the commaundement of the lawe is generall which commandeth vs to loue our neighbour But the Scribes esteeming neighbourhood according to euery mans minde will haue none to bee accounted neighbours but they that through their desertes were worthy to be beloued or at the least they that woulde deale friendly with them againe And this did common sense teach them and therefore the children of the world were neuer ashamed to professe their hatredes wherfore they could yeelde any account But charitie which God commendeth in his law regardeth not what euery man deserueth but stretcheth out it self to the vnworthy to the peruerse to the vnthaÌ„kful But Christ restoreth this to the natural sense and deliuereth it from corruptioÌ„ wherby that also only appeareth that I said before that Christ did not make newe lawes but only reproue the corrupt comments of the Scribes wherwith the puritie of the law of God had bene corrupted 44. Loue your enemies This one poynt containeth in it all the former doctrine For whosoeuer can frame his minde to loue his enemies wyll easily temper himselfe from all reuenge and wil be patient in affliction but much more ready to help those that be in miserie Further Christ in a few wordes sheweth the way and maner of fulfilling this commandement Loue thy neighbour as thy selfe For he shall neuer satisfie this coÌ„maundement that banisheth not the loue of himselfe or rather deny him selfe and so make much of those men which GOD hath ioyned to him that he goeth on to loue euen those of whom lie is hated And by these wordes we learne how farre the faithfull ought to bee from reuenge wherein they are not onely forbidden to aske of God but so to remitte wholy to put our of their minds so that they shal wish wel to their enemies yet in the meane while they cease not to coÌ„mit their cause to God vntill hee take vengeaunce of the reprobate For they desire as muche as lyeth in them that the wicked should return to a perfect mind so they seeke for their saluation that they shuld not perish Yet with this comfort they case al their troubles that they doubt not but that god wil be a reueÌ„ger of that obstinate malice that he might declare y t he had a care of the innocent This is a very hard thing altogether against the nature of flesh to recompence good for euil but we must not seeke any excuse out of our faultes or infirmities but we must rather simplye seeke what the law of charitie requireth that we vsing the power of the heauenly spirit and that by striuing we might ouercome what affections in vs were coÌ„trary to the same This was the cause why the monkes and suche like rables imagined that these were counselles and not precepets because that they measured what was due to GOD and to hys lawe by the balance of mannes strength And yet the monks were not ashamed to chalenge to themselues a perfection because they did voluntarily bind themselues to obserue his counselles and howe faithfully they performe the same which they doe onely vsurpe in woordes I doe nowe omit to saye And howe preposterous and fond a deuise it is of counsels doeth heereof appeare First because it cannot be sayd without iniurie to Christ that he counselled his disciples and did not according to his authority command that whiche was righte Then it is more then follie to sette the dueties of charitie at suche liberty whiche depende vppon the lawe Thirdlye that woord I say to you signifieth in this place as muche as to denounce or to commaunde which they haue corruptly expounded to counsell Lastly that he expresly establisheth it as a thinge necessâ—rilye to be done is easily prooued by Christes woordes while he presently addeth 45. That you may be the children of your father VVhen he expresly sayth that no manne can be otherwise the childe of God except hee loue them that hate him who nowe dareth say that we are not bounde to obserue thys doctrine For it is as much as if hee shoulde haue sayde who soeuer will be accounted a Christian let him loue his ennemies surely it is a horrible monster that the worlde in three or foure ages should be so ouerwhelmed with thicke darkenesse that it could not see that to be expresly commanded which who soeuer neglecteth he is wiped out from amoÌ„g the number of the children of God Further it is to be noted that hee proposeth not the example of God to be folowed as though that what soeuer hee did became vs. For he punisheth the vnthankefull and often driueth the wicked out of the worlde in which respect he proposeth not himselfe for vs to folowe for the iudgement of the worlde belongeth not to vs but is proper to him but hee woulde that we shoulde be folowâ—rs of hys fatherlye goodnesse and liberalitye And not onelye the prophane philosophers did see that but some of the moste wicked contemners of godlinesse coulde make this confession we are in nothing more lyke to God then in being liberall In summe Christe witnesseth that this is a note of our adoption if we doe good to the euill and to them that are vnwoorthy Yet thou must not vnderstande that wee by this liberalitie are made the children of God but because the same spirite whiche is the witnesse earnest and sâ—ale of our free adoption doeth reforme the wicked affections of the flesh which striue against charitie Christe prooueth of the effecte that none else are the children of God but they which shewe it in gentlenesse and clemencie And for that phrase Luke sayeth yee shall be the children of the moste high Not that any man getteth this honour to hymselfe or that he then beginneth to be the sonne of God when that he loueth his ennemies but because it is the accustomed maner of speaking in the scripture to propose the benefitte of the free grace of God in steade of rewarde while that he woulde encourage vs to doe well And this is the reason because he had regarde to what ende we are called namelye that the image of God beinge repaired in vs wee shoulde liue holily and godly Hee maketh his sonne to rise He rehearseth two testimonies of the goodnesse of God towardes vs which are not onely most knowen vnto men but common to all when that rather societie it selfe shoulde prouoke vs to performe the same one to another though by the figure Synecdoche it comprehendeth many other like 46. And doe not the Publicanes Luke vseth in the same sense thys worde sinners that is naughty and wicked men not that the office of it self was to be condemned for the Publicanes were gatherers of tolle and as it is lawfull for Princes to sette the taske so is it lawfull to demaunde and gather the same But because thys maner of menne was wont to be couetous and snatching yea faithlesse and cruell then because they were accounted amongest the Iewes as ministers of vniust
common to all But the purpose of Christ was to drawe such an aunswere out of the Pharisee as that hee myght thereby condemne himselfe For sith that this maisterly determination had taken place amongst them that no man is our neighbour but hee which is our friend if Christe had precisely asked him the question at one word he would neuer haue graunted that all menne are comprehended vnder this name neighbour which he vrgeth him to confesse by the similitude which he bringeth forth And the summe is that the greatest straunger is our neighbour beecause GOD hath so tyed all men togeather that euery of them shoulde helpe others Yet at the firste hee doth properly rebuke the Iewes and Priestes beecause that when they boasted themselues to bee the Sonnes of one Father and that they were separate from all other nations by a priueledge of adoption that they might be God his holye inheritaunce yet they despysed and had eache other in barbarous and beastly contempt as if there were no neighbourhood betweene them For it is not to be doubted but that Christe describeth this cruell neglect of charitie whereof they were guiltie But as I sayde this is the chiefe purpose the neighbourhood which bindeth vs to doe each for other is not tyed to friends or kinsefolkes but to belong to al mankinde To proue this Christ compareth the SamaritaÌ„ to the priest the Leuit. It is very well knowne howe the Iewes hated the Samaritanes with a mortal hatred so that there was great discord euen amongst them that dwelt neere together Now saieth Christ a Iewe a citisen of Iericho when as he iourneyed to Hierusalem being wounded of theeues was neglected aswell by the Leuite as by the Priest which came by him as hee lay halfe dead but he was louinglye prouided for by the Samaritan and at the length hee asketh which of the three was neighbour to this Iew. This subtil Doctour could not shift away but that he must preferre the Samaritan beefore the other two For here may be seene as in a glasse the felowshippe and neighbourhood of menne which the Scribes endeuoured to wipe away with their wicked cauill And the mercy which this enemy shewed to the Iewe declareth by the direction and instruction of nature that manne was made for mannes sake whereof the mutual bond of neighbourhood amongste all menne is concluded The Allegory whiche the patrons of free will doe coyne out of this place is so foolish that it needeth not to be confuted In their opinion the condition of Adam after his fall is described vnder this figure of the wounded manne VVhereof they inferre that the power to doe well was not altogeather quenched in him beecause it is sayde onely that hee was halfe dead As though that it should be Christes purpose to speake in this place of the corruption of mannes nature and to shewe howe deadly or curable a wound Sathan gaue Adam and as though hee sayde not plainelye and without a figure Iohn 5. 25. All menne are dead but they whom hee maketh aliue by his voice The other Allegory hath no more colour in it which yet is so much accepted as that it is receiued for an oracle almoste by all mennes allowaunce They imagined this Samaritan to bee Christe because hee is our keeper they say that wine and oyle were powred into the wound because that Christ healeth vs with repentance and the promise of grace They haue forged a thyrde subtiltie that Christe dooth not restore to health presently but committeth vs to the Churche as to an Inne keeper to bee healed by litle and a litle I graunte that euerye of these is very plausible but the Scripture must bee more reuerenced then to take this libertie thus to alter the sense of the same But it is manifest to euery man that these imaginations were deuised by curious men againste Christes minde MAT. 40. In these two commaundementes Nowe I returne to Matthew where Christe saieth that all the lawe and the Prophetes dependeth vppon these two commaundementes not that he would restraine the whole doctrine of the Scripture to this but because that whatsoeuer is commaunded anye where of the rule of holye and righteous lyfe â—houlde be referred to these two heades For Christe dooth not generallye declare what the lawe and the Prophetes doe containe but in his speach hee saieth that nothinge else is requyred in the lawe and the Prophetes but that euery manne should loue God and his neighbours as if hee shoulde haue sayde the summe of a godlye and vpright lyfe is contayned and included in the worshippe of GOD and loue of men as Paule saieth Romans 13. 10. that loue is the fulfillinge of the lawe VVherefore certeine ignoraunt people doe wickedly snatch at this saying of Christe as if that wee shoulde search no further in the law and the Prophetes For as there is a difference betweene the promises and the commaundementes so Christ doth not generallye declare in this place what must be learned out of the word of God but according to the circumstaunce of the matter he sheweth to what end all the commaundementes are directed yet the free remission of sinnes whereby wee are reconciled to God the hope of calling vppon God the marke of our enheritaunce to come and all other partes of fayth though they haue the highest place of the law doe not depende vppon these two commaundementes For it is one thing to demaunde that which is due and another thing to offer that which wee want Mark noteth the same thing in other wordes that there is none other commaundement greater then these MAR. 32. VVell Mayster thou hast sayde the trueth Onelye Mark maketh mention that the Scribe was humbled And it is worthy to bee noted that he which malitiously and deceitfully assaulted Christe did not onely with silence giue place to the trueth but hee subscribeth to Christe openly and freely So we see that hee was not one of that sorte of enemies whose obstinacie was incurable for though they shoulde be ouercome a hundred tymes yet they doe not cease to sette themselues against the trueth euery waye But it is to bee gathered by this aunswere that Christ did not precisely comprehend the rule of lyfe in two words onely but as occasion was giuen he enueighed against the feigned counterfeit holynesse of the Scribes who giuing themselues only to outward ceremonies made no account almost of the spirituall worship of God and there was no great reckoning of charity amongst them And thogh the Scribe had some such corruptions yet as it commeth sometymes to passe hee had conceiued the seede of true knowledge out of the Lawe which laye hydde and smothered in his heart and by reason heereof hee yeeldeth suffereth himselfe to be reclaymed from that corrupt course This yet seemeth not to fall out well that the sacrifices which are parte of the worshippe of God and apperteine to the firste table of the law should be lesse esteemed then
their desire he telleth them that they cannot follow him immediately VVhen as hee calleth them little children he teacheth by this faire speech that he did not therfore depart from them because he careth not for their health and saluation seeing that he loueth them most tenderly Hee put vpon himselfe our fleshe to this ende that he may be our brother but there is greater vehemencie of loue expressed in that other name In that he saith that hee repeateth that vnto them which hee had saide before vnto the Iewes before 7. 34. that is true as touching the wordes but there is a difference in the sense For he saith that they cannot folow to the end they may suffer his temporall absence paciently and he doth as it were bridle them to the end they may keepe themselues in their standing vntill they haue fulfilled their warfare vpon earth therfore he doth not exclude them out of the kingdome of God for euer as he doth the Iewes but doeth onely commaund them to wayt paciently vntill he gather them into the kingdom of heauen with him 34 A new commaundement giue I you Hee addeth an exhortation vnto the consolation that they loue oue another as if hee should say whilest that I am absent from you in body declare by louing one another that you were not taught of mee in vaine let this be your principall desire let this be your chief meditation All men do not agree about this why hee calleth it a new commaundement Some men thinke that this is his reason because seeing that that was litterall and externall whatsoeuer was appointed in the law in times past concerning loue Christe did write it in the heartes of the faithfull by his spirit So that as they think that is a newe lawe whiche hee publisheth after a newe manner that it may haue full force But in my iudgement that is too farre set too farre from Christ his meaning Some doe thinke that it is therefore called a newe commaundement because although the law doth call vs backe vnto loue yet because it is intangled with many ceremonies and appurtenances the doctrine of loue doth not so plainely appeare there and on the contrary that loue is perfectly set downe in the gospel without any shadowes Therefore as I doe not altogether reiect this interpretation so I thinke that Christ spake more simplie For wee knowe that lawes are more diligently kept at the first that by little little they slip out of mans memory vntil at length they be growē out of vse Therefore to the ende Christe may the more deepely imprint the doctrine of loue in the mindes of his hee commendeth the same for the newnesse as if hee should say I wyll haue you to remember this commaundement continually as if it were a lawe newly giuen To bee briefe we see that Christes drift in this place was to exhort his vnto loue to the ende they myght neuer suffer them selues to bee ledde away frō the studie therof or that doctrine to slip out of theyr minds Furthermore we learne by dayly experience how necessary this admonition was Because it is an hard matter to retaine loue men doe inuent vnto themselues newe wayes to worship God setting apart this Satan putteth many thinges into their heades wherein they may occupie themselues So that it commeth to passe that by doing thinges in vaine they endeuour to mocke God and deceiue themselues Therefore this title of newnes may stirre vs vp oftentimes to embrace loue In the meane season let vs knowe that it is called new not because it began to please God nowe first of all seeing that it is called elswhere the fulfilling of the law That you loue one another Loue is also extended euen vnto strangers because we are al of one flesh are al created after the image of God But because the image of God shineth more clearely in the regenerate it is meete that the bande of loue bee stronger amongest Christ his Disciples Loue seeketh a cause in God shee hath her roote thence and thither is it referred so that the more it knoweth euery man to bee the childe of God the more willingly and earnestly doth it imbrace him Againe there cannot be any mutuall affection of loue saue only in those that are gouerned with the same spirit Therfore Christ toucheth y ◠first degree of loue in this place but againe we must mark that as the goodnes of god doth extend spread abroad it selfe vnto throughout the whole worlde euē so we must loue euē those that bee our enemies Hee setteth before vs his own example as afterward 15. 12 not that we can ouertake him who is far before vs but that at least wee goe forward toward the same marke 35 By this shall all men know Christ confirmeth that againe which hee had said before that they haue not beene taught in his schoole in vain who shall loue one another as if he should say you your selues shall not only knowe that you are my Disciples but your profession amongest other men shall also be proued true Seeing that Christe distinguisheth those that be his from straungers by this marke they weary themselues in vaine who hauing left and forsaken loue doe take vpon them newe and feigned kindes of worshipping which vanitie raigneth at this day in Poperie Neither is it superfluous that Christ standeth so much vpon this point There is no better agreement betweene the loue of our selues and of our neighbours then betweene fire and water But the loue of our selues keepeth all our senses so fast tyed that loue is quite banished Neuerthelesse wee thinke that wee doe our duetie in this poynt well and throughly because Satan hath many sleights and enticements to deceiue vs with Therfore whosoeuer he be that is Christs in deede and desireth to be knowen of God let him frame and direct all his life to loue his brethren and let him continually styrre vp himself vnto this 36 Simon Peter saith vnto him Lorde whither goest thou Iesus answered him whither I goe thou canst not follow me nowe but thou shalt follow me afterward 37 Peter saith vnto him Lorde why can I not follow thee now I will lay downe my life for thee 38 Iesus answered him wilt thou lay downe thy life for mee verily I say vnto thee the cocke shall not crow vntill thou haue denied me thrise 36 Lord whither goest thou This question dependeth vppon that saying of Christe As I haue said vnto the Iewes c. By this it appeareth how ignoraunt Peter was who hauing been so oftentimes told of Christ his departure is troubled in like sort as if he had heard some strange thing Although we be too like to him in that point For wee heare daylie out of Christes mouth what thinges soeuer are fit and necessary to bee knowen vnto the vse of life when we come to the matter wee are striken like nouices vnto whom nothing was euer said Again Peter
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
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
and passed by on the other side 33 Then a certeine Samaritan as he iourneied came neere vnto him and when he saw him he had compassion on him 34. And went to him and bound vp his woundes and powred in oyle and wine and putte him on his own beast brought him to an inne and made prouision for him 35 And on the morowe when he departed hee tooke out two pence and gaue them to the host said vnto him take care of him and whatsoeuer thou spendest more when I come againe I wil recompence thee 36. VVhich now of these three thinkest thou was neighbour vnto him y t fel amōg the theeues 37. And he said he that shewed mercy on him thē said Iesus to him goe and doe thou likewise Though those thinges which Matthew in the 22. chapter and Marke in the 12. doe reporte haue onely something in them like to this hystory and be not one yet I haue chosen to set it down in this place because that when Matthew and Marke doe say that this was the last question wherewith the Lord was tempted Luke maketh no mention of that matter And he seemeth to omit it of purpose because that he hadde reported it other where Yet I doe not saye that it is one and the same hystory for Luke hath some thinges diuerse from the other two They all agree in this that a Scribe moued this question to tempt Christe But hee whom Matthew and Mark do make report of at the length departeth well affected for he yeeldeth to Christes aunswere and sheweth a token of a mild spirit apt to be taught Note also that Christ likewise saith that he is not far from the kingdome of heauen But Luke bringeth in an obstinate man swelled with pride in whome there appeareth no token of repentaunce And it may be sayde without absurditie that this question of the true righteousnesse and obseruation of the lawe and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place or whether he pretermitted that other question because that former history was sufficiēt in respect of the doctrine the likenesse of the doctrine seemeth to require that I should confer the three Euangelists together Now it must bee considered what occasion moued this Scribe to aske this question of Christ which was because he was an interpreter of the law and was offended at the doctrine of the Gospel because he thought that the authoritie of Moses was thereby diminished But hee did it not so much of zeale to the law as that hee tooke it disdainefully that hys maister should lose any honour Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe For though hee vttereth not this in wordes yet his captious question tendeth to this to bring Christ to be hated of the people Further Mathew and Marke doe not attribute this subtiltie to one man onely but they do teach that the matter was done by agreement and that one was chosen out of the whole company who seemed to excell the reste in witte and learning Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question For in him the Scribe demaundeth what men should doe to attaine eternall life and in the other two what is the greatest commaundement in the law Ye◠it is to one end for hee assaulteth Christ subtilly so that if hee could draw any thing out of hys mouth that differed from the law he might shake him vp as an Apostata and an aucthour of wicked backsliding LV. 26. VVhat is written in the law He heareth another maner of aunswere of Christ then he looked for And Christe shewed no other rule of a holy righteous life thē that which was deliuered in the law of Moses because that the chiefe perfection of righteousnesse is contayned vnder the perfect loue of God and of our neighbours Yet it muste be noted that Christ spake here of the meanes to obtaine saluation according to the question that was moued to him For he doth not plainely teach here as he doth otherwhere how men shoulde come to eternall lyfe but how they shoulde liue that they might be accounted righteous before God It is euident that the law teacheth men howe they shoulde frame theyr lyfe to purchase their owne saluation before God But that the law can do nothing but condemn and is therfore called the doctrine of death and is saide to encrease transgressions Rom. 7. 13. the fault is not in the doctrine but in vs because it is impossible for vs to performe that which he commaundeth Therefore though no manne is iustified by the law yet the law it selfe containeth the chiefe righteousnesse for it doth not deceitfully promise saluation to them that follow the same if any man doth fullye obserue whatsoeuer it commaundeth Neyther should this manner of teaching seeme absurd to vs that God should first require a righteousnes of workes and shoulde after offer it freelye without good workes because it is necessarye for men to acknowledge theyr owne iust damnation that they might be driuen to flye to the mercy of God Therfore Paule dooth compare both the righteousnesses togeather Rom. 10. 5. that we might know that God iustifieth vs freelye beecause we haue no righteousnesse of our owne But Christ applyed himselfe in this aunswere to the Lawyer and had respect to the manner of the question mooued For he demaunded not whence they should seeke their saluation but by what works it should be attained MAT. 38. Thou shalt loue the Lorde Marke setteth downe a preface and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes For this should be both a sharpe spurre to stirre vs vp to worship God while wee are certeinly perswaded that we worshippe the true maker of heauen earth for doubting dooth naturallye make vs slouthfull and it dooth sweetely allure vs to loue him because that hee adopteth vs of hys free grace to be his people Therefore least the Iewes should be afrayde as it commonly vseth to be in thinges that are doubtfull they heare that the true and onely GOD prescribeth them this rule for them to liue by And least that distrust should draw them backe God commeth to them familiarly and commendeth his free couenaunt vnto them Yet notwithstanding it is not to be doubted but that God would make himselfe known from all Idolles least the Iewes should be drawne away but shuld keepe themselues in the true worshyppe of him alone But nowe if no vncerteinety canne hynder the miserable Idolaters from following their loue with a madde heate what excuse shall the hearers of the Law haue if they become slouthfull when God hath reuealed himselfe vnto them That then which followeth is a briefe summe of the lawe which Moses also setteth downe For when as the lawe was deuided into Tables of the
