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
superstition is especially you may see how disdainfully and cruelly hypocrites doe lifte vppe themselues where ambition and hatred of the person do meete togither for not only the affecting of fained holinesse as I sayde before made the Pharisies so sharpe and so cruell But sith that of purpose they desired to carpe at all the wordes and deedes of Christe it cannot be but that they should drawe those things into the yl parte wherein there was no fault as all malitious interpreaters doe There is no contrarietie in that that Mathew and Mark say that the fault was laid vpon the Lord and Luke vpon the disciples For it is probable that the disciples were so troubled that the accusation was broughte againste the maister himselfe Also it may be that the quarell being first laid against the disciples came at lēgth to Christe himselfe and that the Pharisies prouoked by malice laide the fault vpon him that he did suffer his disciples to breake the Sabboth and he yet helde his peace at it MAT. 3. Haue yee not red what Dauid did Christ confuteth their cauill by fiue arguments First hee excuseth his disciples by the example of Dauid 1. Sam. 21. 6. for Dauid flying the wrath of Saule when he asked vitailes of Ahimelech the priest who had no common breade hee obtained this fauour that the shew bread was giuen him If necessitie freed Dauid from fault the same reason may be of force for others VVhereof it followeth that the ceremonies of the lawe are not defiled so that godlinesse be not hurt Christ taketh it as graunted that Dauid was without fault because the priest which gaue him leaue to take that shew bread is commended by the holy Ghost VVhen he sayeth that it was not lawfull but for the priests only Exod. 29. 32. to eate that bread the meaning is by the common law for if Dauid hadde in this attempted any thing vnlawfull Christ had brought foorth his example in vaine but necessity made that lawfull which was forbidden for a certaine ende 5. Howe the priestes on the Sabboth daies The seconde argument whereby Christe prooueth that the breache of the Sabboth whereof the Pharisies complained is voide of offence is this because it is lawfull on the Sabboth dayes to kill sacrifices to circumcise infants and to doe all other thinges that pertaine to the worship of god VVherof it foloweth that the works of godlinesse cannot be contrary one to the other for if the temple doeth sanctifie the handye labours emploide about the sacrifices and the other outward worshippings the holinesse of the true and spirituall Temple is greater to purge their worshippers from all fault while they applye the workes of godlinesse Also the disciples applied themselues to offer vppe their soules consecrated to God by the Gospell Mathewe onely toucheth this argument Nowe that he sayeth that the Sabboth was broken by the priestes is an vnproper maner of speach which Christ vseth that he may frame himselfe to the hearers For when the lawe commaundeth men to abstaine from their workes it doth not forbid men from religious exercises for Christ graunteth that to be true whiche mighte but seeme to be so to the common people hauing enoughe that the workes of the temple offend not God 7. If yee knewe what this is Mathew onely maketh mention of the third argument Christ reprooueth the Pharisies because they considered not for what purpose the ceremonies were commaunded nor to what ende they belong And truely this hath bene a common fault almost in all ages and therefore the Prophet Oseah 6. 7. reprooueth the menne of his age for that they beinge addicte to ceremonies made no accounte of the woorkes of charitie but God telleth them otherwise that hee accounteth more of mercy then of sacrifices By the worde Mercie are noted by a figure all the workes of charitie euen as vnder sacrifices is al the outward worship of the law comprehended Christ applieth the same sentence to his time and accuseth the Pharisies for that they did wickedly wrest the law of God into a contrary sence in that they neglecting the second table did apply themselues wholely to ceremonies Yet here ariseth a question why God sayeth that he regardeth not sacrifices sith he commaunded in the law that they should be straightly obserued This may be readily answeared outward rites in respecte of themselues are not estemed nor required of God but in respecte of the ende whereto they are directed Againe God doeth not simplie refuse them but comparinge them with the woorkes of charitie he sheweth that hee doeth lesse esteeme of them then of the other Yet notwithstandinge this in the perfection of righteousnesse the worship of God hath the chiefest place then secondly come those dueties which belong to men For though godlinesse of right is so much more accounted of then charity as God excelleth and is aboue men yet because the faithfull by maintaining mutuall charitie amongest themselues doe geue testimonie that they worship God effectually God doeth not without cause call the hypocrites to this for they faine a godlinesse in outward signes and they doe wonderfully peruert the same by resting only in a carnall and outward worship Furthermore Christ gathereth effectually by the testimonie of the Prophet that his disciples are guiltlesse for god exercising his people in the rudiments of the law minded nothing lesse then to kil men by famine ◠For the Sonne of man is Lorde Some ioyne this sentence with the former there was one greater then the Temple but I thinke them to be diuers For Christ first alluding to the temple affirmed that to be no breach of the law that was annexed to the holy seruice of the same But he sayeth heere that he hath power giuen him to set his disciples free from the necessitie of obseruing the Sabboth The Sonne of man sayeth he can of his owne power moderate the obseruing of the Sabboth as he doeth the other ceremonies of the law And certainly without Christ the bondage of the lawe is miserable from the which he onely freeth them whome he enricheth with the free spirite of adoption MAR. 27. The Sabboth was made for man This fift argument is reported by Marke onely And this is the summe that they doe wickedly whiche conuert the Sabboth to mans destruction whiche God instituted for hy◠sake The Pharisies sawe the disciples of Christ occupied in holy worke they saw them weary with the labour of the iourney and also oppressed with hunger yet they grudge that the hungry men shoulde comfort their wearied body with a fewe cornes of wheate Is not the purpose of God wickedly peruerted in this maner if the obseruation of the Sabboth be required with the losse of men for whose commoditie the Lord instituted it But in my iudgement they are deceiued whiche doe thinke that the Sabboth is altogether taken away for Christe doeth only teach the right vse of the same For though he sayd a little before that he was
world cānot abide the lawfull gouernment and is most rebellious in bearing the Lords yoake yet it doth easily and willingly yeelde to the snares of vaine traditions yea and many seeme to desire such a seruitude But the worshippe of God is defiled which ought chiefly and principally to be obeyd and the authoritie of men is preferred before his imperial dignitie And so the commō people is hardly and tyrannously enforced to apply their whole endeuour vpon triffles But this place teacheth vs that al fained worshippings do displease God because that he alone would be heard that hee might order and frame vs to true pietie after his own pleasure Then they lose their labour which as people not satisfied with the only law of God do weary themselues in obseruing the traditions of men Thirdly God is iniuried when as the deuises of men are extold so hygh that the maiestie of his law shuld fall away or the reuerence of the same at least shuld waxe colde The Scribes and Pharises which were of Ierusalem It is not declared for what purpose these Scribes came to Iesus yet to me it seemeth probable that they being moued with his fame should come with a desire to learne for asmuch as he seemed to be a fit master though it may be that they were sent as spies Howsoeuer the matter was beecause they brought theyr owne selfe lyking with them the leaste offence might easilye exasperate them to byte or gnaw at Christe VVhereby we see how hard it is for them to be drawne to sound doctrine which are possessed with ambition and desire of reigne especially they which are addicted to ceremonies which haue bene long accustomed do admit no new thing but do obstinately condemne whatsoeuer is not accustomed To be short there cannot be a people more lordly nor more froward then these men were Both the Euangelistes doe make mention both of the Scribs and of the Pharises Yet Matthew speaketh of them in the entraunce into the hystory and Marke placeth them after But the meaning is all one for they meane that of other sectes the Scribes came but the Pharises were the chiefe as they which then were most honoured and the gouernmente then was in their handes And it is no meruaile that they were soonest offended with the contempt of the lawes which they themselues had made For as we said before when as they boasted themselues to bee the interpreters of the lawe and thereof had their name giuen them they had corrupted the puritie of the word with their owne deuises and so what traditions soeuer the Iewaes then had came out of their shoppe wherefore they became the hotter and shewed themselues the sharper defenders of them 2. VVhy doe thy disciples VVhen the controuersie is of mans traditions this question is not of politike lawes the vse end whereof doe tende to an other purpose then to prescribe how God should be worshipped but because there is a diuersitie of mans traditions there must bee some distinction vsed For there are some which are manifest wicked because they doe institute wicked manner of worshippinges and such as are ful contrary to the word of God Others myxing the worship of God with prophane trifles doe defile the puritie of the same Others whiche haue some more colour not being infected with any notable fault are yet for this cause condemned for that they are imagined to be necessary for the worship of God and so God is not meerely obeyed and the consciences are caught as in a snare It is euident that the treatie heere is of this latter sort For the washing of hands which the Pharises vrged coulde not of it self be condemned of wicked superstition for els Christ would not haue suffred the water pottes to haue beene placed at the maryage except the ceremonie had beene lawfull but the faulte was in this that they thought that GOD coulde not bee otherwise rightly worshipped That ceremonie of washing was not broughte in at the firste without some goodly pretence We know how seuerely the law of God required outward cleannesse not that the Lord would haue his seruauntes to bee stayde in the same but that they should the more carefully take heede of all spirituall vncleannes But the law helde a meane in these washinges and then came these Doctors vppon it whiche thought not themselues wise enough except they added somewhat to the worde of GOD and hereof came those washinges whereof there is no mention in the lawe The Lawgiuers themselues would not bragge that they had giuen any new law but onely that they had added certeine cautions which should be meanes and helpes for the obseruing of the lawe of God And presently corruption followed when as the ceremonies brought in by man beganne to be accounted as part of the worship of God and also when there was a necessitie layd vppon free and voluntary actions For God as it is said before would alwayes be worshipped by the prescripte rule of his owne word and therefore no addition to his lawe is tollerable For as he permitteth the faythful to haue certeine outward rites wherein they myght exercise themselues to godlynesse so hee suffered them not to bee mixed with his word as if religion were in them They wath not their handes The cause of the offence is set forth more at large by Marke but this is the summe there were many customes amongste the Scrybes which they took vpon them to obserue of their own wil those were secundary lawes inuented by curious heades as if the only commandemēt of God were not sufficient This pertained to cups vessels garments and other things pertaining to houshold that they should not touch any vncleane or defiled thing But to deuise new washings was a vaine and idle deuice This was not without a colourable cloake as Paule saith Col. 2. 23. The inuentions of men haue a shew of wisdome but if they hadde stayde themselues in the onely law of God theyr modestye should haue bene more approued then their scrupulous doubtfulnes Their will was to prouide that no vncleane person shoulde rashlye and without consideration eate meat but it was sufficient for the Lorde to purge the apparant spottes Also these deuises had neither any ende nor measure for they could scarse moue a finger but some new blot would arise but this corruption was much the worse because it was caste as a religion vpon the consciences that he should be guilty of vncleannesse which did not oftē wash his body with water It may be they wold haue borne with the contempt of this ceremonie in meane men but because they had conceiued a greater and more excellent estimation of Christe and his disciples it seemeth to be an heinous offēce that the rites appointed by the Elders which were religiously vsed by the Scribes should not be obserued by the disciples of that master who professed a better matter then the present estate deliuered Also they are much deceiued which do compare the
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
those wryters speake very câ—â—susely which thinke it to be like common to all ages and that the prophets may at aptly be called â—â—asters of the Gospel at the Apostles Christes woordes â—â—unde farre otherwise who making mention that the lawe and the Prophets were of 〈◊〉 till the comminge of Iohn declareth that then the kingdome of God began to be preached And Marke as before was mentioned signifieth that the Gospell 〈◊〉 bâ—ginne with the preachinge of Iohn but this name and 〈◊〉 was not without good aduisement giuen to these â— hystories wherin is declared that Christ toke vpon him the office function of amediator For since that in the birth death resurrection of Christ is compâ—â—sed the sum of our saluation and they are the very matter whereof it doeth consiste they may very well and fitly be called Euangelists that is to say bringers of merrye newes whiche portraite out before our eyes Christ sent of his father so that by faith we may ackâ—â—wledge him to be the only authour of our felicitie The force and effecte of his comming is mâ—re plainely put downe in other bookes of the Newe Testament And Iohn in this respect differeth farre from the other three who is wholely occupied in expressing the vertue of Christe and the frute that we reape thereby where as the rest stand more vppon this poynt that our Christe is the sonne of God which was promised to be the redeemer of the world In deede they doe teache heere and there the doctrine of Christes office that we may be certified of his fauour towarde vs and to what ende he was giuen vnto vs but this as I sayde is the chiefest matter they handle that Christe Iesus did fully finish all things in his owne person whatsoeuer was promised by God euer since the beginning of the worlde For their purpose and intent was not by their wrytings to abolishe and destroy the lawe and the Prephets as diuers brainsicke persons doe vainly dreame that the Olde Testament hath beene to none effecte euer since the veritie of the heauenly wisedome hath been reuealed vnto vs by Christ and his Apostles Nay they rather pointing out Christe vnto vs as it were with a â—inger put vs in minde to seeke at his handes what soeuer the law and the Prophets haue ascribed vnto him VVherfore then we shall frutefully and effectually read the Gospel when we shal leaâ—â—e to conferre it with the promises of the olde Testament As concerning the three Euangelists which nowe I take in hand to interpreat Mathewe is sufficiently knowen and some thinke Marke to haue liued familiarly with Peter as his scholler and to haue receiued the Gospel which he wrote woorde by woorde out of Peters mouth so that he supplied only the roâ—me of a Scribe or Notaâ—te But this matter needeth no curious disputation for it little appertaineth vnto vs to know more then that he is a lawfull witnesse ordained of God and that he publisheth nothing in wryting but that which was reuealed vnto him and putte into his head by the holy Ghost But Ieromes opinion seemeth to haue smal grounde who thinketh his Gospel to be a briefe summe drawne out of the Gospel of Mathewe For he differeth from him in handling his matter euen in the entrance neither doeth he obserue the same Methode that Mathew doeth and he reckâ—neth vppe liuers things lefte vntouched of the other and some things mentioned in Mathewe he declareth more at large I thinke it more probable and so may I gather by the woorke it selfe that he had neuer seene Mathewes booke when he wrote his owne much lesse did he of purpose make an Epitome or Abridgement of it And the very same doe I iudge of Luke For as concerning the clauses wherein they seeme to differ I thinke not that they brought them in of sette purpose but when they all determined truely and faithfully to set foorth those thinges which they had thorowly knowen and approoued euery one of them followed what order hee thought best him self And like as this came to passe not by blinde chance fortune but by the diuine prouidece of God euen so the holy ghost ministred vnto them a marueilâ—us consent vnder a contrary stile and fourme of wryting The which Harmonie it selfe were sufficient to confirme their credite had they not elsewhere receiued greater and more stedfast authoritie Nowe as for Luke he credibly witnesseth of himselfe that hee was a companion of Paule continually conuersant with him But that which Eusebius reporteth is very childish that Paule was the true authour of Lukâ—s Gospel because in a certaine place he maketh mention of his owne Gospel As though it were not manifest by that whiche ensueth in the text that Paule speaketh of his common preaching and not of any one booke wrytten For he sayeth For the which Gospell I suffer affliction as an euill doer euen vnto bondes And who knoweth nâ—t that Paule was accused not for any Booke he had Compiled but for that he was a Minister of the woorde and preached openly the Gospel of Christ wherby it appeareth that Eusebius was a man very painful but of small iudgement since without diligent hede he heapeth vp togither so many senceles notes wherof I thought good to admonish the readers least they chaunce to stumble at such like blockes which lye heere and there scattered throughout all his woorkes Moreeuer because I haue chosen a kinde of Interpretation which may perhaps displease diuers at the first blush I meane to yeelde a reason of my doing trusting thereby to satisfie the vnpartial and godly readers This first is without controuersie that none of the three Euangelists can be truely and rightly interpreated vnlesse he be conferred with the tâ—o other VVherefore faithful and skilful interpreaters heerein take moste paines that all things may be reconciled which are spoken by the three Euangelists But since that meane wittes cannot easily conferre the Euangelists togither whilest still they turne and returne from the one to the other I thought this briefe Methode would seeme pleasant and profitable if by a continual processe or discours like as it were in one table the three hystories were ioyned togither wherein the readers may see and discerne at once what is dissonant and agreeable to them all So I will ouerslip nothing which is wrytten by any one of the three and I will declare in one discourse what soeuer is handled by diuers Nowe whether my paines be wel bestowed as I hope or no let euery manne iudge according to the profite he taketh in reading Truely it was so farre from my thought to catche after praise and commendation by my newe inuention that I freely conâ—esse as becommeth euery good nature that in this manner of interpretation I haue imitated other men And most of all I followed Bucer a man of holy memorie and a famous teacher in the churche of God who in my iudgement hath trauailed heerein to no smal purpose
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
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a cōmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for graūted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of thē from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redēption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patiētly beare the present miseries staying vpon this cōfort that the redemptiō of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile contēned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
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
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
poyson For he ceaseth not to vse the same craft daily And the sonne of God who is a common exāple of al the godly wold in his own person suffer this cōflict that they al might learne diligently to take hede to themselues least vnder a false pretence of the scripture they fall into the snares of sathan And it is not to be doubted but that the Lord graunteth so much libertye to our enemy that we shoulde not rest in securitie but be rather bent to keepe our watches But let vs not be like to ouerthwart men which reiect the scripture as if it might be tourned euery way because that the deuill abuseth the same so for the same cause we must abstain from meates least we be poysoned Sathan prophaneth the woorde of God and endeuoureth to wrest the same to our destructiō but seeing it was ordained of God for our saluation shal the counsel of God be to no effect except that through our slouthfulnesse the healthful vse of the same should pearish vnto vs But this matter needeth no long disputation only let vs see what Christ doeth teache vs by his example which we must folow as a certaine rule Doth he geue place to sathan wickedly wresting the scripture Doth he suffer the scripture wherwith he armed himself before to be shakē away or to be taken from him Nay by obiecting the scripture again he mightily ouerthroweth the wicked cauil of sathan Therfore so oft as sathan by his subtleties pretendeth the scripture that vngodly mē vnder this same pretence shal set vppon vs that they might circumuent our faith let vs borow weapons for the defence of our faith frō no other place then out of the scripture But though this promisse He wil geue his Angels charge ouer thee c. doth appertain to al the faithful yet it especially belongeth to Christ who as he is the head of the whole church so in his own right he gouerneth the angels geueth them charge of vs. Wherfore in that sathan doth not yet deceiue that by this testimonie he prooueth that the angels were geuen as ministers vnto Christ that shuld kepe him bear him in their hands but the deceit is this that he draweth the keeping of Angels to a vaine and a rash course which is then promised to the children of God while they kepe themselues within their bounds walke in his waies If this clause haue any force it in in al thy wayes then doeth sathan maliciously corrupt maim the saying of the Prophet generally confusedly wresting the same to wandring erronious courses God commandeth vs to walke in our waies he sayth that his angels shall be our keepers Sathan pretending the custodie of angels doeth exhort Christ that he shoulde rashly procure him danger As if he shoulde haue sayde If in spite of God thou wilte cast thy selfe to death the Angelles shall defende thy life 7. It is wrytten thou shalt not tempt the Lord. Christ answeareth most aptly it is not otherwise to be hoped that God doeth there promisse his helpe then if the faithful do modestly commit thēselues to him to be gouerned for we cānot otherwise trust his promises except we obey his commaundements Further when God is tempted many wayes yet in thys place he is said to be tempted when as we neglecte his meanes which he putteth into our hād For they which neglect the means which God appoynteth do as if they tried his power and his strength As if any should cutte away the armes and handes from a man and after bid him worke In summe whosoeuer desireth to take a trial of the diuine power where as it is not necessary he tempteth God by bringing his promisses to vniust examination 8. The deuil toke him into a◠hi◠mountaine That is to be had in memorie whych I sayde before that it came not to passe through◠the imbecillitie of the nature of Christe that Sathan helde his eyes but by his free appoyntment and permissiō Further his senses were touched and enticed wyth the glory of the kingdomes whiche were sette before him that no inwarde couetousnesse mooued his minde when as the pleasures of the fleshe are caried and doe carie vs as wilde beastes to those thinges that please vs for Christ had the like sense that wee haue but no disordered appetites But it was a kinde of temptation that Christ should aske the enheritaunce which God promiseth to his children of anye other then of God himself And heere the sacrilegious boldnesse of the Deuil doth bewraye it selfe in that hee takinge the gouernment of the earthe from God doeth vsurpe it to himselfe All these things sayeth hee are mine neither can they be obtained otherwise then at my hand And wee must daily striue with this assault which both all the faithful do feele in them selues and is more euidentlye seene in the whole life of the vngodlye For thoughe wee sette all our defences richesse and commodities in the blessing of God yet oure sences prouoke vs therefroe and driue vs to seeke the assistances of Sathan as if one God were not sufficiente And a great parte of the worlde chalenging the righte and gouernmente of the earth from God doeth imagine to themselues that Sathan is the geuer of all good things For whereof commeth it that almoste al doe addicte them selues to euill Artes and theftes and deceits but that they ascribe that to Sathan whiche was the propertie of God to enriche wyth his blessinge whome hee pleaseth They pray wyth mouthe that God woulde geue them daily breade but wyth the mouthe onely For they make Sathan the chiefe in distributing the richesse of all the worlde 10. Auoyde Sathan Luke hathe for it Goe after mee Sathan VVherefore some doe stande in vaine vppon that Aduerbe when it was sayde to Peter Goe behinde Mathewe 16. 23. as if Sathan himselfe heard not the same But Christe commaundeth him simplie to depart And nowe hee goeth forwardes in the same kinde of defence holdinge foorth the scripture not as a shielde of bulle rushes but as of right brasse And he◠citeth a testimonie out of the law that one God is to be worshipped serued Also it is easily gathered by the applying and the circumstāce of the place to what ende the purpose of God belongeth and what it profiteth VVhen as the Papistes doe denie that only God is to be worshipped they shift off this place and such like with a sophisticall Comment That woorshippe whiche they call Latria they graunte as due onelye to God but dulia they geue to the deade and to their bones and their images But this friuolous distinction of wordes being reiected Christ doth chalenge a falling downe to woorship to God alone VVhereby we are warned to haue consideration rather of the matter then of the word so ofte as wee haue to doe wyth the woorship of God The Scripture commaundeth to woorshippe one God It is to bee seene to what ende If manne shall
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
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
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
noted that Christ after the maner of that time spake of the sacrifices At this day our estate is vnlike yet the same doctrine remaineth that is whatsoeuer we offer vnto God is corrupt except we be at one with our brethren as much as it lyeth in vs. The scripture calleth almes Philip. 4. 18. sacrifices of a sweete sauour yet we heare out of Paule his mouth 1. Cor. 13. 2. 3. that he that bestoweth all his goodes vppon the poore is yet nothing except hee haue charitie Also God dooth not take nor acknowledge them for children excepte they againe do shew themselues to men as brethren And though Christ doth commaunde them only that haue iniuried their brethren to apply themselues to appease them yet vnder this one kinde hee sheweth howe precious brotherly concord is before God And this setteth out much more that he commaundeth to leaue the gifte before the altar as if hee shoulde haue sayde in vaine doe menne come to the Temple or offer sacrifices to GOD so longe as they are at discord with their neighbours 25. Agree with thine aduersarie Though Christ seemeth to goe further not onely to exhorte them to reconciliation which haue done iniurie to their brethren but them also which haue bene iniuried yet I thinke that he had a further regard namely that he might cut off all occasion of hatreds and discordes and shew the meanes to maintaine good will for from whence spring all iniuries but that all men are too carefull to hold their owne right that is they are giuen too much to mainteine theyr owne commoditie with the losse of other men For almost all men are blinded with a peeuishe loue of them selues so that they â—latter themselues euen in the worst causes Therefore Christ that he might preuent discordes hatreds strifes and all iniuries forbiddeth that selfe loue and commaundeth his disciples to bend themselues to moderation and equitie that parting from the extremitie of their right they might with such equitie redeeme peace and friendship It were to be wished that there should neuer fall any strife or controuersie amongst vs and surely men should neuer fall into contention or strife if there were such loue amongst them as ought to be But because that it can hardly bee brought to passe but that some strifes will arise Christ sheweth a remedie how the same may presently be ended namelye if we bridle our lustes and be readye rather to passe it ouer with our losse theÌ„ to prosecute our right with an vnappeasable rygour But christ vsed this exhortatioÌ„ diuerse times as it appeareth out of the 12. of Luke where as the sermon which he made in the mount is not set downe but an epitome gathered of diuerse sentences of Christ. VVhereby it also appeareth what it is to be in the way that is beefore thou commest to the Iudge Least thine aduersary delyuer thee to the Iudge Some expound this clause metaphoricaly that the heauenly Iudge wil deal with extremitie of law so that he will forgiue nothing at all except wee endeuour to pacifie those contentions which we haue with our neighbours But I take it simply that Christ admonisheth vs that this is profitable for vs euen amongst men For the couetous desire is often daungerous to the contentious Yet I doe not deny but that the similitude may bee aptly applyed to God that is that he shall feele iudgement without mercy that is rygorous to his brethren or bendeth himselfe wholy to contention But the Papistes are more then ridiculous which by expounding this place allegorically doe build their purgatory but there is nothing more euidente then that Christ doth speake of maintaining good will amongst men They make no religion without shame to peruerte his wordes and to drawe them to a straunge sense so that they might deceiue the vnlearned But because they are vnworthy of any long confutation I will shewe in one onely word how shamefull their ignorance is They imagine the aduersary to be the deuill and that Christe commaundeth his faythfull ones to be louing vnto him therefore that the Papistes maye finde out a purgatorie it behooueth them first to be brethren friends to the deuill It is well knowne that a quarterne is the fourth parte of a pound but in this place it is taken for a farthing or any other smal peece of money as it also appeareth out of Luke Now if I would vse cauilles I woulde here also refell the folly of the Papistes For if he that is once in purgatorie shall neuer goe out from thence vntill he haue payde the vttermost farthing it followeth that those rites which they call the suffrages of the luying for the dead are in vaine For Christ doth not admit others to make satisfaction for the release of the debter but expresly requireth of euery manne the payment of his owne debt If then their Masses and other sacrifices be vnprofitable howe hotely soeuer their fire of Purgatorie doe burne yet their Priestes and Monkes kytchens shall wax cold for which cause they haue so painefully striuen for the same Matth. 5. Mark Luke 27. Yee haue hearde that it was sayde to them â—f old time Thou shalt not commit adulterie 28. But I say vnto you that whosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart 29. VVherefore if thy right eye cause thee to offend pluck it out and cast it from thee for it is better for thee that one of thy members perishe then that thy whole body should be cast into hell 30. Also if thy right hande make thee to offende cutte it off and caste it from thee for better it is for thee that one of thy members perishe then that thy whole bodye shoulde bee caste into hell   27. Thou shalt not commit adultery Christ proceedeth in his disputation prouing that the law of God is not only a gouernour of life to fram the outward behauiour after a pollitike maner but it also requireth the perfect and whole affections of the heart But that must be remembred which I gaue warning of before Although Christ reporteth the words of the law yet it is the grosse and adulterous sense which false interpreters had gathered that he reproueth for he had said before that he came not to be a new lawgiuer but a faythfull interpreter of the law alreadie giuen And for that it might be obiected that that interpretation had coÌ„tinued long Christ expresly graunteth it but after this maner he answereth it that the long continuance of errour ought to bee no preiudice to the truth 28. Hee that looketh vpon a woman The purpose of Christ is generally to condemn the lust of the flesh Therfore he saith that they are adulterers before God not only that defile other mens wiues but they also that pollute their eyes with an vnchaste looke But it is a figuratiue kinde of speeche because that not only the eyes doe make men guiltie of adulterie
