuer sorrowe and care the Apostles might conceiue because of his departure for he signifieth that he will alwayes be present with his by his diuine power By ascending is noted the distance of place but although Christ be absent in body yet because he is with God his power which is spred abrode euery where doeth manifestly declare and shewe his spirituall presence For to what ende did he ascende vnto God saue onely that sittinge at his righte hande hee might raigne in heauen and earth Finally he meant by this speache to commende the diuine power of his kingdome least the disciples shoulde â—ake the absence of hys fleshe heauily And nowe the fruite and effecte of that brotherly coniunction mentioned of late is expressed whilest that Christe maketh God and the father common as well to vs as to himselfe I sayeth hee doe ascend vnto the father who is also your father VVe heare in an other place that we are made partakers of all the good thinges of Christ but this is the foundation that hee imparteth and maketh common vnto vs the fountaine it selfe of good thinges This is questionlesse an vnestimable good thing that the faithfull may safely and surely perswade themselues that he is their God who is Christes God that he is their father who is Christes father And they neede not to feare least this hope and confidence be reproued for rashnes when as it is grounded in Christ or least it be a proud bragge whiche Christe himselfe hath indited vnto vs with his owne mouth Furthermore Christe calleth him his God in asmuch as hauing taken vppon him the shape of a seruaunt he abased himselfe Therefore this is proper to his humane nature yet it is applyed to the whole person in respecte of the vnitie because the same Christ is God and man As touching the second member we do also differ from him for he is the sonne of God by nature and we by adoption onely but such is the stabilitie of the grace which we haue by him that it cannot be shaken with anye engines of Satan but that we may alwaies cal him our father who hath adopted vs in his sonne 19. The same daye at night which was the first of the Sabaoth and the dores were shut where the Disciples were gathered together for feare of the Iewes came Iesus and stoode in the middest and saide vnto them Peace bee vnto you 20. And when hee had saide thus hee shewed them his handes and his side Therefore the Disciples reioyced when they had seene the Lorde 21 Therfore Iesus saith vnto them againe Peace be vnto you as the father hath sente me I do also send you 22 And when he had said that he breathed vpon them and saith vnto them Receiue the holy Ghost 23 VVhose sinnes yee shal remit they shal be remitted vnto them and whose sinnes ye shal retaine they shal be retained 19 The same day at night The Euangeliste declareth now that Christes resurrection was proued vnto the Disciples by the beholdinge and seeing of him It happened not without the prouidence of GOD that they were all gathered togeather in one place that the matter myght be the more surelye and certeinelye beleeued VVee muste note howe courteouslye and gentlye Christe dealte with them who did only suffer them to doubt vntil night Moreouer hee gaue them light bringing vnto them a pledge of a new lyfe when as the world waâ— darke In that they were come togeather it was a signe of fayth or of a godly affection in that y t they kepte themselues close the doores being shutte in this we acknowledge some infirmitie For although the moste stronge valyaunt and constant menne are someties afrayde yet wee may easilye gather that the Apostles were so afraide then that they bewrayed their want of fayth An example worth the marking For although they doe not behaue themselues valiauntly as they ought yet they doe not flatter themselues in their infirmitie The seeke a secrete place that they may escape daunger yet they encourage themselues so that they continue together otherwise they shuld haue beene scattered abroad and one should not haue beene so bolde as to looke vppon another Thus must we striue with the infirmitie of our fleshe neyther must wee giue place vnto feare whiche prouoketh vs to faynce and fall Christ blesseth their zeale when as hee appeareth vnto them being thus gathered together and Thomas is iustlye depriued of the common grace of his brethren beecause hee was departed from the banner of vnitie like a wandring soldiour Therefore let them who are too feareful learn to sharpen and exhort themselues to correct the feare of their flesh And we must especially beware that feare doe not scatter vs abroad And