which the first commaundeth the worship of God the seconde charitie Moses gathered this summe well and wisely that the Iewes might knowe what GOD required in euerye of the commaundementes But though it is meete that GOD shoulde bee beloued farre otherwise then menne yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him for by this meanes he declareth that no other worshyppe pleaseth him then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God that loueth him Furthermore because the wicked and corrupt affections of the fleshe do withdraw vs froÌ„ a right course Moses declareth that our lyfe shal theÌ„ be well brought into order when the loue of God shall possesse all our senses Let vs therefore learne that the loue of GOD is the beginning of godlynes for God refuseth al obedience of meÌ„ which coÌ„meth of constraynte and will be worshipped wyllingly and freely Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him Moses addeth not the minde but onelye maketh mention of the hearte the soule and the strength And though this partition into these foure partes is the fuller yet it altereth not the sense For when Moses would summarilye declare that God should be beloued perfectlye and that what power soeuer is in men should be imployed this waye it was sufficient for him to adde strength to the soule hart and so to leaue no part of vs voyd or without the loue of God Also we know that the He brewes do somtime note the mind by this word heart especially where it is ioyned with this word soule But I do not labour much to shew what the minde doth differ from the hearte aswell in this place as in that of Matthew except that it signifieth a higher seate of reason from whence all counselles and thoughtes do proceede But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe but what they should doe For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh For we know how all the senses of our minde are bent to vanitie Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works but doth especiallye require the inwarde affection that good fruits may grow of a good roote 39 The second is like to this He placeth loue and charity amongst men in the second place beecause the worshippe of GOD is firste in order And he saieth that the commaundement of louing the neighbours is like to the first because it dependeth of it For sith euerye manne is giuen to selfe loue true charitie towardes our neighbours cannot be founde anye where but where the loue of God reigneth For the loue wherewith the children of the world doe loue one another is to bee bought and solde for euery manne careth for his owne profite Againe it is impossible that the loue of God shoulde reigne but that brotherlye loue amongste menne should spring out of it Also when Moses commaundeth vs to loue our neighbours as our selues hee woulde not set the loue of our selues first that euerye manne might loue himselfe firste and then his neighbours as the Sorbonicall Sophisters doe cauill that the ruled is inferiour to his rule but sith wee are giuen too much to our selues Moses reproouing this faulte sette our neighbours in equall degree with vs as if hee should forbid euerye man neglecting others to haue care of himselfe because that charitie ioyneth all into one body And correcting selfe loue which deuideth men asunder hee bringeth them all backe to a common societie and as it were to a mutuall embraceing one of another VVhereby we gather that Paule doth not without cause call it the band of perfection Coloss. 3. 14. and the fulfilling of the law Romans 13. 10 Because that all the commaundementes of the second Table should be referred to it LV. 28. Doe this and thou shalt lyue I haue shewed somewhat beefore how this promise agreeth with the free iustification by fayth For God doth not therefore iustifie vs freely by grace because the lawe doth not shewe and describe a perfecte righteousnesse but beecause that wee fayle in the obseruation of the same and therefore hee saieth that wee cannot lyue by the same beecause it is weake in our fleshe So that these two doe â—gree well togeather the lawe teacheth howe menne shall bee iustified by workes and that no manne shal be iustified by workes beecause the want is not in the doctrine of the lawe but in men Yet was it Christes purpose to take awaye that obiection because he knew that the rude and vnlearned people murmured against him as if that he shuld goe about to ouerthrowe the lawe as it is the perpetuall rule of righteousnesse 29. But he willing to iustifie himselfe This question might seeme to serue nothing to the iustifying of man But if we remember that which is said other where that mens hipocrisie is most found out in the secoÌ„d table for while they faigne themselues to be great seruers of God they doe openly deale vncharitably towardes their neighbours and thereby it may be easily gathered that the Pharise vsed this shift that being couered vnder this false cloake and colour of holines hee might not be brought foorth into the light Therefore when hee perceiueth that the examination of his charitie would make against him least that he shuld be fouÌ„d a transgressour of the law hee seeketh starting hoales in the name of a neighbour And first we see that the Scribes had herein corrupted the law because they accounted none others for their neighbours but they which were worthy of it And thereof was that as a generall rule receiued amongst them that it was lawfull to hate their enemies For this was one meanes that the hipocrits vsed to cleare themselues of guiltines to draw back as much as they could least their life shuld be brought to be iudged by the law 30. Iesus aunswered Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe And surely the Lord set downe this name in the lawe for no other cause but that he might gently allure vs to loue one another The commaundement had beene playner thus Loue euery man as thy selfe but because that men are so blinded in their owne pride that euery man lyketh so wel of himselfe that he scarse thinketh others worthy of the lyke estate but withdraweth their dueties from them the Lorde therefore of purpose calleth all neighbours that the affinity it self might ioyne them together one to another Therefore that any man may beecome our neighbour it sufficeth that hee is a man for it is not in our power to blotte out that nature
malitiously or through deceit but seeketh that plaine dealing be mutually vsed amongest all menne in euery thing wherein they haue to doe one with an other And so charitie is accounted to be the summe of the lawe I knowe that there are some which doe otherwise interpreate the woorde faith as that by the figure Synecdoche it should comprehend the whole woorshippe of God but Christe heere after his maner doeth diligently trie their holinesse by their loue to their brethren and therefore he toucheth not the first table at all And thoughe Luke putteth in the loue of God for faith yet doeth it not make against this sense for it was the purpose of Christe to shewe what the Lorde doeth especially require of vs in the lawe And it is well knowen that the lawe was deuided into two tables that he might shew first what was due to the Lorde and after what was due to menne And Luke setteth downe both partes as if Christ should say that the law did principally tende to this that wee shoulde loue God and be vprighte and mercifull towardes our neighbours Mathewe was content with the one table onely and it is no absurdity to call the dueties of charity the chiefe poyntes of the lawe sith that Paule to the Romanes 13. 18. calleth charitie it selfe the perfection of the lawe as he sayeth in another place that the lawe is fulfilled if we loue our neighbours And Christ being demanded before of the commaundements of the lawe onely rehearseth these of the seconde table If any man wold obiect that by this meanes mē shuld be preferred before God because the charitie which is done to thē is more accounted of then relygion it is easily aunswered the second Table of the lawe is not opposed here against the first but he rather proueth by the obseruation of the second whether their worship of God be true and from the heart Because that godlynes lyeth hidde within and that God is not conuersāt amongst vs to try our loue towards him and needeth not our seruice it is an easie matter for hypocrites to lye and falsly to pretend the loue of God And because the worke of brotherly charity may be seene and iudged of all men their impudency is the better reproued by them Christ therfore would not subtilly dispute in this place of the seueral partes of righteousnes or of the order of them but as the common capacity of menne could conceaue he taught simply that the law of God is then truely obserued when they behaue themselues vprightly louingly and truely towardes each others for so they doe witnesse that they doe loue and reuerence God and do shew forth a lawfull and fit testimony of sincere godlynes Not that it shall auaile to doe our duety towardes menne except that God haue his due but because it dooth necessarily follow that he should be a true worshipper of GOD which frameth hys lyfe after hys appoyntment But yet the question is not throughly aunswered for the tythes before the which Christe preferreth equitye and mercye were a part of the worshippe of God and some part of them was wont to be bestowed amongst the poore so there was a double sacrifice in thē I aunswere he doth not simply compare here the tithes with almes and faith and iudgment but the fained holynes of the Scribes with sincere and perfecte charitie For why were they so ready and willing to paye tythes but that they would please God with a small charge and trouble For they were not bent to do it throughly And therfore it might not be numbred amōgst the works of charity because that in smal matters they dissembled both with God and men 23. These thinges you should haue done It is an aunswere wherwith Christ preuenteth their quarrel For they might haue ouerthwartlye quarrelled at his speach as if he should make no accounte of that which was commaunded in the law of God Therefore he graunteth that what things soeuer God hath commaunded must be obserued and not any thinge of the same omitted but the loue of the whole law is no impediment to hinder them from obeying the chiefe poyntes VVhereof hee gathereth that they deale preposterously which busie themselues in small matters when they should rather beginne at the chiefest for the tithes were but an addition to the law Therefore Christ saieth that it was not his mind to derogate from the authoritie of the least commaundementes though he commendeth and requireth an order in the obseruation of the lawe The whole law therefore remaineth sound which cannot be broken in any poynt without the contempt of the Authour for he which hath forbidden to commit whoredome and to kill and to steale hath also condemned all concupiscence VVherby we gather that al the commaundements are so knit togither that it is not lawfull to disceuer the one from the other VVherfore it is also wrytten Curssed is he that doeth not all things that are wrytten In which wordes the whole righteousnes of the law is sanctified without exception but this regard as we saide taketh not away the difference betweene the commaundementes nor the purpose of the law whereto the true obseruers of the same doe direct their minde least they should onely play with the outward shew 24. Yee blinde guides It is a prouerbe which doth well set forth the vile scrupulositie of hypocrites in small matters For at smal sinnes they tremble as if they had rather die an hundred deathes then fall into one such transgression but in most grieuous sinnes they doe fauourablye flatter themselues and others Therefore they doe asmuch as if a man shoulde straine at a crumme of bread and swallow downe a whole loafe VVee know that a gnat is a small creature and a camell a great beast nothing therefore is more ridiculous then to straine wine or water leaste thou shouldest hurt the iawes with swallowing vp a gnat but carelesly suppe vp a camell But it is manifest that hypocrites doe dally with such toyes for when they passe by iudgment mercy faith and neglect the whole law they are very austere and sharpe in matters of no great weight And when by this meanes they would seeme to kisse Gods feete they do disdainfully spit in his face 25. Yee make cleane the outward side The Lord prosecuteth the same sentence and after this manner as in a figure he reproueth the Scribes beecause that they did only regard this to be accounted of before men For by the outward side of the platter he doth metaphorically note the outward shew As if that he should say you haue no regard of any cleannes but of that which is to the outward appearaunce euen like as if any man should diligently wipe away the filth from the outward side of the cup and should leaue the inside filthy This is a borrowed manner of speach as it appeareth by the seconde parte of the sentence where the inwarde filthines is condemned and that because they were inwardly full
first manifested in the Gospel but hee of whome the lawe and the Prophetes bare witnesse did openly shew himselfe in the gospel 40 And yee will not He â—oth againe cast in their teeth that nothing letted them but malice to take the life offered in the scriptures For when he saith that they will not he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse And truly seeing that he offered himselfe so courteously vnto them they must needes be wilfully blinde And sithence that they fled from the light of set purpose yea seeing that they did couet to ouerwhelme the Sun with thier darknes Christ doth sharply chide them for good causes 41 I receiue not glory from men 42 But I knowe you that you haue not the loue of God in you 43 I came in my fathers name and you receiue me not if another come in his owne name him will yee receiue 44 How can yee beleeue who receiue glory one of another and seeke not the glorye that commeth of God alone 45 Thinke not that I will accuse you vnto my father there is one that accuseth you Moses in whom you trust 46 For if you did beleeue Moses you woulde also beleeue mee for hee writte of mee 47 But if you beleeue not his writinges how will you beleeue my wordes 41 I receiue not glory from men He holdeth on in reprehending them and least he be suspected as if he did handle his owne cause he saith first to preuent them that he passeth not for the glory of man neither passeth he neither is he sory for his owne sake that he seeth himselfe to be despised And truly he is greater then that he dependeth vpon mens iudgementes seeing that the wickednesse of all the whole worlde can take nothing from him nor diminishe his highnesse one heyre He standeth so vpon the refuting of the false slaunder that he extolleth himself aboue men After that he inueigheth freely against them and obiecteth vnto them the contempt and hatred of God And although wee bee far distant from Christ in the degree of honour yet must we contemne the sinister iudgements of men Truly we must take great heed that the coÌ„tempt of our selues doe not prouoke vs vnto wrath But let vs rather learne to be angrie for this cause if the honour that is due vnto God be not giuen him Let this holy iealousie burne and vexe vs so often as wee see the worlde to be so vnthankfull that it doth reiect vs. 42 Because you haue not the loue of God The loue of God is in this place taken for the whole sense of Godlinesse For no man can loue God but he must receiue him and wholy submit himselfe vnto him like as againe where the loue of God doth not reigne there can be no desire to obey For which cause Moses putteth downe this briefe some of the law that we loue our God with all our hearte c. Deut. 6. 5. 43 I came Christ proueth by this argument that the Iewes do neither loue nor reuerence God because they wil greedily receiue false prophetes when as they refuse to submit themselues vnto God For hee taketh this for a thing which all men do graunt that this is a signe of a froward and wicked minde when men doe subscribe willingly vnto lyes setting apart the truth If any man doe obiect that this doth come to passe for the most part rather through errour then malice wee may easily answere that no man is subiect to the deceits of Satan saue only so far foorth as he preferreth lyes before y e truth through a certain peruers greedinesse For how commeth it to passe that God speaketh to vs as vnto deafe men and Satan findeth vs redie and willing to heare saue only because being turned away from righteousnesse we desire vnrighteousnes of our owne accord Although we must note that Christ speaketh properly of those whom God hath illuminated peculiarly as hee vouchsafed to graunt this priuiledge vnto the Iewes that being instructed in his law they might keepe the right way of saluation It is certain that such do not giue eare to false teachers vnlesse it be because they desire to be deceiued Therefore Moses saith when false prophetes arise the people is tryed examined by this meanes whether they loue the Lord their God or no. There seemeth to be in many innocent simplicitie but without doubt it is hypocrisie that blindeth their eyes which lurketh within in their minds For it is certaine y t God doth neuer shut the gate against those who knocke that they are neuer deceiued who seeke him sincerely Therefore doth Paule truly ascribe this vnto the vengeance of God when as the power of deluding is graunted to Satan that they may beleeue lyes who hauing reiected the truth did approue vnrighteousnesse and he saith that those men doe perish who haue not receiued the loue of the truth that they might be saued So at this day the dissimulatioÌ„ of many is discouered who being addicted vnto the Popes deceite and wicked superstition do fret and fume against the Gospel with poysoned furie For if they had their mindes framed vnto the feare of God that feare should also beget obedience In the name of the father The false prophetes do boast of this title as at this day the Pope doth with full mouth boast that he is Christ his vicar Yea Satan hath deceiued miserable men vnder this colour alone since the beginning But Christe doth in this place note out the thing it selfe and no colour For he doth testifie that he came in the fathers name for this cause because he is both sent of the father and doth faithfully dispatch that which he was commanded to doe Furthermore he distinguisheth by this marke the lawfull teachers of the church from false and corrupt teachers Therfore whosoeuer do extoll themselues and doe arrogate vnto themselues authoritie of their owne ouer soules this place teacheth that they are to be reiected without feare For he that will be accounted the seruant of God must haue nothing that is separated from him Now if wee examine all the Pope his doctrine euen the verye blinde shall see that hee came in his owne name 44 How can you Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood should be condemned of so grosse ignorance and made the enemies of the truth yea it might seeme to be an vncredible thing Christ telleth them what it is that letteth them to beleeue namely because ambition did take away their soundnesse of minde For he speaketh properly vnto the Priestes and Scribes who were so puffed vp with pride that they could not submit themselues vnto God This is a most excellent place which teacheth that y e gate of faith is shut against all those whose mindes are possessed with a vaine desire of earthly glory For he that will be some
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
ruines of the same the power of that kingdome to be euerlasting and yet notwithstanding a young slyppe should ryse out of the stock of lesse both the which things ought to be fulfilled God did suffer the rule which he had erected in the trybe of Iuda to be kept downe for a season that the greater might be the diligence of the people to hope for the kingdome of Christ. VVhen the hope of the faythfull was as it were cutte off by the destruction of that chosen counsell sodenly the Lorde clearely shone forth And now this belongeth to the course of the historie whilst that the time of this thing being done was noted But not rashlye vnder the name of the king was also noted the miserable state of the tyme that the Iewes might knowe that they should turne their eyes vnto the Messyas if that they assuredly had in estimation the league of God Zacharias of the course of Abia. It is knowne by sacred hystorie that the familyes of the Priestes were deuided by Dauid into certaine orders In the which thing Dauid attempted nothing against the commaundement of the lawe GOD did appoynt the priesthoode to Aaron and his Sonnes the rest of the Leuites he appoynted to lesser offices In that thing nothing was altered of Dauid but his deuice was partely to beware least any thing should be doone tumultuously among the people And partely to preuent ambition and also to bring to passe that a few should not take all the charge vnto them selues and the greater parte sitte ydle at home And in that distribution Abia the Sonne of Eliazar possessed the eight place Zachary therefore was of the priestly stocke and also of the posteritie of Eleazar who succeeded his father in the hygh Priestes office But how Elizabeth when that she was of the daughters of Aaron could be cosine to Mary I will shewe in his place And Luke dooth mention the stocke of Elizabeth for honours sake for it was lawefull for Zachary according to the lawe to take vnto him to wife a daughter of a Leuite of the common sort Of this equall wedlock therfore it doth appeare that this man was not despisedin his degree 6. Both were iust before God A right and good testimonie doth he giue vnto them not onely that they behaued them selues holily and vprightly before men but they were accounted iuste before GOD. And also Luke doth briefly define that iustice That they walked in the commaundementes of the Lorde both are diligently to be noted For although that to this end Zachary and Elizabeth are praised that we might knowe that the lantern which bare light before the Sonne of God was not chosen out of an vnknowne stocke but out of a most famous holy place yet notwithstanding vnder their examples there is shewed to vs a rule of lyuing godly and righteously Therefore in framing of a mans lyfe well this is chiefest that we should endeuour our selues to be approued before god And we know a sincere heart pure conscience chiefly to be required of him Therfore an ouerthwart order it is if any man litle esteeming the vprightnesse of his heart should only frame his outward life in obedience of the lawe For it is to be kept in memorie that God to whome we are commaunded to haue regarde looketh not vpon the outward visor of workes but especially the heart Furthermore in the seconde place let obedience be added that is let not any man frame vnto him selfe without the word of GOD a newe kinde of righteousnesse which shall please him but let vs suffer our selues to be ruled by the power of God For neither is this definition to be neglected those to bee righteous which frame their life after the preceptes of the lawe in the which it is agreed all faigned worshippings to bee nothing regarded with God and the course of mans life to bee wandring and erronious assoone as it shall departe from his lawe Betweene preceptes and iustifyinges there is this difference that the latter name is properlye referred to the exercises of godlynesse and diuine worshippinges the first is more vniuersall and it dooth aswell pertaine to the woorshippe of God as to the duetie of charitie For hukim which with the Hebrewes doth signifie statutes or decrees the Greeke interpreter hath translated instifications hukim commonly in holye scripture dooth signifie ceremonies in the which the people exercised them selues in worshipping of God and confession of fayth And although that hypocrites in that poynt are meruailous curious and exquisite yet they haue nothing like with Zacharyas and Elizabeth For sincore woorshippers of GOD as those two were doe not greedily snatch vnto them naked and vaine ceremonies but being bente vppon the trueth they spirituallye obserue them But leawde and counterfeite menne although they dayly wearle them selues in outwarde ceremonies yet beecause they doe not obserue them as they were commaunded of the Lorde they doe nothing but lose their labour Chiefely in these two woordes Luke dooth comprehende the whole law But if Zachary and Elizabeth were vnblamable as concerning the keeping of the law they had no neede of Christ For the ful obseruing of the law doth bring with it life and where there is no transgression the arrained state doth cease I answere that these reportes of praise wherewithall these children of God royally are adorned are to be taken with some exception For it is expedient to coÌ„sider diligently how God should deale with them euen according to his couenaunt which he made with them whereof the chiefest poynt is free reconciliation and dayly forgiuenes whereby he pardoneth them their offences â—ust and vnreprouable therefore are they thought because that all their life doth witnesse them to be auowed to righteousnesse the feare of GOD to reigne in them while there is a certaine example of godlynes But when their godly endeuour did farre differ from perfection it could not please God without forgiuenes and mercy VVherefore the iustice which is praysed in them dependeth vppon the free mercie of God VVhereby it commeth to passe that he accounteth not what unrighteousnes sooner remaineth in them So it is necessary to vnderstand what soeuer is found in scripture of the righteousnes of men that it ouerthrow not forgiuenes of sinnes to the which it leaneth no otherwise then the building to the foundation They that say that Zachary and Elizabeth were simply iust by faith because that they freely pleased God by the mediatour doe wrieth Lukâ— wordes into a contrary sense As concerning the matter it selfe they neither say nothing nor yet all I graunt the righteousnes which is ascribed to them ought not to be imputed to the desert of woorkes but to the loue of Christ. The Lord yet notwithstanding because he imputed not sinne vnto them hath thought their holy life although vnperfect to bee worthy the title of iust The foolishnes of the Papistes will easily be refelled For they lay this which is attributed to Zachary against the