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
yll beginning Matth. 5 Marke Luke 6. 38. Yee haue hearde that it hath bene sayd An eye for an eye and a tooth for a tooth 39. But I saye vnto you resiste not euill but whosoeuer shall smite thee on thy right cheek turne to him the other also 40. And if any one will sue thee at the lawe and take away thy coate let him haue thy clâ—ake also 41. And whosoeuer will compell thee to goe a myle goe with him twane 29. And to him that smyteth thee on the one cheeke offeâ— also the other and him that taketh away thy clâ—ak forbid not to take thy coate also 30. Giue to euerye man that asketh of thee and of him that taketh away thy goodes aske theÌ„ not againe 38. And eye for an eyâ— Heere is an other fault reproued that whereas God had by his law commanded the Iudges and magisttates to reueng iniuries with like punishment euery man vnder that pretence would reuenge themselues Therefore they thought they did not offende so that they did not first prouoke any but being iniuried did recompence lyke for lyke But Christ teacheth vs otherwise though the Iudges are commaunded to defend all men and are ordained reuengers to bridle the wicked and to restraine their violence yet euery one ought patiently to suffer the iniuries done vnto them 39. Resist not euill There is two wayes of resisting the one when as without daunger we driue awaye iniuries the other when wee recompence like for like But though Christ permitteth not his to repell violence with violence yet he forbiddeth not them to withstand vniust violence And Paule can interprete vs this place best when he commaundeth to ouercome euill with good rather then to striue with euill doing Ro. 12. 17. For the Antithesis is to be noted betweene an offence and the correction of a fault Here he speaketh of reuengmeÌ„t and Christ that he might take that lybertie from his disciples forbiddeth them to resist euil with euil And also he stretcheth the law of patience further that we shoulde not onely receiue iniuries without grudging but rather prepare our selues to beare new iniuries In summe this is the purpose of this admonition that the faythfull should learne to forgette what mischiefes soeuer are done vnto them least that when they are hurte they breake into hatred or enuie or desire to hurt againe but that they shuld frame themselues to a greater patience if that mischiefes and iniuryes should encrease and stirre vp more and more VVhosoeuer shall strike thee Iulianus and suche lyke did wickedly cauill at the doctrine of Christe as if it did vtterlye ouerthrowe all lawes and iudgementes For as Augustine sayde very aptly and wisely in his firste Epistle The counsell of our Sauiour was for no other purpose then to frame the mindes of the faithfull to a moderation and equitie that for one or two iniuries they should not faynte nor waxe wearie And it is true that Augustine saieth the lawe is not giuen for outwarde workes if thou vnderstand them rightly I graunt that Christe restraineth our handes aswell as our mindes but whereas a manne cannot defende him selfe and his from iniuries without reuenge the wordes of Christe let not but that lawfullye and without offence he may auoyde the daunger comming Certeinly Christ would not teach his disciples to whet the mallice of the wicked whiche burnt too hotte before with a delight to iniury them And to turne the other cheeke what were it else but a prouocation to further mischiefe Therefore it is not meete nor conuenient for an interpreter to stand vppon the sillables but to marke the purpose of him that speaketh And there is nothing more vncomely for Christes disciples theÌ„ to play and cauil with the wordes whereas the meaning of their maister is playne And it is not harde to vnderstande what Christes purpose is namely that the end of one trouble is the beginning of an other and so the faythful must through the whole course of their life with continual steppes passe through many iniuries Therfore when they are once hurt he woulde by that instruction frame them to bearing that by suffering they might learne to be patient 40. And if any will sue thee Christe toucheth the other faulte which is when the wicked disturbe vs with suites And in this behalfe hee also commaundeth vs to haue our mindes so armed to patience that our coat being taken way we shuld be ready to giue our cloake also It shal be but folly for any man to stand vpon the wordes First to giue vnto the enemies whatsoeuer they desire rather then to goe to lawe with them For suche a facilytie were as a fanne to kindle the mindes of the wicked to theftes and robberies from the which wee know Christe his minde was farre Then what meaneth this that thou shouldest giue thy cloak to him that vnder colour of lawe woulde take away thy coate That is if anye man oppressed with wrongfull iudgement loseth that which is his yet is ready to leaue the rest if neede be deserueth no lesse praise of patience then he that suffereth himselfe to be twise spoyled before hee wil goe to lawe Therefore the meaning is that Christians when any attempt to spoile them of parte of their goodes shuld be ready to be wholy spoyled Hereby we gather that they are not altogether secluded from iudgements if they at any time haue place giuen them of iust defence for though they lay not forth their goodes to the spoyle yet they goe not from this doctrine of Christ which perswadeth them to beare oppression with pacience Truly it is a rare example that any man should come to sue in the court with quiet and patient affection But because it may be that one maye defende a good cause not in respect of his owne priuate commoditie but for the common wealth it is not lawfull simplye to condemne the thing it selfe vntill the corrupt affection doth appeare The diuerse Phrases in Matthew and Luke doe not alter the sense A cloake is commonly of greater value then a coat therefore when Matthew saith that thou must giue thy cloake to him that taketh awaye thy coat hee meaneth that when we haue a small losse we should be willing and readye to beare a greater losse But the wordes of Luke do agree with the olde prouerbe my coat is nearer then my cloake LV. 30. To euery one that asketh giue Mathew hath the same words as we shall see shortly after For it may easily be gathered by the text that Luke doth not speake here of them that by entreatie and prayers doe seeke for help but of the conteÌ„tions and violence which the wicked vse in taking away other mennes goodes Aske not againe saieth he of him that taketh away thy goodes Yet if any manne had rather reade these two sentences a sunder there is no difference in the matter and so it is an exhortation to be ready and willing to giue As concerning the second
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
3. Our daily bread geue vs for the day 4. And forgeue vs our sinnes for euen we forgeue euerye man that is indetted to vs and leade vs not into temptation but deliuer vs from euill It is vncertaine whether Christ deliuered this forme of praier to hys disciples once or twise This latter semeth more probable to some because Luke sayeth that he was asked But Mathewe bringeth him in teachinge of his owne accorde Yet because that Mathew as we sayd gathereth together all the chiefe poyntes of doctrine that by the continued course the readers may the better perceiue the summe and meaning And so it maye be that Mathew omitteth the occasion which Luke reporteth yet I will not contend with any man about this matter LVKE 1. As Iohn also taught That Iohn taught his disciples a priuate maner or forme of prayer which I iudge he did as the time required It is certaine that all things amongst the Iewes were then very corrupt the whole religion was then so decayed that it is no maruail that there were but fewe which held the right order of prayer Againe when as the promised redemption was at hand it was necessary that the myndes of the faithful shuld by prayer be stirred vp to the hope and desire of the same Iohn therefore might oute of diuers places of the scripture gather some praier which might be agreeable to the time and moste according to the spirituall kingdom of Christ which he began now to reueale MATH 9. After this maner therefore pray you For the whyche Luke sayeth VVhen you pray say yee Yet Christe commaundeth not his disciples to pray in these conceiued wordes but onely sheweth to what purpose they should referre all their requests and prayers Therefore in these 6. petitions is comprehended whatsoeuer is lawfull for vs to aske of God And there is nothing more profitable for vs then this doctrine for when as this is a principall exercise of godlinesse yet in making prayers and conceiuing our requests all our senses doe faile So no man shall praye rightly but he whose mouth and heart the heauenly master guideth For thys cause was thys rule geuen according to the which it is necessary to frame all our prayers if we couette to haue them accounted lawful and approued of God It was not the will of the sonne of God as was sayde euen nowe to prescribe vnto vs what woordes we shoulde vse as if it were not lawfull to decline from that fourme which he set downe but yet he woulde that our praiers shoulde bee so directed and ordered leaste they shoulde wander beyonde these boundes VVhereby we gather that the lawe of prayer which hee sette downe consisteth not in woordes but in the matters and thinges themselues Further in that I sayde that this prayer consisteth of sixe petitions it is to be knowen that the first three not hauinge regarde of vs haue onely respecte to the glorye of God And the last three are framed for those thinges whiche are profitable for our saluation For as the lawe is deuided into two tables whereof the first containeth the dueties of godlinesse and the other of charitie so in prayer Christ commandeth vs partly to looke and seeke for the glorye of God and partlye hee permitteth vs to prouide for our selues Therefore lette vs know that we are then well prepared to prayer if we be not onely carefull of our selues and our owne commoditie but doe first seeke the glorye of God for it were too preposterous onely to haue care of our owne matters and to neglecte the kingdome of God which is to be preferred farre before all thinges Our father which art in heauen So ofte as we prepare our selues to prayer we must especially consider two things partly that we may haue entraunce to God partly that wyth full and perfecte trust we maye repose our selues vppon hym that is his fatherly loue towardes vs and his great power VVherefore lette vs not doubte but that God will willingly embrace vs but that he is ready to heare our prayers and also that he is willing of hys owne accorde to helpe vs. He is called by the name of father Therefore Christe in this epythite doeth minister vnto vs muche matter for the staie of our faith but because that wee rest on the goodnesse of God onely in parte in the next clause hee commendeth to vs his power For when the scripture sayeth that God is in heauen it declareth that all things are vnder his power and that the world and what soeuer is in it is contained in hys hand that his power is spredde in euery place and all things are ordained by his prouidence Dauid sayeth in the Psalme 2. 4. The dweller in the heauens shall laugh them to scorne Also in the Psal. 115. 3. Our God in heauen hath done what soeuer he woulde But God is not so placed in heauen as if he were shutte vppe therein for that rather is to be considered which is sayde in the seconde booke of the Chronicles seconde chapter and sixte verse The heauen of heauens cannot containe hym But this maner of speache exempting him out of the order of his creatures warneth vs that there ought no base or earthly thing enter into our mindes when as he is considered of because that he is greater then all the worlde Nowe we conceiue the purpose of Christe namely that in the beginning of prayer he woulde establish the faith of his disciples in the goodnesse and power of God for prayers shall want their fruite excepte they be grounded vppon faith Nowe sith it is fonde yea madde arrogancie to cal God father but as grafted into the body of Christ we are acknowledged for sonnes Heereby we gather that there is no other maner of prayer to come to God with but in the person of the mediatour Halowed be thy name Heere doeth more euidently appeare that I said that in the first three petitions the care of our selues beinge not regarded the glory of God is sought not that it is separate from our saluation but that the maiestie of God deserueth to be preferred farre aboue al other cares It is for our good that God doeth raigne and that his glory be geuen vnto him but no man is zealous enough for Gods glory but he that after a sorte forgetteth himselfe and aduaunceth foorth himselfe to seeke the height of the same Also there is greate similitude and likenesse betweene these three petitions For the halowing of the name of God is alwayes ioyned with his kingdome and the principall parte of his kingdome is established in this that his will may be done But who soeuer doeth consider howe great our coldnesse is and howe sluggish we are in seeking the chiefest things of all whereof wee are heere in these petitions admonished he will graunte that there is in this nothing superfluous or in vaine but it is that these three things heere required shoulde be thus distinguished To sanctifie the name of
is settled almost in all For we see how al menne doe flatter and spare themselues and euery man is a seuere censor against others And there is a certaine sweetenesse in this sinne so that there is almost no man that ytcheth not with a desire to enquire out other mens faultes All menne doe confesse that it is a mischief intolerable that they which spare themselues in their owne sinnes should be so malitious against their brethren And in timeâ— past prophane men did also condemne it by many prouerbes yet it continued in all ages and also remaineth at this day nay there is added to it an other plague worse then that that the most parte by condemning others seeke to get themselues further libertie of sinning This wicked delyght in biting carping and slaundering doth Christ refraine when hee saith Iudge not Neither ought the faithful to be so blind that they shoulde discerne nothing but only that they should bridle themselues that they be no more desirous to iudge then is meete For it cannot bee otherwise but that whosoeuer desireth to be iudge of his brethren shuld be too extreame and rygorous There is the like sentence in Iames bee not manye maisters Yet he doth not restraine nor withdraw the faithfull from executing the office of teaching but he forbiddeth them to desire honour ambitiously Therefore to iudge doth signifie as much as to enquire curiously into other mens deedes But first this disease doth alwayes drawe with it this sinne that we condemn euery light offence as though it were a most grieuous faulte then it breaketh out into a peruerse boldnes so that we doe proudly iudge ill of euery matter although it may be taken in good parte Now we see to what purpose Christes counsel tendeth that is that we be not to desirous or ouerthwart or malitious or els curious in iudging our neghbours But he that iudgeth by the word and law of the Lorde and directeth his iudgement according to the rule of charitie dooth alwayes begin his iudgement at himselfe he doth obserue the right manner and order of iudging whereby it appeareth howe wickedlye they abuse this testimonie of this moderation which Christe setteth downe vnder which pretence they desire to take away all difference of good and euil For it is not onely lawfull for vs to condemne and reproue all sinnes but also necessary except we wil wrangle with God himselfe and abrogate his lawes cut down his iudgements and ouerthrow his throane of iudgment For his wil is that we should declare his iudgment which he pronounceth of the deedes of menne wee must onely retaine that modesty that he mey remaine the onely lawgiuer and iudge Least you be iudged he denounceth a punishment againste those rygorous censors which so much desire to sift out the faultes of others that is it shall come to passe that they shall bee nothinge gentler entreated of others but they shall finde the same extremitie exercised againste themselues which they haue executed againste others As there is nothing more deare or precious to vs then our name so there is nothing more sharpe and bitter then to be condemned and subiect to the reproaches and infamie of menne and through our owne faulte wee procure our selues that which we of our owne nature doe so much abhorre For which is hee amongst many which doth not search more narrowly into other mennes deedes then is conuenient whiche dealeth not hardlyer with light offences which dooth not more ouerthwartly improue that which is of it selfe indifferent And what is this els but to doe our dilygence to prouoke God to be a reuenger against vs that hee againe maye repay the like to vs. And though this be done by the iuste vengeaunce of God that they should again be punished which haue iudged others yet the Lord doth execute this punishment by menne For the iudgement of Chrisostome and others which referre it to the life to come is wrested For as Iesaias 33. 1. threatneth that they shall be spoyled whiche haue spoyled others so Christ meaneth that there shall not wante reuengers whiche shall punishe wicked and slaunderous menne with the lyke poison or rigor If that menne cease so that they escape punishmente in the world which haue bene too desirously bent to condemne their brethreÌ„ yet they shall not escape the iudgment of God In Luke there is sette downe a promisse Forgiue and yee shall bee forgiuen giue and it shall bee giuen vnto you the meaning whereof is that the Lorde will bring to passe that hee that sheweth himselfe louing gentle and right towardes his brethren shall feele the same gentlenesse of others towardes himselfe so that hee shall bee handled gentlye and friendlye of others But that which often falleth out to the children of GOD to be recompensed with a moste vniuste rewarde so that they are oppressed with many vniust slaunders when as they haue hurte no mannes name but haue spared the faultes of their brethren dooth not disagree with this sentence of Christe For wee knowe that those promisses which apperteine to this present lyfe are not perpetuall nor without exception Also though the Lorde suffereth the innocency of his children to bee oppressed and almoste ouerwhelmed yet withall hee fulfilleth that which hee speaketh in an other place that their vprightnesse shall shine as the morning So his blessinge alwayes exceedeth all their vniuste slaunders For so hee maketh the faythfull subiecte to vniuste reproaches that at the length hee maye shewe forth the goodnesse of theyr cause Furthermore the faythfull ones howesoeuer they desire to execute that whiche is ryght towardes theyr brethren yet beecause they are sometyme caryed with extreame rigour againste their brethren whiche either are innocent or are not so much to bee blamed they prouoke through their owne faulte the lyke iudgement against themselues And though it may be imputed to the vnthankefulnesse of the worlde that they doe not receiue measure pressed downe and running ouer yet certeinelye they muste in parte impute it vnto themselues beecause there is no manne that hath so lyberally nourished his brethren as hee ought 3. VVhy seest thou a moate Hee dooth expresly reproue that faulte which the Hypocrites doe commonlye commit For when they are too quicke sighted in discerning other mennes faultes and they doe not onlye amplifie them seuerely but almost tragically they cast their own offences behynde them or els they are so wise in making them to seeme lesse that euen in the moste grosse offence they desire to seeme excusable Therefore Christ reproueth both the offences too curious searching which groweth of the want of charitie while wee will too scrupulouslye searche out the sinnes of the brethren and the sparing flatterie wherewith we couer and nourish our own sinnes MAT. 7. 6. Giue yee not that which is holye to dogges neither caste yee your pearles before swine least they tread them vnder their feete and turning againe all to renâ—e you There is no cause why I
haue erred too ignorantly which thought that Christe cōpared himself with Iohn for he speaketh not here of the dignity of the person but the excellency of the office is commended which doth more euidētly appeare by the words of Luke Ther arose not a greater Prophet For the greatnesse is expresly referred to the office of teaching In summe Iohn hath so excellent a title giuen him to that ende that the Iewes shuld the more diligently obserue the message that he brought Then the teachers whiche should shortly after folow him are preferred before him that the maiesty of the gospell mighte be preferred aboue the lawe and also that message which came betwene them both And as Christ would prepare the Iewes to receiue the gospell so it is meete for vs to be wakened at this day that we may reuerently heare Christ speaking to vs out of his high throne of his heauenly glory least that he reuenge our cōtempt with that horrible cursse whiche he denounceth againste the vnfaithfull by Malachie in the same place The kingdome of heauen and of God is taken here as in other places before for the new estate of the church because that at the cōming of Christ ther was promised a restitutiō of al things That which I trāslated the least is red in the Greke in the cōparatiue degre the lesser But after this maner the sense is the plainer while it appeareth that it comprehendeth all the ministers of the gospell Also that many being endued with a smal portion of faith are farre inferiour to Iohn this nothing letteth but that their preachinge may be more excellent in that it proposeth Christe the conquerour of death and the Lorde of life whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice and by takinge away the vaile it lifteth the disciples into the heauenly sanctuarie 12. From the time of Iohn I doubt not but that Christ commendeth the maiestie of the Gospel of this that it was sought after with a feruent desire of many For as God raised vp Iohn that hee might be a proclaimer of the kingdome of his sonne so the spirite gaue effecte to his doctrine that it might enter into the hearts of men and mighte kindle their zeale Therfore it appeareth that it came from God which so straungely sodenly spreadeth out raiseth great sturres But in the second clause ther is added a restrainte that the violent doe take it For because the greater parte was no more moued then as if the Prophets had neuer spoken of Christ or as if Iohn had neuer come as a witnesse of him Christ declareth that the violence whereof he speaketh is founde but in one certaine kinde of menne The meaninge therefore is there is nowe a greate concourse of men as if that men would violently enter into the possession of the kingdome of God For at the opening of the mouth of one man they doe not onely couetously but with violente force they receiue the grace offered And thoughe very many are slouthfull and are no more touched then if Iohn should tell a tale in the wildernesse nothing appertaining to them yet many ran with violēt zeale And to this purpose tendeth the saying of Christ that they are inexcusable whiche contemptuously as with cloased eyes doe passe by the manifest power of God which shone as well in the teacher as in the hearers Yet by these wordes we learne what is the true nature and force of faith namely that menne should not coldly and for fashion giue eare to God when hee doeth speake but they shoulde aspire to him with an ardent affection and breake throughe as it were wyth a violent endeuour LVKE 16. The lawe and the Prophets to Iohn Because the Lord had sayd that those things which the Prophets had foretolde of the renewinge of the church that shuld be was as an entrance to the matter for the peoples sake now he compareth the ministerie of Iohn with the law the prophets as if he should haue sayd it is no maruel if God doth now so mightily worke in the mindes of men For he doeth not shew himselfe a farre off as he did before in obscure shadowes but openly and at hande is hee present to establish his kingdome Hereof it foloweth that they haue lesse excuse which doe stubbornely refuse the doctrine of Iohn then the contemners of the law and the Prophets There is an emphasis in the worde of Prophesying for the lawe and the Prophetes did not sette God before the eyes but onelie by figures they drew out as in a shadow one absent Now we see whereto this comparison tendeth namely that it is not meete that menne should be now so cold sith God sheweth himselfe present vnto them which helde the olde people in suspense by prophesies But there is no absurditie in that that Christ doth nowe number Iohn amongst the ministers of the Gospel whom he had first placed in the middest betweene them and the Prophets because his preaching though it were a part of the Gospel yet it was but a certaine rudiment of the same MAT. 14. And if ye wil receiue it Now he doth declare more plainly how Iohn begā to preach the kingdō of God for this is verily that Eliah which was promised to be sent before the face of God for Christ would that the Iewes should now see and know that great terrible comming of God spoken of before by Malachi sith that Elias which is there promised doth now execute the office of a forerunner Also in these words If ye wil receiue it he reproueth the hardnes of their harts that are so malitiously blinde in so great light But what if he be not receiued shall be not be that Eliah It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges but after he had sayd that he was that Eliah he reproueth them of slouth and vnthankfulnes if he haue not that credit which he deserueth 15. He that hath eares VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter which he would should be diligently carefully noted Yet he also declareth that the misteries wherof he speaketh are not receiued of all because that many of the hearers are deafe or else haue stopped their eares But because that man is not onely hindered by his own incredulitie but that diuers do also hinder others christ here exhorteth the children of God whose eares are opened that they should be diligent to consider this excellēt misterie of God and that they should not wax deaf with the vnbeleeuers Matth. 11. Marke Luke 7. 16. But whereunto shall I lyken this generation It is lyke vnto litle children which sit in the markets and call vnto their felowes 17. And say wee haue pyped vnto you and ye haue not daunced we haue mourned to you yee haue not lamented 18. For Iohn came neither eating nor drinking and they saye hee hath a