the doores were shut This circumstaunce was added because it conteineth a token of Christes diuine power For whereas some think that some manne hadde vnlocked the doores for him and that hee entred in after the manner of menne it is altogeather contrary to the Euangelists minde Therefore wee muste thus thinke that Christ entred in miraculously that hee might shewe some token of his diuinitie that hee mighte make his disciples more attentiue Neuerthelesse I do in no case graunt that that is true which the Papists affirm that the body of Christ came through the doores when they were shutte They holde this for this cause that they may not onelye make his glorious bodye like to a spirite
promises of God his word I answear that myracles haue none other vse giueÌ„ them in this place saue only that they may be helps shoares vnto faith For they serue to prepare the minds of men that they may y e more reuerently heare receiue the word of god For we know how cold slowe our attentiuenesse is vnlesse it be pricked forward by some other thing And again there is no smal authority added vnto the doctrine receiued then when the Lord reacheth out his mighty haÌ„d out of heauen to vnderprop the same as Marke sayeth 16. 20. that the apostles taught the Lord working togither confirming the word with signes folowing Therfore although faith doth leane properly vnto the word of god and doth looke vnto the word as vnto the only marke yet myracles are not in vaine so that they be referred vnto the word also and directe our faith thither VVe haue sayd else where why myracles are called signes to witte because the Lord stirreth vs vp by them to consider hys power whilest that hee sheweth some newe and straunge thinge That Iesus is Christe He vnderstandeth Christe as he was promised in the lawe and the Prophets to witte the mediatour betweene GOD and men the chiefe Embassadour of the father the onely restorer of the worlde and the authour of perfecte felicitie For Iohn did not take the bare title that he might therewithall adorne the sonne of God but hee comprehended vnder the name of Christe all those offices whiche the Prophets doe assigne vnto him Therefore we must consider him as hee is described vnto vs in that place VVhereby that doeth more plainlye appeare which we sayde of late that faith doeth not sticke in myracles but is brought straightway vnto the worlde For it is all one as if Iohn should haue sayd that that was proued by myracles which the Prophets taught some times by woord of mouth And we see that the Euangelists themselues doe not stande simply in reckening vp myracles but are rather occupied in doctrine because myracles shoulde of themselues procure nothing but a confused woondering VVherefore this is the meaning of the wordes that these things are wrytten that we may beleeue in as much as faith may be holpen by myracles He addeth the sonne of God because no fitte man coulde haue beene founde amongest the common sort of men to doe so great things to witte to reconcile the father vnto vs to purge the sinnes of the worlde to abolish death to pull downe the kingdome of sathan to bring vnto vs true righteousnesse and saluation But seeing that this woorde Sonne belongeth vnto Christ only it followeth that hee is not the sonne of GOD by adoption but by nature wherefore the eternall diuinitie of Christe is contained in this woorde And certainly he that knoweth not Christ to be God by suche manifest testimonies which are extant in the Gospell because he is blinde in perfecte light he is not woorthy to see the sunne and the earth That beleeuing yee may haue eternall life This effecte of faith is added also to bridle mennes lust and desire that they maye not couette to knowe more thinges then are sufficient to obtaine life For what wickednesse were this not to be content with eternal saluation and to desire to passe the bounds of the kingdom of heauen And in this place Iohn repeateth the principal poynt of his doctrine that we obtaine eternal life by faith because being dead without Christe we are restored to life by his grace alone Concerning which thing we haue spoken inough before in the third and fift chapters In that he sayde rather the name of Christ then Christ we haue shewed the reason of this speach before in the first chapter 12. Let the reader repaire thither if he thinke good least I become tedious by repeating the same things oftentimes Chap. 21. 