iustice of faith the which as it is certaine to proceede from the same so ought it to be made subiect and brought vnder to the same or as they commonly say to be brought into a ranke vnder to auoyde contention between them And that which they so paint in respect of that one word is fryuolous They say the commaundementes of the lawe are iustifications therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe or that we should say the fault to be in the doctrine because it doth not iustifie and that rather the cause is not in our weake flesh Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law yet notwithstanding nothing therby shal come vnto men which by nature are altogether turned away froÌ„ the same And now being borne againe by the spirit of GOD yet notwithstanding they are farre from the pure obseruation of the same Albeit as I shewed of late it is a faint and a vaine cauillation about the word wheÌ„ it signifieth nothing els theÌ„ statutes appointed ceremonies 7. And they had no childe It was appoynted by the singular prouidence of God that Iohn should be borne contrary to the common and accustomed order of nature The same thing also was done in Isaac in the which God determined to shew a token of his loue not often seene and worthy of remeÌ„braunce Elizabeth was barren eueÌ„ in the flower of her age And old age doth finish childbearing euen in fruitful womeÌ„ therefore in these two lettes a duble miracle of diuine power doth appear and that to this ende that the Lorde woulde witnesse that prophet to be sent of him as it wâ—re with stretched hande from heauen And a mortall man was he borne of earthlye parents but a meane aboue nature if I maye so saye no otherwise commended him then if he had fallen from heauen 9. According to the custome of the Priestes office The law did commaund to burne incense twise daylye that is to witte in the morning and in the euening That the Priestes had their order disposed amonge them that Dauid did appoynt euen as we haue saide before Therefore the lawe of GOD dooth especially commaunde that which here is sayde of incense The other thinges came from Dauid that euerie family shoulde haue their course notwithstanding Dauid did appoynt nothing but out of the commaundement of the lawe For he onely did shewe the way whereby they all might fulfill their charge enioyned them of God The name of the Temple here is taken for the holy place that therefore is to be noted because that sometyme it signifieth the Poarch It is saide that Zachary went into the Temple into the which it is not lawefull for any to goe but for the Priestes Therefore Luke dooth saye the people stoode a farre off betweene whom and the Altar of incense was a great distaunce For betweene them was the altar where-vppon the sacrifice of beastes were offered And it is to be noted that Luke dooth saye before God For as ofte as the Prieste did enter into the holy place he did goe as it were into the sight of God that he might be a mediatour betweene him and the people For the Lorde woulde haue this thing testified vnto his people that the entraunce into heauen was not open to any mortall men except the priest did goe before Nay how long soeuer men liue here vppon earth they cannot come to the heauenly throane that they may finde fauour there but in the person of the mediatour Therefore when there were manye Priestes it was not lawfull for two of them together to execute the solemne office of intercession for the people but therefore were they doulded into companies that one onely should enter into the sanctuarie and therfore there was but one Priest at once Furthermore hyther belonged that sweete perfume that the faythfull might bee admonished that the odor of their prayers ascended not into heauen but by the sacrifice of the mediatour And it is to bee sought out of the Epistle to the Hebrewes how these figures shall agree to vs. 12. Zacharyas was troubled Although that therefore GOD doth not appeare vnto his seruauntes that he should feare them yet it is profitable yea and necessarie for them to be mooued with feare that they being dismayed with them selues might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled But he addeth a feare fell vpon him VVherby he declareth him to haue bin so dismayed that hee was subdued to feare Neyther dooth feare of the presence of God so much strike men that it should instruct them to reuerence but that it might humble the pride of the fleshe the which is so hautie that they will neuer submitte them selues to GOD vnlesse they be violently driuen to it VVherof also we doe gather that men onely in the absence of GOD that is when they hide them selues from his sight are proude and slatter them selues For if they had God as a iudge before their eyes it should be necessarie for them to fall downâ— flatte And if that this did befall to Zacharyas to whom the praise of righteousnesse was giuen at the beholding of an Angell which is but a sparke of diuine light what shall become of vs wretches if that the maiestie of God should bring vs to his shining brightnes And now by the example of holy fathers we are taught that no other are moued with the liuely feeling of the diuine presence but they that quake and tremble at his sight and also that they are foolish and dull which doe heare him without feare Feare not Zacharias It is to be noted that the glory of GOD is so fearfull to the godlye that they are not altogether deuoured of feare but onelye they are throwne downe from their vaine boldenesse that they might humbly looke vppon him Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull with his outstretched hande he rayseth them vppe againe Hee dealeth otherwise with the reprobate For à s oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them And God doth giue againe this as a iust rewarde vnto their vaine pleasures in the which they haue made them selues dronken to wantonnes of sinning VVherefore this comfort is to bee imbraced of vs in that the Angell dooth vppholde Zachary that it is not to be feared where God is present with vs. For they deceyue them selues much who that they might enioy peace doe hyde them from the face of GOD seeing wee shoulde seeke peace at him Thy prayer is hearde Zachary might seeme to haue doone amysse and contrary to the trade of his office if he entring into the holy place in the name of all the people as a priuate man shoulde pray for the obtayning of ofspring For the prieste taking vppon him to bee a common person should
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌ„mon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ— vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ„ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌ„bers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌ„ple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compâ—nie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
them rashly but by the commaundement of God for in that the lawe onely commaundeth the males that they should present themselues in the fight of God it doeth not wholely exclude women but by permission spareth them And by this note is pure religion discerned from vaine and wicked superstitions for that shee keepeth her selfe in obedience to God and the commaundement of his lawe but the other wander after their owne fansie beside the woorde of God wythout any certain rule And although the worship of the temple was infected with many corruptions and the priesthoode saleable and the doctrine fiâ—led with many errours yet because that the ceremonies of the lawe did as yet flourish there and they keepe the outward rite of sacrificing as was appoynted in the lawe it behooued the faithfull to testifie their faith by suche exercises But the name of father is after the common opinion of men improperly geuen vnto Ioseph 44. That hee hadde beene in the companie It appeareth by diuers places of the Scripture that they which came on the feaste daies to the Temple to woorshippe did vse to make their iourney in greate companyes VVherefore it is no maruaile if that Ioseph and Marye were not so carefull for the childe the first daye But after they shewe that they were not carelesse neyther throughe slouth nor negligence 46. Sittinge in the middest of the Doctours There must needes shine some beames of Gods glorye openlye in the childe that hee was allowed to sitte by those proude menne And althoughe it be probable that hee sate in some lower seate rather then in the place of the Doctours yet these proude disdainfull menne woulde neuer haue geuen him the hearinge in the publike assemblye excepte that some diuine power hadde compelled them therefore this was but as a signe of his callinge whose full time was not yet come And therefore hee gaue them this onely taste which presently menne had forgotten but that Marye kepte it laid vppe in her heart that afterwardes shee myghte bringe the same from thence with other treasures for the common vse of the godlye And these two thinges are to be noted that all menne meruailed because that they accompted it as a woonder that a childe shoulde frame his questions so aptly and fittely Againe in hearing and demaunding Christe hymselfe rather played the parte of a scholler then of a maister Because that as yet hee was not called of hys Father that hee mighte professe hymselfe a publike Doctour of the Churche hee doeth onely moue questions modestly to the Doctours Yet it is not to be doubted but that by this exercise he nowe began to reproue their corrupt maner of teaching for that whiche Luke addeth after of answeares I interpreat to be vsed after the Hebrew maner for any woorde or speache Mathewe Marke Luke 2. 48. So when they saw him they were amazed and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee with heauie hearts 49. Then said he vnto them How is it that yâ— sought me knâ—w yee not that I must goe about my fathers businesse 50. But they vnderstoode not the worde that he spake vnto them 51. Then hee went downe with them came to Nazareth and was subiect to them his mother kept all these sayings in her heart 52. And Iesus encreased in wisedome stature and in fauour with God and men 48. His mother sayd In my iudgement they are deceiued which thinke that the holy virgine sayde so as boasting of her authoritie But it may be that shee hauing him aside and no witnesses being by she beganne at the lengthe to expostulate with her sonne after that he was come from the assemblie Howe soeuer the matter was shee was not caried awaye wyth ambition but because of her three daies sorowe shee vttered this complaint vnto him yet that she expostulateth as if she was vniustly iniuried doth plainly declare how ready we are by nature hauing no regard of God to defend our owne righte This holy virgine had rather haue died a hundred times then of sette purpose of minde shee woulde prefer her selfe before GOD but while shee cockereth her motherly sorowe through inconsideration shee slideth into that fault And truely by this example we are admonished to suspect all the affections of the flesh and howe needefull it is for vs to take heede least that wee holde oure righte further then is conuenient and being addicted to our selues we shoulde defraude God of his honour 49. Knew ye not Christe reprehendeth his mother woorthely yet hee doeth the same sparingly gently The summe is that the duetie which he oweth to God his father is farre to be preferred before all obedience to menne Therefore those earthly parentes doe ill which sorowe that they are neglected in respecte of God And hereof is a generall doctrine to be gathered VVhat soeuer is due vnto menne ought to be subiecte to the first table of the lawe that the power of God may remaine vntouched So obedience is to be geuen to Kings to Parents and to maisters but no otherwise then vnder the power of God that is that nothing be taken or pulled from God for mannes cause neither is oure obedience then broken towardes menne when as there is an especiall regarde had of God About my fathers businesse By this woorde hee declareth that hee hathe somewhat greater then manne Hee also declareth the principall ende whye hee was sent into the worlde namely that he mighte fulfill that office enioyned him of his heauenly father But it is maruell that Ioseph and Marie vnderstoode not this aunsweare who had ben taught by manye testimonies that Iesus was the sonne of God I aunsweare Thoughe they were not altogether ignoraunte of the heauenlye stocke of Christe yet they vnderstoode not in euery poynte that he was occupied in fulfilling the commaundements of the father because that as yet his calling was not euidently made knowen vnto them But in that Marye keepeth in her heart those thinges whiche as yet shee conceiueth not in the vnderstanding of her minde lette vs learne reuerently to take and as seede conceiued in the earth is nourished to laye vppe in our mindes those mysteries of God which as yet excell the capacitie of our minde 51. He was subiect to them This humblenes in that the Lord head of Angelles willingly made himselfe subiect to mortal creatures did Christ take vpon him for our saluatioÌ„ For so had the counsel of god determined that for a time he should be hidde vnder the name of Ioseph as vnder a shadow And though no necessitie enforced Christ to this subiection but that he might haue exempted himselfe from the same yet beecause that vppon this condition he had taken the nature of man vppon him that he might be subiect to his parentes and withal he tooke vpon him the person of a man and of a seruaunt as concerning the office of a redeemer this
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
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
Gospell teacheth vs to loue GOD from the hearte Therefore let that errour passe that the wantes of the law are here amended by Christe for we may not imagine Christe to be a new lawgiuer to adde any thing to the eternal righteousnesse of his father but as a faithfull interpreter he is to be heard that wee might know what manner of law it is to what purpose it tendeth and how farre it reacheth Now it remaineth for vs to see what Christ condemneth in the Pharises and what his interpretation differeth from their commentes The summe is thet they had translated the doctrine of the lawe to a politike order as if it sufficed to doe the outward dueties So it came to passe that he thought himselfe free from manslaughter that had not with his hand killed a maÌ„ And he that had not defiled his body with adultery thought himselfe chaste and pure before God But this profanation of the lawe might not be borne when as it is certaine that Moses did euerye where require a spirituall worship of God and God who delyuered the same by the hand of Moses according to his owne nature spake as well to the â—eartes as to the handes and eyes Christe alleadgeth the wordes of the law but he applyeth himselfe to the common capacitie of the simple as if he should say the Scribes haue as yet deliuered vnto you but a literall exposition of the law as if it were sufficient if a man keepe his hands from manslaughter violence But I admonish you to looke deeper into the matter and because that charitie is the perfection of the lawe I say that thy neighbour is iniuried as oft as any thing is vncharitably done against him The last clause that he rehearseth that he shal be culpable of a iudgment that killeth a man doth confirme that which I said euen now that Christ reproueth that fault that the law of God which was giueÌ„ to gouerne the mindes of men was turned into a polytike gouernement 22. But I say vnto you He doth not oppose his answere against the coÌ„mandement of Moses but against the coÌ„mon fantasie of the Scribes Also because that the Pharises did boast of antiquity as commonly a long prescription of time is preteÌ„ded for defence of errors Christ calleth the peopple backe to his auctoritie whereto al antiquitie ought of right to giue place whereby we gather that the trueth is much more to be esteemed theÌ„ either antiquitie or custome VVhosoeuer shall say vnto his brother Christ setteth down three degrees of condemnation besides the violence of the handes wherby hee declareth that that commandement of the law doth not only restraine the hands but all affections contrary to brotherlye charitie as if he shoulde haue saide they that are onely angry with their brethren or doe proudly lyfe vp themselues or doe hurt them with any opprobrious words are murderers Now sith it is euident that this word Racha is placed in the middest betweene anger and manifeste reproofe I take it to bee an interiection of contempt or despite And though Christe adiudgeth them onely to hell fire which break out into open reproofes yet hee acquiteth not anger from this punishment but alluding to the iudgementes of the world he declareth that GOD will become iudge of that priuate and secrete wrath that he may punish the same And because that hee proceedeth further that sheweth his indignation with bitter speech hee saieth that hee shall be found guiltie before a heauenly councell that he may haue a greater punishment And he adiudgeth them to hell fire which breake out into reproaches signifying that hatred or whatsoeuer else is against charitie sufficeth to purchase the reward of eternall death though no violence be offred It is not to be doubted but that this worde Gehenna is borowed for with the Hebrewes it signifieth a valley Also the valley of Hennon was an infamous place because of their detestable superstition for that they there offered their children to idolles Heereof it came to passe that holy men vsed that word for hell that that vile vngodlynes might be had in the greater detestation that the people might abhor that so detestable and horrible a name And it appeareth that this manner of speach was vsed in Christ his time and hell was called almoste by no other name then Gehenna the worde somewhat altered from the natural sound Matthew 5. Mark Luk. 12. 23. If then thou bring thy gifte to the altar there remembrest that thy brother hath ought against thee 24. Leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift 25. Agree with thine aduersary quicklye whiles thou art in the way with him leaste thine aduersary delyuer thee to the iudge and the iudge delyuer thee to the sergeaunt and thou be cast into prison 26. Verily I saye vnto thee thou shalt not come out thence till thou hast payd the vttermost farthing  58. VVhilest thou goest with thine aduersarie to the ruler as thou art in the way giue diligence in the way that thou mayst be do liuered from him least hee bring thee to the iudge y e iudge deliuer thee to the iayler and the iayler caste thee into prison 59. I tell thee thou shalt not departe thence till thou hast payd the vtmoste mite 23. If then bring thy gift VVith this clause he confirmeth and also expoundeth the former doctrine The summe is that we doe then satisfie that commuundement of the lawe wherein wee are forbydden to kill if we nourish agreement and brotherly loue with our neighbours And that he might the better perswade vs to it Christ pronounceth that euen the dueties of religion are not accepted of God but refused of him if we dissent amongst our selues For in that he commaundeth them that haue hurt any one of their brethren to be first in fauour with him beefore that they offer their gifte hee declareth that there is no entraunce for vs vnto God so long as through our faulte wee are at enmitie with our neighbours If that men pollute and corrupt with their hatreds their whole worship which they offer we hereof gather how much he esteemeth mutuall concord amongst vs. Yet here may a question be moued whether it be not absurde that the dueties of charitie are more accounted of then the worshippe of God For wee must say that eyther the order of the law is preposterous or els the first table should be preferred before the second This is easily aunswered for the wordes of Christe doe tend to no other purpose but to shew that they doe in vaine and falsly professe themselues worshippers of God which doe contemptuously dispise their brethren which they haue vniustly iniuried For vnder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche by which outwarde exercises men doe oft counterfeit holynesse rather then truely testifie the same And it is to be