Lorde also of the Sabboth yet the full time of abrogating the same was not come because the vaile of the temple was not yet rent Math. 12. Marke 3. Luke 6. 9. And he departed theÌ„ce and went into their sinagogue 10. And behold there was a manne which had his hande dried vppe And they asked him sayinge Is it lawfull to heale vpon a sabboth day that they might accuse him 11. And he sayd vnto them what manne shall there be amonge you that shall haue a sheepe and if it fal on a Sabboth day into a piâ—â—e will not he take it and lift it out 12. Howe muche more then is a man better then a shepe Therefore it is lawfull to doe well on a Sabboth day 13. Then sayde hee to the manne Stretche foorth thine hande And hee stretched it foorth and it was made whole as the other 1. And hee entred againe into the Synagogue there was a man whiche had a withered hande 2. And they watched him whether he woulde heale him on the sabboth day that they might accuse him 3. Then he sayde vnto the man which had the withered hand arise stande foorth in the middes 4. And he sayd to them Is it lawful to do a good dede on the Sabboth day or to doe euill to saue the life or to kil but they held their peace 5. Then he loked round about on them angerly mourninge also for the hardnes of their hearts sayde to the man stretch forth thine hand and hee stretched it out and hys hand was restored as hole as the other 6. It came to passe also on an other sabboth that he entred into the Synagogue and taught and there was a man whose righthaÌ„d was dried vp 7. And the Scribes Pharisies watched him whether he would heale on the Sabboth day that they might find an accusation against him 8. But he knew their thoughts and sayd to the manne which had the withered hand arise and stande vp in the middes and he arose and stoode vp 9. Then said Iesus vnto theÌ„ I wil aske you a question whether is it lawfull on the sabboth daies to do good or to do euil to saue life or to destroy it 10. And he behâ—ld them al in compasse and sayd vnto the man Stretch forth thine hande and hee did so and his hand was restored againe 9. And he departed thence This hystorie and the former tende both to one end which is that the Scribes were maliciously bent to carpe and cauill at euery thing that Christe did and therefore it is no maruell if they whose mindes were so poysoned with frowardnesse continued obstinate enemies against him Yet we see that this is a common matter with hypocrites onely to folow a shadowe of the righteousnesse of the lawe and as they say commonly rather to be in shew then in substance First therfore lette vs learne to bringe with vs when wee are to giue iudgement of any thing pure minds free from al malitious affection For if hatred or pride or any such like thing raigne in vs we shal not only be iniurious to men but with contempt of God himselfe we will turne light into darkenesse No man voide of malice woulde haue denied this to haue bene a godly worke which these good doctours dout not to condemne From whence coÌ„meth this madnesse but that all their senses were fraught with vile hatred of Christ so that they would not see in the bright sun shine VVe are also warned to take heede least by giuing to Ceremonies more then is meete we omit those thinges which are of greater account before God and which Christ Matth. 23. 23. calleth the weightier matters of the law For we are so bent to outward Ceremonies that wee can neuer keepe a meane in that behalfe except we remember that whatsoeuer is commanded of the worship of God ought first to be spiritual then to be measured and guided by that rule which is here prescribed by Christ. 10. They asked him saying Marke Luke do only say that they watched what the Lord wold do but Mat. setteth it down more plainly that they teÌ„pted him also in words And it is likely that he had healed some others on the Sabboths before hauing therefore taken occasion of that they demand of him whether he think it lawful for him to do again that he had done before But they shuld haue considered with them selues whether it had ben the worke of God or of maÌ„ to heale a dried hand only by touching it or with a word For God who instituted the Sabboth laid not a law vpon him selfe neither did he bring himselfe into any bondage but that he might labour on the Sabboths as he shoulde thinke meete as vppon other dayes Therfore it was a poynt of too great madnesse by mouing this question to driue God himselfe into order and to abridge him of his free course in his workes 11. VVhat man shall there be among you that shal haue a shepe Christ sheweth again which is the true and right obseruation of the sabboth also he reproueth them for their malitious dealing because they cauild at him for that which was an vsual maner amoÌ„gst them all For if any mans shepe fel into a pit no man did forbid the pulling of it out and how much more a man is worth then a beast so much more lawful is it to help him Therefore it appeareth that if any do help the necessity of the brethren that he breaketh not the rest commanded by the Lord. Marke Luke haue not this similitude they only say that Christ demanded whether it was lawful to do a good dede on the sabboth day or to do euil for he that loseth the life of a man is guilty of an offence yea he litle diâ—sereth from a maÌ„flaier which hath no regard to help him that hath nede Therfore Christ reproueth them that vnder the pretence of a holy rest they wold enforce them to doe euill for not only he doth sin as it is said that doth any thing against the lawe but he also which neglecteth his duety Heereby we also perceiue that christ did not alwaies vse the same reasoÌ„s to ouerthrow this cauil with for he disputeth not here of his Godhead as he doeth in Iohn neither was it nedeful for this one defence was sufficient to coÌ„uince the Pharisies for these two cannot agree that he should be accounted a breaker of the Sabboth who should follow God LVKE 8. But he knew their thoughts If Mathew say true they did openly bewray with their speache what they had in their minde Therefore Christ answeareth not to their secrete thoughts but to their opeÌ„ wordes But both may stande that they spake openly and that Christe iudged of their secrete thoughtes Neither did they vtter what they meant as Mathewe declareth that their demaunde was captious therefore Luke meaneth nothing else but that Christ knewe their deceites thoughe they pretended an other matter in wordes Marke addeth
more fully kindled in them that their strength become more perfect Are they not all like to a Reede halfe broken and to a smoking matche Therfore lette vs learne to embrace this great goodnesse of Christ who frameth himself so to our infirmity Yet in the meane while lette no man flatter himselfe in his sinnes but let euery man endeuour to profit better in our selues least we wander all our life long or bend turne at euery blast like vnto Reedes but lette vs growe on to be perfect men that we may stand fast against the sundry assaults of sathan Let not our faith be like a few smal sparkes hidden in a darke smoke but let it shewe foorth bright shining beames Nowe by the example of Christ all his ministers haue prescribed vnto them how they ought to behaue themselues But because that vnder pretence of this place some do falsly folishly pretend that mildnesse is generally to be vsed towards all men that difference is to be noted which the Prophet expresly maketh betwene the weake and the obstinate For there are some that are too strong whose hardnesse it were meete should be broken with the violence of a beetle which either endeuour to bring darknesse ouer al places or else are firebrands to kindle consuming fires euery where it is necessary that their smoke shuld be scattered and that their heat shoulde be quenched Therefore as the faithfull ministers of the word must diligently apply themselues that by sparing the weake they may encrease nourish the grace of God which as yet is but small in them so they must in wisedom take good hede that they nourish not the malitious obstinate whiche are nothing like to the smoking flaxe or to the brused Reede 20. Til he bring forth iudgement into victory The wordes of the Prophet are somwhat otherwise namely that he shal bring forth or lead forth iudgement in truth Yet the speach which Mat. vseth is full of great importāce that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour For the deuill casteth in what lettes and hinderances he may that righteousnesse shoulde not shewe foorth but by great wrestling and that is confirmed by that woorde victory which is not obtained but by fighting For that which presently foloweth the Prophet hath the yles shall waite for his lawe And thoughe Mathewe hath changed the wordes yet he agreeth in sense that the grace of Christ shall be common to the Gentiles Math. 12. Marke 3. Luke 11. 22. Then was brought to hym one possessed with a deuill both blinde and dumme and he healed him so that hee whiche was blinde and dumme bothe spake and sawe 23. And all the people were amased and said Is not this the sonne of Dauid 24. But when the Pharisies heard it they sayd this man casteth deuilles no otherwise out but through Belzebub the prince of deuils 19. And they came home 20. And the multitude assēbled againe so that they coulde not so much as eate bread 21. And when his kinsfolkes heard of it they went out to lay hold on him for they thought he had bene beside himselfe 22. And the Scribes whiche came from Ierusalem sayde He hath Beelzebub and through the prince of deuilles he casteth out deuils 14. Then he cast out a deuill which was dum and when the deuil was gone out the dumme spake and the people wondered 15. But some of them sayde Hee casteth out deuils through Beelzebub the chiefe of the deuils It is not to be doubted but that Marke meaneth some certaine space of time long enough when he descendeth from the myracles to that wicked conspiracie which Christes kinsmen made amongst themselues that they might binde him as a madde man In Mathew and Luke there is expresse mention made of one only myracle by the which the Pharisies tooke occasion of quarrelling But because that they all three agree togither in this latter sentence therefore I thought good heere to set downe that whiche Marke reporteth And it is wonder that there was such frowardnesse in Christes kinsmen which shoulde haue bene the chiefe helpers in furthering the kingdome of God VVhen they see that he hath gotten him any name ambition pricketh them so that they desire to become famous at Ierusalem for they exhorted him that he would goe vppe thither that he might the better aduance himself Now that they see that he is partly hated of the rulers partly subiecte to many euill speaches and also despised of the most part least any daunger or enuie or reproache should come to the whole stocke or kinred they deuise to lay handes vppon him and to binde him at home as a man out of his wittes and that they were so perswaded it appeareth by the wordes of the Euangelist VVhereby we doe first learne howe blinde mans vnderstanding is that iudgeth so peruersly of the manifest glory of God Certainly the power of the holy Ghost did shine most excellently in all Christes wordes deedes so that if it had bene obscure to others howe coulde it be hid from his kinsmen they being so familiarly acquainted But because the maner of life which Christ ledde pleased not the world and so gat him no fauour but rather procured him many mens hatred they faine him to be a madde man Secondly let vs learne that the light of faith commeth not of flesh bloud but of heauenly grace least any mā shuld glory in any other birth but in the new birth of the spirite as Paul warneth vs 2. Cor. 5. 17. If any man will be esteemed in Christ let him be a new creature 22. Then was brought to him Luke calleth the deuill by whome the man was possessed dumme because of the effect yet Mathew sayeth that there was a double plague laid vpon the man It is certain that many are blind and dumme of naturall diseases but it appeareth that this man was blind in his eyes and depriued of his speach though ther was no want in those partes pertaining to the sight or in the proportion of the tongue Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule 23. And all the people were amased Heereby we gather that the power of God was manifest to be seene whiche caried the common people whiche was cleare and free from all malitious affection to haue him in admiration For how should it come to passe that al the people should be so amased and wonder but because the matter so compelled them And certainly there is none of vs which may not behold in this hystorie as in a glas the wonderfull power of God whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson which were not afraid to cauil at this so excellent a worke of God But the frute of the
as probable coniectures and not as sound perfect proofs Lastly he speaking of a matter known wel proued he vrgeth it the les against his enemies cōsciences No mā was ignorāt but that christ came to thrust sathan out of his possession and there was nothing more manifest then that all his myracles tēded to this end VVherby it was easie to iudge that his power which was so contrary to sathan was of God 27. By whō do your children cast thē out He accuseth thē of wicked malicious iudgmēt that they iudged not a like of one the same matter but as they wer affected towards the persōs But this inequality shewed that equity right preuailed not but that they wer ouer ruled either with blind loue or hatred And this was a signe of wicked selfeloue of enuy to condemne that in Christ which they accoūted praise worthy in their owne children Some take their children for the children of all the nation Some thinke that the apostles were so called bicause they were accoūted as children where they accoūted Christ as a strāger Others refer it to the old prophets But I am perswaded that he meaneth the Exorcists of which sort there were manye then amongest the Iewes as it appeareth in the Actes 19. 17 for it is likely that they thought no better of the disciples of Christ then they did of the maister And it is too muche wreasted to drawe it to the dead Prophets when as the wordes doe plainly set downe a comparison of the same time The Iewes had no Exorcistes by the prescript order of the law but we know that God that he might kepe them in faith and in syncere worship of him testified his presence amōgst them by many myracles And so it might be that by calling on the name of God the diuels fled And the people hauing experiēce of that great power of God therof rashly made themselues an ordinarie office The Papistes also afterward least their estate should be any thing inferiour to them counterfaited thē in creating Exorcistes and so were Apes of Apes Furthermore it was not needefull that Christe shoulde in condemning their malice approue those Exorcismes which they held as holy adorned with the name of God and yet they made Christ a seruāt of Beelzebub for the obiection is directed according to the common phrase to the person That which foloweth presently after that their children shoulde be their iudges this is vnproperly spoken you neede not to seeke farre for your condemnation the myracles whiche I worke you apply to Beelzebub you praise the same in your children Therfore you haue inough at home to condemne your selues If that any had rather take it otherwise to wit that hee vpbraideth them of the grace of God which was somtime shewed amongst them by the Exorcistes I do not greatly gainstand it For though they were degenerate yet the Lorde woulde not altogether depriue them of his power but that he would adorne the priesthode and the seruice of the Temple with some generall testimonie For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gentiles But the first interpretation seemeth in my iudgement to be moste naturall 28. But if I cast out deuils by the spirite of God Luke Metaphorically calleth it the Finger for the spirite For because that God woorketh and sheweth his power by his spirite the name of a finger is aptly giuen it And this speach was cōmon amongst the Iewes as Moses reporteth that Pharaohs enchāters sayd Ex. 8. 19. This is the finger of God But Christ gathereth of those former wordes that the Scribes were vnthankfull to God which would not that he shoulde raigne ouer them Hetherto he hath answeared their friuolous Obiection now he giueth charge as vnto menne conuicte that they should not oppose themselues wickedly against the kingdome of God And he holdeth not himselfe within the compasse of this one myracle but by occasion thereof he speaketh of the cause of his comming declaring to them that they should not onely consider this one peculiare facte of his but some thing farre more excellent then this namely that God by reuealinge the Messias woulde repaire their decayed estate and restore his kingdome amongest them Therefore we see Christ complaineth of their vnthankefulnesse because that they furiously reiected and cast from amongest them the incomparable grace of God For this woorde Come is very forcible to witte that God appeared willingly to them as a redeemer bu they as much as they coulde driue him from amongest them and would giue no place to him that was come ready and prepared for their saluation 29. How can a man enter into a strong mans house Though the Euangelists do differ somwhat in wordes yet they agree notably for the summe of the matter for Christ prosecuteth that which he touched a litle before of the kingdome of God and he saieth that it is necessary that Sathan shuld be thrown forth by violence that God may haue his kingdom amongst men so that this sentence is but a confirmation of that which wente before But that we may more certeinly vnderstād the meaning of Christ it behoueth vs to remember that Analogy which Matthew reheased before betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies his will was it shoulde be applyed to the soules so that when he deliuered the corporall senses of men from the tyranny of the deuill he declared that he was sent from God a champion that shuld ouerthrow his spirituall tyrannie ouer soules Nowe I returne to his wordes he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom vntill he be spoyled of his weapons because that except an other mightier power be set against him he will neuer willingly giue place To what purpose is this spoken First wee know that the deuill is called in diuerse places the prince of the world And the tyrannous gouernment which he holdeth is fortified on euery side with strōg defences For there are many snares to entrappe men with and hee holdeth them that are now subiect vnto him in such bandes so that they rather nourish that seruitude wherein they are bound rather then by anye meanes aspyre to lybertie Also there are innumerable sortes of daungers by the which he holdeth them miserably ouerwhelmed vnder his feete To be short there is nothing to the contrary but that he may without resistaunce rule as a tyrant in the world not that he canne doe anye thing without the will of the maker but because that Adam by estranging himselfe from the power of God brought himselfe and his posteritie vnder this straunge and miserable seruitude But though the deuill reigneth againste nature and that by the iust iudgement of God menne are subiect to his tyranny for their sinne yet he holdeth that kingdome in quiet possession so that hee triumpheth ouer vs without resistaunce
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
which were to be wished but also that he might keepe his disciples in feare and modestie least they shuld contente themselues with a vaine title of faith or with a naked profession I doe willingly allowe both these endes that Christ teacheth that the mixture of good and euill must be patiently borne vntill the end of the world because the true perfect restitution of the Church shall not be before that time Then that he admonisheth that it sufficeth not nay it is to no purpose for vs to be gathered into the sheepfold except we be peculyar chosen sheepe to which purpose belongeth that saying of Paule 2. Tim. 2. 19. The lord knoweth who are his therefore let euery one that calleth on the name of the Lord departe from iniquitie Also he compareth the preaching of the Gospel very aptly to a nette drawne vnder the water that wee might know that the present state of the church is as a thing coÌ„fused For though our God as he is the God of order and not of confusion commendeth discipline vnto vs yet for a time he graunteth the hypocrites a place amongst the faythfull vntill he at the last day doe bring his kingdome into perfect order Therefore as much as in vs lyeth let vs endeuour to correct vices let filthines be seuerely purged yet shal not the Church be free from wrinckles and spots before that Christ shal separate the lambes from the goates 51. Vnderstand yee all these things That must be remembred which wee saw before that all the parables were expounded priuately to the disciples But now after the Lorde hath familyarly and so louinglye instructed them he also admonisheth them that he hath not only employed his labour in teaching them that might only be wise for themselues but that they should impart vnto others that which was committed to theÌ„ And by this meanes he sharpneth them prouoketh them the more to endeuour to learne Therfore he saieth that teachers are like to housholders which are not only careful for that they shal liue by themselues but they haue also prouision laid vp in store for the nourishment of others Then they liue not carelesly for a day but they prouide for a much longer time to come And the meaning is that the teachers of the Church ought to be instructed by long study that as neede shal require they may minister to the Church abundance of doctrine out of the word of God as out of a storehouse That many of the old writers by new old do vnderstaÌ„d the law the gospel seemeth in my iudgment to be wrested I therfore do take it more simply for the diuerse manifold wayes of dispensing the misteries which they do aptly wisely apply to euery maÌ„s capacity Matth. Mark Luke 7.   36. And one of the Pharises desired him that he would eate with him and hee went into the Pharises house and sate downe at table 37. And behold a woman in the citie which was a sinner when shee knew that Iesus sate at table in the Pharises house shee brougt a boxe of oyntemente 38. And shee stoode at his feete behind him weeping and beganne to wash his feete with teares and did wipe them with the haieres of her head and kissed his feete and annoynted them with the oyntment 39. Now when the Pharise which bad him saw it hee spake within himselfe saying If this man were a Prophet hee woulde surely haue knowne whâ—e and what manner of woman this is which toucheth him for she is a sinner 40. And Iesus answered and said vnto him Simon I haue somwhat to say vnto thee and he sayde maister say on 41. There was a certeine lender which hadde two debtors the one ought fiue hundred pence and the other fiftie 42. VVhen they had nothing to pay hee forgaue them both VVhich of them therefore tel me wil loue him most 43. Simon answered and said I suppose that he to whom he forgaue most And he said vnto him thou hast truely iudged 44. Then hee turned to the woman and said vnto Simon Seest thou this woman I entred into thyne house and thou gauest me no water to my feete but she hath washed my feete with teares and wiped them with the hayres of her head 45. Thou gauest mee no kisse but thee since the time I came in hath not ceased to kiâ—se my feete 46. Myne head with oyle thou didst not annoint but she hath annoynted my feete with oyntment 47. VVherefore I say vnto thee many sinnes are forgiuen her for shee loued much To whom a litle is forgiuen the same doth loue a litle 48. And hee sayde vnto her Thy sinnes are forgigiuen thee 49. And they that sate at table with him beeganne to say within themselues who is this that euen forgiueth sinnes 50. And he said to the woman thy faith hath saued thee goe thy way 36. And one of the Pharises desired him This history declareth how ouertwhart all they are which know not the office of Christe in conceiuing yea in seeking taking offences A Pharisee inuiteth Christ wherby we gather that he was one neither of the enuious and violent enemies of his doctrine neither of the proud contemners but though hee was meeke he was presently offended when he sawe a woman gentlye admitted by Christ who in his opinion should haue beene driuen from his company and speach and therefore he denieth him to be a Prophet because he knew not the Mediatour whose peculiar office it should bee to reduce miserable sinners into fauour with God This truely was somwhat to vouchsafe Christ the honour of a Prophet but he ought also to haue enquired to what end he should be sent what he should bring and to be short what was enioyned him of the father because hee neglected the grace of reconciliation which is speciallye to bee taken holde of in Christe hee thought him not to be a Prophet And certeinely this woman ought to haue bene reiected if she had not by the grace of Christe her sinnes being abolyshed obteined a new righteousnesse Simon is deceiued onely in this because not considering that Christ came to saue that was lost he coniectureth rashly that hee could not discerne the worthye from the vnworthy Further least any such disdainefulnes should ouerwhelme vs let vs know first that Christ was giuen as a delyuerer of miserable and lost men to restore them from death to life Then let euery man examine himselfe and his life so it shall come to passe that we shall not wonder that others are receiued with vs because no man shall be so bold as to preferre himselfe aboue others For hypocrisie onely puffeth men vp into securitie so that they despise al others 37. A woman in the citie which was a sinner It is so word for word as I haue traÌ„slated it Erasmus thought best to vse the preterplufect tence of the verb least any should think her then as yet to haue bene a sinner But
oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes that euery one shoulde learne to examine themselues and to consider what they haue deserued And that he spareth vs for a time it is of his benignitie and mercy wherby he calleth vs to repentaunce and it ought to be farre from vs from taking occasion thereby of sluggishnes That Christ therefore might correct that wicked iudgement wherein we become enemies to them that are in miseries in afflictions and that hee might withall shake away those pleasures wherein euery man flattereth himselfe first he teacheth that they are not the worst which are hardest handled of al others beecause God so executeth his iudgementes in that order and maner as hee shal think good so that some are presently punished others do rest long in idlenes and pleasures Then he saith that as many calamities as befall in the world ar so many testimonies of the wrath of God VVherby we gather what destruction there remaineth for vs except we amend TheÌ„ there aryseth occasion of exhortation of this that some brought worde that Pylate mingled mannes bloud with sacrifices to witte that sacrifises by such an haynous deede might come into detestation And because it is likelye that this reproach was done to the Samaritanes which were fallen from the pure worshippe of the lawe it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues but the Lord turneth them an other way And because the wickednesse of that whole nation was odious and infamous vnto them he demaÌ„deth of them whether they thinke that those wretches which were slaine by Pilate were worse then all others as if he should haue sayd it is not vnknown vnto you that that land is ful of wicked men and that there remaine many yet aliue which were worthy of the same punishment A blinde therefore and a wicked iudge is he which measureth the sinnes of men by the present punishments For the worste man is not first punished but out of many the Lord chuseth a fewe to be punished in whose person he teacheth the rest that he is an auenger that all might feare him But after he had spoken of the Samaritanes he came nearer to the Iewes themselues for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem he affirmeth that they were not the wickedst but in the destruction of them he sayth that there was an example of terrour sette foorth vnto all menne for if God hath shewed a token of his iudgement vppon them others shall nothing the rather escape his hand though they be borne with for a time And Christ forbiddeth not but that the faithfull shoulde be diligent in considering the iudgements of God but he appoynteth this order to be holden that they should begin at their owne sinnes For hereof shal great profit come so that they shall with voluntarie repentance preuent the iudgements of God To the which purpose that exhortation of Paule doeth also pertaine Ephes. 5. 6. Let no man deceiue you with vaine words for for these things commeth the wrath of God vpon the children of disobedience 4. Hee spake also this Parable The summe tendeth to this purpose that many which are worthy of destruction are tollerated for a time yet they shall gaine nothing by the delay if they goe forwarde in their obstinacy For hence commeth a wicked flatterie wherein the hypocrites doe harden themselues and become more obstinate because they consider not their owne miseries except they be enforced and therefore so long as the Lord winketh and suspendeth his corrections they imagine with themselues that they are well agreed with him So they nourish vppe themselues in securitie as if they had made a couenaunt with death and with the graue as Isaias sayeth 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes 2. 5. because they heape vp for them selues the wrath of God against the latter day And we knowe that trees are somtimes preserued not because they are alwaies profitable frutefull to their owners but because the carefull and wise husbandman attempteth and trieth euery way before he will stocke vppe his field or his vineyarde But we are heereby taught that the Lorde hath great reason of his forbearing when he doeth not presently reuenge himselfe vppon the wicked but deferreth their punishments VVhereby mannes rashnesse is put to silence least any shuld be so bold as to murmure against the chief iudge of all menne if he doe not alwayes execute his iudgements in like sorte But the comparison is heere made betweene the Lorde and the stewarde not because the ministers of God doe exceede him in mercy and meekenesse but because the Lord doeth not onely prolong the life of sinners but hee also husbandeth them diuers wayes that hee might gather better frute Mathewe Marke Luke 13.   10. And hee taught in one of the Synagoguei on the Sabboth day 11. And behold there was a woman which had a spirit of infirmity 18. yeres and was boâ—ed tâ—gither and could not lift vp her selfe in any wise 12. VVhen Iesus sawe her he called her to him and said to her woman thou art losed from thy disease 13. And he laid his handes on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue answeared with indignation because that Iesus healed on the Sabboth day and sayd vnto the people There are sixe dayes in whiche men ought to woorke in them therefore come and be healed and not on the sabboth day 15. Then answeared him the Lord and sayde Hypocrite doeth not eache one of you on the sabboth day lose his oxe or his asse from the stall and leade him away to the waters 16. And ought not this daughter of Abraham whom Sathan had bounde loe 18. yeares be losed from this bond on the Sabboth day 17. And when he had sayde these things all his aduersaries were ashamed but all the people reioyced as all the excellent things that were done by him I haue determined to gather togither into this one place those thinges which are red in diuers places set down by Luke alone without expresse nothing of the time as we haue sayde other where that the Euangelistes were nothing curious in this behalfe Our returne shall after be the better to the common Harmonie Heere is report made of a myracle in healing of a woman and the Iewes maliciously conceiued an offence because the Lord healed her on the Sabboth day Luke sayeth that the woman was holden with a spirite of infirmitie so that the body was shrunke vp with the shrinking vp of the synewes But because he doth not otherwise describe what kinde of disease it was it seemeth not to be any common disease nor any such as the Physitions knew therfore he calleth it a spirite of infirmitie For we knowe that the deuil applieth himselfe to