1. AFterwarde Iesus shewed himselfe againe to his disciples at the sea of Tyberias and he shewed himselfe thus 2. Symon Peter and Thomas which is called Dydimus were gathered togither and Nathaniel which was of Cana 〈◊〉 Galilee and the sonnes of Zebedeus and two other of his disciples 3. Symon Peter sayeth vnto them I goe to fishe they saye vnto him and wee come also with thee They went out and entred straightway into a shippe and that night they caught nothing 4. But when the morning was nowe come Iesus sloode vppon the shoare neuerthelesse the disciples knewe not that it was Iesus 5. Iesus sayeth vnto them Children haue ye any meaâ— They answeared him no. 6. But hee sayde vnto them Cast out the nette on the right side of the shippe and yee shall finde So they cast it out and nowe they were not able to drawe it for the multitude of fishes 7. Therefore that disciple whome Iesus loued sayde vnto Peter It is the Lorde VVhen Simon Peter hearde that it was the Lorde he girded his coate to him for he was naked and did cast him else into the sea 8. But the other disciples came by shippe for they were not farre from lande but about two hundreth cubites they drew the nette of fishes 9. Therefore so soone as they came on lande they sawe â—cales layed there and fishe layed vppon them and breade 10. Iesus sayeth vnto them Bring of the fishes which yee caught nowe 11. Simon Peter went vppe and drewe the nette vnto the laâ—de full of great fishes an hundreth and three and fiftie and although they were so many the net was not broken 12. Iesus sayeth vnto them come â—ine And none of the disciples durst aske him who arâ— thou Seeing they knewe that it was the Lorde 13. Therefore Iesus came and tooke bread and giueth them and fishe likewise 14. This is nowe the thirde time that Iesus shewed himselfe to his disciples after that he was risen from the deade 1. Afterwarde he shewed himselfe The Euangelist standeth yet vppon the proouing of the resurrection of Christe and he telleth that he appeared vnto seuen disciples amongst whom he reckeneth Thomas not so much for honours sake as that his testimonie is so muche the sooner to be beleeued the more obstinate his vnbeliefe was The Euangelist is long inough because he gathereth all the circumstances whiche make to the certainty of the hystorie VVe haue sayd else where that the lake of Tiberias is called the see after the maner of the Hebrewes 3. I goe to fishe VVhereas Peter giueth himselfe to fishinge it ought not to be thought to be contrary to his office He was ordained an Apostle by breathing as we sayd of late but he stayed vntill such time as he was indued with â—ewe power For he was not yet commaunded to exercise the office of teaching but he was onely admonished of the calling to come that he and the rest might vnderstand that they were not chosen in vaine from the beginninge In the meane while they doe as they were woont and as became priuate men Paule did get his
Christ. in the same place VVhether men may defende the kingdome of Christe with weapons in the same place The kingdome of Christe bringeth saluation to none saue onely the elect 17. 2. The faithfull ought to wish the prosperity of the kingdome of Christ with all their heart 12. 14. To what end it was requisite that the kingdome should be established with Dauid and his posteritie 12. 14. The kingdom of God is to bee preferred before all the commodities of the body 4. 47 VVho are fit for the kingdome of God 6. 2. To see the kingdome of God 3. 3. 5. L Lambe The paschal Lambe was a signe of Christs sacrifice 19. 36. Last day Last day 6. 39. 40. 44. 11. 24. 12. 48. Law The law was giuen by Moses 1. 17. 7. 9. The law iudgeth no man except c. 7. 51. VVhy christ meaneth the Psalmes by the law 15. 25. The agreemeÌ„t betwene the law the gospel 10. 8. Christ is the soule of the law 1. 17. 5. 46. To what end the ceremonies of the lawe were giuen the Iewes in charge 11. 28. The worship of the law is partly spiritual partly carnal 4. 23. The doctrine of the lawe is vnperfect 4. 25. The proper office of the lawe 16. 10. Learne To learne of the father 6. 45. Light Light of life 8. 12. Two partes of the light whiche remaineth in the corrupt nature of man 1. 5. Iohn testifieth of the light 1. 17. This woorde light is proper to Christ. in the same place All the godly are light in the Lorde 1. 7. No light without christe in the same place Christ is the light of men 1. 4. and 9. hee came into the worlde 3. 19. The Pharises reioyced in the light of Iohn 5. 35. Christ is the light of the world 8. 12. and 9. 5. 12. 46. VVhilest we haue light we must walke 12. 15. Loaues Of the fiue loaues the two fishes 6. 6. and 10. Loue. Loue is the commaundement of Christ. 15. 