them to abuse the name of God without reproofe so that they were not forsworne It is commaunded that we should religiously performe our oathes to God For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it doth iniury not to men onely but to God But the fault is in restraining that to one point which extendeth more largely Some apply this word perfourme to vowes promised to God for relygions sake But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto for then is God made a witnesse between both parties to whom they pledge their faith 34. Sweare not at all This clause not at all hath deceiued many so that they thought that Christ had generally condemned all oathes And many good men were driuen to this vnmeasurable rigor through the vnbrideled libertie of swearing which they sawe abounde throughout the world And the Anabaptistes vnder this pretence haue kept a great stir as though Christe would suffer vs to sweare for no cause for that hee forbiddeth to sweare at all But we must not fetch an exposition out of any other place then out of the wordes of the text presently there followeth neither by heauen nor by the earth VVho seeth not that these kindes of oathes are set downe for interpretation sake which by this numbring of these perticuler oathes might interprete the former sentence The Iewes had certaine extraordinary or indirect as menne saye maner of oathes and when they swore by heauen earth or the altar they counted this almost for nothing And as one sinne ariseth of an other so vnder this colour they faigned that they did not so openly prophane the name of God Christe that he might meete with this sinne saieth that they may not at all sweare either after this maner or after that neither by heauen nor by the earth c. VVhereby wee gather that this phrase not at all is not referred to the substaunce but to the maner of swearing as if he should haue saide neither directly nor indirectly otherwise it were in vaine to rehearse these kindes VVherefore the Anabaptistes doe shewe their grosse ignoraunce and their delight in contention while that frowardly they enforce one word and with closed eies doe passe by the whole meaning of the sentence If any obiect that Christ permitteth no oath I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law Therefore this is the summe that the name of God is taken in vaine other waies then by periury Therefore we must refraine from all superfluous oathes but where as there is cause the law doth not only permitte but also commandeth to swear So Christes meaning was nothing else then that al those oathes are vnlawful which by any abuse prophane the sacred name of God the reuerence whereof they ought to preserue Neyther by heauen They are deceiued that say that Christe reprooued these formes of swearing as corrupt because that God alone shoulde be sworne by for the reasons which he bringeth doe rather bend to the coÌ„trary parte because that then also the name of God is sworne by when as heauen and earth are named because there is no parte of the worlde wherein God hath not imprinted some note of his glory Yet this opinion seemeth not to agree with the commaundement of the law whereas God expresly commaundeth to sweare by his name nor yet with diuerse places of the Scripture whereas he complayneth that he is iniuried so oft as his creatures are sworne by I aunswere it is an offence lyke to idolatrie when as eyther the power of iudgement or the aucthoritie of trying witnesses is giuen to them For we must consider the end of swering namely that menne doe appeale vnto God as the reuenger of periurie and the defence of trueth And this honour cannot be giuen to another but that his maiestie shal be prophaned And for this cause the Apostle saieth that one cannot sweare but by the greater and this was peculyer to God alone that he sweareth by himselfe So whosoeuer swore in tymes paste by Moloch or by any other Idoll did so much diminishe from the glory of God in that an other was placed in his roumth as vnderstander of the thoughtes Iudge against their â—oules And they that at this day doe sweare by Angelles or dead Saintes doe spoyle GOD of his honour and do ascribe a vain godhead to those creatures But there is an other thing to be considered when as heauen and earth are sworne by in respect of the maker For the relygion of an oath is not setled vppon the creatures but God alone is called to witnesse they being brought forth as seales of his glory The scripture also calleth heauen the seat of God not that he is included therein but that menne might learne to lyfte their mindes on high so oft as they thinke of him and that they shoulde not imagine any earthly or base thing of him Yea the earth also is therfore called his footestoole that we might knowe that hee being euerye where could not be contained in any certaine place The holynesse of Hierusalem did depende of the promisse therefore it was holy because the Lorde had chosen it for the seat and palace of his Empyre VVhen men swear by their head they lay their lyfe as pledge of their good meaning which is their singuler gyft of God 37. But let your communication be Secondly Christe prescribeth a remedy namely that menne should deale truely and faythfully amongst themselues for then playne speach shall be of more value then an oath is amongst them that knowe no other but corrupt and false dealing And truely this is the best way to reproue and correct vices by to note the fountaines from whence they spring From whence commeth this rash readinesse of swearing but that in so much vanitie in so manye deceites vnconstancy and ficklenesse nothing almost is beleeued Therfore Christe requireth trueth and constancy in our wordes that wee shoulde not neede to sweare anye more For the repetition aswell of the affirmation as of the denyall is for this purpose that wee should keepe our promisses that all vpright dealing maye thereby appeare And beecause that this is the true and lawefull kinde of bargayning where men speake no otherwise with their tongue then they thinke in their hearte Christ saieth that whatsoeuer is more proceedeth of euill And I allowe not their iudgemente that attribute the faulte of swearinge to him that dooth not beleeue the speaker But in my iudgement Christe teacheth that it proceedeth of the vices of men that they are enforced to sweare for if there were vpright dealinge amongste them if they were not diuerse nor inconstant of theyr worde but mayntayned that simplicitie which nature teacheth yet it followeth not but that it is lawefull to sweare so ofte as neede requireth for manye thinges may bee well vsed which ryse of an
2. Hee came and woorshipped VVhat the Verbe doeth signifie which they translate to worship may easily be gathered out of this place For the other two Euangelistes doe helpe vs well in the interpretation of it of whiche Marke sayeth he kneeled downe and Luke sayeth hee fell vpon his face Therefore in his gesture that is in his kneeling the Leper shewed a signe of reuerence And we knowe that the Iewes did commonly vse worshipping as the people of the East are much bent to such ceremonies VVherfore many thinke that this Leper thought not to worship Christe with any diuine worshippe but onely to salute him honourably as some excellent Prophet of the Lorde But I doe not dispute with what affection hee worshipped Christ but what he attributed to him I see that is that hee coulde make him cleane if he woulde By which woordes hee witnesseth that he acknowledged a diuine power in Christe And when Christ answeareth that he will he sheweth that hee hathe more attributed to him by manne then is proper to manne For it is necessary that he shoulde be of greate power that shoulde restore menne to health for whether the Leaper beleeued Christe to be the Sonne of God or that hee hadde this power giuen him as Moses and the Prophets Yet hee doubteth not but that he hath in his hand and power the gift of healing And that he speaketh vnder condition If thou wilt thou canst is not contrary to that assurance of faith which God requireth in our prayers neither ought men to hope after more then God promiseth And the Leper was not assured either by Oracle or by any promise of God what Christe woulde doe to him therefore hee shoulde haue done rashly if hee hadde passed beyonde these boundes for whereas we reade that some did sometimes pray simplie it is to bee vnderstoode that they had some singular motions which can not be holden as a rule Yet I knowe not whether one speaking properly may say that the Leper conceiued this as a praier For he only sayth that he is so perswaded of the power of Christ so that hee doubteth not but that he coulde heale his Leprosie Then he offreth himselfe to be healed by him being yet vncertaine of the successe because the will of Christ was not as yet knowen vnto him 3. Putting foorth his hande hee touched him The touching of a Leper in the time of the lawe was contagious but because there was that puritie in Christe whiche swaloweth vppe all vncleannesse and pollutions he doth neither desile himselfe by touching the Leper neither doth he transgresse the lawe Hee taking vppon him our flesh doeth not onely vouchsafe vs the touchinge of his hande but tooke vppon him one and the same body wyth vs that we might be flesh of his flesh Neither doeth he onely reach his arme to vs but descendeth from heauen euen to the very helles yet notwithstanding hee was not any thing blotted thereby but remaining perfecte hee tooke away all our filthinesse and hath washed vs with hys holinesse But when wyth his woorde alone hee was able to heale a Leper he also touched him wyth his hande to witnesse his mercifull affection and no marueile seeinge that hee woulde take vppon him our fleshe that hee might purge vs from all our sinnes wherefore the reaching out of his hande was a signe and a token of his great fauour and goodnesse And certainly that whiche wee doe carelesly passe by through our colde reading can not bee well considered wythout great woonder that the Sonne of God was so farre from abhorringe to speake with the Leper that hee reached out his hand also to touche his vncleannesse 4. Iesus sayde vnto him Some that they might excuse the Leper do not thinke that hee was earnestly forbidden by Christe that hee shoulde not publishe the myracle but that it was rather vsed to pricke him forwarde yet others are of a better iudgement whiche thinke that the cause of his forbidding was for that the time appoynted was not yet come I graunt that this myracle ought not to haue bene suppressed but there was some certaine reason why the Lorde would not haue his fame spred so soone or at the least not vttered by the Leper therefore I iudge that the Leper by his preposterous zeale was so farre from deseruing any praise that he was rather to be condemned because he did not obey the commaundement If hee woulde haue bene thankefull to him that healed hym hee coulde not otherwise haue done it better then by obedience which wyth God is preferred before al sacrifices 1. Sam. 15. 22. and it is the beginning and chiefe of all lawfull worshippe Therfore by this example we are taught that they do wickedly which maintaine an vnaduised zeale for the more they applie themselues in the seruice of God the more they encrease the number of rebelles against hys commaundement Shewe thy selfe to the priest Because the Ceremonies of the lawe were not as yet abrogated Christe woulde not that they shoulde be contemned or pretermitted Nowe God in his lawe hadde commaunded as it is reported in the fourteenth chapiter of Leuiticus and the seconde verse that if any manne was cleansed from his Leprosie that hee should offer himselfe to the priest with a sacrifice of thankes giuinge And the ende was that the priest by his iudgement should approoue the benefite of God and also that hee that was healed shoulde shewe some testimonie of his thankefulnesse Christe therefore sending the Leper to the Priest doeth declare that hee hadde no other purpose but that hee might sette foorth the glorie of God For the shewing is referred to a triall and the gifte was a token of thankes giuing His will was that the priestes shoulde iudge that the grace of God might bee the more euident and vndoubted and that the Leper shoulde acknowledge that hee was healed of God Yet as I sayde euen nowe hee commaundeth to keepe the rites prescribed in the lawe vnto the time of the abrogation The Papistes are without all reason in that out of this place they gather a lawe of their confession Allegorically they call sinne a leprosie and the sacrificers which the Pope consecrateth to be the iudges of the spiritual leprosie But if we should graunt that this power was geuen to the priestes in the lawe that the people might know that all their cleannesse and iudgement of the same did depende vppon the Priesthoode Yet the Popish sacrificers did wickedly to take that vnto themselues For what honour so euer was geuen to the Priestes of the law the same doth Christe nowe chalenge to himselfe alone Therefore he onely knoweth and iudgeth of the spirituall leprosie and hee is onely worthy to whom they that are cleansed should offer the gift of their purgation And therfore vnder the lawe was their cleansing sealed by the offering of a sacrifice because that menne are not otherwise cleansed then by shedding of bloud Therefore to geue that right to
any other which God hathe assigned to his owne Sonne is moste hainous sacriledge And that Christe commaunded the ministers of the Gospell to declare vnto sinners that they are made cleane whiche the Papistes doe imagine to appertaine to their fained iurisdiction is not to be wreasted that they might descerne of the leprosie MARKE 44. For a witnesse vnto them Some do take a testimonie for a lawe or a statute as it is sayd in the hundreth two and twentie Psalme and the fourth verse God gaue this as a testimonie to Israel Yet this semeth to mee to be colde for I doubt not but that the pronowne Them hath relation to the priestes Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse Neither is that any lette that Christ commaunded the Leper to holde his peace for his will was not that the remembraunce of this myracle should be buried for euer Therfore when as by the commaundement of Christ the Leper came into the priests sight it was to witnesse vnto them that they were inexcusable if they woulde not embrace Christe for a minister of God and also all occasion of speaking euill was taken away when as Christe did not omitte any poynte of the lawe In summe if they had not ben incurable they might haue ben brought to Christe but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers 45. So that Iesus coulde no more Heereby we gather why Christe would not that this myracle shoulde so soone haue bene vttered that he might by that meanes haue hadde the more libertie to teache not that the ennemies rose vppe againste him whiche sought to stoppe his mouthe But because the importunitie of the people was so great in desiring myracles that hee hadde no time for doctrine and his will was to haue all menne more bent to the woorde then to signes Therefore Luke sayeth that hee dwelt in the desartes For he auoided the resort of menne because he sawe hee coulde not satisfie the desires of the people except he should ouerwhelme his doctrine with aboundance of signes Mathewe 8. Marke Luke 7. 5. VVhen Iesus was entred into Capernaum there came vnto him a Centurion beseeching him 6. And saide maister my seruaunt lieth sicke at home of the palsie and is grieuously pained 7. And Iesus sayde vnto him I will come and heale him 8. But the Centurion aunsweared saying Maister I am not worthy that thou shouldest come vnder my rouse but speake the woorde onely and my seruaunt shal be healed 9. For I am a manne also vnder the authoritie of another and haue souldiours vnder mee and I say to â—ne Goe and he goeth and to another Come and he commeth and to my seruaunt Do this and he doeth it 10. VVhen Iesus heard that hee marueiled and sayde to them that folowed him Verely I say vnto you I haue not found so great faith euen in Israel 11. But I say vnto you that many shall come from the Easte and VVest and shall sitte downe wyth Abraham and Isaac and Iacob in the kingdome of heauen 12. And the childreÌ„ of the kingdome shall bee caste out into vtter darkenesse there shall be weeping and gnashing of teethe 13. Then Iesus sayde vnto the Centurion Goe thy way and as thou hast beleueâ—â— so be it vnto thee And his seruaunte was healed the same houre  1. VVhen he had ended al his sayinge in the audience of the people hee entred into Capernaum 2. And a certaine Centurions seruaunt was sicke ready to die which was deare vnto him 3. And when he heard of Iesus hee sent vnto him the Elders of the Iewes beseeching him that hee woulde come and heale his seruaunt 4. So they came to Iesus and besought him instantly saying that hee was woorthy that he shoulde doe thus for him 5. For he loueth sayde they our nation and he hath built vs a synagogue 6. Then Iesus went with them but when he was nowe not farre from the house the Centurion sent friendes to him saying to him Lorde trouble not thy selfe for I am not woorthy that thou shouldest enter vnder my roufe 7. VVherefore I thought not my self worthy to come vnto thee but say the woorde and my seruaunt shal be hole 8. For I likewise am a manne sette vnder authoritie and haue vnder me souldiours and I say vnto one Goe and he goeth and to an other Come and he commeth and to my seruant Do this and he doeth it 9. VVhen Iesus heard these thinges he marueiled at him and turned him and sayde to the people that folowed him I say vnto you I haue not sounde so great faith no not in Israel 10. And when they that were sent turned backe to the house they founde the seruaunt that was sicke hole 5. VVhen Iesus was entered They which thinke that Mathewe and Luke doe set downe two diuers hystories do striue about a matter of nothing This onely diuersitie is in the wordes That Mathew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vnto him in his name But Mathew doth not without a cause attribute that vnto him which was done at his request and in his name But the two Euangelistes do so agree in all circumstances that it were a follie to imagine two myracles of one Also I doubt not but the companie of souldiours which the Centurion guided had their standing in the Citie of Capernaum as they were woont to distribute legions for the defence of the cities VVhen hee perceiued the maners of the people to be very wicked and corrupt for we knowe that Capernaum being a citie neare to the sea side was filled with moe superstitions then others yet that hindered not but that the countrey superstitions being condemned he might haue a taste of true and sincere godlinesse for he could not builde a synagogue for the Iewes without some enuie and daunger neyther could he loue that nation but because that he embraced the worship of God alone Therefore before that Christe healed his seruant he himselfe was healed of the Lord. And that was wonderfull that a warriour which had passed the seas with a band of souldiours that he might accustome the Iewes to beare the yoke of the Romaines tyrannie should willingly submitte himselfe and yelde obedience to the God of Israel That Luke sayeth that this seruant was deare vnto him he by this meanes preuenteth a dout which might come into the readers minds For we know that the masters had not the seruants in such estimation except they were suche as through singular industrie faith or some other vertue had obtained their fauour Luke therefore declareth that hee was no common or vile bondman but a faithful seruaunt endued with rare giftes which was in great fauour with his maister for this cause hee
reiected because he knoweth himselfe vnworthy to come before God doth insinâ—ate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thaÌ„ks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confideÌ„ce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he preteÌ„deth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
iustified Christ onely preferreth the Publicane in some degree but he meaneth that he was acceptable to God when as the Pharisie was altogither reiected And this place doeth teach vs euidently what this worde to be iustified doeth properly signifie namely to stand before God as if we were righteous Neither was the Publicane therefore sayd to be iustified because he had sodainly gotten a newe qualitie but because his guiltines being pardoned and his sinnes abolished he obtained fauour whereof it foloweth that righteousnesse consisteth in forgiuenesse of sinnes Therefore as wicked confidence defiled and polluted the vertues of the Pharisie so that his life which was laudable before the world was not accounted of with God so the Publicane not holpe with any merites or deserts of workes obtained righteousnesse onely by praying for forgiuenesse because that he trusted not in any other thing then the mercy of God But it seemeth to be absurde that all menne should be brought into order sith there are Sainctes much holyer then this Publican was I answear how much soeuer any man hath profited in the worship of God and true holinesse yet if he consider how much he yet wanteth of perfection he caÌ„not otherwise pray rightly except he begin at confessioÌ„ of his own guiltines For thogh some are more some les yet all are generally faultie VVherfore it is not to be douted but that Christ prescribeth here a law to al meÌ„ as if he should haue said then is God pleased with vs when distrusting in our workes we seeke to be reconciled frely by grace And the Papists are enforced in part to graunt this but presently they corrupt the doctrine with a wicked comment They graunt that all haue neede of forgiuenesse because no man is perfecte but first they make miserable men dronken in a vaine hope of a partiall righteousnesse as they call it then they adde satisfactions whereby they shuld wipe away their guiltinesse But this ought to be the onely stay of our faith that wee are accepted of God not that we haue so deserued it but because he imputeth not sinnes Mathewe Marke Luke 17.   11. And so it was when he went to Ierusalem that he passed through the mids of Samaria and Galile 12. And aâ— hee entred into a certaine towne there met him 10. meÌ„ that were lepers which stode a far off 13. And they lift vp their voyces and sayde Iesus maister haue mercy on vs. 14. And when he saw them he sayd vnto them Go shewe your selues vnto the priestes And it came to passe as they went they were cleansed 15. Then one of them when he saw that he was healed turned backe with a loude voice praised God 16. And fel downe on his face at his feete gaue him thankes and he was a Samaritane 17. And Iesus answeared and said are there not ten cleansed but where are the nine 18. There are none found that returned to giue God praise saue this straunger 19. And he sayde vnto him Arise goe thy way thy â—aith hath made thee whole 20. And when hee was demaunded of the Pharisâ—es when the kingdom of God should come he answeared them and sayde the kingdome of God commeth not with obseruation 21. Neither shal men say Loe here or loe there for beholde the kingdome of God is among you As Mathew before in the eight chapter and the two other Euangelists declared that Christe healed one Leper so Luke reporteth that the like myracle was shewed in healing of 10. Lepers But there is an other purpose in this hystory for here is described the vile and incredible vnthankfulnesse of the Iewish nation least it should seeme a wonder to any man that so many benefites of Christ were suppressed and so many myracles buried The circumstance is also added which infameth their offence the more for when the Lorde had healed nine Iewes not one of them gaue thankes but that their disease might be forgotten they escape away by stealth One only Samaritan professeth what he oweth to Christ. Therfore of the one part here is shewed the diuine power of Christ againe the wickednesse of the Iewes is reprooued whereby it came to passe that almost no honour was giuen to so notable a myracle 13. Iesus master It appeareth that they al had some faith because they do not only craue the aid of Christ but they giue him the title of master Also it may be gathered by their ready obedience that they spake so froÌ„ their heart and not fainedly for although they yet sawe the filthy scabbe vpon their flesh yet assone as they are commanded to shew themselues to the priests they obey without delay Adde also that they wold neuer haue gone to the priests but by the perswasion of faith for it should haue bene a scorne for them to offer themselues before the iudges of the Leprosie to witnesse their clensing if the promise of Christ had not bene more forcible to them then the present beholding of their disease They cary the visible leprosie in their flesh yet trusting in the only worde of Christe they dout not to professe themselues cleane therefore it cannot be denied but that there was some sede of faith planted in their hearts And thogh it is certaine that they were not regenerate by the spirit of adoption yet there is no absurditie in it that they helde some beginnings of pietie So much the more is it to be feared least it befall vnto vs that the sparkes of faith shining in vs be extinguished for thogh the liuely faith neuer dieth which hath his rotes fastned in the spirit of regeneratioÌ„ yet we see otherwhere that many haue conceiued a faith for a time which doth presently vanish away And this disease is too common that necessitie enforceth vs that therby our minds are caried to seke God yea the Lord himselfe by the secrete instincte of his spirite solliciteth vs thereto but after we haue obtained our desires howe doeth vnthankfull forgetfulnesse swallowe vp that sense and feeling of pietie So want and hunger engendereth faith which fulnesse killeth 14. Go shew your selues to the priests This answer is as much as if he shuld haue said that they wer clensed for we know that the iudgemeÌ„t of the leprosie was in the law coÌ„maÌ„ded to the priests that they shuld discerne the cleane froÌ„ the vncleane so Christ leaueth theÌ„ their right without diminishing it and he maketh them witnesses and allowers of his myracle Therefore we sayd that these men esteemed holily and reuerently of Christe which being yet diseased of his onely word they presently should conceiue hope of health But the Papists doe very fondly gather their auricular confession from hence The Leprous menne are sent I graunt by Christe to the Priests not to vomite their sinnes in their eares but they are rather sent to offer the sacrifice according to the commaundement of the law Neither are they sent to purge themselues as the Popish confession by their
sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
and to cast them out as straungers shutting the gate vppon them whom Christ wil not haue to be forbydden For of such In this word he comprehendeth aswell the lyttle ones as them that are lyke them For the Anabaptistes doe very fondlye exclude children at whom they should beginne But in the meane season he taking occasion of this present matter exhorted his disciples that laying by malice and pride they shuld put on a childish nature Therfore it is added by Mark and Luke that no man can enter into the kingdome of heauen except he become like vnto a childe But the admonition of Paul is to be noted in the former Epistle to the Cor. the 14. chap. and 20. vers Be not children in vnderstanding but in malitiousnes Math. 19. Mark 10. Luk. 18. 16. And behold one came said vnto him good master what good things shal I do that I may haue eternall life 17. And he said vnto him why callest thou me good There is none good but one euen God but if thou wilt enter into life keep the commaundements 18. He sayd vnto him which And Iesus sayd these thou shalt not commit adultery thou shalt not steale thou shalt not beare false witnesse 19. Honour thy Father and Mother and thou shalt loue thy neighbour as thy self 20. The young man said vnto him I haue obserued all these things from my youth what lack I yet 21. Iesus saide vnto him if thou wilt be perfect go sell that thou haste and giue it to the poore and thou shalt haue treasure in heauen and come and follow me 22 And when the young man heard that saying he wente away sorowful for he had great possessions 17. And when he was out on the waye there came 〈◊〉 running and kneeled to him and asked him good maister what shall I doe that I maye possesse eternal life 18. Iesus said to him VVhy callest thou me good there is none good but one euen God 19. Thou knowest the commaundements thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt hurt no man Honour thy Father and mother 20. Then he aunswered and said to him mayster al these thinges I haue obserued from my youth 21 And Iesus beheld him and loued him and saide to him one thing is lacking vnto thee goe and sel all that thou hast and giue to the poore thou shalt haue treasure in heauen and come follow me and take vp the crosse 22. But he was sad at that saying and went away sorowfull for hee hadde great possessions 18. Then a certeine rular asked him sayinge good master what ought I to do to inherite eternal life 19. And Iesus said vnto him why callest thou me good◠〈◊〉 is good saue one euen God 20. Thou knowest the commandementes Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not bear false witnesse Honour thy father and thy mother 21. And hee saide all these haue I kept from my youth 22. Now when Iesus heard that he said vnto him yet lackest thou one thing sell all that euer thou hast and distribute vnto the poore and thou shalte haue treasure in heauen come followe me 23 But when he heard those things he was very â—eaâ—ye for he was merueilous rich 16. Behold one came Luke saieth that he was a rular that is a man of great authority not one of the common people Though ryches get honour yet it seemeth that he was esteemed as a graue and a good manne And all cyrcumstaunces being considered though he is called a younge man yet I thinke he was one of that sorte which by a sober and chaste life reuerenced the auncient integrity And he came not deceitefullye as the Scrybes were woont but with a minde to learne and so aswell in wordes as by kneeling downe he declared that he reuerenced Christ as a faythfull teacher But againe a blynde confidence in his workes hyndereth him from profiting vnder Christ vnto whom otherwise he desired to yeelde himselfe to be taught So at this day we see some not euill affected yet wil hardly tast the doctrin of the gospel because they are caried away I know not with what shadowish holines Further y t we may iudge the better of the estate of y e answer the maner of the questioÌ„ must bee noted for he dooth not simply ask by what meanes or which way he shuld come to eternal life but what good shuld he do to get it So he dreameth of merits wherby he wold make a fulrecoÌ„peÌ„ce for eternal life wherfore Christ very aptly sendeth him to the obseruation of the lawe which is the certeine way to life as I will presently more fully declare 17. VVhy callest thou mee good I do not take this reproofe so subtilly as a great part of the interpreters do as though Christ would secretely instruct him of his godhead For they do think that these words do signifie thus much as if he should haue said if thou knowest no higher thing in me then a humane nature thou dost wrong to giue that title of good to me which belongeth to God alone Verely I do graunt to speak properly men are not worthy of so honorable a title no nor the Angels for they haue not a drop of goodnes of themselues but what they borowe from God But Christ had no other purpose then to bring his doctrine into credit as if he shuld haue said thou doest euil to call me good maister except thou dost acknowledg me to come from God Therfore the yong man is not here instructed in the essence of the godhead but is led to beleeue the doctrine He had now already some affection to obedieÌ„ce but Christ would haue him to go further as to heare God speaking For as it is the maner of meÌ„ of deuils for the most part to make Angels they do generally cal theÌ„ good teachers in whoÌ„ they see nothing that is good And these are as prophanings of the gifts of god Therfore it is no meruaile if Christ to get his doctrin autority doth cal the yong man back to God Keepe the commaundements Some of the old writers haue corruptly interpreted this place whoÌ„ the Papists folowed as though that Christe shuld teach that by the obseruatioÌ„ of the law we could deserue eternall life But Christ considered not what men could do but answereth to the question proposed what is the righteousnes of works wich the law defineth And certeinly so it must be holden that God in his law coÌ„prehendeth the way to liue holily righteously wherin perfect righteousnes is contained Neither did Moses vtter this seÌ„tence in vaine He y t doth these shal liue therin Likewise I call heauen earth to witnesse that I haue this day shewed you life Therfore it cannot be denied but that the obseruation of the law is righteousnes wherby life may be obtained if anye man were a perfect obseruer of the law But because
we are al voyde of the glory of God nothing shal be found in the law but cursing neither is there any other refuge for vs then to flie to the free gift of righteousnes Therfore Paul setteth down two sortes of righteousnes the one of the law the other of faith the first he placeth in works but the second in the meere grace of Christ. VVherby we gather that this answere of Christe was of righteousnes according to the law for it was mete that the yong man inquiring of the righteousnes of works shuld first be taught that no man is accouÌ„ted righteous but he that satisfieth y e law which is impossible y t he seing his own infirmity might flie to the refuge of faith Therefore I grauÌ„t sith god hath promised the reward of eternal life to the obseruers of his law this way were to be kept if the infirmity of our sleshe hindered vs not but the scripture teacheth that it is our fault so that it is necessary for vs to haue that by gift which we cannot obtain by merites If any man obiect that the righteousnes in the lawe is proposed to vs in vain wherto no man can at any time attain I answer it is not in vain be it is an instruction whereby we are lead vnto that righteousnes whiche is to be had by suite Therefore Paule where he saith that the Dooers of the lawe are iustified by the righteousnesse of the lawe excludeth all men Further this place abolysheth all those faigned deuices whiche the Papistes inueÌ„ted for the obtaining of saluation For they were not onely deceaued in that that they would binde God vnto them by theyr good works that he shuld saue them of dutie or of debt but while they prepare themselues to do good works the doctrine of the lawe not regarded they bend themselues to faigned deuotions as they call them not that they doe openly refuse the law of God but because they doe prefer the traditions of men farre before it But what saith Christ namely this worship only is approued of God which he prescribeth because that obedience is more acceptable to him then al their sacrifices Therfore who soeuer endeuoreth to frame his life to please Christe while the Papistes are occupied in their friuolous traditioÌ„s let him imploy al his endeuor in keeping the commandementes of the law 18. Thou shalt not kil It is meruaile when Christ would haue vs bound to the whole law why he onely toucheth the second table but he therfore doth it because that by the dueties of charity euery mans minde is best discerned what is in it Godlynes toward God is the chiefe but because that hypocrites doe often counterfeit the obseruation of the firste table they are best tryed by the second table Therefore we must knowe that Christe chose those commaundementes wherein appeareth a testimonie of true righteousnesse yet by that figure Synecdoche he noteth the whole by a parte There is no matter in that that he setteth the commaundement of honouring the parentes in the last place for hee regarded not to keepe the exact order Yet thys is worthy to be noted that hee putteth it in the second table least any man should bee deceaued by that errour of Iosephus who thought that it appertayned to the first table That which is after added in the end Thou shalt loue thy neyghbour is nothing diuerse from the former commaundements but is a general exposition of them al. 19. The young man sayd vnto him The law might haue bene dead to him when as he dreamed that he was so ryghteous for except he had flattered himselfe through hypocrisie this had beene a very good admonition towardes the learning of humilytie to see hys owne blottes and faultes in the glasse of the law But he being drunken with a foolysh boldenes carelesly boasted that hee had well discharged his duety euen from hys childhoode Paule confesseth that he was in the same case and that hee was perswaded that he so lyued so long as he knew not the force of the law but after that he felt the power of the law he was deadly wounded thereby Therefore Christes aunswere which followeth was directed to the affection of the man Yet Christ required nothing of him but the commaundementes of the law but because the simple rehearsall of them moued him nothing he discouereth in other words his secrete disease of couetousnes I graunt it is not commaunded in any place of the law that we should sell all but when as the end of the lawe is to drawe men to the denyall of themselues and expresly condemneth lust we see that Christ had no other purpose then to correct that false perswasion of the young man For if he had throughly known himselfe at the hearing of the law rehearsed he would haue confessed himselfe in daunger of Gods iudgment Now because the simple words of the law do not sufficiently coÌ„uince him of his guiltines he declareth the inward sense in other wordes For if Christ should now requyre any other thing besides the commaundements of the law he should be contrary to himselfe He taught euen now that perfect righteousnes was comprehended in the commaundementes of the law how therfore shuld it agree for him to reproue the law for default Further that protestation of Moses which I cited before hadde beene false Therfore Christes meaning was not that the yongman waÌ„â—ted one thing besides the obseruation of the law but one thing in the obseruation of the law For though the law doth in no place compell vs to sell all yet because it bringeth all our corrupt lustes to nothing because it teacheth vs to beare the crosse because it would haue vs to be ready to abyde hunger and penury the yong man is far from the ful obseruation of the same so loÌ„g as he is caried away with the loue of his riches And he saith one thing wanted because he had no neede to speak of whoredome and murther but he noteteth the speciall disease as if hee shoulde touch the byle with his finger And it is to be noted that hee dooth not only commaund him to sell but to giue to the poore for to reiect riches were of it self no vertue but a vaine ambition Crates the Theâ—an is coÌ„mended by the prophane hystoriographers because hee caste his money and what precious thing soeuer he had into the sea for that he thought he could not be safe except he destroyed his riches As though it hadde not beene better for him to haue bestowed that vppon others whiche he thought superfluous for himselfe Certeinelye when as charitye is the bond of perfection he that defraudeth himselfe and others of the vse of money deserueth no prayse Therefore Christ doth not simply coÌ„mend the felling but the lyberalitie in helping the poore Christe also vrgeth further the mortification of the flesh when hee saieth follow me For hee doth not onely commaund him to giue him his name but to putte hys shoulders
assemblies 7. And greetings in the markets and to be called of men Rabbi Rabbi 8. But be not ye called Rabbi for one is your doctour to witte Christ and all ye are brethren 9. And call no man your father vppon the earth for there is but one your father which is in heauen 10. â—Bel not called doctours for one is your doctour euen Christ. 11. But he that is greatest amongst you let him be your seruaunt 12. For who soeuer wil exalt himselfe shal be brought low and who soeuer will humble himselfe shal be exalted 38. Moreouer he sayd vnto them in his doctrine Beware of the Scribes which loue to goe in long robes and loue salutations in the markets 39. And the chief seates in the synagogues and the first roumes at feastes 45. Then answeared one of the expounders of the lawe and sayd vnto him maister Thus saying thou putst vs to rebuke also 46. And he sayd woe be to you also yee interpreaters of the lawe for ye lade menne with burdens grievous to be borne and yee youre selues touche not the burdens with one of your fingers A little before 43. VVoe be to you Pharisies for yee loue the vppermost seates in the Synagogues and greetings in the markets Luke 20. 45. Then in the audience of all the people hee sayde to his disciples 46 Beware of the Scribes which desire to go in long robes loue salutationâ— in the markettes and the highest seates in the Synagogues and the chiefe roumes at feastes 1. Iesus spake to the multitude This was a very profitable admonition that amongst so many dissentions and grudging contentions amongest the troubled and confused estate of things in the desolation of a right lawfull gouernment yet the authority of the woord of God shoulde remaine safe For to this ende bent the purpose of Christe least the people being offended with the sinnes of the Scribes shoulde cast of all regarde and reuerence of the law For we know how readily mennes mindes are bent to loath and despise the same Especially where the life of the pastours is dissolute all men commonly fall to wantonnesse after theyr example as if they had a graunt to doe it freely The same also nay somewhat woorse falleth out in dissentions for the greater part shaking off the yoake powre foorth their lustes and breake forth into extreme contempt Furthermore at that time the Scribes were euen enflamed wyth couetousnesse they swelled with ambition their extortioÌ„s were knowne their fearful cruelty and corruption of their liues were so great that they seemed to haue conspired the ouerthrowe of the lawe Moreouer they had peruerted the right and naturall sense of the lawe with their corrupt commentaries so that Christe was compelled sharply to contende wyth them because they were caried with a wonderfull madnesse to quenche the light of the truthe Therefore because it was to be feared least that many shoulde growe into contempt of all godlinesse partly by reason of such corruptions partly because of tumultuous contentions Christ meeteth with them in good time and sayth that it should be wickedly done if for the corruptions of men true religion should be beaten downe and the law should be any thing the lesse regarded Sith that the Scribes were moste obstinate ennemies againste the truthe because they oppressed the Church with their tyranny Christ was compelled to discouer their corruptions For except that good and simple men had bene drawen out of their bondage the gate had beene shutte vppe against the Gospel There was also another reason because the people thoughte that lawfull for them which they sawe theyr rulers do they made a law vnto themselues of their corrupt liues But least any man should wrest those things which he shuld speake into a diuers sense he vseth this speach before what maner of men soeuer the doctours be yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues or that they should take the liberty to sinne of their wicked examples And this wisedome must be diligently noted For many while they take holde of one thing that they might bring the vngodly and the wicked into hatred and infamie doe with an vnaduised zeale mixe and confounde all things togither For all discipline is despised shame is troden downe to be shorte there remaineth no regard of honestie yea many become impudent and doe of purpose spread abroade the sinnes of the Priestes that they might haue the better cloake for their sinne But Christ doeth inuâ—y so against the Scribes that first he deliuereth the law of God from contempt Therefore wee must learne to vse the same wisedome if we desire that our reprehensions should do any good yet againe it is good to note that Christ was not afraid of offending any man whereby he shoulde be kept from discouering those vngodly Doctours as they had deserued He onely helde this moderation least the woord of God shoulde grow into contempt through the wickednesse of men Further to let vs vnderstand that he spake of the sinnes and not to procure hatred to the personnes of men but least that infection should spread further Marke sayeth expresly that he spake in his doctrine By which words he declareth that he wold haue the hearers profit by these admonitioÌ„s that they might take hede to themselues And though Luke semeth to restrain this to the disciples yet it is probable that he directeth this speach generally to the whole multitude The which doeth also more euidently appeare by Mathewe and the matter it selfe required that Christ shoulde haue respecte to all men in generall 2. They sitte in Moses seat It is not without consideration that I haue set that heere whiche Luke rehearseth in another place For besides that it is the same doctrine I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes he added also other reprehensions which Mathewe deferde to a proper place For nowe we haue seene how the Euangelists haue placed diuers sayings of Christ togither as occasion required But because that Mathewe wryteth more at large I will rather interpreat that which he wryteth The Lorde in sum exhorteth the faithfull sith the Scribes liued moste wickedly not to leade their life after their corrupt maners but rather to frame it accordinge to the rule of the lawe which they heare out of the mouthes of the Scribes For it was necessary as I touched euen nowe that he should reprehende many corruptions in them least they shoulde infecte the whole people Therefore least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers hee commaundeth the faithfull to attend to their wordes but not to their deedes As if that he should haue sayd there is no cause why the euill examples of the pastours should hinder the children of God from liuinge well Vnder the name of the Scribes are the Doctours or the
interpreaters of the law noted and it agreeth very well with the Hebrewe phrase And it is certaine that Luke calleth the same men lawyers But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes because that at the time this secte had the chiefe place in the gouernment of the Church and in the interpretation of the scripture For we shewed other where that when the Sadduces and the Essenes would be accouÌ„ted learned according to the learned the Pharisies followed an other maner of teaching deliuered vnto them from their elders as it were from hande to hand so that they would searche out more subtilly the mysticall sense of the scripture And thereof they had their name giuen them for they are called Pherusim as interpreaters And though they had defiled the whole scripture with their inuentions yet because they gloried in that popular kinde they had most authority in setting forth the worship of God and the discipline of holy life Therefore the sentence must be resolued thus the Pharisies the rest of the Scribes or the Scribes amongst whom the Pharisies haue the greatest honor are in their words good maisters of an vpright life but in their vngodly dedes they teach you very yl wherfore marke rather their mouthes then their hands Now it is demanded whether we must obey what soeuer the doctors do coÌ„mand without putting any differeÌ„ce For it sufficiently appeareth that the Scribes of that age had wickedly vngodly corrupted the law with their vngodly fantasies had laden the miserable soules with vnrighteous lawes had defiled the worship of God with many superstitions and Christ woulde haue their doctrine kept as if that it were not lawful to resist their tyranny The answer is easie he doeth not simply compare euery doctrine with their liâ—e but this was Christes purpose to put a difference betweene the holy law of God their prophane works for to fit in Moses chaire is nothing els then to shew out of the law of God how they should liue And though I do not certainly know wheÌ„ce this maner of speach is borowed yet their coÌ„iecture is probable which do refer it to the pulpit which Esdras set vp wheÌ„ce the law was red Neh. 8. 4. And when the Rabbines wold speake of the scripture they of the coÌ„pany which were to speake arose in order But it may be that the custome was to read the law it self out of a higher place He therfore sitteth in the chaire of Moses which commandeth not of himself or of his owne iudgement but of the authority and woord of God Yet herewithal is noted a lawful calling for Christ doeth therfore command that the Scribes shuld be heard because they were the publike teachers of the church The papists which do giue lawes think it inough to haue the title and the place for to this ende doe they wrest Christes words as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do coÌ„mand But this cauil is confuted againe againe in another coÌ„mandement of Christes where he willeth to take heede of the leauen of the Pharisies If by the authority of Christ it is not only lawful but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe it is euident that what soeuer they please to coÌ„mande may not be receiued without choise iudgement Furthermore if Christ wold haue tied their consciences to the precepts of men he had spokeÌ„ falsly other where saying that god was worshipped in vain with the precepts of men Heereby it appeareth that christ exhorted the people that they shuld so far obey the Scribes as they continued in the simple pure interpretation of the law For Aug. doth very wel aptly according to the mind of Christ expouÌ„d the sitting of the Scribes in Moses chair to be that they taught the lawe of God and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office To the which words he presently addeth therfore God teacheth by them but if they will teache their owne heare them not do not after them In the treatise vpoÌ„ Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana answeareth Because the good faithful men do not hear all men but they hear God himself obedieÌ„tly therfore they are heard profitably who also do profitably abstain from those things they should not do Therfore the chair not of the Scribes but of Moses coÌ„pelled them to teach good things yea though they did those things which were not good In their life they did their own works but the chair which was none of theirs suffred theÌ„ not to teach their owne doctrines 4. For they binde burdens He accuseth not the Scribes as if they should tyranically oppresse the soules with hard vnrighteous lawes for though they had brought in many superfluous rites as it appeareth by other places yet Christ doth not touch that fault now for he compareth true doctrine with a corrupt and dissolute life Also it is no maruel that the law of God is called a heauy burden and hard to bee borne and especially in respect of our infirmity But thogh the Scribes required nothing but that which God had coÌ„manded yet Christ doth here reproue their strait and austere kind of teaching which is coÌ„mon with these proud hypocrites so that they do imperiously require of others what soeuer is due to god they are not to be entreated froÌ„ vrging others in their dueties they do flatteringly spare theÌ„selues euen in those things which they doe seuerely enioyne to others carelesly they giue themselues to any thing In which sense Ezechiel reproueth them for that they ruled with austerity power For they which doe earnestly feare God though they endeuour to frame their disciples to obey him sincerely and perfectly yet because they are seuere rather towards theÌ„selues then towards others they are not so precise exactors further because they know their own infirmity they do louingly forgiue the weak But none caÌ„ be imagined more bold or more cruel in coÌ„maÌ„ding then the blockish conteÌ„ners of God because they care not for the difficulty of that from the which they do exempt themselues VVherfore no man can orderly rule others but he which first hath ruled himself 5. Al their works they do He had said euen now that the Scribes liued far otherwise then they taught but now he addeth that if they had a shew of any good thing euen that was but fained and toyishe because they had no other purpose but to please men and to glorye of theÌ„selues And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life For a sincere worshipper of god wil neuer giue himself to