that yet he shoulde preuaile nothing by hys deuices I sayeth he what guiles soeuer he deuiseth will to day to morowe doe the office laide vpon me of God and when I come to the ende of the race then shall I be offered vppe in sacrifice Yet that the meaning of the woordes may be more plainly sette downe vnto vs in the first part of the sentence Christe graunteth that the third day after that is shortly after he should die and thus he declareth that he can by no fear of death be driuen from doing his duetie to the whiche with a setteled purpose of the minde he goeth without feare Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners because there is no daunger of death other where then at Ierusalem But in the seconde parte he reprooueth the Pharises sharply doe you who I see shall be my butchers warne me to take heede of Herode Though the vpbraidinge goeth further for he not only sayeth that he is ready to die at Ierusalem but that it also is a denne of theeues where almost all the Prophets were slaine It is true that many were slaine otherwhere and especially at that time when the cruell rage of Iesabel was hotte against them but because that continually the Prophets were not in any other place more cruelly dealt with Christ layeth woorthely this reproofe vppon the wicked inhabitants of the holy Citie And for the most part it befell the Prophets to be slaine there for sith the wickednesse came from thence wherewyth Iudea was filled that also was the fielde wherein God exercised his Prophets For we knowe that the more the doctrine of the Gospell shineth and the nearer it commeth to the wicked the madder they become Yet this is a horrible example that the place which was chosen to be the sanctuary of the worship of God and to be the house of the lawe and of the heauenly wisedome should be defiled not with one or two murders but with the ordinarie slaughter of the Prophets And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine Thoughe the exclamation which followeth presently after in Luke seemeth so to be ioyned to this as if Christ heereof taking occasion did then enuey against Ierusalem yet I rather thinke when Luke had sayd before that Ierusalem was embrued with Prophets bloude yea and that it was by continuall course of many ages the cruell and sacrilegious slaughter house occupied in murthering the Prophets presently according to his maner he addeth a sentence whiche agreed with that speache For we see in diuers places before that it was no vnwōted thing in him to gather into one place sayings of Christ vttered at sondry times Mathewe Marke Luke 11.   37. And as he spake a certain Pharisie besought him to dine with him and hee went in and sate downe at the table 38. And when the Pharisie sawe it hee marueiled that he had not first washed before dinner 39. And the Lord sayd vnto him in deede ye Pharisies make cleane the out side of the cuppe and of the platter but the inwarde parts is full of raueuing wickednesse 40. Yee fooles did not he which made that which is without make that which is within also 41. Therefore giue almes of those thinges which are within and beholde all things shal be cleane vnto you This heere sette downe agreeth in parte but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men in obseruing whereof the Iewes were to too carefull that hee might correcte the superstition of the people and especially of the Scribes God had commaunded some certaine washings in his lawe in the whiche hee profitably exercised his people in the meditation of true puritie The Iewes not being content with thys mediocritie added many other washinges specially that no man shoulde eat except he had washed as Mark declareth more plainly in his 7. chapter and also appeareth in the 2. of Iohn Also to this fault was added a wicked confidence because they hauing no regard of the spirituall worship of God thought they had wel discharged themselues if they had set vp a figure in the place of God And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken yet omitted the same that he might shewe that God made small account of the outwarde cleannesse of the flesh but required the spirituall righteousnes of the hart 3◠In deede yee Pharisies Christe doeth not reproue the Pharisies in this place as he doth in Mathew and Mark because they preposterously worshipped God with mens inuentions and brake the lawe of God through their owne traditions but he onlye toucheth their grosse hypocrisie because they desired puritie but in the eyes of men as it they had nothing to do with God And this reproofe lighteth vpon all hypocrites which establish a righteousnesse in the ceremonies commanded by God And therfore Christe concludeth more then if he shoulde haue sayde that God is worshipped in vaine with the commandements of men for he generally condemneth that errour that God shoulde be worshipped with ceremonies and not with faith a pure affection of the heart And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes yet the dispositions of men are so prone to hypocrisie that proud errour preuailed that God should be pleased with outward worshippings voide of faith But chiefly they were so astonied in Christes time that religion then only stode in mere trifles Therefore he enueyeth against the Pharisies which are busily occupied in washing the cuppes nourish inwardly in their harts most filthy spots of rauening wickednes And he cōdemneth their folly by this reason that God which created the inward soule of man as well as the body could not be pleased only with an outward shew For this chiefly deceiueth men that either they doe not consider that they haue to doe with God or else they transforme him according to the vanitie of their imagination as if he differed nothing from a mortall man 41. But of those thinges which are within Christ after his maner calleth the Pharisies backe from ceremonies to charitie affirming that men as wel as meats are not clēsed with water but with loue Yet he wold not in those woords lessen the grace of God nor reiecte the rites of the lawe as vaine and vnprofitable for he directeth his speach against them which carelesly mocke at God with naked signes as if he should haue sayd it is onely the lawfull vse which sanctifieth the meates And they onely doe vse the meates rightly and iustly which helpe the want of the poore with their aboundance Therefore it were better to giue almes of that abundance which we haue then by scrupulous washing of hands and cuppes to neglect the poore That which the Papists doe gather
fooles which vexe themselues with a doubtfull care because no messenger returned at any time from hell Christe minding to take away such bewitchinges of Sathan calleth vs backe to the lawe and the Prophetes according to that testimonie of Moses Deut. 30. 12. Thou shalt not say after this who shall ascende into heauen or who shall descend into the deepe or who shal passe ouer the sea The word is neere vnto thee in thy mouth and in thine hearte They therefore which doe deride as fables those thinges which the scripture testifieth of the iudgement to come shall in tyme to come feele how intollerable this wickednesse is to discredite the holy Oracles of God But Christe wakeneth his from this slouthful disease least they beeing deceiued with hope to escape punishment shoulde let escape the time of repentaunce And to this tendeth Abrahams aunswere because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Moses and the Prophetes there wanteth not any thing else but that al men should rest in the same The wisdome of manne is altogeather infected with the wicked disease of curiositie so the greater part alwayes gapeth after reuelations Now because that nothing more displeaseth God theÌ„ that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers and to seeke after feigned Oracles after the manner of the Gentiles which is forbydden for the staying of which ytching hee also promyseth to giue vnto them Prophetes of whom the people shoulde learne whatsoeuer shoulde bee profitable for theyr saluation Deut. 18. 10. 18. If that the Prophetes are sente to this ende that God myght keepe the people vnder the brydle of the worde He which is not satisfied with this reason of doctrine hath no desire to learne but is moued with a wicked wantonnesse and therefore GOD complayneth that he is iniuried when he alone is not heard from the lyuing to the dead Isa. 8. 19. This diuision which Abraham maketh of the word into the law and the Prophetes is referred to the tyme of the olde Testament Now when there is added a more full interpretation of the Gospell if we be caried hither and thither with loathing of that doctrine and briefly if we suffer not our selues to be ruled by the word our impietie is not to be borne with Heereof it may be also gathered what assurance there is of Purgatory and of such triâ—les of the Papistes which hath no other ground but vpon dreames and visions 30. Nay father Abraham This is Prosopopaeia as we haue said which is rather sette downe for the vnderstanding of them that liue then for the care of the dead For the doctrine of the lawe waxeth colde in the worlde the prophesies lye not regarded and no man abydeth to heare God speake after his owne order Some desire that Aungelles shoulde descend from heauen others that the dead shoulde come out of theyr graues others would haue whatsoeuer they heare sanctified with newe myracles others would haue voyces speake out of the ayre But if God should yeelde to all theyr preposterous desires they would profitte nothing thereby for God setteth downe in his word whatsoeuer is profitable for vs to knowe and the aucthority of this worde is testified and confirmed vnto vs by lawful signes Then fayth dependeth not vppon myracles nor vppon all sortes of myracles but it is the peculyar gift of the spirte and is grounded of the worde of God To conclude it is the proper gyft of God to draw vs vnto him whose will it is to worke effectualy by his word VVherfore there is no hope that those meanes shuld profit vs which do draw vs from the obedience of the word I graunte that flesh is not apter nor readyer to any thing then to hearken to vaine reuclations and we see how they which do loath the scripture do earnestly throw themselues into the snares of Sathan Heereof sprang Necromacy and such like deceites which the worlde dooth not onely receyue with greedinesse but also with a madde violence shee draweth the same vnto her But Christ only declareth here that they which are deafe and obstinate at the doctrine of the law cannot be amended or brought to a better mind by the dead Matth. Mark Luke 17.   7. VVho is it also of you that hauing a seruauntâ— plowing or feeding cattell would say vnto him by by when he were come from the field Goe and sitte downe at table 8. And would not rather say to him dresse wherwith I may suppe and girde thy selfe and serue me till I haue eaten and drâ—nke and afterward eat thâ—â— and drinke thou 9. Doth he thanke that seruaunt beecause hee did that which was commaunded vnto him I trow not 10. So lykewise yee when yee haue done all those thinges which are commaunded you say we are vnprofitable seruauntes we haue done that which was our duetie to do The ende of this parable is this when as God chalengeth all that we haue to himselfe as his owne proper right and holdeth vs in bondage seruice whatsoeuer labour we endeuour to employ in his seruice yet he is not bound to vs by any desert for sith we are his he cannot owe vs any thing againe Therefore hee proposeth the similitude of a seruaunte who after he hath passed ouer the whole daye in diligent and painefull labour returning home in the euening continueth his labours vntill hee hath done his duetie according to the pleasure of his master But Christ doth not speake of hyred seruauntes which serue vs at this day but of those olde bondmen whose estate and condition of lyfe was suche that they should get nothing for themselues but should be giuen to their masters with all theyr labour study and endeuour euen vnto bloud Christ teacheth that we are bouÌ„d tyed to God with no lesse bond of seruice whereby he gathereth that hee is no way bound vnto vs. And the argument is from the lesse to the greater For if that mortall man hath suche power graunted him ouer man so that hee may driue them night and day to continuall obedience and yet can craue no meanes of mutuall recompence as if he should be his debter how much more shall it be lawfull for God to require all the dueties of our lyfe so farre as our power can reach so that yet he shall owe vs nothing at all Therfore we see all them condemned of wicked arrogancy which feigne themselues to deserue any thing at Gods handes so that they should binde him to them for there is no man which would not willinglye call God to accounte VVhereof the imagination of merites preuailed almoste in all ages But the saying of Christe is to be noted that we yeelde nothing to GOD of free wyll for we are subiect to his power of this condition that whatsoeuer is in vs should be due to him And there are two things to be noted in this senteÌ„ce that our lyfe
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
touch at least the edge of his garment And as many as touched him were made whole  34. They came into the land of Genneâ—areth The Euangelists do meane that region which was so called of the name of the lake though it is vncerteine whether the lake was so called after the name of the lande but in that there is no matter of waight It behoueth vs especially to bende our cies thither whither the Euangelistes do lead vs that the glory of Christ was shewed not by one or two miracles but that coast of Iudea was replenished with innumerable testimonies of him the fame wherof might easily spread to Ierusalem and into other cities euerye waye VVhereby we gather how vile and wicked the vnthankfulnes of that nation was which malitiously shut theyr eies at the present brightnes of the glory of God nay they endeuoured as much as laye in them to extinguishe the same But now it is our duety in this so great a heap of myracles to learn to know to what end Christ came namely that he might shew himselfe a Phisition in healyng all diseases For it behooueth vs to cal to remembraunce that which Matthew alleaged before out of the Prophet Isaias that he by healing the diseases of the body figured as in a shadow some greater thing to wit that he should restore our soules to health and that his peculyar office should be to take away spiritual diseases And though at this day he is not conuersaunt vppon the earth yet it is certeine that now in heauen he excelleth in exercising the same graces whereof hee then gaue a visible testimony And beecause wee all are diseased with all kinde of diseases vntill he heale let euery one of vs not only offer himselfe vnto him but let him also endeuour to bring others which are in neede of the like remedy 36. That they might touch the hemme It is to be supposed that they were somwhat superstitious when as they tied the grace of Christ to the touching of his garment at least they defrauded him of part of his honour when they hoped for no power by his simple word But least hee should queÌ„ch the smoaking flaxe he applyeth himselfe to theyr simplicitie yet here is no cause why they should flatter themselues which seek the grace of God in wood or nayles or garmentes when as the scripture saith expresly that it is abhominable to conceaue any thing now ef Christe but according to the worthines of his spirituall and heauenly glory Theyr infirmity was borne with for a tyme which not knowing that Christe was God desired to come neerer to him Now sith hee silleth heauen and earth with the fauour of his grace it behooueth vs to apprehend by fayth the saluation which he offreth vs from heauen and not with haÌ„ds or eyes Matth. 15. Mark 7. Luk. 1. Then came to Iesus the Scribs and Pharises which were of Ierusalem saying 2. VVhy do thy disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread 3. But he answered and saide vnto them why doe yee also transgresse the commaundementes of God by your traditions 4. For God hath commanded saying Honour thy father and mother and he that curseth father or mother let him dye the death 5. But yee saye whosoeuer shal saye to father or mother by the gifte that is offred by â—ne thou maist haue profit 6. Though he honour not his father or his mother shall be free Thus haue yee made the commandement of God of no auctority by your traditions 7. O hypocrites Esaias prophesied wel of you saying 8. This people draweth neere vnto me with their mouth and honoureth me with their lips but their hearte is farre from me 9. But in vaine they worship me teaching for doctrins the precepts of men 1. Then gathered vnto him the Pharises and certeine of the Scribes whiche came from Ierusalem 2. And when they sawe some of his disciples eate meat with common handes that is to say vnwashed they complained 3. For the Pharises and al the Iewes except they wash their handes oft eate not holding the tradition of the Elders 4. And when they come from the market except they wash they eat not and manye other thinges there be which they haue taken vpon them to obserue as the washing of cuppes and pots and of brasen vessels and of tables 5. Then asked him the Pharises and Scribes why walke not thy disciples according to the tradition of the Elders but eat meat with vnwashen hands 6. Then he answered and sayd vnto them Surely I say hath prophesied well of you hipocrites as it is written This people honoureth me with their lippes but their heart is farre away from me 7. But they worship me in vain teaching for doctrines the precepts of men 8. For yee lay the commaundementes of God aparte and obserue the tradition of men as the washing of pottes and cups and many other such like things yede 9. And he saide vnto them well yee reiect the commaundement of God that yee may obserue your owne tradition 10. For Moses saide Honour thy father and thy mother and whosoeuer shall curse father or mother let him dye the death 11. But yee say If a man say to father or mother Corban that is by the gifte that is offred by me thou maist haue profit he shal be free 12. So ye suffer him no more to doe anye thing for his father or his mother 13. Making the word of God of no autoritie by your tradition which ye haue ordained and ye do many such like things  1. Then came to Iesus This is a place most worthy to be noted because that here is reproued an offence no lesse daungerous then common VVe see what frowardnes there is in menne both in the way and meanes of worshipping God for they do dayly deuise new kindes of worshipping and the wiser any man would seeme to be the more he bendeth to shew his witte that way I speake not of straungers but of them which are of the houshold of the church whom God hath peculiarlye enriched with this honour that they should holde that as the rule of pietie which hee hath spoken with his own mouth Gad hath prescribed in what maner we should worship him and in his law he hath comprehended a perfect holynes The most part as if it were a light and a vaine matter ro obey God and to obserue that which he hath commaunded do of themselues gather out of sundry places many additions to the same They whiche are in authoritie do wrest their owne deuises to this end as if they had somwhat in their heades perfecter then the worde of God Then crepte in tyranny for when men once take to themselues that lyberty to commaund they do seuerely exact the obseruation of their own lawes do not abide that the least title of the same should be omitted either in coÌ„tempt or els by negligence Also though the
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
the other the simple trueth of God and the inuentions which men deuise out of their owne brayne Neyther is there any cause why any Sophyster shoulde seeke to slyppe away denying this to be vnderstoode of euery doctrine because there can no other doctrine be found which beareth the name of pure and sweete doctrine then that which proceeded from God VVhereof it followeth that what mixture soeuer commeth from any other is called heauen As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene whose doctrine the Lorde woulde haue them to beware of Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests amongst whom the Pharisies were chief VVhen as Christe by name warneth his from their doctrine it followeth that they all must be refused which mixe their own inuentions with the word of God or which thrust in any straunge thinge what degree of honour soeuer they are placed in or what proude title soeuer they beare VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope Mathewe Marke 8 Luke  2â— And he came to Bethsaida and they brought a blinde man vnto him and desired him to touch him 23. Then he tooke the blinde by the hande and ledde him out of the towne and spit in his eyes and putte his hands vppon him and asked him if he saw 〈◊〉 24. And he looked vp and sayde I see men for I see them walking like trees 25. After that he put his handes againe vppon his eyes and made him looke againe And he was restored to his sighte and sawe euery manne a farre off clearely 26. And he sent him home to his house saying â—â—â—ther goe into the towne nor tell it to anye in the towne  This myracle the declaration whereof is omitted by others seemeth to be reported by Marke especially for this circumstance that Christ did not at once as he was often wont to doe but by little and little restore the blinde man his sight the which it is likely that he did to this end that he might in this man set an example of his free disposation that he is not bounde to any certaine rule but that he may shewe his power either this way or that Therfore he doth not open the eies of the blinde so presently that he may see clearly with them but he instilleth a darke and a confuse sight into them then by putting his hands vpon them againe he giueth them a perfect sight so the grace of Christ which before was sodeÌ„ly powred vpon others commeth as it were drop by drop into this man 24. I see men The blind man was asked this question for the disciples that they might know that somwhat was now giuen him but yet that there was but a litle beginning only and not fully healed Therefore he aunswereth that he seeth men because hee seeth some walkinge whiche are straight like vnto trees By which wordes hee confesseth that his sight is not so cleare as to discerne men from trees but yet that he canne see now a litle because that by their motion he gesseth them to be men whoÌ„ he seeth to be of a straight stature in which sense he also saith that they are like vnto trees VVherefore we see that onely by coniecture hee saith that he seeth men 26. He sent him home to his house That Christe suffered him not to returne to Bethsaida where many might haue beene witnesses of the myracle some thinke that it was done because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour VVhatsoeuer the cause was it is certeine that he wrought not this miracle to that end that it should alwayes be buried but he would haue this with manye others kept secrete vntill that the sinnes of the vvorld being washed away by his death he should ascend into the glory of the father Matth. 16. Mark 8. Luke 9. 13. Now when Iesus came into the â—â—astes of Casarea Philippy he asked his disciples saying whome doe men say that I the sonne of manne am 14. And they said some say Iohn Baptist and some Elias and others Ieremias or one of the Prophets 15. He said vnto them but whome say yee that I am 16. Then Simon Peter aunswered and saide Thou art the Christ the sonne of the liuing God 17. And Iesus answered and saide to him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reuealed it vnto thee but my father which is in heauen 18. And I say also vnto thee that thou art Peter and vpon this rocke I will buyld my Churche and the gates of hell shall not ouercome it 19. And I will giue vnto thee the keyes of the kingdom of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loose on earth shal be losed in heauen 27. And Iesus went out and his disciples into the townes of Casarea Philippi And by the way he asked his disciples saying vnto them whom do men say that I am 28. And they aunswered some say Iohn Baptist and some Elias and some one of the prophets 29. And hee said vnto them but whom saye yee that I am Then Peter aunswered and said vnto him thou art the Christ. 18. And it came to passe as he was alone praying his disciples were with him he asked them saying whoÌ„ say the people that I am 19. They aunswered and sayd Iohn Baptist and others saye Elias and some say that one of the old prophets is risen againe 20. And hee sayde vnto them but whom say ye thâ—â— I am Peter aunswered said the Christ of God 13. Into the coastes of Casarea Philippi Mark saith that this communication was had by the way and Luke when hee had praid and had none with him but his disciples Matth doth not so exactly note the time yet it is certeine that the three do report the same hystory it may be that Christ in that iourney after he had made some stay and prayd demaunded this of his disciples Also because there were two Caesareaes that was aunciente and more famous whiche was firste the tower of Straton and this is scituated at the foote of Mount Libanus not farre from Iordan the epithite is added for difference sake For though some thinke that it was built in the same place where the town Dan stoode in times past yet because it was lately built by Phillip the Tetrach it was called Philippy VVhom doe men say that I am This may seeme to bee the meaning what should be the common fame of the Redeemer who was becom the sonne of man Yet the question is otherwise namely what opinion men had of Iesus the sonne of Mary And after his maner he calleth himselfe the sonne of man as
the aunsweare is easily made the fatherly loue of God which hee beareth to aungelles and to menne commeth from that fountaine Neither is the sonne therfore beloued of the father that other creatures shoulde be hated but that hee might impart with them that which was proper to himselfe Though the estate of vs and of the Aungelles is diuers For these were neuer estraunged from GOD that they should neede a reconciler but we by sinne were ennemies vntill Christe reconciled him vnto vs. Yet that is alwayes certaine that God is merciful to bothe so as he embraceth vs in Christe for the very aungelles coulde not be ioyned to God without a head Nowe when as the father speaketh heere and distinguisheth himselfe from the sonne it followeth that they are distincte in personnes thoughe the essence and maiestie is one and the same Heare him I shewed before that the Church is called backe by this word to the onely doctoure Christ that it might depend onely of his mouthe For though Christe came to confirme the lawe and the prophets yet he so holdeth the chiefe roume that by the brightnesse of his Gospell hee swalloweth vppe those sparkes which shone in the olde Testament for he is the sonne of righteousnesse at whose comming it appeared to be ful day And this is the reason why the Apostle sayeth in the first chapiter to the Hebrewes God who at sundry times and in diuers maners in olde time spake by the prophets spake in these last daies by his beloued sonne Furthermore at this day Christ is no lesse heard in the law and the prophets then in his Gospell that the authoritie of a maister might wholely rest vppon him euen as he chalengeth the same to himselfe alone Mathewe 23. 8. And he keepeth not his prerogatiue safe except that al mens tounges keepe silence VVherfore it is necessary that what soeuer menne haue deuised shoulde be ouerthrowne and cast downe that hee mighte keepe vs vnder his doctrine And he doeth daily send foorth Doctours but suche as doe purely and faithfully deliuer that whiche they shoulde learne of him and not suche as doe mixe the Gospell with theyr owne additions In summe no manne is a faithfull teacher of the Church except that he be both Christes disciple and also bring others to him to be taught 6. And when the disciples heard this It was Gods will to strike the disciples with this feare that he might the better impriâ—te the remembraunce of the vision in their hearts In the meane sâ—ason we see howe great the infirmitie of our flesh is whiche is so afâ—â—de at the hearing of the voyce of God The cause why the wicked doe either scorne at it or contemptuously despise it is because God doeth not effectually touche them But it is necessary that the Maiestie of God shoulde cast vs downe assoone as we feele him But Christe afterwarde doeth his office raising vppe them that are throwne downe for therefore came he downe to vs that by his direction the faithfull might without feare appeare in the presence of God and his maiestie which otherwise consumeth all fleshe shall be no more terrible vnto them Furthermore hee doeth not onely comfort them in woorde but also confirmeth them by touching That afterwarde it is sayde that they saw onely Christe tendeth to shewe that the glory was tied to the lawe and the Prophets but for a time that onely Christe might continue glorious For if we will vse the helpe of Moses rightly hee must not be rested vppon but we must applie our diligence that by him we may be ledde as it were by the hande vnto Christe whose minister hee is togither with all the rest This place also may bee applied to the ouerthrowinge of their superstitions which doe not onely sette Christ equall with the Prophets and Apostles but doe so ioyne him with their common halfe Sainctes as if that he were as any one of their number But the graces of God doe shine in his Sainctes to a farre other ende then that they shoulde forceably take vnto themselues parte of the honour due vnto Christe And the fountaine of this errour might haue benne noted in the Disciples themselues for as long as they were feared with the maiestie of GOD their mindes wandered in seeking after menne but when Christ hadde comfortably raised them vppe he onely was seene of them For if wee haue that comfort in vs wherewith Christe taketh away our feares all those foolishe affections which doe drawe vs hether and thether shall vanishe away Mathew 17. Marke 9. Luke 9. 9. And as they came down from the Mountaine Iesus charged them saying Shewe the vision to no manne vntill the Sonne of manne rise againe from the deade 10. And his Disciples asked him sayinge VVhy then saye the Scribes that Elias must first come 11. And Iesus aunsweared and said vnto them Certainly Elias must first come and restore all things 12. But I say vnto you that Elias is come already they knewe him not but haue done vnto him what soeuer they woulde likewise shall also the Sonne of manne suffer of them 13. Then the disciples perceiued that hee spake vnto them of Iohn Baptist. 9. And as they came downe from the mountaine he charged them that they shoulde tell no man what they hadde seene saue when the Sonne of manne were risen from the dead againe 10. So they kept that matter to themselues and demanded one of an other what the risinge againe from the deade shoulde meane 11. Also they asked hym saying VVhy say the Scribes that Elias must first come 12. And hee aunsweared and sayde vnto them Elias verily shall come firste and restore all thinges and as it is wrytten of the Sonne of man he must suffer many thinges and be set at nought 13. But I say vnto you that Elias is come and they haue done vnto him what soeuer they woulde as it is wrytten of him 36. And they kepte it close and tolde no mannâ— in those dayes any of those thinges whiche they haddâ— seene 9. And aâ— they came downe from the Mountaine VVe haue shewed before why the time was not as then fully come for the publishing of that vision And truely there shoulde haue bene no credite giuen to the disciples except that Christ had giuen at his resurrection a more euident token of his glory But after that the diuine power shewed it self openly that momentanie beholding of his glory began to haue place that it might euidently appeare euen when he was most abased that yet his Godhead remained sounde with him thoughe it was couered vnder the vaile of the flesh Therefore he doeth not without cause commaunde his disciples to holde their peace vntill he should arise from death 10. And his disciples asked him saying Assoone as there was mention made of the resurrection the disciples do thinke that the kingdome of Christe should begin for so doe they expound this saying that the world should knowe him to be