17. A newe commaundement 13. 34. Loue is put in steede of faith by Christ. 16. 27. The loue of god is spred abroad into the members of the Churche 15. 9. VVhether the loue wherewith wee embrace Christe doe goe before the loue of God 14. 21. The signe and pledge of Gods loue towards vs. 7. 23. The loue of God is to bee esteemed according to the preseÌ„t estate of thinges 11. 5. Loue of our selues causeth contempt of our brethren 7. 49. Loue is called a new commandement and why 13. 34. VVhence the contempt of loue proceedeth 13. 12. VVhat manner rule of loue Christ prescribeth 13. 12. To loue Christ and to keep his commandements 14. 15. To loue the neighbour one another 13. 34. Loue is necessary amongest the ministers of the worde 15. 17. By mutuall loue Christ his disciples are knowen 13. 35. Loue is the commaundement of Christ. 15. 12. and 17. VVhich is the greatest loue 15. 13. Loue wherewith God loueth vs is the same wherwith he loueth his sonne Christe 17. 26. Liuing Liuing water 4. 10. leapyng out into eternall life 4. 14. Life How Christe is called life 11. 26. 14. 6. VVe must seeke no life without God 1. 1. Howe Christe giueth vs life 5. 21. VVhat Iohn meaneth by this worde life 1. 4. VVe must seeke matters of life in the flesh of Christ. 6. 51. What it is to loue life and to hate it 12. 25. To loue life is of it selfe not euill in the same place In what sense it is said that God hath life in himself 5. 26. Three degrees of life 6. 57 The sonne hath life in himselfe 5. 26. Life in Christe 7. 3. Eternall life through 10. 28. is giuen them that beleeue 6. 46. It is life eternal to know the father and the sonne 17. 3. The commandements of the father is eternall life 12. 50. To haue life in the name of Christ. 20. 31. Liue. To liue because of christ 5. 37. M Mahomet Mahomet the Pope haue a common principle of religion 14. 25. and 16. 14. Man Christ knew what is in maÌ„ 2. 25. Mans. Mans rashnesse in diuine matters 7. 12. Mans vnthankfulnesse in esteeming the workes of God 7. 15. How great mans frowardnes is 5. 24. Maniches Maniches doting 8. 44. Manna Manna and christ are set the one against the other 6. 32. Martha Martha beleeueth that Christ is come 11. 27. Mary Mary the sister of Lazarim 11. 2. annoynteth the feete of Iesus 1. 2. 3. Mary Magdalene goeth to see the graue 20. 1. 15. Mariage How greatly christ estemed mariage 2. 11. Mediator How christ doth execute the office of a mediatour 16. 27. The grace of the mediatour was common to all ages 8. 58. The fathers vnder the law praied not without a mediator 16. 23 VVhen christe declared openly that he was the mediatour in the same place Meat Meat abiding for euer 5. 27. Meat of christ 4. 32. 24. Men. To what ende men were created 1. 4. Howe farre men are to be honoured 4. 11. A common disease of men in Pilate 18. 38. The condition of men after the fall of Adam 1. 5. Messias Messias was an ordinary title for kings 1. 41. The Messias is come 4. 25. Christe confesseth that he is the Messias 4. 26. Ministers Christ exhorteth the ministers of the word by his own example vnto patience 15. 18. The office of the ministers in the same place The dignitye of the ministers of the church 3. 29. The true felicitye of the ministers 15. 19. Ministerie VVhy Christ setteth foorth the ministerie of the Apostles by suche an excellente title 20. 23. Ministreth Ministreth at supper â—2 2. Myrrhe Myrrhe 19. 40. Myracle A fained myracle inuented by the papists 20. 5. Myracles Myracles were testimonies of Christe his diuinitie 2. 11. 6. 11. the ende of myracles in the same place Myracles are seales of doctrin 3. 2 A double fruite of myracles in the same place A double vse of myracles 11. 45. VVhy the enemies of the gospel require myracles in the same place VVhy Christ did adorn his myracles with external signes 9. 7. It skilleth muche what we respect in the myracles of christ 6. 26. there is a certain meane prescribed for myracles by the counsell of God 11. 42. Moses Moses his ministery 1. 17. He that beleeueth Moses doeth also beleeue christ 5. 45. God spake vnto Moses 9. 29. Murmuring Murmuringe in the multitude because of christ 7. 12. Murmure Christ his disciples doe murmure 6. 63. the Iewes in the same place N. Name Christ shewed the name of God vnto men 17. 1. 26. the lawfull meanes to sanctifie the name of God 14. 13. Hatred and afflictions for the name of christ 15. 21. 16. 1. 20. 2. to aske in the name of christe 14. 11. 14. to haue life in the name of christ 20. 11. Nathaniel Nathaniel 1. 45. 48. Nature The myracles of nature waxe vile through vse 6. 11.