gouernours doe not only fauour those errours by winking at them but they doe rather kindle them and sette them the more on fire wyth their bellowes because they see them gainful for them So we see in Poperie that when the sacrificers doe gape for gaine superstition encreaseth many wayes for they doe yet daily deuise many things wherewith they might the more bewitche the simple multitude And when Sathan hath once darkened their eyes with his mists there is nothing so absurd or monstrous that they wil not receiue euen with gredines Hereof it came to passe that the Iewes gaue more reuerēce to the golde of the temple and to the holy offrings then to the temple or to the aulta◠But the holines of the offrings depended vpon the temple and the aultar and this was only a meaner addition to the same And it is to be supposed that the Scribes and Priests were the authors of this fansie for it was a very fitte way for to gette them gain But the errour was no lesse daungerous then foolish because that it caried the people to grosse imaginations There is not any thing more easie then for menne to fal away from the true worshippe of God VVith the helpe therefore of this saile it was an easie matter for sathan to drawe them altogither awaye from God who already were bent more then was meete to foolishe imaginations This is the reason why Christ doth so sharply rebuke that errour And yet the papistes were not ashamed to abuse the holy name of God more shamefully then so For a crust of vinowed bread was more accoūted of amongest them then the holy booke of both the testaments or else to lift vp the handes to heauen So by this meanes ther was broughte in a fleshly worshipping of God which by little and little blotted out all true feare of him It is nothing He doeth not meane by this word that all honour was taken away from the temple but hee speaketh by the way of comparison For when they extold their oblations more then was meete the common people was drawn into such a reuerence of them that the maiesty of the temple and the aultar was not accounted of and they made lesse conscience of prophaning the same with periuries then to sweare vnreuerently by the holy offerings 18. And who soeuer sweareth by the aultar The Lord doth that heere which was meete to be done in reproouing of errours in this that he calleth vs backe to the fountaine and teacheth vs by the nature of an oth that the temple doeth farre excell their offrings Therfore he taketh that principle that it is not lawfull to sweare but by the name of God whereof it followeth that what maner of othes soeuer menne shal deuise God will haue his honour reserued to himselfe alone VVhereof it is to be gathered againe how and in what respect it is lawful to sweare by the temple namely because it is the seat and sanctuary of God as by heauen because the glory of God doeth shine there For in suche outwarde tokens of his presence the Lorde suffereth himselfe to be called to be a witnesse and a iudge so that he may reserue his owne righte safe vnto himselfe For it were sinfull idolatrie to imagine that heauen had a Godhead Nowe the more token God hath sette of his glory in the temple then in offerings the more reuerence and estimation doth the name of the temple deserue Nowe therefore we doe vnderstand in what sense Christe sayeth that in swearing by heauen he that dwelleth in heauen is sworne by for that he would direct all maner of othes to their lawfull ende and purpose Mathew 23. Marke Luke 11. 23. VVoe bee to you Scribes and Pharisies hypocrites for yee tithe Minte and Anise and Commin and leaue the weightier matters of the lawe as iudgement and mercy and fidelitie These ought ye to haue done and not to haue lefte the other 24. Yee blinde guides whiche straine out a gnatte and swallowe a camel 25. VVoe be to you Scribes and Pharisies and hypocrites for yee make cleane the vtter side of the cuppe and of the platter but wythin they are full of briberye and excesse 26. Thou blinde Pharisie cleanse first the inside of the cuppe and platter that the outside of them may be cleane also 27. VVoe be to you Scribes and Pharisies hypocrites for yee are like vnto whyted tombes which appeare beautifull outwarde but are within full of deade bones and of all filthinesse 28. So are yee also for outward ye appeare righteous vnto menne but within yee are full of hypocrisie and iniquitie  41. But woe be to you Pharisies for yee tithe the Mint and the Rewe and all maner of herbes and passe ouer iudgement and the loue of God these oughte yee to haue done and not to haue lefte the other vndone A little after 44. VVo be to you Scribes and Pharisies hypocrites for ye are as graues which appeare not and the men whiche walke ouer them perceiue not Christ reprooueth that fault in the Scribes which all hypocrites haue for they are very diligent and carefull in small matters and they neglecte the greater poyntes of the lawe This disease raigned almoste in all ages and in all nations so that the greater sorte of the people thought lightly to please God with some small obseruation And because they coulde not exempt themselues wholely from all obedience they flee to this seconde remedy that they might redeeme their hainous offences with satisfactions of no value So we see the Papists at this day when they transgresse the greatest commaundements they are very earnest to satisfie him with colde ceremonies Therefore Christ now reprooueth such dissimulation in the Scribes who were very diligent and scrupulous in payinge their tythes and little regarded the chiefe poyntes of the lawe Further that he might the rather make their vile oftentation to be loathed he doeth not say that they payed tithes of all thinges but of Mint Anise seede and as Luke sayth of all maner of herbs that with a little cost they might make a shewe of a rare desire of godlinesse Yet because that Christe putte the chiefe righteousnesse of the lawe in mercy iudgement and faith we must first see what he meaneth by these woordes then why he omitted the cōmaundements of the first table which doe properly pertaine to the worshippe of God as if godlinesse were inferiour to charitie Iudgement is taken for equitie or vpright dealing whereby it commeth to passe that euery manne hath that giuen him which is his owne and that no manne should defraud or hurt others But mercy extendeth further as that euery man shoulde endeuour to helpe his brethren with that which hee hathe to helpe the poore with counsell or goodes to defend them which are vniustly oppressed with a good wil to employ that power he hath for their common good Faith is nothing else but a sincere simplicitie which attempteth nothing subtilly
but God who hadde ordained him for a sacrifice to purge away sinnes chose a speciall daye that might ioyntly oppose the body to the shadow VVhereby the fruit of the passion of Christ doth now more plainly appeare vnto vs. 6. VVhen Iesus was in Bethania That which the Euangelist doeth now set downe befell a little before Christe came to Ierusalem but it is recorded heere in very good time to giue vs to vnderstand what occasion moued the hie priests so sodainly to make this hast They durst not sette vppon Christ with open violence and it was not so easie a matter to take hym by subtelty Now when Iudas offred them a meanes vnhoped vnloked for the easinesse to bring the matter to passe made them to take an other course But the obiectioÌ„ that Iohn doth somwhat differ in this hystory from Math. Marke which caused some interpreaters corruptly to imagine it to be an other hystory is easily answeared The name of the woman which annoynted Christe which out two Euangelists doe conceale is expressed by Iohn 12. 3. but ther is no mention of the man who feasted Christ yet Mat. and Marke do expresly say that he supped with Simon the leper But there is no contrariety in this that Iohn saith that his feete were annoynted and ours say his head VVe doe certainly know that the oyntments were not cast down to his fete but when ther was more aboundance shed then was wont Iohn to amplify the same sayth that his feete were wet Marke also reporteth that the Alablaster boxe being broken all the oyntment was powred vppon his head so it doeth very well appeare that it ran downe to his feete This therefore is certaine that they all doe report one and the same hystory 8. And when his disciples saw it This also is a common thing amongst the Euangelists to attribute that to moe which was begunne by one if they consented to the same Iohn sayth that Iudas the betrayer of Christ began this murmuring Mathew and Marke doe bring in all the disciples with him for that none of the other euer durst to haue grudged if the vngodly grudging of Iudas had not been as a firebrand to set them on fire But when as he began vnder some good colour to condemne that wastfull expence they were all taken easily with that infection And by this example we are taught what danger commeth of malitious poisonfull tongues For they which are of a good simple modest nature except they do wisely take hede to themselues yet being deceiued wyth false reports doe easily fall into wrong iudgements If Christes disciples by keeping company with Iudas were caried into a light and fond opinioÌ„ what shal become of vs if we do too easily admit talebearers which do commonly malitiously quarrell at things well done Heere may also be gathered an other lessâ—on that we should not rashly geue sentence of a matter not throughly knowen The disciples take holde of that whyche Iudas spake and because it hadde some pretence they doe rashly geue wrong iudgement But it was meete for them to haue made better inquirie whether the deede had beene worthy of reprehension especially sith the maister was present whose iudgement they shuld haue abidden So we know that except the word of God doth goe before the sentence is preposterously giuen because that none of vs as Paul teacheth Rom. 14. 10. liueth or dieth vnto himselfe for wee must all appeare before the iudgement seat of Christ where he shall yeelde his account 2. Cor. 5. 10. And though there was great difference betweene Iudas the others because that hee sought wickedly and cunningly to cloake hys theft and the other were caryed away with a meere simplicitie yet we see howe they by their vnaduisednesse were drawne from Christe and ioyned to Iudas 10. VVhy trouble yee the woman It is maruell that Christ whose whole life was a rule and example of temperance and frugality shoulde nowe allowe immoderate charge whiche seemeth to be neare superfluous and needelesse delites But the maner of defence which he vseth must be noted for he doth not say that the woman had done well as if he woulde haue the same done daily but that which she had done once hee sayeth was acceptable to God for that there was iust cause why it shuld be so done Therfore though Christ desired not the vse of oyntment yet in respect of the circumstance this annoynting pleased him VVhereby we gather that some particular dedes are sometime accepted of God which yet may not be made an example to be followed And it is not to bee doubted but that Mary was mooued by a secreat motion of the spirite to annoynte Christe as it is certaine that so oft as the Sainctes are called to some extraordinary woorke they are driuen with an vnwonted motion least they shoulde attempt any thing but by the direction and gouernement of God There was no commandement which enioyned Mary to this annoynting neither was it needeful that there should haue beene a law set downe for one worke but because that the heauenlye calling is the only rule of wel doing and that God refuseth what soeuer men take in hand of themselues Mary was gouerned by the motion of the spirite with a certaine perswasion of faith to performe this duty to Christ. But this one action of the woman is not only defended by this answeare of Christ but the godly ioy of all men is hereby defended who may be satisfied that they and their workes are approued of God It commeth oft to passe that godly men are not only reproued but also vniustly condeÌ„ned openly who yet haue their consciences bearinge them witnesse that they haue done nothing but by the commandement of God and in this respecte they are accounted proud if they despising the peruerse iudgements of the world doe satisfie themselues with the onely allowance of God Because this is a hard temptation and it canne hardly be but that the corrupt consent of many must grieue vs this doctrine must be noted that none can at any time be throughly encouraged to doe well excepte they depende of the onely allowance of God Therefore Christe doeth heere make the difference of good and euill to his only pleasure for wheÌ„ he sayeth that this womannes woorke was good whiche his disciples hadde already condemned he doeth by this speache reprooue the rashnesse of menne which iudge as they list VVee therefore being armed with this defence must learne to neglecte what rumours so euer are spredde abroade of vs in the worlde so that we know that which men condemne to be approued of God So Isaias 50. 7. being oppressed with the slaunders of the wicked calleth God to witnesse So Paule appealeth to his iudgement 1. Corrinthians 4. 4. Therefore lette vs learne to regarde the iudgementes of menne no further then that by oure example they may be taught to obey God and when as the worlde shall wyth a greate
acquaintaunce For Christ also of his own authority commaunded him that he shuld prepare a place for him and his naming himself the master and he presently obeieth But though he could haue poynted out the manne by his name yet he had rather direct his disciples to him by a miracle that whē they shuld shortly after see him humbled yet their faith by this instructiō might be supported And this was no smal confirmation that in so short a space before his death he was by so manifest a tokē declared to be god that they might know that hee was not drawne to it of necessitie but that hee yeelded to it of his owne free will And though it may be that this profited them very litle in the very moment of their trouble yet the remembraunce of it afterwardes was profitable As at this daye also it is profitable for vs to know this for the auoyding of the offence of the crosse that in Christ at the very time of his death appeared the glorye of the Godhead togeather with the infirmity of the flesh My time is at hand Though hee celebrated the Passeouer rightly according to the commaundement of the law yet he seemeth of purpose to alleage this cause that he might not be accounted ouerthwart Therefore he saieth that he hath cause to make haste so as he could not obserue the vsual custom because that he shuld be called to a greater sacrifice Yet in the meane season as we sayd hee altereth nothing in the ceremonie But he doth thus oft rehearse this that the time of his death is at hande that they might know that he dooth haste of his owne free will to obeye the decree of the father And where hee ioyneth the shadowish sacrifice with the true he doth by this meanes exhort the faythful to compare with the olde figures that which he fulfilled in deede For this comparison dooth not a litle set forth the force and effect of his death For the Passeouer was not giuen to the Iewes onely to this ende that they might remember their olde deliuerance but that through Christe they should hope for an other to come more to be desired then the former To this beelongeth that saying of Paul Christ our Passeouer is offred c. 1. Cor. 5. 7. 13. The Disciples did as Iesus had giuen them charge In this that the Disciples doe obey of so ready a minde is to bee noted their frameablenes to bee taught For they might haue doubted when as they shuld follow a man vnknowne whether they should obtaine of the housholder that whiche their maister commaunded them to demaunde sith they knew that hee was not onely despised but also hated euerye where But they doe not doubtfullye enquire of the successe but they doe willingly obey the cōmādement And we must hold this rule if we desire to try our faith that being satisfied by the commaundement only we may go forward whether God commaundeth and hoping for the successe which hee promyseth let vs not be too careful 20. VVhen the euen was come hee sate downe Not to eate the Passeouer which should be doone standing as trauailers which make hast hauing their shooes on and the staffe vppe doe vse to take their meate speedily but the solemne rite beeinge finished I interprete it that hee sate downe that hee might suppe Therefore the Euangelistes do say the euen was come for in the first euening they slew the Lamb and did eat the flesh thereof rost Matth. 26. Marke 14. Luke 22. 21. And as they did eate hee sayde verelye I saye vnto you that one of you shall beetray me 22. And they were exceeding sorrowfull and beganne eueryone of them to say vnto him is it I maister 23. And he aunswered and said he that dippeth his hand with me in the dish hee shall betray me 24. Surely the Sonne of man goeth his way as it is written of him but wo be to that man by whom the sonne of man is betraied it had beene good for that man if he had neuer bin borne 25. Then Iudas which beetraied him answered said is it I maister hee saide vnto him thou hast said it 18. And as they sate at the table and did eate Iesus said verelye I say vnto you that one of you shall betray me 19. Then they began to bee sorrowful and to saye to him one by one is it I and an other is it I 20. And he aunswered and said vnto them it is one of the twelue that dippeth with me in the platter 21. Truely the sonne of man goeth his way as it is written of him but wo be to that man by whom the sonne of man is betrayed it hadde beene good for that man if he had neuer beene borne 15. Then hee saide vnto them I haue earnestly desired to eat this Passeouer with you before I suffer 16. For I saye vnto you◠hence forth I will not eate of it any more vntill it be fulfilled in the kingdom of God And a litle after 21. Yet behold the hande of him that betraieth me is with me at the table 22. And truely the sonne of man goeth as it is appoynted but woe be to that man by whom he is betraied 23. Then they began to enquire among themselues which of them it should be that should doe that 21. Verely I say vnto you That he might make the traiterousnes of Iudas the more to be detested he setteth forth the vilenesse of the same by this circumstaunce that when he satte together with him at the holy table he deuised treasō For if a stranger had done this it might haue bin easilyer borne but now this is a thing straunge and incredible that one of them so neere him shoulde woorke this yea and hauinge made and concluded so lewd a couenant would thrust himself to this holy banket vnder the pretence of friendship Therefore Luke vseth this phrase of repugnancie yet beholde the hande of him that betrayeth me But though Luke setteth downe this saying of Christ after the celebration of his Supper yet the order of the time cannot bee certeinely gathered thereby which wee know was often neglected by the Euangelists Yet I deny not but that it is probable that Iudas was present when Christ distributed the signes of his body and bloud 22. They beganne euerye one of them to say I do not thinke that the disciples trembled as men amased do vse without cause to vex themselues but as they abhorre the offence so they desire to be cleared from the suspition of the same And this is a token of reuerence that they beeing so sharpely pinched doe not disdainefullye aunswere their Maister but euery one referreth himselfe to his iudgement as we must especialy seeke for this to be cleared of his mouth yet enioying a good consciēce they would freely witnesse how far they were from so great an offēce But Christ by his aunswere dooth neither put them out of this doubte nor poynt out the person of Iudas
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
the certeine daunger of death For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed But beecause that they attempted more then the calling of God woulde suffer or permit their rashnes is iustly condemned VVherefore that the Lorde may be pleased with our doinges let vs learne to depende vppon his will and let not any man moue a finger further then he shal be commaunded by him And therefore it dooth especially behoue vs diligently to apply our selues to this modesty beecause that in steede of a righte and well ordred zeale there dooth for the moste parte reygne in vs a disordered rashnes The Euangelistes doe in this place conceale Peters name but Iohn declareth and it dooth shortly after by the text appear that it was Peter whoe is heere noted though his name be not sette downe Yet it may be easilye gathered by Luke that he had also other fellowes as hot as himself for he doth not only speak vnto one but he saieth generally vnto all Suffer them thus farre 52. Put vp thy sword Christ in these words confirmeth that cōmaundement of the lawe wherein priuate men are forbidden the vse of the sword And the appoyntment of the punishment which is presently added must especially be noted For the penalty was not left to be appointed at the pleasure of men for them thereby to reueng their own bloud But God himselfe by restraining vs seuerely from murders doth declare how deare mankinde is vnto him First therefore he wil not be defēded by force and might because that God had forbidden to strike in the law And this is a generall reason and presently hee descendeth to a speciall But heere is moued a question whether it be neuer lawefull by violence to repell vniust violence For when Peter had to doe against vngodly wicked theeues he is yet condemned because he tooke the sword If that in this facte an exception of a moderate defence could not auaile Christ seemeth to tye all mens handes But though this question was handled by vs before vppon the fift chapter yet I will now againe in few wordes rehearse my iudgemet First it is meete to distinguish betweene the ciuill court and the court of conscience For if any man resisteth a theefe beecause the lawes doe arme him against a common enemy of mankinde he shall not bee in daunger of publike punishment So as oft as it is opposed as a defence against vniust violence the penalty which God hath cōmaunded earthly iudges to execute ceaseth But the simple goodnes of the cause dooth not free the conscience from guiltines except there go a pure affection with it Therefore that a man may rightly and lawfullye defend himselfe it is necessary for him to put off the heate of anger and hatred and desire of reuenge and all disordered forces of the minde that the defence may haue no troublesome thing in it Because that this is very rare and befalleth scarsly at any time Christ hath good cause to call his Disciples backe to the general rule that they should altogeather abstaine from the sworde Furthermore fanaticall men doe fondlye abuse this testimonie that they might pull the sword from the Iudges They say that it is wicked to strike with the sword and I doe graunt the same to be true for it is lawefull for no man to commit murther at his owne pleasure to be the authour of murther but I deny the magistrates to bee accounted amongst the common order of men for they are the ministers of God by whome he executeth his owne iudgementes Adde also that Christ by these his wordes doth expresly giue this power to them For when he saieth that the murtherers shall be putte to death it followeth that the sword is put into the Iudges handes that they may reuenge the death of them which are vniustly slaine It doth sometimes fall out that bloudy men are punished by other meanes yet this is the ordinary way wherby the Lord would haue the cruell fiercenes of the wicked restrained least it shoulde goe vnpunished Nowe where some Canonistes dare be so bold as to break into this impudency to teach that the sword was not taken from Peter but commaunded that he should keepe it vp vntill opportunity should come for to draw it heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God 53. Thinkest thou that I cannot Now followeth that special reason wherof I made mention a litle before For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull but that the will of the father must be obeyed For this is the summe sith that by the eternall counsel of GOD he was appoined for a sacrifice and the same was witnessed by the Oracles of the scriptures it muste not be resisted So the rashnesse of Peter is condemned by another circumstaunce in that he endeuoureth not onely to ouerthrow the heauenly decree but also to stoppe vppe the way against the redemption of mankynd Not only Peter doth draw his sword vnlawfully but the disciples were foolish and madde that they being so few and not meete for the wars shuld attempt to doe any thing against a bande of souldours and so greate a company Therefore the Lord that he might the more euidentlye reproue theyr folly putteth this comparison if he should seeke for defence for preseruation of his life he had not onely eleuen Angelles ready but a great and inuincible armye therefore when as he calleth not the Angels for help much lesse would he moue a stirre without consideration whereby no good were to be hoped for For it should no more auaile to haue the disciples to make a stirre then if a few frogges shoulde make a noyse But some interpreters doe search here in vaine howe Christe could obtayne Angelles of his father by whose decree it was that hee should dye For these things are contrary one to the other that he should delyuer his son naked and vnarmed to death beecause it was so necessarye and once appointed yet that he might be moued with praiers to sende him succours But Christes speach was conditional that he had a much better meanes for the defence of his life if the will of the father were not againste it So all the repugnancy is taken away for Christ therefore abstayned frō praying to his father because that hee was sure of his decree to the contrary Hereof yet is this profitable doctrine gathered that they doe iniurye to God which doe flye to vnlawful meanes vnder pretence of necessitie If any man doth want riches and helpes that are lawful he runneth headlong to wicked counsels and sinfull endeuours namely because that fewe doe attend vppon the secrete counsell of God which onely should be sufficient to giue vs rest If we be in daunger because the end appeareth not vnto man we imagine this or that as if there were no Aungels in heauen which the