is that hee which behaued himselfe stubbornely towardes one manne or woulde not abide to be taught shoulde againe be admonished before witnesses Some doe heere obiecte that it is in vaine to call witnesses if wee haue to deale with a manne that is disobedient and rebellyous for hee wyll be so farre from being bente to acknowledge his fault in theyr presence that hee will more wickedly deny the same But this knotte shall be easily losed if thou wilt distinguishe betweene a kinde or manner of denyinge and of slypping backe Hee that precisely denyeth the deede and saieth that hee is falselye and slaunderouslye charged is to be lette alone for it shall be in vayne to vrge him by callynge him beefore wytnesses But beecause the moste parte of menne doe eyther frowardlye scorne or impudentlye excuse that which they had doone wickedly and vngodly vntyll they be brought before greater aucthoritie it shall bee profitable to obserue this course towardes them Also the saying of our sauiour must so be vnderstod as it appeareth by the word he vseth which signifieth to reproue To reproue is to conuince by euident demonstration And how shoulde I reproue him that stoutlye denyeth the whole matter For he that hath so hard a browe as to deny the offence committed shutteth vp the way against the second admonition Now wee vnderstand against whom Christe woulde haue vs to vse witnesses that the admonition may haue the more weight and the greater effect But there is no absurditie in it that he doth bend Moses words somewhat into an other sense Moses forbiddeth to giue iudgemente of a matter vnknowne and setteth downe this as a lawful meanes of triall that by the testimony of two or three euery word may stand or be confirmed Christe alluding to that lawe saieth that the cause is euident where two or three witnesses doe arise to condemne the man especially that the iudgment of the church may be the riper Neither is there any cause why he should complaine of iniury for being brought forth into the lyghte which refused to heare two or three 17. Tell it vnto the Church It is demaunded what hee meaneth or vnderstandeth by the name of the Churche For Paule 1. Corinthians 5. 5. commaundeth the incestuous Corinthe to bee excommunicate not of anye chosen number but of the whole companye of the godly and therefore it maye seeme probable that the iudgement was heere referred to all the people But beecause that then there was as yet no Church which hadde giuen theyr name to Christe nor anye such order appoynted and the Lorde himselfe speaketh as of a manner vsed and receyued it is not to bee doubted but that hee alludeth to the order of the olde Churche as also in other places he applyeth his speach accordinge to the manner knowne amongste them VVhen hee commaundeth Matthew 5. 23. that the gyfte which wee woulde offer be left at the Altar vntyll wee may be reconcyled to the offended brother it is not to be doubted but that hee woulde by the presente forme and manner of worshypping of GOD vnder the lawe teache vs that wee cannot praye ryghtlye nor offer anye thing to GOD so longe as we are at dyscorde with the brethren So therefore nowe dooth he looke into the fourme of disciplyne receyued amongste the Iewes for it were absurde for hym to appoint the iudgemente to the Church when as yet there was none Also when as the aucthoritie of excommunication amongste the Iewes was in the handes of the Elders whoe represented the person or estate of the whole Church Christe dooth then verye aptly appoynt that they whiche haue sinned should at length be openly brought before the Church if they doe eyther proudlye despyse or scoffinglye scorne at pryuate admonitions VVee knowe that after the Iewes returned from the captiuitie of Babylon they hadde a chosen councell which they called Sinhedrim in Greeke Synedriâ—n whereunto the censure of manners and doctrine was committed This gouernmente and this brydle to keepe frowarde and vntractable menne in order was lawfull and approued of God If anye manne except that all thinges were corrupt and out of order at the comminge of Christe so that that tyranny should bee accounted nothing lesse then the iudgement of the Church The aunswere is easie though the manner of theyr dealinge was defiled and corrupted yet was the order worthylye praysed of CHRISTE as it had been in tymes paste delyuered by the Fathers And when as shortlye after hee erected a Church the corruption being taken awaye hee restored the pure vse of excommunicating Yet it is not to be doubted but that the order of disciplyne which flouryshed vnder the kingdome of CHRIST succeeded in place of that Elder And certeinely when as the prophane nations hadde a shadowe of this rite of excommunicating it appeareth that God had put this into the minds of men from the beginning that if any were vncleane and defiled they should be driuen from the holy exercises Therefore it was a vile and shamefull thing for the people of GOD to be altogeather without that disciplyne whereof there was remayninge some shewe amongst the Gentiles And that whiche was obserued in the lawe did Christe translate to vs because that wee and the aunciente fathers haue one the same cause But it was not the purpose of Christ to send his disciples to the Synagogue which when it willingly nouryshed filthy corruptions in her bosome it excommunicated the true sincere worshippers of GOD. But he declareth that that order should bee holden in his Church which had bene holily appoynted vnder the law That which is presently added of Heathens and Publycans confirmeth the interpretation that I brought For because the Heathens the Publycans were then much hated and abhorred amongste the Iewes vnto them he compareth men that are vncleane and incureable which wyll obey or yeelde to no admonitions It is certeine that he would not haue giuen this precept to the Heathens of whome the Church shoulde be gathered that they shoulde flye from themselues Neyther is there any cause at this day why the faythfull should abhorre the Publycans But Christ that he might the better be vnderstoode borowed that manner of speach which was presently vsed in his owne countrey But the meaning is that we should haue nothing to doe with the contemners of the Church vntil they repent 18. VVhatsoeuer ye shall bynde Hee rehearseth the same wordes nowe which hee vsed beefore in the sixteene Chapter but in a diuerse sense For there his purpose was to confirme the aucthoritye of doctrine and heere hee appoynteth disciplyne which is adioyned to doctrine There Christe sayde that the preaching of the Gospell should not be in vaine but that it should be a sauour eyther to lyfe or to death here hee sayeth though the wicked doe scorne the iudgement of the Church yet it shall not be in vaine This distinction must be holden that he speaketh there of the word preached and here of
or of strangers 26. Peter sayd vnto him of strangers Then sayde Iesus vnto him then are the children free 27. Neuerthelesse least we should offend them goe to the sea and caste in an angle and take the firste fishe that commeth vppe and when thou hast opened his mouth thou shalt finde a piece of 20. pence that take and giue it vnto them for thee and me   24. And when they were come to Capernaum The purpose of this hystorie must especially be noted for in that Christ willingly declared his subiection euen as he had taken vpon him the shape of a seruaunt yet withall he sheweth both by words and by myracle that he was not so debased either by law or by necessity but of his owne free and voluntary submission that the world should esteme him as some one of the cōmon people This was not custome which was woont to be gathered for passage but a yearely tribute whiche was imposed vppon the Iewes for euery of their heads that they should pay that to tyrants which they were wont to pay to God alone For we know that this tribute was set vppon them by the law that by the yerely paimēt of half a siccle they shuld professe God of whom they were redemed to be their chiefe king VVhen as the kings of Asia had trāslated it vnto themselues it pleased the Romanes wel to follow their example So the Iewes being as it were estranged from the gouernment of God paied to prophane tyrants the holy tribute commaunded in the law Yet it might seeme absurd that Christ cōming to redeme the people coulde not set himselfe free from tribute That he might take away this offence he taught in words that he was bound therto but only of his owne free wil and he proued the same by myracle for he coulde haue exempted himselfe from earthly Empire that ruled the sea fishes Your maister Some thinke that the toll gatherers vpbraided Christ as if that he should withdraw himselfe from the common course For as they were a scornefull and a reprochefull kinde of men so I thinke that this was reprochefully spoken For whereas euery man was wont to be seased in his owne citie we knowe that Christ had no quiet abiding in any one place Therefore these men doe demaunde whether he be free from lawes because that as a wanderer hee goeth about hither and thither And Peter in his answeare made a modest excuse to appease them Yes sayeth he he will pay VVherby we gather that Christ was wont to pay before because Peter promised it as a thing not to be doubted of And that they call vppon him rather then vppon the other I thinke was for that Christ dwelt with him for if they had all vsed one lodging the exaction should haue been common Therefore the Papistes are to be laughed at which vnder so friuolous a pretence do make Peter a companion with Christ in dignitie He chose him a Vicare say they and made him in honour like to himselfe whom in paying of tribute hee made equall to himselfe But by this meanes they may make all swineheards Christes vicares for euen they paid as much If that Peters supremacie appeared in paying of tribute from whence is this immunitie which they chalenge to themselues But so it behooueth them to be very foolishly fonde which doe so depraue the scripture after their owne pleasure VVhat thinkest thou Simon Christ heerein made a shewe of his diuinitie declaring that nothing is hidden from them But whereto tendeth his speach Is it to exempt him and his from subiection to the lawes So some doe expounde it that Christians are free by right but that they doe freely submit themselues to the common order because that otherwise humane societie coulde not be mainteined Yet I thinke this rather to be the meaning Because it was daungerous least the disciples shoulde thinke that Christ came in vaine for y t by paying of tribute he might take away hope of deliuerance he simply sayeth that he doeth therefore pay tribute because that he doth of his owne accorde abstaine from his owne right and power whereof is to be gathered that nothinge is diminished from hys kingdome But why doeth not he chalenge to himselfe that whiche was his owne namely because his maiestie was vnknowen to the tribute gatherers For though his kingdome is spirituall yet it must so be esteemed of sith he was the onely sonne of God that he was also heir of the whole world that all things ought to be subiecte to him and to be brought into order before him The meaning therefore is that kings are not therefore appoynted of God to rule ouer mankinde neither hathe he established common wealthes that he which is the sonne shuld without respect be brought into the same seruitude with other men yet vntill the glory of his kingdome be manifested he doth willingly abase himselfe to be as a seruaunt togither with others The Pope doeth no lesse foolishly then happily abuse this that he might free his cleargie from lawes as though that a shauē crown could make them the sonnes of God which shuld be free from tributes and taxes But Christ had no suche purpose as to chalenge himselfe the honour of the kinges sonne that hee mighte thereby at the least obtaine to haue a house free by priuiledge from the common order VVherfore the Anabaptists do very ignorantly wrest these words for the weakening of the pollitike estate for there is nothing more certaine then that Christ did not pleade for the common right of the faithfull but tooke onely a similitude from kings which togither with them of their housholdes are free 27. Cast in an angle Though I doe graunt that Christes bagges were not alwayes full yet I doe not thinke that he was enforced by want to giue this commaundement to Peter but that he might prooue by myracle that his dominion reacheth further then all the kings of the earth for he hath the fishes tributaries to him And we reade that he did this onely once for one instruction in his whole life was sufficient Further a state◠was so much in value as a siccle namely four drachmes or two didrachmes Math. 19. Marke 9. Luke 9. 1. And it came to passe that when Iesus had finished these sayings he departed from Galile and came into the coastes of Iudea beyonde Iordan 2. And great multitudes followed him and hee healed them there 38. Then Iohn answeared him saying Maister we sawe one castinge out deuilles by thy name which followeth not vs and wee forbade him because he followeth vs not 39. But Iesus sayd Forbid him not for there is no manne that can doe a myracle by my name that can lightly speake euill of me 40. For who soeuer is not against vs is on our part Marke 10. 1. And he arose from thence and went into the coastes of Iudea by the farre side of Iordan and the people resorted vnto him againe and as hee
of diuorcements as that he woulde approue the same by his allowance but when as the wickednesse of men could not otherwise be restrained he gaue that remeady which was most tollerable that the man should at the least giue testimonie of the chastity of his wife For the lawe was not giuen but in fauour of the women least that after they were vniustly reiected they should incurre any slander VVhereby we gather that it was rather a punishment laide vppon the men then a libertye or permission graunted for the prouocation of their lust Note also that the spirituall gouernmēt doth differ much from the politike and outward order VVhat is lawfull and meete to be done the Lord comprehendeth in ten wordes now because it may be that many things are not called before the iudgement seat of men wherof euery mannes conscience reprooueth and conuinceth him it is no meruaile if politike lawes do agree vnto them Let vs take a familiar exāple we haue greater liberty to contende by lawes then the rule of charity will beare VVhy is this so because right cannot be giuen to euery man except there be a way opened to demaunde it in the meane season the inwarde lawe of GOD sheweth that that must be followed which charity commandeth yet there is heere no cause why Magistrates shoulde bee excused for their negligence if they doe of their owne accorde cease from correctinge of sinnes or shall omitte those thinges whiche the estate of their callinge doeth require But lette priuate menne take heede leaste by coueringe their offences vnder pretence of lawes they double their faulte For the Lorde doeth heere by the waye blame the Iewes as if it were not sufficient for them to haue their frowardnesse born with or passed by without punishment except they should make God the author of their sinne If that a rule of liuing godly and holily cannot alway nor euery where be gathered out of the lawes polliticke muche lesse of custome 9. I say vnto you Marke reporteth that this was spoken to the Disciples aparte when they were come into the house but Mathewe omitting this circumstance setteth downe the speache as the Euangelistes doe often leaue out some circumstance by the way For they count it sufficient to gather the summes of thinges So there is no difference but that one setteth downe the matter more plainly then the other And this is the summe Though the lawe doeth not punish diuorcements which do differre from the first institution of God yet hee is an adulterer whiche putteth away his wife and taketh him an other For it is not in the will and pleasure of manne to dissolue the faith of Matrimonie whiche the Lorde woulde haue to remaine firme and sure therefore shee is a harlot that supplieth the roumthe of the lawfull wife But he putteth an exception because that a woman by committing whoredome cutting her selfe as a rotten member from her husbande setteth him at libertye They which doe deuise other causes are woorthily reiected because they will be wiser then the heauenly maister They will haue the Leprosie to be a lawfull cause of diuorcement because the infection thereof doeth not onely infecte the husbande but also the children But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie so I do not allowe him that liberty to put her away If any man obiect that they which cannot liue alone haue neede of remedy least they shoulde burne I saye that is no remedye which is without the warrant of the worde of God I adde also that they shall neuer want the gift of continencie if they would deliuer themselues to be gouerned of the Lord because they follow that which he prescribeth Some man shal begin to loath his wife so that he cannot abide to lie with her shall this euill be remedied by taking two wiues An other mannes wife shall fall into the Palsie or Apoplexie or shall be diseased with some other incurable disease shall her husband reiecte her vnder pretence of incontinencie But wee knowe that they shall neuer want the helpe of the Spirite which doe walke in his wayes For the auoiding of fornication sayeth Paule 1. Cor. 7. 2. Let euery man marry a wife He that hath done this though it fall not out according to his desire hath done his part Therefore if any thing want it shall be amended by the helpe of God To goe any further is nothing else then to tempte God And whereas Paule noteth an other cause 1. Cor. 7. 15. namely whereas for hatred of godlinesse the married persons are reiected of the vnbeleuers that a godly brother or sister is not then subiect to bondage is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement but onely whither a woman continueth bounde to the vnbeleeuing manne after that shee is for hatred of God wickedly putte away and cannot otherwise be receiued into fauor then if shee denie God VVherefore it is no meruaile that Paule chuseth rather to be separated from manne then to be alienated from God Yet that exception which Christe putteth seemeth to be in vaine For if the adulteresse deserueth death to what purpose shold he speake of diuorcement But because it was the duety of the husbande to followe the adultery with iudgements that hee might cleare his house of that offence whatsoeuer the successe be Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment As the ouerthwart pitie of Magistrates at this day driueth menne of necessitie to putte awaye their defiled wiues because adulteries are not punished And it is to be noted that this law is common and free to both partes as the bond of faith is mutual and like For whereas the husbande is chiefe in other things in respecte of the bed hee is equall to the wife for he is not maister of his owne body Therefore when as the adulterer shall fall awaye from the knotte of matrimonie the wife is sette at libertie Hee that maiyeth her that is putte away This sentence hath been moste corruptly expounded by many interpreaters for they thought generally confusedly that it was commaunded to liue soale after diuorcement So if the husbande should put away the adulteresse of necessitie they bothe shoulde liue vnmaried As if that this were the libertie of diuorcement onely to lie away from the wife as if also Christe did not euidently in this cause permitte that to be done which the Iewes were woont generally to vsurpe vnto themselues according to their owne pleasure Therfore that errour was too grosse for when Christe condemneth him for adulterie that marrieth her that is putte away it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements Therfore Paule commaundeth them to remaine vnmaried which are so putte away
or to be reconciled to their husbandes because that matrimonie is not ouerthrowne by brawlinges and dissentions as in the first Epistle to the Corinthians the seuenth chapiter and the eleuenth verse and that is gathered out of Marke whereas the wife by name is spoken of which shoulde depart from her husbande not that it was lawfull for the wiues so to giue a bill of diuorcement to the husbandes but that the Iewes were fallen into straunge corruptions but Marke noted the corruption which the Lord reprooued and then raigned euery where that after voluntary diuorcements they both went forward to a newe mariage Therefore he maketh no mention of adulterie Mathew 19. Marke Luke 10. Then sayde his disciples to him If the matter be so betweene manne and wife it is not good to marrie 11. But he sayd vnto them all men cannot receiue this thing saue they to whome it is giuen 12. For there are some chast whiche were so borne of their mothers bellye and there bee some chaste which be made chaste by menne and there be some chaste whiche haue made themselues chaste for the kingdome of heauen He that is able to receiue this let him receiue it   As though the estate of husbandes were very harde that so longe as they shall remaine chaste they should be compelled rather to beare all other things then to depart from them the disciples mooued with this answear of Christ doe except that it is better to be without wiues then to be caught in suche a snare But why doe they not againe consider howe straite the bondage of the wiues is but that the affection of the fleshe doeth tie them to themselues and their owne commodities that despising all others they onely desire to be prouided for themselues Yet here doeth a vile vnthankefulnesse appeare that they woulde refuse the singular gifte of God either for feare or wearinesse of one discommoditie It were better according to their opinion to auoide mariage then to tie himselfe in a bande of perpetuall fellowshippe And if God hath instituted Matrimonie for the common good of mankinde though it bringeth some thinges which are not very acceptable it must not therefore be despised Therefore lette vs learne if among the blessings of God there be any thing which pleaseth not vs lette vs not be so daintie nor so frowarde but lette vs vse them with reuerence Especially we must take heede of this wickednesse in holy Matrimonie for because it is enwrapped wyth many troubles Sathan endeuoureth to vexe it with hatred and infamie that he might withdrawe menne from it And Hierome heerein shewed too euident a token of a malitious and peruerse witte in that he doeth not onely quarell at that holye and godlye order of life but what tauntes or reproches soeuer he canne gather oute of prophane wryters hee casteth vppon it that hee might slaunder and deforme the beauty of the same And lette vs thinke that what soeuer troubles doe befall in Matrimonye are accidentall because they arise of the corruption of menne Also lette vs remember that sith after our nature was corrupted it became a medicine or salue it is no meruaile if a sower taste bee mixed with the sweete But it is to bee seene howe the Lorde reprooueth this foolishnesse Hee denying all menne to be receiueâ—s of this sayinge declareth that the choyse is not in our hande as if that wee hadde authoritie to consulte of the matter If any manne thinke it profitable for hym to be without a wife and so without triall made doeth lay a lawe of single life vppon himselfe is farre deceiued For God who sayde it is good that woman be a helpe to manne will punishe the contempte of hys order for mortall menne doe arrogate too much vnto themselues while they striue to exempte themselues from the heauenly calling Further that it is not free for all menne to chuse which they luste Christe prooueth by this because continencie is a speciall gift For when hee sayeth all cannot receiue it but they to whom it is giuen he plainly declareth that it is not giuen to all menne VVhereby their pride is conuinced whiche doubte not to arrogate to themselues that whiche Christe so plainly taketh from them 12. For there are some chaste Christe nameth three kindes of menne that are chaste They whiche are chaste by nature or whiche are made chaste by men are driuen from Matrimonie by want because they lacke those partes of a manne Others he sayeth are chaste whiche haue made themselues chaste that they might the better serue God Those he setteth free from the necessity of marriage VVhereof it followeth that al other which doe abhorre Matrimonie doe with a sacrilegious boldnesse after the maner of giantes fight with God The Papists vrging this word making chaste if men of their owne pleasure could make lawes of continencie is too colde For Christ first sheweth that GOD giueth this to whome he thinketh good And a little after he doth againe affirme that the sole life is rashly chosen where any man is not endued with a special gifte VVherefore this making chaste is not subiecte to free will but the plaine meaning is when by nature some are apte to marriage thought they doe abstaine yet they tempt not God because God graunteth them libertie For the kingdome of heauen Many doe foolishly expounde it for the deseruing of eternall life as if that sole life contained in it selfe some meritorious woorshippe as the Papists doe faine it to be an Angelical estate But Christe meant nothing els but that the married ought to haue this ende sette before them that they being free from all cares might the diligentlier apply themselues to the exercises of godlinesse Therefore it is a foolish imagination to accouÌ„t sole life for a vertue for God is no more pleased by that then he is by fasting neither doeth it deserue to be accounted amongst those dueties which God requireth of vs but he must looke to an other ende for Christ would expresly set downe though any man be free from whoredome yet his sole life is not approoued of God if he only prouide for his owne ease and delites but he is onely heereby excused if he apply it to a free and quiet meditation of the heauenly life In sum Christe teacheth that it is not sufficient if the vnmarried doe liue chastly except they do purposely abstain from it that they might apply themselues to better exercises He that is able to receiue this let him receiue it By this clause Christ warneth that the vse of Matrimonie must not be despised except that in a blinde rashnesse we woulde cast our selues headlonge to destruction for it behoued him to lay his hand vpon his disciples whom he saw runne headlong without iudgement But this admonition is profitable for all men for few in choyse of that kinde of life that they will leade doe consider what is giuen them of God but they leape without choyse whether
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
is the summe Christ entred not secretely neyther were his enemies content therewith for they despised him but were rather restrained by a secrete feare because that God had striken them so that they durst not attempt any thing In the meane season the slouthfull security of the city is reproued and the religion of straungers is commended For in that the Citisens hearing that noyse doe demaund who that should bee it appeareth that they are not of the company of them that followed Christ. 11. Iesus entred into the temple VVhen as he had gone often vp into the temple and had seene this corruption he put his hand but twyse to reforme the same once at the beginning of his ambassage and nowe agayne when hee was comenye to the ende of the same But sith there reigned filthy and prophane confusion and the temple with the sacrificers was appoynted to be destroyed it was sufficient for Christe twyse to reproue openly the prophaning of the same VVhen as hee shewed himself a prophet and a teacher sent from God that he might waken the Iewes and make them the more attentiue he tooke vpon him to cleanse the temple And onely Iohn toucheth this former historye in his seconde chapter And now towardes the end of his course he againe challenging the same authority to himselfe admonisheth the Iewes of the pollutions of the temple and sheweth withall that there is a newe reformation at hand And in the meane season it is not to bee doubted but that hee shewed himselfe both king and high Priest and president of the temple of the worshippe of God which must therefore bee noted least anye priuate manne thinke it lawfull for him to doe the lyke It is meete that all godlye menne shoulde haue this zeale wherewith Christ was moued to doe this but least any manne vnder pretence of immitation shoulde runne headlong rashly it must be seene what his calling wyll beare and how farre it behoueth vs to goe by the commandement of GOD. If any corruptions shall creepe into the Church of God let all the children of God be grieued but because God hath not armed euery mans hand let them which are priuate men sigh for sorowe vntyll God shall giue remedy I graunt that they are to too blockish that are not displeased with the pollution of the temple of God neither is it sufficient for them to be inwardly grieued except they abstaine from that corruption and testifie with theyr tongue so ofte as occasion shall suffer that they desire that such thinges should be reformed But they which haue not publike authoritie the faultes which they cannot remedy with the hand let them speak against with the tong which they haue at liberty Yet it is demanded when as Christe sawe the temple stuffed with grosse superstitions whye shuld he only reforme that so smal a corruption or at leaste more tollerable amongst them I aunswere it was not Christes purpose to restore al the holy ceremonies into their auncient vse neither did he make choyce which corruptions were greater or lesser but onelye bent to this to shew by this one visible signe that God hadde committed to him the charge of reforming the Temple and would also declare that the worshippe of GOD was corrupted by this filthy and palpable abuse They wanted not a pretence for that merchandise as that it eased the people of much trouble that sacrifices shuld not be farre to seeke also that there might be money ready at hand for euery man that would offer Neither were the tables for the money chaungers set or the sacrifices offred to be solde in the sanctuarye but onelye in the courte or porch whiche is sometime called by the name of the temple But because that nothinge was more inconuenient to the maiestie of the temple then to haue a market set vp there of thinges to be sold and to haue the money chaungers sit there to make their gaine by exchaunge this prophanation was not to be borne with And Christ inueighed sharplye against the same for that it appeared that the couetousnes of the Priestes for filthye gaine sake had brought in that custō For as he which entreth into a shop richly furnished with diuers kinds of wares though he purposeth to buy nothing yet being caught by those baightes altereth his purpose so the priests cast forth their nets to catch offrings that they might milk some gaine from euery one of them 13. It is written Christe bringeth two testimonies taken out of two Prophetes one out of the fiftie sixe Chapter of Isaiah the other out of the seuenth of Ieremy Further that which Isaiah writte agreed to the circumstaunce of the time for there is the calling of the Gentiles foretolde Therefore Isaiah promiseth that God will not onely bringe to passe that the Temple shal be restored to the former bewtie but also that all the Gentyles shall come from euery place thither It is certeine that he speaketh metaphoricallye for the Prophetes doe vnder the shadowes of the law set forth the spirituall worshippe of God which shuld be vnder the kingdome of Christ. But this was neuer fulfilled that all people should come to Ierusalem to worshippe Therfore when he saith that the Temple shall be the place of prayer for all the Gentiles is asmuch as if he should haue sayde the Gentiles shall be gathered into the Church of God that togeather with the children of Abrahā they might with one mouth call vpon the true GOD. But because hee maketh mention of the temple for somuch as it was then the visible seate and place of religion Christ dooth worthily reproue the Iewes for that they most vilelye applyed the same to other vses then those whereto it was ordained The meaning therefore is that God would that the temple should remaine vnto that time as a signe or marke whereto all true worshippers should be bent How vnworthily and how wickedly then doe they in turning it into a prophane market But in Christes time that temple was the house of prayer so long as the lawe with the shadowes of the same was in force but it beganne to be the house of prayer to all nations when as the doctrine of the Gospel sounded from thence whereby the whole worlde grewe into a consent of fayth And though it was shortly after destroyed yet vnto this day appeareth the effect of this prophesie For sith the law came out of Sion it is necessary that whosoeuer will pray rightly shoulde looke to that beginning I graunt that there is no difference of places for the Lorde will bee called vppon euerye where but as the faythfull which professe themselues to worshippe the GOD of Israell are sayde to speake the language of Canaan and also to come into the temple because that true religion sprang from thence and that same was the fountaine of waters which in short space were wonderfully encreased and flowed forth in great aboundance and they that drink of the same shall liue as