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
sonne of God whom the other Euangelists witnessed to be borne of the seede of Abraham and of Dauid that he might also be the sonne of man But Marke thereby declareth that no redemption can be hoped for but from the sonne of God MAT. 3. 1. In those dayes LVKE 3. 1. In the fifteenth yeere It cannot be gathered oute of Mathewe and Marke what age Iohn was of when hee beganne to come abroade But Luke declareth euidently that he was then thirtie yeare olde or there about The olde wryters of the Church declare almost with one consent that he was borne fifteene yeare before the death of Augustus His successour Tyberius hadde nowe enioyed the Empire fifteene yeares when the same Iohn began to preach therefore that time of thirtie yeares which I spake is gathered whereby it also foloweth that hee did not long execute the office of a teacher but that in shorte time hee gaue place vnto Christe for Christe as a little after we shall see was also baptized when hee was thirtie yeare olde and then he was entred to the performance of his office But when Christ the sonne of righteousnesse presently folowed Iohn his morning starre or rather the morning it is no maruaile if that Iohn vanished away that Christes onely glory might be the more manifest LV. Pontius-Pilate It is probable that this was the seconde yeare of Pilate For after that Tiberius hadde obtained the Empire Iosephus declareth in the eighteenth booke of Antiquities that hee created Valerius Gratus gouernour of Iudea placing hym in the roume of Annius Rufus And this putting one in an others roume might fall out in the second yere of hys gouernment The same Iosephus declareth that Valerius was Gouernour of Iudea for the space of eleuen yeares therefore Pilate hadde holden that prouince aboue two yeare when Iohn beganne to preache the Gospell This Herode whome Luke maketh Tetrarche of Galile was the seconde heire of Herode the Great who succeeded his father by will for the gouernment of Iudea was geuen to Archelaus but when hee was banished by Augustus into Vienna that portion fell into the handes of the Romanes for a praie So Luke heere rehearseth two of Herodes sonnes namely Herode Antipas who was made Tetrarche of Galile and hadde in possession Samaria and Peraea and Philip who was Tetrarch of Trachonitis and Iturea raigned from the sea of Tiberias of Genesara to the foote of Libanus from whence the floude Iordane ariseth They vntruely imagine that Lysanias was the sonne of Ptolomeus Mennaeus who was king of Chalcis who had bene slain before by Cleopatra about thirtie yeers before the birth of Christ as Iosephus declareth in his fifteenth booke of antiquities Also he could scarsly haue bin his nephew whom the same Iosephus in the first booke of the warre of the Iewes reporteth to haue beene the kindler of the parthean war for then he should haue beene aboue three score yeere old Furthermore seeing that he stirred the Parthians to warre vnder Antigonus he was of necessitie then growen to the estate of a man But Ptolomeus Mennaeus died not long after the slaughter of Iulius Caesar beeing entred into the office of the Triumuir betweene Lepidus Antonius and Octauius as Iosephus witnesseth in the 14. booke chap. 23. But this nephew of Ptolomeus was called Lysanias as his father was and hee might also leaue a sonne of his owne name Yet their errour is without question to be reiected which imagin that Lysanias who was slaine by Cleopatra shuld liue threescore yere after his death The name of Tetrarch is here vsed improperly as though the whole region should bee deuided into foure partes But seeing that in the beeginning the countries were deuided into foure partes and then that other chaunges followed yet for honors sake the name was stil cōtinued in the which sense Pliny numbreth seuenteene Tetrarches of one region 2. VVere the high priestes It is certaine that two high Priestes togeather at one time neuer occupied the priesthod Iosephus witnesseth that Caiphas was made high priest by Valerius Gratus a litle before he went out of the prouince VVee read nothing In Iosephus that should be altered by Pilate in that time that he gouerned Iudea but when hee was restrained of his aucthoritie and was commaunded to goe to Rome to aunswere his cause then at that time Vitellius the gouernour of Syria dryuing Caiphas out transposed the priesthood to Ionathas the sonne of Anani Antiq. 