But we knowe that this is vsual amongst holy wryters of a great number only to set downe a few It is also a probable coniecture that Mary Magdalene with her other companion whether shee was sent before or ran before of her owne accord came to the sepulchre before the rest And the woordes of Mathewe doe seeme to note this that they two came to see For if they shoulde not haue seene there appeared no meanes howe to annoynt Christ. In the meane while he concealeth that office which they purposed in their minde to perfourme for this one thing was his principal purpose to speake of the resurrection Yet it is demaunded howe this labour of the women which was mixed with superstition should please God But I doubt not but that their will was to applie this maner of annoynting of the deade receiued of the fathers that they mighte in the sorrowe of death seeke for comfort in the hope of the life to come I graunt that they offended because they presently applied not theyr mindes to that which they hadde heard spoken before by the mouth of the maisters but because they doe holde the generall principle of the last resurrection their defecte is pardoned which had iustly defiled the whole action as they doe say So God oft times of his fatherly goodnesse accepteth the doings of the Sainctes which should not only without forgiuenesse not please him but of right should be reiected wyth ignominye and punishment In this therefore appeared the wonderfull goodnesse of Christe that he being aliue kindly and louingly mette the women who wrongfully sought him amongest the deade If he suffered not them to come to his sepulchre in vaine it may be certainly determined that if any man by faith should now approache vnto hym he shuld not be deceiued for the distance of the places shall be no lette but that the faithfull shall enioy him who by the power of his spirite filleth both heauen and earth MAR. 1. VVhen the Sabbath day was past It is the same in effect whych Mathew sayeth In the ende of the Sabbath when the first day of the Sabbath begâ—â— to dâ—wne Likewise in Luke The first day of the Sabbath For sith we do know that the Iewes beganne theyr day assoone as the night beganne to waxe darke the meaning of them all is this that the Sabbath being ended the women began to consult amongst themselues of going to see the sepulchre that they might come thither before day in the morning Two of the Euangelists doe call that the first daye of the Sabbaths whiche was the first in order betweene two Sabbaths VVhere as others translated it One the ignorance of the Hebrewe tongue caused manye to erre For where aâ—d signifieth sometimes one sometimes the first the Euangelists as in many other places following the Hebrewe phrase sayd miâ—â— But least the ambiguitie shoulde deceiue any I haue more plainly expounded their meaning But in the buying of the sweete odours the hystorye of Luke differeth not a little from Markes woordes for that they retourning into the Citie shoulde prepare sweete oyntments then that according to the commaundement of the law they should rest one day before they toke their iourney But Marke reporting two diuers thingâ— in one and the same text had lesse regarde to note the distinction of the times then Luke For that which was don before he mixeth togither with the iourney But in the matter it selfe they do very well agree that they hauing kept the holy rest they departed out of the house while it was yet darke night that they might come to the sepulchre when the day should first begin to dawne But that must be againe remembered which I touched before that though the rite of annoynting the deade was common to many prophane nations yet it was lawfully vsed onely by the Iewes to whome it had beene deliuered by the fathers that they might exercise themselues in the hope of the resurrection for without this respecte it had beene a colde and a vaine comfort to embalme a dead corpes without sense as we do know that the Egyptians very carefully applied theÌ„selues this way without any profite But God by this holy signe represented to the Iewes an image of life euen in death that they might hope that they should receiue newe strength out of corruption and dust Further as the resurrection of Christe throughe his liuelye odoure 〈◊〉 through all sepulchres to breath life into the dead so he abolished those outward ceremonies VVherfore he needed no such meanes but it came of the rudenesse and ignorance of the women who as yet did not well vnderstand that he was free from corruption 3. And they sayd amongest themselues Onely Marke setteth downe thyâ— doubt but sith the others doe report that the stone was rolled away by the Angel it is easily gathered that they remained perplexed and doubtfull in counsell vntill a way was opened by the hand of God But hereby we doe learne that they were so caried away in their zeale that they came thither without consulting of it before They had sene a stone layd vpon the sepulchre to kepe men froÌ„ entring into the same why thought they not of it at leisure in the house but because they were so astonyed with feare and admiration that reason and memory failed them But because that they were blinded with a holy zeale God doeth not impute this fault vnto them MATH 2. And beholde there was a great earthquake The Lord reuealed the presence of his glory by many signes that hee mighte the better frame the hearts of the holy women to reuerence For sith it was a matter of no small moment to knowe that the Sonne of God hadde gotten victory ouer death wherin the summe of our saluation consisted it was meete for the taking away of al doubts that the maiestie of God should openly and plainly offer it selfe to be seene of them Mathewe therefore sayeth that there was an earthquake VVherein the senses might discerne the celestiall power which I spake of And it was meete that the women should be wakened by this wonder that they might now thinke vppon no humane or earthly thing but lift vppe their mindes to a woorke of God newe and vnlooked for The brightnesse of the Godhead shewed it selfe also in the apparel fourme of the Angel as it were by beames that they might perceiue that he was no mortall man who stoode by in the shape of a man For though the brightnesse of the light or the whitenesse of snow are nothing to the great glory of God for no colour must be imagined if we desire to know him rightly yet by outwarde notes he declaring that he is neare doeth according to the capacitie of our infirmitie cal vs to himselfe this must be knowen that he onely offereth vnto vs the visible signes of his presence that our mindes might apprehend him inuisible vnder corporal shapes there is giuen a taste to vs of his
his glory come when he would be knowen according to the commandement of his father From whence we do also gather the ende of myracles For this saying is as much as if it had beene saide that Christ wrought this myracle to the end he might shew foorth his glory VVhat must we thinke then of the myracles which make the glory of Christ obscure His disciples beleeued on him If they were disciples it must needes bee that they had some faith But whereas they had hitherto followed him with an vncertaine and doubting faith they begin then at the length to addict themselues vnto him so that they did acknoweledge him to be that Messias which was preached vnto them And this was great mercifulnesse in Christ that he accounteth those his disciples in whom there was so weake a faith And truely this doctrine reacheth generally vnto vs all For that faith which is nowe growne vp to some perfection had before time her infancie yea it is in no man so perfect but that it is necessarie for all of vs to goe forward in beleeuing So that those who did alreadie beleeue forasmuch as they do dayly goe forward toward the marke they begin to beleeue Therefore let those that haue obtained the first fruites of faith alwayes striue to goe forward The fruite also of myracles is shewed in this place namely that they muste be referred vnto the confirmation and increase of faith Hee that wresteth them to any other end corrupteth and depraueth all the whole vse therof Like as we see the papistes make boast of their feigned myracles to no other ende but to ouerwhelme faith and to turne away mens mindes from Christe vnto creatures 12 After this he went downe to Capernaum and his mother and his brethren and his disciples and hee tarryed there not many dayes 13 And the Iewes Easter drewe neere therefore Iesus went vppe to Hierusalem 14 And hee found in the temple certaine that solde oxen and sheepe and doues money changers also sitting there 15 And hauing made a whip of small cordes hee cast them all out of the Temple with the sheepe and oxen and hee powred out the money of the money changers ouerthrewe the tables 16 And he said vnto them that solde doues haue away these things hence make not my fathers house an house of merchandize 17 Furthermore his disciples remembred that it was written The zeale of shynâ— house hath eaten me vp 12 Hee went downe to Capernaum The Euangelist passeth ouer vnto a newe historie And because he purposed to gather together a few things worthie the remembring which the other three did omitte hee setteth downe the time when this was done whereof he is about to speake For the rest also doe make recitall of this which we reade heere that Christe did but the diuersitie of time doth shewe that it was the like and not the same fact Therefore Christe purged the temple twise of that filthy and prophane occupying first about the beginning of his embassage and secondly when hee was about to depart out of the worlde vnto his father But to the ende wee may vnderstand the summe we must briefly discusse all thynges in order In that there stoode oxen and sheepe doues in the temple to sell in that there sate money changers there it wanted not an honest cloke For they might boast that the occupying which was there kept was not profane but that it did rather belong vnto the holy worship of God that euerie man might haue that readie whiche hee would offer vnto the Lorde And truely it was very commodious for godly men to haue in readinesse all manner oblations and by this meanes not to bee troubled with running hyther and thyther Therefore it is a maruell that Christe was so displeased with this But wee must note two reasons for because the Priestes did abuse this buying and selling vnto gayne and their owne couetousnesse such mocking of God was not to bee borne with Secondly howesoeuer men doe excuse themselues yet so soone as they doe a little digresse from the commaundement of God they are worthie to bee reprehended and they haue neede to be corrected And for this cause chiefly did Christe take in hande to purge the temple like as hee doth plainely affirme that the Temple of God is not a place of merchandize But heere may a question be asked why hee did not rather beginne with doctrine For this seemeth to be a troublesome and preposterous way to set hande to redresse faultes before such time as the remedie of doctrine was applied But Christe had respect vnto another thing For because the time was nowe come when hee went publikely about that function whiche was inioyned hym of his father he meant after a sort to take possessi on of the Temple and shewe some signe of his diuine authoritie And to the ende that all men might take better heed vnto his doctrine it was needefull to awake their drousie and sleepie mindes with some newe and vnaccustomed fact The Temple was now a sanctuarie of celestiall doctrine and godlinesse Seeing that he would restore the puritie of doctrine it was conuenient for him to proue that he was Lorde of the Temple Moreouer hee coulde by no other meanes restore the sacrifices and other exercises of godlinesse vnto theyr spirituall ende then by taking away the abuse Therefore that whiche hee then did was an entrace vnto the reformation for which hee was sent of his father To be briefe it was meete that the Iewes shoulde bee stirred vp by this example to wayte for some strange thing at Christes handes and it was furthermore conuenient that they shoulde bee admonished of the corrupt and peruerse worshippe of GOD least they shoulde refuse to bee reformed And his brethren It is vncertaine whye his brethren dyd accompanie him vnlesse peraduenture they also were about to goe to Hierusalem It is well knowne that the Hebrewe tongue doth comprehende vnder this worde brethren all maner kinsmen 13 The Iewes Easter therefore he went vp It is in the Greeke woorde for worde And he came But the Euangelist put the copulatiue coniunction in steede of the causall worde for the meaning of the wordes is this that hee came to this ende that he myght keepe the passeouer at Ierusalem And this his purpose had a double end For seeing that the sonne of God was subiect to the lawe for our sakes he would shew a figure of perfect obedience and subiection in his owne person by keeping straitly all the commandementes of the lawe Secondly because he might doe more good in a multitude hee vsed almost alway this opportunitie Therefore so often as it is saide afterwarde that Christe came to Ierusalem vpon the feast dayes let the Readers note that hee did it to this ende first that hee might together with the rest obserue those exercises of godlines which were instituted of God secondly that he might publyshe his doctrine in a greater assembly of
sodaine force after and from the death of Christ. 52 Art thou also of Galiles They say y t those are of Galilee whosoeuer are on Christ his side and that reprochfully as if he could haue none in his sect but out of the base corner of Galilee And in that they are so earnestly set against Nicodâ—mus it appeareth thereby howe furiously they hated Christ. For he did not as it were openly defend Christ but did only say that he was not to be condemned before they had hearde him So falleth it out at this day amongest the Papists no man can shew the least token of equitie that the Gospell may not be oppressed but the enemies beeing moued with furies doe crie out that he is an heretike 53 And euerie man went Now followeth the wonderfull end of this action If any man consider what manner of kingdome the kingdome of the Priestes was then how great their furie was what prouision they had made and on the other side thinke with himselfe that Christ was naked and without weapon and that he was furnished with no garrison of men he was an hundreth times vndone In that so valiant a conspiracie doth passe away willingly and they all doe one breake another with their owne force like waues of the Sea who will not conâ—es that they were driuen away with the hand of God And God continueth alwayes like to himselfe Therfore he shall and will make voyd the endeuours of the enemies so often as he will so that although they haue all thinges readie at hand and are readie and furnished to accomplishe their purpose yet doe they depart leauing their matters vndispatched VVee haue oftentimes tryed that whatsoeuer the aduersaries did inuent to suppresse the Gospell withal it was all invaine through the wonderfull grace of God Chap. 8. 1 ANd Iesus went into the mount Oliuete 2 And in the morning he came againe into the Temple and all the people came vnto him and sitting downe he taught them 3 And the Scribes and the Pharisees bring vnto him a woman taken in adulterie setting her in the midst 4 They say vnto him Master this woman was taken in the very act when as shee did commit the adultrie 5 And Moses commaunded vs in the law that such should be stoned therefore what sayest thou 6 〈…〉 they said thus â—empting him that they might 〈◊〉 some matter to accuse him And Iesus casting downe his eyes did write with his finger vppon the grounde 7 And when as they continued asking him lifting vp his eyes he said vnto theÌ„ he that amongest you is free from sinne let him cast the first stone at her 8 And looking downe againe he wrote vpon the earth 9 And when they had heard and were accused of their consciences they went out onâ— after 〈◊〉 beginning at the alders eueâ— vnto the last so that Iesus was left alone and the woman that stood in the middle 10. And when Iesus lift vp his eyes and saw none but the woman hee saide woman where â—e these thine accusers hath no man condemned thee 11 Shee said none Lord Iesus answered â—er saying Neither will I condemne thee goâ— thy way and sinne no more 9 And the Scribes and the Pharisees bring It is well knowen that the Grecians did not know of this historie in times past therefore some do gesse that it was annexed by some other but because it was alwayes receiued of y e latine Churches and it is found in the auncientest Greeke bookes and it conteineth nothing that is vnmeete for the spirite of the Apostle there is no cause why we shold refuse to applie it vnto our vse VVhereas the Euangelist saith that the Scribes brought the woman his meaning is that they did that of set purpose that they myght lie in wayte for Christ. He expresseth the Pharisees by name because they were the chiâ—je in the order of the Scribes And their wickednes was too great in catching a cloake for their craftines which they themselues do bewray with their owne mouth For they doe not dissemble that they haue the manifest commandement of the law VVhereupon it followeth that they doe it maliciously because they aske as yet as if it were concerning a dâ—â—â—tfull matter But this was their purpose to enforce Christ to depart from the office of preaching grace that he might seeme to be diuers and unconstant Therefore they say plainely flatly that Moses condemneth adultersses to the ende they may holde Christ fast bound with a prâ—iudice of the law For doubtles it was vnlawful to acquit those whom the law did condemne If he did subscribe â—â—â—o the law he should seeme after a sort to be vnlike to himselfe â— And Iesus hauing cast his eyes downeward By this gesture hee shewed that he coÌ„teÌ„ned theÌ„ therfore in my iudgemeÌ„t they deale very vnskilfully who thinke that he wrote this or that Neither doe I allow that subtile saying of Augustine who thinketh that the difference of the lawe and the Gospell was noted by this meaneâ— because Christ did not write in tables of stone but in man who is dust and earth For Christ woulde rather declare the matter by doing nothing how vnworthie they were to be hearde Likeas if a man should draw lynes vpon a wall whilest another speaketh or turne away his backe or by some other signe declare that hee taketh no heede vnto those things which are spoken So seeing that Satan doth at this day endeuour by diuers meanes to lead vs away from the right course of teaching wee must lightly passe ouer manye thinges which he obiecteth vnto vs. The Papists do molest vs so muche as in them lieth with many fruolous cauils as it were with cloudes dispearsed in the ayre If godly teachers doe occupie theÌ„selues in dispearsing euery one of them they shal begin Penelopes webbe Therefore such trâ—stes which doe nothing els but hinde the course of the Gospel are wisely contemned 7 He that amongest you iâ— free Hee spake this according to the custom of the law For God hath appointed that the witnesses shoulde with their owne handes slea the wicked doers according to whom iudgemeÌ„t was giuen to the ende there might be greater religion in bearing witnes For many men doe runne headlong into periurie that they may ouerwhelme their brother because they do not think that they make a deadly wounde with their tongue And this selfe same reason was of force amongest these men though they were wicked slaunderers because being brought vnto the present matter they doe lay away those fierce spirites wherewith they came puffed vp Although the wordes of Christe doe differ from the prescript of the lawe in this because God did simply admonish them there that they shoulde condemne no man with their tongue saue only him whom they might slea with their handes in this place Christ requireth perfect innocencie of the witnesses that no man take vpon him to reuenge a fault in another man saue he that