not hands vppon Christ let vs know that it was because God hadde brideled them VVhereby no smal comfort doeth also come to the faithfull when they heare that they are shielded by the hande of God so that they escape as it were the iawes of death Math. 22. Marke 12. Luke 20. 15. Then went the Pharisies tooke counsell howe they might tangle him in talke 16. And they sent vnto him their disciples with the Herodians saying Maister we knowe that thou art true and teachest the way of God truely neyther carest for any manne for thou considerest not the personne of menne 17. Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Caesar or not 18. But Iesus perceiued their wickednesse and said why tempt yee me yee hypocrites 19. Shew me the tribute money and they brought him a penie 20. And he said vnto them whose is this image and superscription 21. They sayd vnto him Caesars Then sayde he vnto them Giue therefore to Caesar the thinges which are Caesars and giue vnto God those thinges whiche are Gods 22. And when they heard it they marueiled and left him and went their way 13. And they sent vnto him certaine of the Pharisies and of the Herodians that they might take him in his talke 14. And when they came they sayd vnto him Master we know that thou art true and carest for no manne for thou considerest not the person of menne but teachest the way of God truely Is it lawful to giue tribute to Caesar or not 15. Shoulde we giue it or shoulde we not giue it But he knew their hypocrisie and sayd vnto them why tempte yee me Bring me a pennye that I may see it 16. So they brought it and he sayd vnto them whose is this image and superscription and they sayd vnto hym Caesars 17. Then Iesus answeared sayd vnto them Giue to Caesar the thinges that are Caesars and so God those that are Gods and they marueiled at him 20. And they watched him and sent foorth spies which shuld saiâ—e theÌ„selues iust men to take him in his talke and to deliuer him vnto the power and authâ—ritie of the gouernour 21. And they asked him saying Maister wee knowe that thou sayest and teachest righte neither doest thou accept mans person but teachest the way of god truely 22. Is it lawfull for vs to giue Caesar tribute or no 23. But he perceiued their craftinesse and sayde vnto them why tempt yee mee 24. Shewe me a pennye whose image superscription hath it They answeared and sayd Caesars 25. Then hee sayde vnto them Giue then vnto Caesar the thinges whiche are Caesars and to God those which are Gods 26. And they coulde not reprooue his sayinge before the people but they marueiled at his answeare and held their peace VVheÌ„ the Pharisies had tried al other waies against christ at the last they thought this the best way to destroy him if they could deliuer him to the gouernour as a seditious person and one that sought after innouations Ther was about that time a great question amongst the Iewes coÌ„cerning tribute as we haue sene other wher for when as the Romanes had traÌ„slated to themselues the tribute which God in the law of Moses coÌ„manded to be paid to himself the Iewes in all places were offeÌ„ded thought it a hainous offence and not to be borne that prophane men shoulde pull in this maner to theÌ„selues that which of right appertained to God Further when as that paying of tribute appoynted by the law was a witnes of their adoption they thought themselues spoiled of the honour due to them Now the porer any man was the bolder he was in hope of his pouerty to raise stirres and tumults Therefore the Pharisies do deuise this subtelty to catch Christ in so that he should ensnare himselfe which way soeuer he shuld answer If he shuld deny to pay it he shuld be guilty of sedition But if he shuld graunt that it shuld be paid of right he shuld be accounted as an enemye to his owne nation and a betraier of the liberty of their countrey But this was their speciall purpose to alienate the people from him This is the catching which the Euangelistes doe note for they thinke that they haue so laid a snare on euerye side for Christe that now he could not escape But because they were his professed enemies knewe that they were therefore suspected they suborned some of theyr own disciples as Mat. reporteth But Luke calleth them spies or deceitful persons which shuld fain theÌ„selues to be righteous that is they shuld pretend a simple honest desire to learne For this faining to be righteous is not generally takeÌ„ but is restrained to this present cause for they shuld not haue ben admitted but vnder pretence of a sincere affection desire to learne they ioyne the Herodians to them who had a greater fauour to the Romane Empire wherby they were the apter to lay an accusation to his charge But it is woorth the labour to note how they being at sharpe dissention amongst theÌ„selues could yet agree togither to destroy Christ so great was their hatred against him VVee haue shewed other where what maner of sect this was For when as Herode was but half a Iew or a degenerate and adoulterous professour of the law whosoeuer woulde kepe the lawe exactly in euery poynt condemned him and his prophane kinde of worshipping and he had his flatterers which would cast a colour vppon his corrupt doctrine So besides other sectes there was also sprung vp at that time a courtly religion 16. Master wee knowe This is that righteousnesse which they dissemble while they do flatteringly crouch vnto Christ as if they were desirous to learne and they do not only pretend to be godly but seme also to be wel perswaded of his doctrine For if they had spoken from their heart this had ben sincere dealing So by their wordes there may be a definition gathered of a true and faithful teacher such as they fain Christ to be They say that he is true teacheth the way of God that is he that is a faithful interpreater of God and that in truthe that is without any corruption The way of God is opposed against inuentions of men and all forraine and straunge doctrines and truthe is sette against ambition couetousnesse and other wicked affections which doe vsually corrupte the pure manner of teachinge Therefore wee muste accounte him for a lawful teacher whyche bryngeth not in the deuices of menne nor departeth from the pure woorde of GOD but deliuereth as it were by hande that which he hath learned from his mouth further with a sincere mind to doe good he applyeth the doctrine to the benefit saluation of the people and corrupteth it not with any corruption As concerninge this last clause Paule 2. Cor. 2. 17. in saying that he hath not made merchaÌ„dise of the word of God declareth that there are some which
are verye expert for they will not openlye ouerthrow true doctrine neither are they notorious for wicked doctrine yet they wil defile and corrupt the purity of doctrine because they are eyther ambitious or couetous or chaungeable hether and thether after the desire of the fleshe Therefore he compareth them to vinteners or mixers because they corrupt the sincere vse of the word of God That also is worthy to be noted whiche these hypocrites do adde withall that Christ taught truelye because hee regarded not the persons of menne For there is nothing that withdraweth teachers more from faythful and pure dispensing then the hauing of respect vnto men For it is impossible that any manne shoulde serue God truely which desireth to please menne Gala. 1. 10. Menne must be regarded but not so as that we shuld curry fauour with them by flattering them To be short that we may be sincere it is necessary that we auoyde acception of persons for it darkeneth the light and peruerteth iust iudgment as GOD dooth often commaunde in the lawe Deuteronomy 1. 16. 17. and 16. 19 and experience dooth also declare the same Therefore Christ in Iohn 7. 24. compareth togeather iudgement according to the appearance and righteous iudgment as things contrary one to the other 18. Iesus perceiued their wickednes They vsed their wordes so as if they differed nothing from the sincerest disciples Therfore how could Christ know this but because his spirit was the searcher of heartes For mans coniecture could not smell out their subtilty but because that hee was God he pearced into their heartes so that their flatteries and faigned holynesse was but a vaine couer for them Therefore before he gaue any aunswere he shewed his deitie in reuealing their secret malice Now sith the wicked doe dayly lay the like snares for vs and their inwarde malice lyeth hidde from vs we must pray that Christ would giue vs the spirit of discretion and that he would bestow that as a free gift vpon vs which he had by nature and of his own right Further how necessary it is that we should haue this wisdome it appeareth by this that if we take not heede of the snares of the wicked wee shall make the doctrine of God subiect to their slaunders Also that commaundement of Christe that they should shew their money though it seemeth at the first to bee of no moment yet is it sufficient to break their snares to ouerthrow their deuises For therein he gaue them a plaine graunt of obedience so that Christ needed not to commaund them any new thing The image of Caesar was vpon the money Therefore the authority of the gouernment of the Romaines was commonly allowed VVhereby it appeared that the Iewes hadde nowe of theyr owne accorde layde that lawe of payinge trybute vppon themselues for they hadde graunted the power of the sworde vnto the Romaines For they coulde not dispute of tribute alone but this question dependeth of the whole gouernment of the common wealth 21. Giue vnto Caesar the things which are Caesars Christ declareth that there is no question to be made of that matter when as the money declared the subiection of their nation as if he should haue sayde if you thinke it absurd to pay tribute be not subiect to the Romane empyre But the money which is a pledge of mutuall fellowshippe and dealing betweene menne declareth that Caesar raigneth ouer you and your owne secrete allowaunce declareth that the lyberty which you pretend is lost and taken away And Christes aunswere is not so indifferent but that it deliuereth the whole doctrine of the question proposed For here is a plaine difference put betweene the spirituall and politike gouernment which teacheth vs that the outward obedience hindereth vs not but that wee may with a free conscience serue GOD. For the purpose of Christe was to confute their errour which thought that they could not be the people of God except they were set free from the yoake of all humane authoritie As Paule also doth diligently apply himselfe in this matter leaste they should thinke that they could not serue God alone if they shoulde obey the lawes of menne if they should pay tributes and should submit their neckes to beare other burdens In summe hee declareth that the lawe of GOD is not broken nor his worshippe hindered by the obedience of the Iewes to the outwarde polytike gouernement of the Romanes He seemeth also to reproue theyr hypocrisie for that they carelesly suffred the worshippe of God to be defiled manye wayes nay they defrauded God wickedly of his power and pretended onely this great zeale in a matter of nothing as if hee shoulde haue sayde you are very carefull least GOD should lose any of his honour if you shoulde paye tribute to the Romanes But you should rather applye your selues to yeelde that worshippe to God that he requireth of you and also to giue vnto men that which belongeth to them This seemeth not to be a fitte diuision for to speake properly when we doe our duety to menne we do thereby yeelde obedience to God But Christ framing his speach to the capacitie of menne thought it sufficient to distinguish the spirituall kingdom of God from the politike order and state of this present life VVherefore this difference must alwaies be remembred when the Lorde wil be the onely lawgiuer for the gouernment of soules the rule and order for worshipping him must be fetched out of his word and wee must onelye rest in that sincere worshippe which is there described and the power of the sworde and the lawes and iudgementes are no hynderaunce but that the worshippe of GOD may remayne perfect amongst vs. Now this doctrine reacheth farther so that euery manne according to his calling may discharge his duetie to menne the children to the parentes the seruauntes may submitte themselues willinglye to their maisters other may be duetifull and obedient to others according to the lawe of charitie so that God may alwayes haue the chiefe gouernment in respect of the which let whatsoeuer is due vnto men be brought vnder or holden as in a second degree as menne saye The meaning therefore is sith that whosoeuer doe weaken the politike estate are rebelles against GOD the obedience towardes Princes and Magistrates must alwayes be ioyned with the worshippe and feare of God but againe if Princes do chalenge any thing to themselues which belongeth to God they are to bee obeyed no further then we may with a good conscience 22. They mâ—ruailed Here also it appeareth how God turneth the wicked endeuours of his enemies to a contrary end and he dooth not onely delude their hope and make it frustrate but also driueth them awaye with shame Somtime it shall fall out that though the wicked be ouercome yet they will not cease to murmurre but though their frowardnesse wyll not be tamed how many battailes soeuer they doe make againste the word of God so many victories are in his hand
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
opposeth the prophesie of a thing to come to the testimony of a thing present For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day They say that the kingdom of Dauid was commended with this commendation as if that God who had appoynted him to raigne would rise against the furious endeuours of his ennemies and hee sayeth they shall preuaile nothinge againste the will of God Least the Scribes should obiecte any such thing Christ sayeth before that the Psalme was not made nor spoken of the person of Dauid but was spoken by the spirite of prophesie describing the kingdom of Christ which was to come so also it is easie to be prooued out of the text that the words which are read in that place can neither agree vnto Dauid nor to any other earthly kings For Dauid in that place doth bring in a king adorned with a new priesthoode whereby it was necessary that the olde shadowes of the law shoulde be abrogated Nowe it is to be seene how he proueth that Christ should be of greater excellency then that he could be begotten of the seede of Dauid onely Namely because that Dauid who was the king and heade of the people calleth him Lord. VVhereof it followeth that in him there was somwhat more then a man Yet the reason seemeth to be very weake cold because it may be excepted that when hee gaue this Pâ—alme to the people to be song not hauing respect of his own persoÌ„ he gaue Christ authority ouer others But I doe take exception to the contrary when as hee was one of the meÌ„bers of the Church there was nothing more vnlikely then that he would depriue himselfe of the common doctrine Here he commandeth all the children of God to reioyce as it were with one voice for that they shuld be safe vnder the defence of the heauenly and victorious king If he should be separate from the body of the church he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few the kingdom of Christ should not extend so farre as to Dauid But nowe neither he nor any other can exempt himselfe from his subiection but that withall he must fal away from the hope of eternall saluation Therfore sith a better thing could not befall vnto Dauid then to be comprehended within the compasse of the churche he made this Psalme aswel for himself as for the rest of the people In sum by this title Christ is appoynted to be the chiefe and only king that should raigne ouer all the faithful Neither may there be any exception admitted but where the redemer is made gouernour of the churche all men should be brought to one order VVherefore it is not to be douted but that Dauid would submit himself to his gouernment that he might be accounted amongst the people of God But now heere ariseth an other question coulde not God haue raised vp some man whom he might haue made the redeemer that might haue ben Dauids Lord though he was his sonne For the substantiall name of God is not here set downe but only Adenai which is oftentimes giuen also to men I answer Christe taketh it for graunted who is exempted from the number of men is exalted to that degre of honor that he shuld be the chief head of the church that he was not meeâ—e man but also endued with the maiesty of God for the eternall God who chalengeth this with an oth to himself alone that euery knee shuld bow before him Isa. 45. 23. 42. 8. He also sweareth that he wil not giue his glory to another Ro. 14. 11. And Paul sayth Phil. 2. 9. while Christ was made king he hadde a name giuen him which is aboue euery name that before him euery knee should bow And though Paule had neuer spoken it yet so it is that Christ is therfore aboue Dauid all other holy kings because that he is also aboue angels VVhich could not befall to any man which is a creature except the same were also GOD manifested in the flesh I graunt that he doeth not heere expresly and in woorde expresse his diuine power but it maye easily bee gathered that hee is God who is placed aboue all creatures 44. The Lorde said to my Lorde The holy ghost beginneth here a triumphant song to al the godly so that they might boldly stand against sathan all the wicked and might laugh their madnes to scorne forasmuche as they goe about to throwe Christ out of his throne Therefore least they should be amased or afraid when they should see great stirres vppon the earth they are commaunded to oppose the holy and inuiolable decree of God against all their endeuours to the contrary Therfore the meaning is though men become mad yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shal be in vaine because that it standeth not vpon the pleasure of men but is erected by god to staÌ„d for euer Therfore so oft as this kingdom is violently assaulted let vs remeÌ„ber this heauenly oracle for certainly this promisse was laid vp in Christes hand that euery of the faithful might apply the same to their own profit And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth The sitting also on the right haÌ„d is metaphorically taken for the second or next degree which Gods vicar or deputy holdeth VVherfore it signifieth asmuch as to get great authority power in the name of God as we know that god committed these things to his only sonne that he might gouerne his church by his hande So this speache appoynteth not any place but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe not that he should be depriued of the power that is giuen him when his ennemies are ouerthrowen but because that he shal stand found for euer when al his enemies are fallen Yet the estate of the kingdome which is seene at this day must be noted least we should be troubled when we see it assaulted on euery side Mathew 23. Mar. 12. Luke 11. 1. Then spake Iesus to the multitude and to his disciples 2. Saying the Scribes and the Pharisies sit in Moses seate 3. All therefore what soeuer they bid you obserue that obserue and doe but after their workes doe not for they say and doe not 4. For they binde heauye burdens and grieuous to bee borne and laye them on mennes shoulders but they themselues wil not mooue them with one of their fingers 5. All their woorkes they doe for to be seene of men for they make their phylacteries breade and make long the fringes of their garments 6. And loue the chiefe place at feastes and to haue the chiefe seates in the
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
that the keyes of the kingdome of heauen are giuen to the pastours as I haue shewed more at large in the sixteenth Chapter And this definition must be remembered which is more plainly deliuered in Lukes woordes where Christe vpbraideth the Lawyers because they tooke away the key of knowledge Namelye because that they being the keepers of the lawe of God defrauded the people of the true vnderstanding of the same Therefore as at this daye the keyes of the kingdome of heauen are committed to the pastours that they shoulde admitte the faithfull into eternall lyfe and should driue the vnfaithfull from all hope of the same so in times past was the same office committed to the Priests and Scribes vnder the lawe Further by the woorde knowledge we doe gather howe foolishly the Papistes doe make theyr fantasticall keyes as if it were a certaine magicall power without the woorde of GOD. For Christ sayeth that none canne vse these keyes but they whiche are minysters of the woorde If any manne wil obiecte that the Pharisies though they were corrupt interpreaters of the lawe hadde yet the keyes I answeare thoughe they were committed vnto them in respecte of their office yet they were so ouerwhelmed with malice deceit that there remained no vse of them Therefore Christe sayeth that they had taken away or stolne away the key of knowledge wherewith they should haue opened the gate of heauen As at this day heauen is shut vp in Popery against the miserable people while the porters at the least they to whome this charge was cōmitted doe by their tyranny hinder the opening of the same So that vnlesse we were very blocks we would not willingly giue our hands to vngodly tyrants who do cruelly hinder vs from entring into life 14. For ye deuoure Nowe he proceedeth further For he doth not only lay open their sinnes which were woorthy of hatred and detestation but also he discouereth their fained and dissembled vertues wherewith they deceiued the people If any man wold say that it was not nedeful to reprooue those thinges the example whereof were not hurtfull it must be remembred that the saluation of them coulde not otherwise be prouided for which were intangled in the errours of the Scribes except they shuld altogither depart from them This cause therefore compelled Christe to speake against their vaine shewe of holinesse which was the nursse of superstitions Therefore he sayeth in summe that euen there where they seemed to doe well they did wickedly abuse the pretence of religion There was some signe of rare godlines in their long prayers for the holier a man is the more he is giuen to the exercise of prayer But Christe sayeth that the Scribes and Pharisies are so wicked that they coulde not vse the chiefe part of religion without sinne for their custome to pray was for filthy gaine sake For they solde their prayers as hired labourers doe their daies workes VVhereof we doe also gather that he doeth not precisely forbidde long prayers as if the thing it selfe were sinfull especially sith it behoueth the pastours of the church to be much bent to praier but this corruption is cōdemned that a thing which of it self is commendable should be turned to a wicked ende For where as gaine is gotten by setting prayers out to hire the more feruent as they say and deuout they seeme to be the more is the name of God prophaned But because the mindes of the people had bene wrongfully perswaded a longe time Christ doth therfore threaten them the sharplier For the pollution of so holy a thing could not be any small fault And it is no maruell that they especially went about to entrap widowes for sith simple women were bent to superstition it was alwaies a common matter for lewd men to make their gaine of them So Paule obiecteth against the false teachers of his time that they ledde captiue simple women laden wyth sinnes 2. Tim. 3. 6. 15. For yee compasse sea and lande The Scribes had gotten them fauour by this their zeale for that they labored to bring strangers and the vncircūcised to the Iewish religion And so if they had gotten any man by theyr swete perswasions or any other subtilty they triumphed wonderfully as though the church were encreased For this cause also had they much allowance of the cōmon people for that by their industry the power of God they had brought strangers to the Church But Christ sayeth to the contrary that they are so far from being worthy of praise for their labor that they rather prouoke the vengeance of God thereby more and more against themselues for they draw them which ioyne themselues to theyr secte into a greater destruction For it must be noted how corrupt the estate and howe confused religion was at that time for as it was a notable woorke and a godly to bring disciples to God so to bring the Gentiles to the Iewish religion which was at that time degenerate and stuffed full of wicked prophanations was nothinge else but to drawe them out of Scylla into Charybdis Furthermore by their sacrilegious abusing of the name of God they prouoked the greater vengeance against themselues for that by reason of religion they tooke the greater libertie to sinne The like example may be seene at this day amongest the Monkes for they doe busily scrape togither Proselites from all places but suche as of wantons and of men of a wicked life they do make very deuils For such is the corruption of those dennes wherein they keepe their Bacchus bankets as woulde corrupt euen the Angels of heauen Yet euery kinde of the Monkes apparrell is a fit couer for their sinnes Mathew 23. Marke Luke 16. VVoe be to you blinde guides which say whosoeuer sweareth by the Temple it is nothinge but who soeuer sweareth by the golde of the temple hee offendeth 17. Ye fooles and blinde whither is greater the gold or the temple that sanctifieth the golde 18. And who soeuer sweareth by the altar it is nothing but who soeuer sweareth by the offering that is vppon it offendeth 19. Yee fooles and blinde whether is greater the offering or the altar which sanctifieth the offering 20. VVho soeuer therefore sweareth by the altar sweareth by it and by all things thereon 21. And whosoeuer sweareth by the temple sweareth by it and by him that dwelleth therein 22. And hee that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon   16. VVoe be to you blinde guides As ambition is almoste alwayes ioyned with hypocrisie so the couetousnesse and extortion of the pastours is woont to nourish the superstitions of the people The world doeth willingly runne into errours yea it doeth as it were procure it selfe to be deceiued and beguiled euery way but then doe false and corrupt woorshippings take place amongest them when the chiefe maisters of religion doe confirme them And it commeth to passe for the most parte that the
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