18. But that Luke nameth two high priests must not so be taken as if y t tytle was giuen to them both but beecause that the one halfe of the honour of the priesthood was in Annas the high priestes father in law VVherefore Luke declareth that matters were then so troubled and confounded that there was then no one true and certaine high priest but that through ambition and tyrannicall power that sacred office was torne in sunder The word of God came Before that Luke reporteth as others doe that Iohn entred the office of teaching he saith that he was called thereunto of God that his ministerie might beare aucthoritie with it I see not why the interpreters had rather to translate it vppon Iohn rather then To Iohn yet because the sense is not doubtfull namelye that this ambassage was layde vp with him and that the commandement of preaching was giuen vnto him I follow the receiued translation Heereby gather that there are no true teachers but to whom that office is enioyned of GOD. Neither doth it suffice to haue the word of God except there be also an especiall calling That Matthew and Marke make not mention but of a desert reconcile it with the wordes of Luke thus Iohn beganne his office of teaching amongst his neighbours with whom hee dwelt then he spread his Gospell farther that it might be knowne in mo places whereby it came to passe that in short time his fame spread vnto Ierusalem Yet that coast of Iordan might be called desertum a desert for it doth not signifie a place not in habited but a sharpe and hilly countrey which is occupyed with a lesse resorte of men 2. Math Repent Matthew differeth from the other two Euangelistes in this that in the person of Iohn he setteth downe the summe of his doctrine and they set it downe in his owne words Yet Marke hath more by one word then Luke for he saith he came baptising and preaching the baptisme of repentaunce but in the matter it selfe the consent is very good because that all ioyne repentaunce with forgiuenesse of sinnes For the kingdome of GOD amongst men is nothing els then a restoring to a happy life and so a true and eternall felycitie Therefore when Iohn saith that the kingdome of God is at hand he meaneth that men which were estraunged from the righteousnesse of God and banished the kingdome of heauen are againe gathered vnto God that they might lyue vnder his hand And this doth free adoption and forgiuenes of sinnes worke
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
that the keyes of the kingdome of heauen are giuen to the pastours as I haue shewed more at large in the sixteenth Chapter And this definition must be remembered which is more plainly deliuered in Lukes woordes where Christe vpbraideth the Lawyers because they tooke away the key of knowledge Namelye because that they being the keepers of the lawe of God defrauded the people of the true vnderstanding of the same Therefore as at this daye the keyes of the kingdome of heauen are committed to the pastours that they shoulde admitte the faithfull into eternall lyfe and should driue the vnfaithfull from all hope of the same so in times past was the same office committed to the Priests and Scribes vnder the lawe Further by the woorde knowledge we doe gather howe foolishly the Papistes doe make theyr fantasticall keyes as if it were a certaine magicall power without the woorde of GOD. For Christ sayeth that none canne vse these keyes but they whiche are minysters of the woorde If any manne wil obiecte that the Pharisies though they were corrupt interpreaters of the lawe hadde yet the keyes I answeare thoughe they were committed vnto them in respecte of their office yet they were so ouerwhelmed with malice deceit that there remained no vse of them Therefore Christe sayeth that they had taken away or stolne away the key of knowledge wherewith they should haue opened the gate of heauen As at this day heauen is shut vp in Popery against the miserable people while the porters at the least they to whome this charge was cōmitted doe by their tyranny hinder the opening of the same So that vnlesse we were very blocks we would not willingly giue our hands to vngodly tyrants who do cruelly hinder vs from entring into life 14. For ye deuoure Nowe he proceedeth further For he doth not only lay open their sinnes which were woorthy of hatred and detestation but also he discouereth their fained and dissembled vertues wherewith they deceiued the people If any man wold say that it was not nedeful to reprooue those thinges the example whereof were not hurtfull it must be remembred that the saluation of them coulde not otherwise be prouided for which were intangled in the errours of the Scribes except