him who art thou Iesus saide vnto them from the beginning because I doe also speake vnto you 26 I haue many thinges to speake and iudge of you but hee that sent me is true I speake those thinges in the worlde which I haue heard of him 27 They knewe not that he spake vnto them of the father Therefore Iesus saide vnto them 28 VVhen yee haue lifted vp the sonne of man then shall yee knowe that I am that I doe nothyng of my selfe but like as the father hath taught mee these thynges speake I. 29 And he that hath sent me it with me the father hath not left me alone because I doe alwayes those thinges which please him 25 From the beginning They are muche deceiued that take beginning in the nominatiue case as if Christ did in this place affirme his eternall Godhead There can be no such doubtfulnes in y e Greeke and yet notwithstanding the Greek interpreters doe also vary amongest themselues All doe agree in this that the preposition is to be vnderstood but many doe expound it aduerbially as if Christ did say that this is principally to bee holden Some also as Chrysostome doe reade it in one text The beginning which I also speake vnto you I haue manie thinges both to speake and iudge of you VVhich sentence Nonnus did also gather into a verse Yet the other reading is more vsuall and semeth to mee to bee the true reading Furthermore I interprete ten archâ—n from the beginning and in my iudgement the sense is this I am not start vp of a sodaine but as I was promised in times past nowe doe I come abroade And hee addeth because I doe also speake vnto you wherby he meaneth that he testifieth plainly enough who he is if sobeit they had eares The causall coniunction oti is not put simplie to render a reason as if Christ would prooue that hee was from the beginning because he speaketh now but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he maketh mention that it ought to bee accounted insteede of an vndoubted confirmation It may be thus resolued According to the beginning that is he of whom alreadie in times past like as now also I do confirm as it were againe or and truly that which I nowe speake agreeth also with the oracles of all ages so that it is a sure approbation To bee briefe this answere consisteth vpon two members for vnder the worde beginning he comprehendeth the continuall course of all ages since that the couenant of god was established with the fathers VVhenas he saith that he doth also speake he ioyneth his present doctrine with the olde prophesies and teacheth that it dependeth thereupon VVhereupon it followeth that this was the only cause of the Iewish ignorance because they did neither beleeue the Prophetes nor the Gospel For there is one Christ set before them euery where They did feigne that they were the Prophetes schollers and that they had respect vnto the eternall couenant of GOD but in the meane season they refused Christe who was promised from the beginning and did offer himselfe vnto them 26 I haue many things to speake of you Because he saw that he sung a song vnto deafe men he proceedeth no farther in his talke but doth only pronounce that God will reuenge that doctrine which they contemne because he is the authour thereof if saith he I would accuse you your malice and wickednesse doth minister vnto me large matter but I doe now omit that But the father who hath commaunded me to teache hee shall not foreslow his duetie for he will surely defende and deliuer his worde from the wicked and sacrilegious contempt of men The saying of Christ tendeth almost vnto the same ende whereunto that of Paule 2. Tim. 2. 13. If wee shall denie he continueth faithfull be cannot deny himselfe To be briefe he threateneth the iudgement of God vnto the vnbeleeuers who doe not beleeue his worde because he must needs defend his truth And this is the true stabilitie of our faith when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine although the whole world doe refuse it All those which serue Christe and trust to this ayde may safely conuince the whole world of lying And the things which I haue heard He saith that he vttereth nothing saue that which he hath receiued of the father And this is the only approbation of doctrine when as the minister sheweth that all that proceedeth from God which he speaketh Furthermore we know that Christ did then play the part of a minister therefore it is no marueile if hee doe therefore desire to be heard because he bringeth the commaundements of God vnto men And by his example he prescribeth a common lawe vnto all the whole Church that none be heard saue only hee that speaketh out of the mouth of God But like as he casteth downe the peruers arrogancie of men who thrust in theÌ„selues without the word of God so doth he furnish and arme with inuincible constancie godly teachers who are well assured in theyr consciences of their calling so that whilest that they haue God for their guide they may boldly triumph against all mortall men 27 They knew not Heereby it appeareth how dull those men are whose mindes Satan doth possesse There could nothing bee more certaine then that they are cited vnto the throne of God but they are altogether blinde which thyng chaunceth also dayly vnto other enemies of the Gospell Furthermore such making blinde of them ought to teach vs to feare 28 VVhen ye haue lifted vp Christ being offeÌ„ded with that dulnes which the Euangelist noteth he affirmeth againe that they are altogeather vnworthie to heare any more out of his mouth You haue saith he al your senses as it were bewitched and therfore you vnderstand nothing of these thinges which I speake but there shall once be a time wheÌ„ you shal know that there was a Prophet of god conuersant amoÌ„gst you which spake vnto you Thus must we deale with the wicked they must be called precisely vnto the iudgement seate of the highest Iudge And this knowledge whereof Christ maketh mention is too late when as the wicked being drawen vnto punishment do against their wylles acknowledge God to be their iudge whom they shoulde haue meekely reuerenced Neither doth he promise vnto them amendment of life but he saith plainely that after they shall be striken with a new and vnlooked for feare of Gods wrath the dulnesse wherein they now rest shall bee taken from them So the eyes of Adam were opened that being ashamed in seeking lurking dennes in vaine he might at length perceiue that he was lost Although that knowledge of Adam which might haue beene of it selfe vnprofitable turned to his good through the grace of God but the reprobate being ouerwhelmed with despayre haue their eyes opened only to this ende that they may see
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâ—ciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌ„ds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌ„ce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â— They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fâ—â—her to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌ„meth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course 〈◊〉 Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
his Crosse bee went out into the place whiche is called of a Skull and in Hebrue Golgotha 18. VVhere they crucified him and two other with him the one on the one side and the other on the other and Iesus in the midle 19. And Pilate wrote also a Title and putte it vpon the Crosse and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES 20. Therfore many of the Iewes reade this Title because the place was nigh to the Citie where Iesus was crucified And it was written in Hebrue Greeke and Latin 21. Therefore the Priestes of the Iewes saide vnto Pilate write not Kinge of the Iewes but that he saide I am Kinge of the Iewes 22. Pilate answered That which I haue written I haue written 17. Hee went out into a place The circumstaunces whiche are noted in this place are of great force not onely for the certaintie of the hystorie but also to edifie our faith VVee must seeke righteousnesse in the satisfaction made by Christe Therefore to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes he woulde both be caried out of the citie and also hanged vppon the tree For the sacrifices whose bloude was shedde for sinnes were woonte to be caried without the tentes accordinge to the commaundement of the lawe Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed whosoeuer hangeth vppon the tree Deuteronomie 21. 23. Both things were fulfilled in Christe so that we may be fully assured that our sinnes are purged by the sacrifice of his death that hee was subiecte to the cursse that he might redeeme vs from the cursse of the lawe Galathians 3. 13. that he was made sinne that wee maye be in him the righteousnesse of God 2. Corrinthians 5. 21. that he was brought without the Citie that he might take away our filthinesse which was laid vpon him Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues For as if the crueltie of the punishment were not sufficient of it selfe he is hanged betwene two theeues as if he were not some one of the number of other menne but of all other the most wicked and detestable For we must alwayes remember that the wicked hangmenne which crucified Christe did nothing but that which was decreed by the hand and councell of God For God did not lay open his sonne to their will and pleasure but he would haue him offered vppe like a sacrifice to himselfe according to his owne wil and minde And if so be it the counsell of God wanted not good reason in al those things which he would haue his sonne suffer we must well ponder both the greatnes and grieuousnes of his wrath conceiued against sinne and also the infinite greatnes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged vnlesse the sonne of God shoulde be made a sacrifice for vs. VVee see how he was driuen into an execrable place being polluted as it were with an huge heape of sinnes that hee may appeare accursed there before God and menne VVee are too dull certeinely vnlesse we see clearely in this glasse how greatly GOD abhorreth sinnes and wee are more then stonie vnlesse we tremble and quake at such a iudgement of his And whilest that on the other side GOD dooth testifie that our saluation was so deare vnto himselfe that hee spared not his onely begotten sonne what aboundaunt greatnesse of his goodnesse and grace doe we see there Therefore whosoeuer shall well weigh the cause of Christes death togeather with the fruite which wee reape thereby the doctrine of the crosse shal not be vnto them either foolishnes as to the Gretians or a stone of stumbling as to the Iewes 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power wisdom righteousnes and goodnes VVhen Iohn saith that the place was called Golgotha he taketh it either from the Chaldean or els from the Assyrian tong The name is deriued of Galgal that is of rowling beecause the scull is round like a ball or bowle 19. And he wrote a title The Euangelist maketh mention of a facte of Pilate worthye to bee spoken of after that hee hadde giuen sentence It was peraduenture an vsuall thing to set vppe titles when euill doers were punished that the cause of their punishment might be knowen for an example vnto all men but this is an extraordinarie thinge in Christe that the title is set ouer his head without reproche For it was Pilates intent to the ende hee might bee auenged of the Iewes by the way who with their frowardnesse had caused him vniustly to punish an innocent man to condemne the whole nation in the person of Christe Hee is so farre from defaming Christ for any fault of his owne But the prouidence of God had respecte vnto a farre higher thing which directed Pilate his stile It came not into Pilates minde to praise Christ as the authour of saluation and a Nazaret of God and the king of the elect people yet God did indite this praise of the Gospell vnto him not knowing what he shoulde wryte By the same secreate motion of the spirite came it to passe that he shoulde publish the title in three languages For it is not to be thought that this was a common vse but the Lorde declared by this preparatiue that the time was now at hand when his sonnes name should be knowen euery where 21. Therefore the priestes sayde vnto Pilate They perceiue that they were spitefully touched and therefore they desired to haue the title changed that it might onely burden Christ without defaming the nation But in the meane season they doe not dissemble with how great hatred of the truthe they were infected seeing they cannot abide the least title therof Sathan doeth alwayes so pricke forwarde his ministers that they maye endeuour either to extinguish or at least with their darknesse to choake the light of God so soone as it appeareth but a little The constancie of Pilate is to be attributed to Gods prouidence For it is to be doubted but that they assayed and tempted his minde diuerse wayes Therefore wee may know that it was holden by God that it might remaine constant Pilate yeelded not vnto the praiers of the priestes neither didde he suffer himself to be corrupted by them but God did testifie by his mouth how stable his sonnes kingdome is But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing thē that it could be shaken with the endeuours of the enemies what muste wee thinke of the testimonies of the prophetes whose handes and mouthes God hath sanctified to himselfe And also Pilate his example putteth vs in minde of our duetie that we be constant in defending the trueth The prophane manne dooth not call backe that which he wrote truely concerning Christ though vnaduisedly therefore what a shame is it
if wee being terrified either with threatninges or daungers we depart from the profession of that doctrine which God hath sealed in our heartes by his spirit Furthermore we must note how detestable the papisticall tiranny is which driueth away the common people from reading the Gospell and al the whole scriptures Pilat being a reprobate and otherwise an instrument of Satan was yet by secrete inspiration appoynted to bee a preacher of the Gospell that he might publish a briefe summe thereof in three laÌ„guages Therfore what account ought we to make of those men who study so much as in them lyeth to suppresse the knowledge thereof wheÌ„ they proue themselues to be worse theÌ„ Pilate 23. Therefore when the soldiours had crucified Christ they tooke his garments and made foure partes to euery soldiour a part and his coate The coate was without seame wouen from the toppe throughout 24. Therefore they said amongest themselues let vs not cut it but let vs cast lots for it who shal haue it that the scripture might be fulfilled saying they parted my garments to themselues and on my ceate did they caste lâ—ttes And these thinges didde the souldiours 23. Therefore the soldiours There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours There were foure soldiours which parted the residue of his raiment amongst them The coate which was without seame remained which sithence it could not be deuided they did cast lots vpon the same To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God they teach that the scripture was also fulfilled euen in this poynte Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present matter out of season For seeing that Dauid complaineth in that place that he was a pray vnto his enemies he comprehendeth metaphorically vnder the word Garmentes all that he had as if hee shoulde briefly say that he was spoyled robbed by the wicked which figure whilest the Euangelists doe neglect they depart from the naturall sense But we must first of all vnderstand that the Psalme must not be restrained vnto Dauid as it appeareth by many sentences and especially by that clause where it is saide I will praise thy name amongst the Gentiles which muste needes be expounded of Christ. And now it is no meruaile if that were more darkly shadowed in Dauid which appeareth more plainely in Christ to witte how much more excellent the trueth ought to be then the figure therof Furthermore let vs know that Christ was stript out of his clothes that he might cloath vs with his righteousnes that his naked bodye was laid open to the reproches of men that we may appeare with glory before Gods iudgement seate VVheras some do wrest this place allegorically vnto the scripture which the heretiks pull in peeces it is too much racked I doe not mislike the comparison that like as the prophane souldiours did once deuide Christ his garments so at this day peruerse men doe pull in peeces with straunge inuentions the scripture wherewith Christ is cloathed that we may see him But wee must in no case suffer the wickednes of the Papists which is ioyned with the horrible blasphemye of God They say that the Heretikes doe pull the scripture in peeces but the coate that is the Church remaineth whole and sound to the end they may proue reiecting the autoritie of the scripture that the vnitie of y â— faith consisteth in the only title of the Church As if the vnitie of the Church were grounded any where els saue onely in the faith of the scripture Therefore when as they pull faith from the scripture that it may be subiect to the Church alone they do not now dispoile Christ by such a diuorcement but they pull in peeces his body by cruell sacriledge Although we graunt vnto them that the coat which was without seame was a signe figure of the Church yet shal they not obteine that which they hunt after because it shall remaine that they proue that the Church is with them whereof they shew no token at all 25 And there stoode beside the crosse of Iesus his mother and his mothers sister Mary the daughter of Cleopas and Mary Magdalen 26 Therfore when Iesus had seene his mother and the disciple standing by whome he loued he said vnto his mother woman behold thy sonne 27 Then said he to the disciple behold thy mother And from that houre the disciple tooke her home vnto him 25. And there stoode The Euangelist telleth here by the way that Christ did so obey God the father that he did not neglect the duetie of humane godlynes toward his mother Hee forgate himselfe and all thinges so farre forth as it was necessary for him to obey his father but when hee had done thus he would not omit the dutie which he did owe vnto his mother And hereby we learne how we must obey God and men It falleth out oftentimes that when God calleth vs any whither our parents wife or children do call vs vnto the contrary so that we cannot satisfie them altogether If we make men equall with God we deale wickedlye Therefore we must preferre Gods commaundement wee must preferre his honour and worship afterward we must giue men their right so far forth as it shal be lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree as it appeareth at the firste sighte but wee muste beeginne with Gods woorshyppe afterwarde wee muste giue menne the lower place To whiche ende these sentences tende he that shall not hate father and mother for me he is not woorthy of me Math. 10. 37. Luke 14. 26. Therefore we must so obey men that they doe not hinder vs and keepe vs backe from woorshipping and obeying God VVhen we haue obeyed GOD then shall we thinke rightly and orderly vppon our parents wife and children As Christe taketh care for his mother but being vppon the crosse whereunto he was called by the decree of his father But if wee weighe the circumstaunce of the place and time the godlinesse whiche Christe shewed towardes his mother was woonderful I omit the extreeme torments of his body I omitte his rebukes but althoughe horrible blasphemies against God did make him woonderfull sorrowfull and hee dyd suffer an horrible conflicte with eternall death and the deuill yet none of all these things doeth hinder him from being carefull for his mother VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe VVhen as Christe committeth the charge of his mother to the disciple hee deliuereth her vnto him to be nourished and cared for Therefore it followeth that honour due to parents consisteth not in the ceremonie but in all necessary dueties Nowe we must on the other side consider the faith of the
clause where Christe forbiddeth to demaunde againe those things which were vniustly taken away is vndoubtedly an exposition of the former doctrine that is that we should not take grieuously the losse of our goodes But that must not be forgotten which I spake of euen now that the wordes are not to be vrged sophistically as though it were not lawfull for a godly manne to recouer againe that which is his if at anye time God shall giue him a iust remedie but onely prescribeth to vs a law of patience but that we should paâ—iently waite vntill the Lord himselfe shall take an account of those spoyling theues Matth. 5. 42. Giue vnto him that asketh and from him that woulde borowe of thee turne not away Mark Luk. 6. 34. And if yee lende to them of whom yee hope to receiue what thanke shall yee haue for euen the sinners lend to sinners to receiuâ— the like 35. Lende looking for nothing againe and your reward shal be great 42. To him that asketh Though the wordes of Christe reported by Matthew doe â—ounde as if hee commaunded to giue to all without respect or choyse yet we may gather an other meaning out of Luke who setteth out the whol matter more fully First it is certein y t the purpose of Christ was to frame his disciples to be liberall rather then prodigall But it were fond prodigalitie rashly to consume those things which the Lord hath giuen Further we see what a rule of charitie the holye Ghost hath deliuered other where Therefore let vs hold this that Christ doth exhort his disciples here first y t they be liberal charitable Further this is the maner that he prescribeth them that they shuld not think that they had doâ— their duetie when they had holpeÌ„ some few but that they shuld endeuor to helpe al with their liberalitie that they shuld neuer be weary while that the Lord doth giue them abilitie Further that no man cauill at the wordes of Matthew let vs conferre them with Lukes wordes Christe saith that we doe no duetie to God while that in lending or doing other dueties we looke for any reward againe and so he maketh a distinction betweene charitie and carnal friendâ—hip For prophane men doe loue togeather not franckly but with an affection of reward gaine and so it commeth to passe that euery man in that he loueth others doth seeke to be beloued himselfe euen as Plato also doth wisely weigh the same But Christ requireth of his disciples charitie without hope of gaine that they should endeuour to helpe the poore from whom there is no hope to haue ought againe Now we see what it is to beare an open hande for them that aske namely to be liberally minded towardes all that neede our helpe and which cannot recompence the benefit they receiue LV. 35. Leâ—d This sentence was corruptly restrayned as if that in this place Christe did not onely forbidde his to commit vsury But this hath a further meaning as it appeareth out of the former sentence For after that Christ had declared what the wicked are woont to do that is that they doe loue their friendes and helpe them of whom they hope for some recompence and they lende to them that are like themselues that they may receiue the like from them againe He addeth what he requireth of his disciples more then this namely that they should loue theyr enemies that they should freely doe good and freely lend Now we see that this clause looking for nothing is corruptly vnderstoode of vsury to be so perticularly applyed when as Christ onely exhorteth his to mutual offices of charitie and saith that the hyrelings shall haue no fauour before God not that he simply condemneth those benefites which are doone with hope of recompence but he teacheth that it maketh nothing to testifie their charitie because that hee onely is accounted liberall towardes his neighbours which helpeth them without anye respecte of his owne commoditie but hath only regard of the neede of them that he helpeth But whether it be lawfull for Christians sometime to take some gayne of that which is lente I will not dispute here at large least of a corrupte sense I should moue a question out of time which I now confuted for I shewed euen now that Christ meant nothing else then that the faithfull shoulde exceede the prophane menne in lending that is that they should maintaine free liberalitie Matth. 5. Mark Luke 6. 43. Yee haue heard that it hath bene said Thou shalt loue thy neighbour and hate thine enemy 44. But I saye vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurte you and persecute you 45. That yee may be the children of your father which is in heauen for he maketh his sunne to arise â—n the euill and the good and sendeth raine on the iust and the vniust 46. For if yee loue them which loue you what rewarde shal ye haue Doe not the Publycans euen the same 47. And if yee be friendly to your brethren onelye what singuler thing doe you do not euen the Publicans likewise 48. Yee shall therefore be perfâ—ct as your father which is in heauen is perfect  27. But I saye to you which heare Loue your enemies do wel to them which hate you 28. Blesse them which curse you and pray for them which hurte you And a litle after 32. For if yee loue them which loue you what thank shal you haue for euen the sinners loue those that loue them 33. And if yee doe good for them which doe good for you what thanke shall yee haue for euen thâ— sinners doe the same And a litle after 35. VVherefore loue yee your enemies and yee shall be the childreÌ„ of the most high for he is kind vnto the vnkind and to the euil 36. Be yee therefore merciful as your father is mercifull 43. Thou shalt loue thy neighbour It is wonderfull that the Scribes were faln to that absurditie that they restrained the name of neighbour to their welwillers when as nothing is more manifest nor more certeine theÌ„ that God meaneth al mankind when he speaketh of our neighbours For because that euery man is addicted to himselfe so oft as some priuate commodities doe separate some men from others that mutuall communication is left which nature it selfe doth teach Therfore God that he might keepe vs within the band of brotherly loue he testifieth that al they that are men are our neighbours for that common nature dooth tie them to vs. For so oft at I looke vpon man it is necessary that I should beholde my self as in a glas because that he is my bone and my flesh And thogh the greater parte moste commonly doth seperate it selfe from that holy societie yet the order of nature is not violated through their wickednes because that God is to be considered the aucthour of the fellowshippe VVhereby we gather that