downe this their foolish arrogancye doth not onely say that they are no better then other nations beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vnto them but he proueth that this grace being abused shal be their greater rebuke and the more to theyr destruction for the purpose of GOD was farre otherwyse then they imagined namelye that hee might make them the more inexcusable and that the heape of their wicked malice might be brought to the full height as if he should haue said you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes For God hath determined another thing in his secrete iudgment that by this continuall course of calling of them so louingly he might openly discouer your wicked obstinacy and that he might when he hath brought the same to passe destroy the children and the fathers togeather As concerning the wordes the sentence in Matthew wanteth somewhat the sense wherof must be supplied out of Lukes wordes He numbreth the Scribes and the wise men with the Prophetes that he might amplifie and set forth the grace of God VVhereby their vnthankfulnesse dooth the more appeare that when GOD had omitted no meanes that might serue for their destruction yet it preuailed nothing Luke for the Scribes and wise menne placeth the Apostles but the sense is all one This place doth also teach that God dooth not alwayes saue menne so oft as he sendeth his word vnto them but his will is that it shall be preached to the reprobate whom he knoweth to be obstinate that it might be vnto them a â—auour of death vnto death The word of GOD is of it selfe and of the owne nature holsome and calleth all menne generallye to the hope of eternall life but because that all menne are not moued inwardlye neyther dooth GOD open the eares of all menne to be short because that all menne are not renewed by repentaunce nor brought to obedience whosoeuer doe refuse the worde of God doe by their vnbeliefe turne it to their destruction and make it deadly to them VVhen God knoweth before that it shall come so to passe he doth purposely send his Prophets vnto them that he may cast the reprobate headlong into the greater destruction as hee declareth more at large Isay 6. 10. I graunt that this agreeth not with the reason of manne as we see the wicked contemners of God doe take a iolly occasion to barke out that God as some cruell tyrant should delight himselfe in the greater destruction of menne whom without hope of profiting he doth wittinglye and willingly blinde and harden more and more But God doth by such instructions teach the faythfull modestie Therefore let vs learne this sobrietie fearefully to reuerence that which passeth our vnderstanding They which doe say that the foreknowledge of God is no hinderaunce but that the vnbeleeuers may bee saued they doe fondly excuse God with a vaine defence I graunt that the reprobate doe not seeke their owne death beecause that God foresawe that it should be so and therefore their destruction cannot be ascribed to his foreknowledge but I say that the righteousnesse of God is not thus rightly defended for it may be presently obiected that it is in the power of GOD that they doe not repent beecause that the gyfte of fayth and repentaunce is in his hand This maye also be obiected what the meaning of this should be that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men why is he not contented simply with the destruction of them that are appointed to eternall death but would haue them perish twise or thrise There is no other aunswere to be made but to giue this glory to the iudgementes of God that we may cry with Paule that it is a profounde and vnsearchable depth Romanes 15. 33. But it is demaunded howe GOD should say that the prophesies were giuen to the Iewes for their destruction when as his adoption did alwaies flourish effectually in that nation I answere when as onely a smal remnaunt embraced the worde by faith to saluation he speaketh here of the greater nuÌ„ber or of the whole bodye as where Iesaias 8. 61. foretelleth the generall destruction of that nation hee is commaunded to seale vppe the lawe of God amongst the disciples Therefore we must knowe that as ofte as the Scripture iudgeth the Iewes to eternall death the remnauntes are alwayes excepted in whom the Lorde preserueth some seede beecause of his owne free election 35. That vppon you may come all the righteous bloud Hee dooth not onelye take from them that which they wrongfully toke to themselues but hee teacheth that the Prophetes were giuen them altogeather to an other end that no age might be free from the sinne of rebelling against God For the Pronowne you doth generallye comprehende the whole nation from their beginning If any man would obiect that it agreeth not with the iudgement of God that the children should be punished for the offences of the fathers the answere is ready sith they ioined with them togeather in that vngodly conspiracy it must not seeme absurd if God generally punishing all men should cast the punishment due to the fathers into the bosome of the children Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation and the punishment is laid vppon them at once though some of them liued at one age and others in another For as God by the long continuance of his patience stroue continually with the malice of the whole people so the whole people is woorthily founde guilty of stubbornnesse which would not be amended but continued euen to the last of it and as all those ages slewe their Prophets as if they had agreed vpon the same so it was meete that they should be called to a generall iudgement and that all those slaughters which were done with one consent should be reuenged vppon them all From the bloude of Abel Thoughe Abel was not slaine by the Iewes yet Christ imputeth his death vnto them because there was a certaine kinred of vngodlinesse betweene them and Caine otherwise that which he saieth coulde not agree that the righteous bloude euen from the beginning of the worlde was shed by this generation Caine therefore is accounted as the heade and the prince and author of the Iewish people for since they began to kill the Prophets they succeeded in his roume whose steps they followed Further hee nameth Zachariah not as if that he were the last martyr for the Iewes made not an ende then of murthering the Prophets but their boldnesse and rage rather encreased therby and their posterities which followed them made themselues druÌ„ken with the blud which their fathers had only tasted neither yet for that his death were more famous and knowne though the holye scripture reporteth the same but there is an other reason which is worthye to be noted
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
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it cōmonly cōmeth to passe in such mutual agreemēt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violēt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly mā when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should cōmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe frō all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitori◠estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which belōged to himself to him he cōmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heauēly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
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
dull or slouthfull 26. Ought not Christ to haue suffered thâ—se things It is not to be doubted but that Christe spake of the office of the Messias as it was described by the Prophets least the death of the crosse should be offensiue and in iourneying three or foure houres hee had space sufficient fully to set foorth the matters Therefore Christe doeth not say in three woordes that hee ought to suffer but hee declareth at large that he was sent to that ende that by the sacrifice of death he might wash away the sins of the world that he might be the purging sacrifice offered for the taking awaye of the cursse that he might wash the sinnes of others from their guiltinesse Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely whereby it is gathered that hee shewed by reasons the necessity of his death The summe is that the disciples did euill to bee troubled at the death of their maister without the which he could not perfourme the partes of Christ for the chiefe poynt of our redemption was his offering vp for by this meanes they shutte vp the gate against him least he shoulde come into his kingdome The which must be noted diligently for sith Christ shoulde want his honour if he shoulde not be accounted a sacrifice for sinnes his onely way into his glory is that hys humbling to be of no reputation Phil. 2. 7. out of the which hee arose a redeemer But we do see at this day how amongst vs they do sinne nothing sooner then in a preposterous order For amongst the multitude of them which doe royally declare Christ to be a king and do extol him with diuine praises scarce euery tenth of them doth think that we haue gotten grace by his death 27. And he began at Moses This place doeth teach how Christe is made manifest vnto vs by the Gospel namely while the knowledge of him is prooued plainly out of the law and the Prophets For no man euer was a more ready and apte teacher of the Gospell then the Lorde hymselfe who as we see fetched the proofe of his doctrine out of the law and the Prophets If any man will except that he began at the rudimentes that the disciples by a little at once biddinge the Prophets fare well myghte passe ouer to the perfecte Gospell this deuice is easily confuted for afterward it shal be sayd that all the Apostles had their minde opened not that they shoulde be wise without the helpe of the lawe but that they might vnderstand the scriptures VVherefore to the ende that Christe may at this day be reuealed vnto vs by the Gospell it is necessarye that Moses and the Prophets shuld come forth before as forerunners VVherof the readers are therefore to be admonished least they shoulde giue eare to fanaticall men which by suppressing the law and the Prophets doe wickedly maime the Gospell As if that God would haue to be vnprofitable what soeuer he at any time spake of his owne Sonne But in what maner they are to be applied to Christe whiche are euery where read of him in the lawe and the Prophets it is not my present purpose to declare It is sufficient briefly to note that Christ is not in vaine called the end of the lawe For though that Moses rather shadowed him foorth darkely and a farre off then expresse him plainly yet this is without controuersie that if in the stocke of Abraham there should not be one head aboue all vnder whome the people should grow into one body the couenant which God made with the holy fathers shoulde be broken and but in vaine Further when as God had commaunded that the Tabernacle and the ceremonies should be framed after the heauenly patterne it foloweth that the sacrifices and all the rites of the temple if they had not their truthe else where should be as a vaine and frutelesse play And this argument doeth the Apostle handle in many woordes in the Epistle to the Hebrewes For holding that principle that the visible ceremonies of the lawe were shadowes of spirituall things he teacheth that Christe is to be soughte in the whole priesthoode of the lawe in the sacrifices and in the forme of the Sanctuarie Bucer also otherwhere doeth wisely diuine that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes which the father 's deliuered vnto them by hand But I least that I should follow vncertainties am contented with that naturall and simple maner which is euery where to be founde amongest the Prophets who were the most apt interpreaters of the lawe Christe therefore is rightly collected out of the lawe if wee consider that the couenaunt which Christe made with the fathers was made by the helpe of a Mediator The Sanctuarie wherein God testified the presence of his grace was consecrated with bloude The lawe it selfe wyth their promises was confirmed with the sprinkeling of bloud One priest was chosen oute of all the people who shoulde present himselfe in the name of them all in the sight of God not as any mortall man but in a holy habite menne had there no hope of their reconciliation with God but by offering vp of a sacrifice Furthermore very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda But the Prophets themselues as we haue declared haue more plainly described the Mediator yet they themselues had their first knowledge from Moses for they had no other office enioyned them but that they shoulde renew the memory of the couenant more plainly shew the spiritual worship of God establish the hope of saluation in the Mediatour and also that they might the more euidently declare the meane of the reconciliation But because it pleased God to defer the full reuelation vnto the comming of his Sonne it was not a superfluous interpretation 28. And they drewe neare vnto the towne There is no reason why some interpreaters should imagine any other place then Emaus For the iourney was not so long that they shoulde rest in a nearer lodging VVe knowe that seuen miles though a manne for the recreation of his minde should walke but softly are gone at the most in foure houres Therfore I dout not but that Christ went forwarde euen to Emaus Nowe where it is demaunded whether he coulde dissemble who is the eternall truthe of God I doe answeare that the Sonne of GOD was not bounde by thys lawe that he shoulde make all his councels knowen Yet because that simulation is a kinde of lying the knotte is not yet vnlosed especially sith that very many doe drawe this example to a libertye for lyinge But I doe answeare Christ without lying fained as it is here saide in like maner as he shewed himselfe to be a trauailer for the reason of them both is like Augustines answeare is somewhat more subtile lib. 2. ad Consentium cap. 13. Also in his booke of questions vpon the Gospels
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
more familiarlye vnto them and when hee was verilye and certainelye knowen they woorshipped because that the brightnesse of the diuine glorye was made manifest And it maye be that the same reason driue them sodainly to doubt which led them afterward to woorship for the habite of a seruaunt being laide aside there then appeared nothinge in him but that which was celestiall 18. And Iesus came and spake vnto them It is not to be doubted but that this comming tooke away all scruple But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them hee sayeth that Christe firste spake of his owne power and not wythoute cause for a small authoritie coulde not suffice heere but it behooueth him to haue a great and a diuine Empire who commaundeth that lyfe eternall shoulde be promised in his name that all the worlde shoulde be brought vnder his gouernement and that the doctrine shoulde be preached whiche by ouerthrowinge euery highe thinge shoulde brynge all mankinde vnder And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely but he establisheth the faith of his Gospell to continue in all ages For certainly the Apostles could neuer haue beene perswaded to take so harde a matter in hande excepte they knewe that their reuenger sate in heauen who had all power giuen him For wythout such a fortreste it had beene impossible to preuaile any thing But when they doe heare that hee whome they doe serue doeth gouerne heauen and earth they are with this one thing very throughly furnished to ouercome all lettes And as concerning the hearers if the contemptible estate of them which doe preache the Gospell doeth weaken or hinder their faith lette them learne to lifte vppe their eyes to the authour himselfe by whose power the maiestie of the Gospell must be esteemed and so it shal come to passe that they shall not be so bold as to despise him speaking by hys ministers And he doeth expresly make himselfe Lorde and King as well of heauen as of earth because that by the preaching of the Gospell he bringing menne in obedience to him doeth erecte the throne of his kingdome vppon earth and regenerating them which are his into a newe life and calling them to the hope of saluation hee openeth the heauens that hee may exalt them to the blessed immortalitie with the Angels who before not onely crept belowe in the worlde but had beene drowned in the bottomlesse pitte of death But lette vs remember that Christe had alwayes his authoritie with his father and this was giuen vnto hym in our flesh or that I may speake more plainely in the person of the Mediator For he gloryeth not of that eternall power which he had before the worlde was created but of that which he receiued nowe when hee was ordained the iudge of the worlde And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead because that then at the length being adorned with the ornameÌ„ts of a mighty king he shewed himselfe in authoritie Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe wherefore God hath exalted him and giuen him a name aboue euery name c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen as later in order yet because the resurrection and the ascention into heauen are things mutually ioyned togither Christe hath good cause to speake so royally of his power 19. Goe therefore Thoughe Marke after hee hathe declared that Christe appeared to the eleuen disciples doeth presently set downe the commaundement of preachinge of the Gospell yet hee doeth not note it as an action presentlye done For we doe gather by the texte in Mathewe that thys was not done before they went into Galile But the summe is that by preachinge the Gospell euerye where they shoulde brynge all nations into the obedience of faith then that they should seale and confirme their doctrine with the seale of the Gospel In Mathew they are simply commaunded to teache but Marke setteth downe what kinde of doctrine it shoulde be namely that they should preache the Gospell And shortly after is also added this restrainte that they should teache them to obserue what soeuer thinges the Lord commaunded Heereby we learne that the Apostle shippe is not a vaine title of honour but an office of laboure and therefore there is nothinge more absurde or intollerable then that these â—asked menne should chalenge this honour who raininge in idlenesse doe reiecte the office of teaching from them The Pope of Rome and his bande doe proudly boast of this succession as if that they sustained the same person in common with Peter and his colleagues but in the mean season they haue no more care of the doctrine then baudes or the Priests of Bacchus and Venus But wyth what face I beseche you doe they thrust themselues into their place who they heare were created to be preachers of the Gospell But thoughe they are not ashamed to bewray their owne impudencie yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie that no man can be a successour of the Apostles but he which serueth Christe by preaching of the Gospell to be shorte who soeuer doeth not performe the dueties of a teacher doth falsly and wrongfully take the name of a teacher For this is the Priesthode of the New testament with the spirituall sworde of the woorde to kill menne for a sacrifice to God VVhereof it followeth that they all are degenerate and counterfait sacrisicers whiche doe not applye the office of teaching Teache all nations Heere Christe by taking away the difference doeth make the Gentiles equall with the Iewes and doeth generally admitte them both into the fellowshippe of the couenaunt Thither also appertaineth the woorde Going For the Prophets vnder the lawe were restrained within the boundes of Iuda but nowe the partition wall being ouerthrowne the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde For thoughe the dignitye of the first borne as we touched euen nowe shoulde at the firste remaine amongest the Iewes yet the inheritance of life was common to the Gentiles So was fulfilled that prophesie of Isaiah with the like that Christe is giuen to be a light to the Gentiles that he mighte bee the saluation of God vnto the outmost part of the earth Isai 49. 6. That is Markes meaning by all creatures for after that peace was preached to them of the housholde the same message commeth to them also whiche are a farre off and to straungers Further howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles it doeth thereby appeare that after they hadde receiued the commaundement to
impudencie of our aduersaries is on this behalfe Now that I may speake somewhat particularly of my selfe although I am persuaded that all the worlde doeth know how I haue instructed this church with many of my writings yet I thoght it would be worth y e paines if there should some monumeÌ„t therof be extant which should be dedicated vnto you For it skilleth much that that kinde of doctrine be set before all men which you know I haue taught And although I haue endeuoured to profite you the people which is coÌ„mitted vnto you euen after my death in those bookes which I haue hitherto published it is not meete that that doctrine whiche hath flowed out of your Citie vnto other nations far wyde shoulde bring foorth fruit pentifully be neglected in her owne place yet I hope that this coÌ„mentarie which is peculiarly coÌ„secrated vnto your name wil take deeper root in your memory And that this thing may com to passe I beseech the liuing God so deeply to write the same in your harts that it may not bee blotted out by any subtile sleight of SataÌ„ For it is in his hands to giue successe vnto my labors who hath of late giuen mee this minde to desire nothing more theÌ„ faithfully to care for the saluatioÌ„ of you al. Furthermore as I profes before the world that I am far froÌ„ that diligeÌ„ce of a good shepheard which is exacted froÌ„ other vertues which the greatnes excelleÌ„cy of mine office do require do coÌ„tinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâ—st that I waÌ„t no faithfulnes good will And if in the meane while the wicked do not cease to repine speak against me as it is my dutie by well doing to refute their slanders so it shal be your part to suppresse the same by that holy authoritie wherin you excell Farewell my right honorable Lordes whom I ought to reuerence in Christ vnto whose tuition I commit you At Geneua the first of Ianuary 1553. The Argument vpon Iohn IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vs in Christe to the ende we may learne despising the worlde the fâ—aile riches pleasures therof to desire this incomparable treasure with our whole hearte and to imbrace the same being offered vnto vs. That is naturally engrafted in vs all which wee see the wicked doe namely to reioyce inordinately in the vaine pleasures of the worlde and to bee touched either with none or els with a very slender feeling of spirituall good thinges Therefore to the ende that God may reforme in vs this fault he calleth that message which he commandeth to be published coÌ„cerning Christ by this name Euangelium or Gospel For hee doth thereby tell vs that true and perfect ioy can be had no where els that without all doubt wee haue in him the blessed life in all pointes perfect Certaine there bee who extende this woorde Gospell vnto all the free promises of God which are also dispearsed in the lawe and the prophetes Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vnto men and forgiue them their sinnes doth also offer Christe whose propertie it is wheresoeuer hee shineth to spreade abroade the beames of ioy Therefore I confesse that the fathers and wee are partakers of one and the same gospel as touching the faith of free saluation yet because the spirite doth vsually speake thus in the Scriptures that the Gospel was published when Christe came let vs also retaine the same maner of speech and let this bee the definition of the Gospel which I haue set down that it is a solemne publishing or proclayming of the grace reuealed in Christe In which respect the Gospel is called the power of God to saluation to all that beleeue because God doth therein make manifest his righteousnesse It is also called the embassage whereby he reconcileth men vnto himselfe Furthermore inasmuch as Christe is the pledge of Gods mercie and of his fathers loue towardes vs therefore is he also the proper matter of the Gospel Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh dyed and was raysed vp againe from the death and was at length receiued vp into the heauens are properly called the Gospel For although the new Testament be called by this name according to that reason which of late I alleadged yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vnto vs in the flesh dyed rosâ— againe from the death is so called by Synecdoche But because the bare historie were not sufficient yea should profite nothing vnto saluation the Euangelistes doe not simplie shewe that Christe was borne that hee died and became the conquerour of death but they doe also declare to what ende he was borne to what ende he died and rose againe and what fruite we reape thereby Yet there is this difference amongest them that the other three set downe more at large the life and death of Christe but this Euangelist of ours standeth more vpon the doctrine wherein both the office of Christe and the force of his death and resurrection is declared They doe not conceale that Christe came to the end he might bring saluation to the worlde that he might make satisfaction for sinnes by the sacrifice of his death Finally that he might in all points fulfill the function of a mediatour like as Iohn doth also stande somewhat vpon the historicall narration but the doctrine which sheweth vnto vs the force and fruite of Christ his comming appeareth more plainly in this Euangelist then in the other And whereas it is all their drift to make Christe manifest the former Euangelistes bring forth that I may so speake his body and Iohn bringeth foorth his soule VVherfore I vse commonly to call this Gospel the key that openeth the gate vnto the vnderstanding of the other For whosoeuer shall perfectly vnderstande of what power and force Christe is as it is heere in plaine wordes set downe hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer It is thought that Iohn was most of all mooued to write for this cause and to this ende that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus and this doth Eusebius and Hyerome report according to the opinion of the olde writers but whatsoeuer was the occasion that caused him to write at that time yet it is not to bee doubted but that God did farther prouide for his Churche Therefore hee did so indite to the Euangelistes that which they shoulde write that
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
baptisme of Iohn but that latter member of the baptisme of the spirite may easily be vnderstoode and the Euangelist putteth them both downe a little after And there be two pointes of this answere that Iohn did nothing but that which he might lawfully doe because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe Secondly that he hath nothing but the administration of the externall signe and that al the force and efficacie is in the power of Christe alone So that he defendeth his baptisme forasmuch as the trueth thereof dependeth vppon another and in the meane season hee extolleth the dignitie of Christe by taking from himselfe the power of the spirite that all men may looke vnto Christe alone This is the best temperature where the minister doth so borowe all that authority which he hath of Christe that hee doth also referre it vnto him attributing all thinges vnto him alone But it came to passe through too light an error that they thought y t the baptisme of Iohn was coÌ„trary to ours For Iohn doth not here dispute of the profite and vse of his baptisme but he doth only coÌ„pare his person with the person of Christ. Like as at this day if the question be asked what is our office what is the office of Christ in baptisme we must confesse that Christ alone doth perfourme that which baptisme doth represent and that we haue nothing but the bare administration of the signe There is a double kinde of speeche vsed in the scripture concerning the Sacraments For in some place it teacheth that it is the 〈◊〉 of regeneration that their sinnes are washed away that we are ingrafted into the body of Christe that our olde man is crucified and that wee rise againe vnto newnes of life And then truely doth hee couple the power of Christe with the ministerie of man as truly the minister is nothing els but the hande of Christ. Therfore suche phrases doe not shewe what man giueth of himself but what Christe bringeth to passe by the man and the signâ— as his instrumenteâ— But because wee fall easily into superstition and secondly because men do pull to themselues the honour which they take from God according to their naturall pride therefore to the ende the scripture may subdue tame this sacriligious pride it doth sometimes distinguishe the ministers from Christ as in this place that we may know that the ministers are or can doe nothing Amongst you He toucheth their sluggishnesse by the way because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently that no part of his ministerie can be knowen vntill they come vnto the authour himselfe Hee saith that Christe standeth in the midst of them that he may stirre them vp to know him The summe is this he endeuoureth by all meanes possible to bring to passe that that honour whiche is vntruely giuen to him may not darken the excellencie of Christe And it is likely that hee had these sayings often in his mouth when he saw that he was out of measure extolled in the peruerse iudgements of men 27 VVho comming after mee Heere he saith two thinges that Christe came after him in respect of time but yet was hee far before him in the degree of dignitie because the father preferred him before all men Hee will adde the third shortly after that Christ was therefore preferred before all men because he excelleth all other by good right 28 These thinges were done in Bethabara The naming of the place serueth not only to the credite of the historie but also that wee may knowe that this answere was giuen in a famous assemblie of men For there were many that came together vnto Iohn his baptisme and this was his ordinarie place wherein he baptised And they thinke that it was a place to passe ouer IordaÌ„ froÌ„ wheÌ„ce they do also â—et the name for they do interpret it an house of passage vnlesse peraduenture the opinion of those men doe better please you who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua Othersom do thinke that it ought rather to be read Betharaba The worde Bethania was heere put in by some ignorantly For wee shall see afterwarde howe nigh Bethaâ—ia was vnto Hierusalem But the situation of Bethabara which those who write of the situation of places do describe doth very well agree with the woordes of the Euangelist although I doe not muche stande aboute the pronounciation of the worde 29 The next day Iohn sawe Iesus comming vnto him and he saith behold the lambe of God that taketh away the sinne of the world 30 This is hee of whom I said after me there commeth a man who was put before me because he was more excellent then I. 31 And I knewe him not but that he might be manifested vnto Israel therefore â—ame I baptising with water 32 And Iohn testified saying I saw the spirit God descending like to a Doue froÌ„ heauen and he remained vpon him 33 And I knew him not but hee that sent mee to baptise with water hee saide vnto me vpon whom thou shalt see the spirit descending and remaining vpon him this is he that baptiseth in the holy spirite 34 Therefore I sawe and testified that this is the sonne of God 29 The next day It is without all doubt that Iohn had spoken before of the reuelation of the Messias but when Christ was come hee woulde that his proclamation shoulde bee knowen in a shorte time and the time was now at hand wherein Christe shoulde make an ende of his ministerie like as the morning doth quickly depart when as the Sun is once risen Therfore forasmuche as he had testified before to the Priestes that were sent that he was nowe present and was conuersaunt in the middest of the people from whom the truth and force of his baptisme was to be â—et the next day after he shewed him openly For these two thinges beyng ioyned together by the continuall course of tyme are of greater force to moue their mindes This is the same reason why Christe doth shew himselfe vnto him Beholdâ— the lambe of God He declareth the principall office of Christe briefly but plainely namely that hee doth reconcile men vnto GOD by taking away the sinnes of the worlde Christe bestoweth other benefites vpon vs but this is the chiefest and that whereuppon the rest doe depend that by pacifyinge the wrath of God he maketh vs to be accounted iust and pure For al the streames of good thinges doe flowe from this fountaine that God doth receiue vs into fauour by not imputing our sinnes Therefore to the ende that Iohn may bring vs vnto Christ he beginneth at the free pardon of sinnes which we haue through him Furthermore in this worde lambe he alludeth vnto the oldeâ— sacrifices of the lawe Hee had to doe
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
as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