they shuld altogither depart from them This cause therefore compelled Christe to speake against their vaine shewe of holinesse which was the nursse of superstitions Therefore he sayeth in summe that euen there where they seemed to doe well they did wickedly abuse the pretence of religion There was some signe of rare godlines in their long prayers for the holier a man is the more he is giuen to the exercise of prayer But Christe sayeth that the Scribes and Pharisies are so wicked that they coulde not vse the chiefe part of religion without sinne for their custome to pray was for filthy gaine sake For they solde their prayers as hired labourers doe their daies workes VVhereof we doe also gather that he doeth not precisely forbidde long prayers as if the thing it selfe were sinfull especially sith it behoueth the pastours of the church to be much bent to praier but this corruption is cōdemned that a thing which of it self is commendable should be turned to a wicked ende For where as gaine is gotten by setting prayers out to hire the more feruent as they say and deuout they seeme to be the more is the name of God prophaned But because the mindes of the people had bene wrongfully perswaded a longe time Christ doth therfore threaten them the sharplier For the pollution of so holy a thing could not be any small fault And it is no maruell that they especially went about to entrap widowes for sith simple women were bent to superstition it was alwaies a common matter for lewd men to make their gaine of them So Paule obiecteth against the false teachers of his time that they ledde captiue simple women laden wyth sinnes 2. Tim. 3. 6. 15. For yee compasse sea and lande The Scribes had gotten them fauour by this their zeale for that they labored to bring strangers and the vncircūcised to the Iewish religion And so if they had gotten any man by theyr swete perswasions or any other subtilty they triumphed wonderfully as though the church were encreased For this cause also had they much allowance of the cōmon people for that by their industry the power of God they had brought strangers to the Church But Christ sayeth to the contrary that they are so far from being worthy of praise for their labor that they rather prouoke the vengeance of God thereby more and more against themselues for they draw them which ioyne themselues to theyr secte into a greater destruction For it must be noted how corrupt the estate and howe confused religion was at that time for as it was a notable woorke and a godly to bring disciples to God so to bring the Gentiles to the Iewish religion which was at that time degenerate and stuffed full of wicked prophanations was nothinge else but to drawe them out of Scylla into Charybdis Furthermore by their sacrilegious abusing of the name of God they prouoked the greater vengeance against themselues for that by reason of religion they tooke the greater libertie to sinne The like example may be seene at this day amongest the Monkes for they doe busily scrape togither Proselites from all places but suche as of wantons and of men of a wicked life they do make very deuils For such is the corruption of those dennes wherein they keepe their Bacchus bankets as woulde corrupt euen the Angels of heauen Yet euery kinde of the Monkes apparrell is a fit couer for their sinnes Mathew 23. Marke Luke 16. VVoe be to you blinde guides which say whosoeuer sweareth by the Temple it is nothinge but who soeuer sweareth by the golde of the temple hee offendeth 17. Ye fooles and blinde whither is greater the gold or the temple that sanctifieth the golde 18. And who soeuer sweareth by the altar it is nothing but who soeuer sweareth by the offering that is vppon it offendeth 19. Yee fooles and blinde whether is greater the offering or the altar which sanctifieth the offering 20. VVho soeuer therefore sweareth by the altar sweareth by it and by all things thereon 21. And whosoeuer sweareth by the temple sweareth by it and by him that dwelleth therein 22. And hee that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon   16. VVoe be to you blinde guides As ambition is almoste alwayes ioyned with hypocrisie so the couetousnesse and extortion of the pastours is woont to nourish the superstitions of the people The world doeth willingly runne into errours yea it doeth as it were procure it selfe to be deceiued and beguiled euery way but then doe false and corrupt woorshippings take place amongest them when the chiefe maisters of religion doe confirme them And it commeth to passe for the most parte that the