that thou art a Prophet 20 Our fathers worshipped in this mount and yee say that Ierusalem is the place where men ought to worship 21 Iesus saith vnto her woman beleeue me the houre commeth whenas neither in this mountaine neither as Ierusalem yet shall worship the father 16 Call thy husband This seemeth to appertaine nothing vnto the matter Yea some man may thinke that Christ being discouraged and abashed with the frowardnesse of the woman doth turne his talke vnto some other matter but it is not so For when he saw that she did floute and taunt that which he saide he applyed a meete medicine vnto this in a ladie For he striketh the womans conscience with the feeling of her sinne And againe this is an excellent token of mercy that he draweth her almost against her will who would not come willingly But that which I haue already touched is chiefly to be noted that they must bee wounded with the feeling of their sin who are too carelesse and almost dull For such will make but smal account of the doctrine of Christ vntyll such time as being cited to appeare before the iudgement seat of god they be then compelled to feare him as their iudge whome they did despice After this sort are all those to be handeled who doubt not to gainstand the doctrine of Christ with their ruffianly brabbling that they may perceiue know that they shall not escape scotfree for this Furthermore so great is the stubbornnesse of som that they will neuer giue eare vnto Christe til such time as they be subdued by violence Therfore so often as we see the oyle of Christ to be vnsauerie it must be mingled with vineger that it may begin to haue some tast Yea we haue all of vs need of this For we are neuer earnestly affected and moued whē Christ speaketh vnlesse we be awaked with repentance Therefore if any man will profite aright in the schoole of Christ his hardnesse must bee tylled subdued with the declaration of his owne miserie as with a plough For it is this knowledge onely which doth take from vs all daintines that we may not be any longer so bold as to mocke God Therefore if at any time the contempt of the worde of God do come vpon vs there can be no fitter remedie then if euerie man doe stirre vp himself to consider vpon his sinnes that he may be wearie of himselfe and so being afraid with Gods iudgement may be humbled to obey him whome hee did before time despise I haue no husband The fruite of that admonition doth not yet appeare whereby he meant to pricke forward the womans minde vnto repentance And truly the drunken loue of our selues doth keepe vs so fast a sleepe or doth rather make vs so dull that the first prickings cannot awake vs. But Christ doth also very fitly cure this slownesse when as hee presseth the sore more strongly for he doth manifestly cast in her teeth her haynous offence Although I thinke that he doth not heere touche her whoredom only For in that he saith that she had fiue husbandes it is to be thought that that came to passe because being a wanton disobedient woman she had enforced her husbands to be diuorced Therfore I expound the words thus whereas God had ioyned thee to lawful husbands thou hast made no ende of sinning vntill such time as beeing made infamous through more diuorcemēts thou didst set forth thy self to be a common strumpet 19 Syr. I see that thou art c. Here now appeareth the fruite of the reprehension for the woman doth not only modestly acknowledge her fault but being prompt readie to heare Christ his doctrine which she had before refused requireth craueth y e same of her own accord therfore as I said euen now the beginning of true aptnes to be taught is repentance it is the opening of the gate to enter into the schoole of Christ. And the womā teacheth vs by her example that when any teacher is offered vs we must vse this opportunitie least we be vnthankful towarde God who doth neuer send his prophetes vnto vs but he doth as it were inuite vs vnto himselfe reaching out his hand vnto vs. And we must hold that which Paul teacheth that they are sent vnto vs of God who excell in the facultie of teaching Rom. 10. 15. 20 Our fathers It is false which some do thinke that because the reprehension was troublesome and lothsome she slid craftily vnto som other matter Nay she rather passeth frō the species vnto the genus or frō the particuler thing vnto that which was more generall beeing taught throughly concerning her sinne shee wil be instructed in the pure worship of god And this doth shee both wel and orderly in that she asketh counsell of a Prophet least she erre in worshipping God In like sort as if she did inquire of god himself after what sort he wold be worshipped For there is nothing more peruerse then at our own pleasure to feigne diuers kinds of worshippings without the word of god Furthermore we know wel enough that there was a continuall strife betweene the Iewes and the Samaritanes cōcerning the rule of right worshipping For althogh the Cuthites other strangers who were carried into Samaria whē the ten tribes were exiled being enforced with stripes did take vppon them the rites of the lawe and did professe that they worshipped the God of Israel as wee reade 2. King 10. 27. yet was religion lame and manye wayes corrupted amongest them whiche the Iewes coulde not away with But the contention waxed more hot after the building of the temple in mount Garizin which Manasses the sonne of Iohn the chiefe Prieste and Iaddi his brother did builde at such time as Darius the last king of the Persians did hold Iudea by the hand of Sanabales the gouernour For Manasses hauing married the Dukes daughter to the ende hee might be no whit inferiour to his brother he made himselfe priest there and did allure and drawe vnto him with rewards all the reuoltes hee coulde As Iosephus writeth in his eleuenth booke of Antiquitie And that which is accounted a solemne thing amongest the forsakers of true godlinesse to defend themselues with the examples of the fathers that did the Samaritanes then as we may gather out of the womans wordes Our fathers saith shee worshipped in this mount Certaine it is that they were not persuaded with cause to offer sacrifice there but after that they had erected a peruerse kinde of worship there there followed stubbornnes which was readie enough to catch al clokes I graunt in deed y t light persons are stounge and pricked sometimes with a foolish zeale as with a waspe so that they do straightway without iudgement take that for an example which they haue hearde holy men did But that other vice is more common to paynt their errours with the facts of the fathers And this may we easily see in
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same cōmandemēt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to thēselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that which◠seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was tēporal which was instituted by Moses that now is the time whē the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
earthly life aforehand we think ful negligently vpon diuine matters So Christ saith in another place Oye hypocrites you iudge according to the face of heauen what maner day tomorrow shal be but you know not the time of my visitation 36 And he which reapeth receiueth a reward He proueth by another argugument how diligent we ought to be in the work of the Lord namely because there is a large and a glorious reward laide vp for our labour For he promiseth fruit and that no corruptible or fraile fruit Although that which he addeth concerning fruit may bee expounded two maner of wayes either that it may be a declaration of the hyere and so should be vtter one the self same thing in diuers wordes or els that he may commend their diligence who do increase the kingdome of God as hee will repeate chap. 15. 16. I haue chosen you that you may go bring fruit that your fruit may remaine And truly both these things ought greatly to encourage the ministers of the word that they do neuer faint vnder their labor whilest that they heare that there is prepared for them in heauen a crowne of glory do know also that the fruite of their haruest shal not only be precious before god but also eternall To this end is there mentiō made of reward euery wher in the scripture not to the end that the merites of workes may be esteemed thereby For who is he who being throughly tryed shall not rather be found worthie to be punished for sluggishnes then rewarded for diligence Therefore there shall nothing remaine for the best labourers saue only to flie humbly to craue pardon But the Lord who dealeth fatherly with vs to the end he may amende our sluggishnes better incourage vs being otherwise but faint harted vouchsafeth to repay vnto vs a free reward Furthermore this is so far frō ouerthrowing the righteousnes of faith that it doth rather establishe the same For from whence commeth it that God findeth in vs any thing that is worthie of rewarde saue only because hee hath endowed vs with his spirite And we know that the spirit is the earnest and pledge of our adoption Secondly how commeth it to passe that God doth giue so great honor vnto vnperfect corrupt workes saue only because after that he hath reconciled vs vnto himself freely by not imputing the vices which cleaue vnto our workes he accepteth them contrarie to our desert The summe of this place is that the labour and paines which the Apostles do take ought not to seeme greeuous vnto thē seeing that they know that it is so profitable for themselues fruitfull for the church of Christ. That both he that soweth In these wordes Christe teacheth vs that no man shall need to cōplaine for that the Apostles shall gather the fruit of other mens tillage And we must note this amplification For if the sobs sighes of those men who complaine that the fruites of theyr labour are giuen vnto others do no whit hinder but that a newe possessour may reape the corne sowen by another how much more ioyfull ought the reapers to be whereas there is a mutuall consent mutuall ioy reioycing And to the end we may the better vnderstande this place wee must note the opposition that is betweene the sowing reaping The sowing was the doctrin of the law the prophets for then the seed being cast into the ground did remaine as in greene corne but the doctrine of the gospell because it bringeth men vnto perfect ripenesse is fitly compared vnto the haruest For the law was far frō that perfection which was at length exhibited in Christ. VVe do also wel know the cōparison that Paul maketh betwene childhood manhood which tēdeth to the same end Finally forasmuch as y e cōming of Christ brought w t it present saluation it is no maruell if the gospel wherein the gate of the kingdome of heauen was set open be called the haruest of the propheticall doctrine And yet neuerthelesse this hyndereth no whit but that the fathers vnder the lawe were gathered into God his barne But this similitude is to be referred vnto the manner of teaching For as the childhoode of the Church did continue vntill the end of the law and when as the Gospell was once preached the youth thereof did immediately succeede so saluation began to waxe rype then whiche the Prophetes had onely sowen But seeing that Christe spake these wordes in Samaria he seemeth to extēd the sowing further then vnto the law the Prophetes And there be some who expound this aswel of the Gentiles as of the Iewes I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand But forasmuche as that seede was corrupt from the very roote and the corne which might thence haue sproung although it was neither good nor naturall was choked with the huge heape of errours it were an absurd thing to compare that so hurtful corruptiō vnto sowing Secondly that which is here spoken of the agreement of ioy cānot be applyed vnto the Philosophers and such like Yet the doubt is not dissolued for Christ seemeth after a sort to speake of the Samaritanes I answere although al things were corrupted amongest the Samaritanes yet was there hid amongest them some seede of godlinesse For whence commeth it that they were so redie to seeke Christe when as they hearde but one word of him saue only because they had learned out of the lawe and the Prophetes that the Redeemer should come Iudea trulie was the peculiar possession of the Lorde which he had tilled by the Prophetes but because there was som portion of seede brought into Samaria also it is not without cause that Christ saith that the seede was waxen rype euen there also If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vnto all the whole worlde we may easily answere that Christ did speak as time dyd require vnlesse it were so that hee commendeth in the Samaritanes the seede of the Propheticall doctrine although it were filled with manye weedes for the hope of the fruite whiche was almost rype 37 For in this is the saying true This was a common prouerb whereby they did declare that many did oftentimes reape the fruits of other mens labours Although this was otherwise because he that hath taken paines doth hardly suffer an other man to take away the fruite seeing that the Apostles haue the prophetes to be partners of their ioy And yet notwithstanding we cannot hereby gather that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church because this is Christ his drift that the Prophetes taught so long as they lyued with this affection that they did alreadie reioyce
that wee may giue eare vnto this doctrine As though the truth of Christe ought to be so vile and base in our eyes vnlesse it bee vnderpropped by some other thing But although God should ouerwhelme them with an huge heape of wondâ—rs yee doe they lie when they say that they will beleeue there should some outward wondering arise but they woulde take neuer a whit the more heed vnto doctrine 49 Lorde come downe Seeing that going forward in his suite he doth at length obteine that which he would we may gather that he was not therefore reprehended of Christ as if he woulde vtterly haue reiected him and refuse his prayers but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith And we must remember that which I said before that this common reprehension of all the people was greater then the peculier reprehension of one man So that which is preposterous or superfluous in our petitions must needes be amended or cut off by this meanes that hurtfull lettes may be taken away Furthermore where as courtears are wont commonly to bee daintie and proude and will not willingly be hardly dealt with we must note that this man being humbled with his owne necessitie and feare least he should be depriued of his sonne was neither angrie neither did he repine when he was entertained somewhat vncourteously by Christ but passed ouer that chiding with modest silence VVe haue experience of the same euen in our selues for our daintinesse is wonderfull our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride loftie lookes 50 Thy sonne liueth Here appeareth first of all the singuler courtesie of Christ and his fauourablenes in that he pardoneth the ignorance rudenesse of the man and extendeth his power farther then hee hoped for He desired that Christe by his comming woulde heale his sonne He thought that being sicke he might be cured of the disease But he was persuaded that being dead he coulde not be raised vp againe therefore he requesteth him to make hast least death should preuent him Therfore seeing that Christ pardoneth both these faultes we may hereby gather how greatly he esteemeth eueÌ„ a sleÌ„der faith This also is worthy the noting that Christ not obeying his desire doth graunt him farre more theÌ„ he desired For he hath a testimonie of the present health of his son So our heauenly father in not graunting ofteÌ„times our petitions as touching the circumstances doth worke to helpe vs by such meanes as we looked not for that we may learne to appoint him nothing VVhen hee saith that his sonne liueth his meaning is that he was deliuered from daÌ„ger of death The man beleeued his wordes Because he came furnished with this persuasion that Christe was a Prophete of God therefore was hee so readie to beleeue so that he did by and by snatch at one worde and hauing caught it he did lay it vp deepely in his mind And although he did not thinke so honourably of the power of Christ as he ought yet the shorte promise did worke in his minde a newe hope of a sodaine so that hee did surely thinke that the life of his sonne was included in the woorde of Christe And with such readinesse ought we to receiue the woorde of God but it is farre from hauing such present effect alwayes in the hearers For who is he that can profite so much by hearing many Sermons as did this man beeing almost half profane hauing but heard one worde VVherefore wee must be more diligent to stirre vppe our sluggishnesse and must first of all pray vnto the Lorde that he wil so stirre vp our heartes that we may be no lesse readie to beleeue then he is ready and bountifull to promise 51 And as he was going downe Here is described the effect of faith togeather with the force of the word For like as Christ did by the word restore the childe to life that was at the point to die so the father recouereth his sonne safe in one moment by his faith Therfore let vs know that so often as the Lorde offereth vnto vs his benefites his power is alwayes prest to performe whatsoeuer he promiseth so that our vnbelief doe not stoppe the same I confesse that this is not continuall yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs but so often as he deferreth hee hath his reason for it and that such as is profitable for vs. This is most certaine that he is so far from being the cause of delay that he doth rather striue with our lettes and hinderances Therefore when as his help appeareth not presently let vs consider howe great our vnbeliefe is or at least how slender weak our faith is And it is no maruel if he wil not haue his benefites to perish and rashly to throw them vpon the grounde but will bestowe them vpon those who holde out the lappe of faith and are readie to receiue them And although he doth not helpe all his childreÌ„ one maner of way yet shall neuer any mans faith be voyde but that we shall alwayes perceiue that that is true which the Prophete teacheth that the promises of God doe most of all make hast when as they seeme to linger 52 Therefore hee asked In that he asked his seruants when his sonne began to amende it came to passe through the secret motion of GOD to the end the truth of the myracle might the more plainly appear For euen we are by nature more then wickedly bent to choake the light of the power of God and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes VVherefore they must needes be made so plaine and euident that they may be praysed amongest vs that there may remaine no place for doubting Howe vnthankfull therefore soeuer men are yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune 53 Hee beleeued and his house This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man whose faith he did before commende Neither can the worde beleeued be referred in this place vnto the going forward of faith but wee must marke that the man being a Iewe and brought vppe in the doctrine of the law was nowe endued with some tast of faith when he came vnto Christe In that he did afterward beleeue the wordes of Christe that was a particuler faith which reached no farther saue only vnto the life of his sonne But now he began to beleeue after another sort namely because hauing embraced the doctrine of Christe he professed himselfe to be one of his disciples So that he doth not only now hope that his sonne was restored vnto him safe through Christ his benefite but he
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
father because hee saw that they did despise him For the workes which the father hath giuen mee He bringeth foorth two thinges whereby he was proued to bee the son of god The father saith he doth testifie by myracles that I am the sonne of God and before I came into the world he gaue me a sufficient testimonie in the holy scriptures Let vs alwayes remember his drift He wil be acknowledged to be the promised Messias that hee may bee hearde Therefore he doth now proue that he was such a one indeed as y e scripture speaketh of The question is whether myracles bee sufficient to proue that or no seeing the Prophetes had wrought the like I answere that the signes which God shewed by hands of the prophets reached no farther then vnto the end for which they were appointed namely that they might shew that they were the ministers of God who coulde haue authoritie by no other meanes but God meant more highly to extoll his sonne And this purpose of God is to bee accounted the ende of myracles Therefore vnlesse being possessed with wickednesse they had shut their eyes of their owne accord Christ might haue made it plaine vnto them by the power of his signes who and what a one hee was 37 And the father that sent me he hath testified of me neither did you euer heare his voyce nor see his shape 38 And you haue not his word abiding in you because you beleeue not him whom he sent 39 Search the scriptures because you thinke that in them you haue eternall life and they are they that testifie of mee 40 And you wil not come vnto mee that you may haue life 37 And he that sent me This is falsly restrained vnto the voyce heard in his baptisme For he saith in the Pretertence that his father hath testified that he may giue them to vnderstand that he commeth not abrode vnknowen because God had marked him long agoe in the lawe the Prophetes so that he brought with him his markes wherby he might be knowen Therefore I doe interprete it that God did testifie of his sonne so often as he put the olde people in hope of saluation or promised the perfect restoring of the kingdome of Israel So that the Iewes ought to haue conceiued the forme and image of Christ out of the scriptures before he was manifested in the â—lesh In that they contemne him being present so consequently do reiect him they doe thereby declare y t they haue no tast of the law which thing Christ doth also cast in their teeth They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome Neither haue yee hearde his voyce After that Christ hath coÌ„plained that he is not receiued he inueigheth sorer against their blindnesse In that he saith that they neuer heard the voyce of god nor neuer saw his shape they are metaphoricall speeches wherein he teacheth briefly that they were alyantes from the knowledge of God For as men doe make knowen themselues by their voyce countenance so God vttereth his voyce in the voyce of the Prophetes in the SacrameÌ„ts he doth as it were put vpoÌ„ him a visible forme wherby he may be knowen according to our slender capacitie But he that doth not know God in his liuely image hee doth sufficiently bewray by this that hee worshippeth no power but that which he himselfe hath framed Therfore Paule saith that there was a vaile put ouer their eyes so that they cannot see the glory of God in the face of Christ. 38 And you haue not his worde This is true profiting when the word of God taketh roote in vs that beeing fastened in our heartes it may haue there a certaine seate Christ saith that the heauenly doctrine hath no place amongest the Iewes because they receiue not the son of God whom it setteth foorth euery where and he casteth this in their teeth worthily For God spake not in vaine by Moses and the Prophets And it was the only drift and purpose of Moses to call all men straight vnto Christ whereby it appeareth manifestly that they are not his disciples who reiect Christe Secondly how shall hee haue the worde of life abiding in him who driueth away the life it selfe How shall hee vnderstand the doctrine of the lawe who extinguisheth so much as in him lyeth the soule of the lawe For the lawe without Christ is vaine neither hath it any substaunce The nigher therefore euery man knoweth Christe so much hath he profited in the worde of God 39 Search the scriptures VVhereas Christ had said before that he hath the father for a witnesse in heauen we haue saide that it is referred vnto Moses and the Prophetes Now followeth a more plaine exposition for he saith that that testimonie is extant in the scriptures And he toucheth againe their vaine boasting in that they professed that they haue life in the scriptures when as they did only catch at the dead letter Neither doth he absolutely reprehende this that they seeke life in the scriptures seeing that they are appointed vnto vs for that ende and vse but because the Iewes did thinke that the Scriptures did quicken them whenas they knewe not the true meaning thereof yea seeing that they did choake the light of life which is contained therein For howe shall the lawe giue life without Christe who doth only quicken the same VVe are taught in this place that we must fet the knowledge of Christ out of the Scriptures For they which imagine of Christ according to their owne pleasure shall at length haue nothing but a shadowish ghoste in steede of him Therefore we must first of al hold this that Christe can be knowen aright by no other meanes saue only out of the scriptures And if it be so it followeth that wee must reade the Scriptures to this end that we may finde Christe there VVhosoeuer shall misse this marke howsoeuer he wearie himselfe during his whole life with learning hee shall neuer attaine vnto the knowledge of the truth for what shal our wisedome be without the wisedome of God Furthermore as we are commaunded to seeke Christe in the Scriptures so he affirmeth in this place that our studie shall not be voide For the father doth in such sort testifie there of his sonne as he doth vndoutedly reueale him vnto vs. But this hindereth a great many that they do only looke vpon them negligently and superficially as it were running ouer them But they had neede of great attentiuenesse Therfore Christ commandeth to searche this treasure which is deeply hidden VVherefore in that the Iewes doe so abhor Christ it is to be imputed to theyr slugishnesse who haue the lawe dayly in their handes For the euident brightnesse of Gods glory shineth in Moses but they doe desire a veile to couer the brightnesse It is wel knowen that the old testament is vnderstoode by the worde scripture For Christ began not to be
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7◠chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
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
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
man 〈◊〉 hand on him because his houre was not yet come 15 You iudge according to the flesh It may be expounded two maner of wayes either that they iudge according to the wicked iudgement of the flesh or that they iudge with respect of person for flesh is sometimes taken for the outward shew of man and both senses will well agree with this place Because whether the affections of the flesh do beare rule or the respect of persons do preuaile in iudgement neither truth nor equity haue any place there yet it seemeth to me that the sense is more sure if wee set the flesh against the spirite so that hee doth denie that they are lawfull meete iudges for this cause because they haue not the spirite for their guide I iudge no man In this also do the interpreters vary Some do distinguish thus that he iudgeth not as he is man Other some doe refer it vnto the time that seeing he was vpon the earth he did not yet take vpon him the office of a iudge Augustine bringeth both expositions suspendinge his iudgemente But that former distinction can by no meanes agree For there bee two members of this sentence that Christ iudgeth not and if he iudge his iudgement is firme and authenticall because it is diuine Therefore I doe restraine the former member where he saith that he iudgeth not rather vnto the circumstance of the presēt place For to the ende hee may the better proue that his enemies are giltie of pride hee vseth this comparison that they vsurpe vnto themselues the libertie of iudging preposterously and yet they cannot away with hym who teacheth simplie and abstaineth from the office of ◠iudge 16 And if I iudge This is a correction least he seeme altogether to depart from his right If I iudge saith he my iudgement is true that is it deserueth authority And the authoritie commeth thence because hee doth nothing but that which his father commaundeth These wordes I am not alone import as much as if he should say that he is not one of the number of men but that he is to be considered with the person whiche his father hath laid vpon him But why doth he not rather plainly chalendge to himselfe the diuinitie as he might truly and worthily To wit because the godhead laid hid vnder the vaile of the flesh he bringeth foorth the father wherein it did more plainly appeare notwithstanding his wordes tend to this end that that is to be accounted diuine whatsoeuer he doth and teacheth 17 Furthermore it is written in your law His argument might seeme weake at the first blush because no man is suffered to beare witnesse in his owne cause But we must remember that which I saide euen nowe namely that Christ ought to be exempted from the common sort of men because he is neither a priuate man neither doth he yet handle his owne priuate businesse In that he maketh himselfe to differ from the father he doth in that applie himselfe vnto the capacitie of the hearers and that in respect of his office because he was then his fathers minister and therefore he maketh him the authour of all his doctrine 19 VVhere is thy father It is questionles that they enquired tauntingly of his father For besides that according to their accustomed pride that was despitefully receiued of them which he spake concerning the father they doe also mocke him because hee doeth highly extoll his father as if hee had had his beginning from heauen Therfore in these words they denie that they care so much for Christ his father that they do attribute any thing vnto the sonne for his sake And heereupon is it that Christ is so boldly contemned euery where at this day because there be but a few that thinke that he is sent of God You neither know mee He doth not vouchsafe to giue them a flat aunswere but doeth flatly cast in their teeth their ignorance wherein they flattered themselues They enquired concerning the father yet neuerthelesse whenas they had the sonne before their eyes in seeing they saw not This was therefore a iust punishment for pride and suche wicked vnthankfulnesse that they who had despised the sonne of God shewed vnto them so familiarly shold neuer come vnto the father For how shall any mortall man ascend vnto the highnesse of God vnlesse he bee lifted vpon high by his hand Furthermore God did abase himself in Christ vnto the humilitie and basenesse of men that he might reach foorth his hand Are not those worthie to be driuen away from heauen who do reiect God drawing neere vnto them after this sort And let vs know that this selfe same thing is saide to vs all For whosoeuer he be that aspireth vnto God and beginneth not at Christ he must needes wander as it were in a labyrinth For it is not in vain that he is called the image of the father as we haue said elswhere And as they are depriued of all right and true knowledge of God who passing ouer Christ doe striue like giaunts to come vnto heauen so whosoeuer shall direct his minde and all his senses vnto Christ he shall straightway be led vnto the father For the Apostle doth not falsly say 2. Cor. 3. 18. that through the glasse of the gospel wee doe plainely behold God vnder the person of Christe This is an incomparable reward of the obedience of faith that he that humbleth himselfe before Christ doth pearce aboue all the heauens euen vnto the misteries which the Angels doe beholde and adore 20 These wordes spake hee c. The treasurie was a part of the Temple where the holy offeringes were laid vp Therefore it was a famous place VVhence we doe gather that Christ spake these words in a great assemblie of men that the people might haue the lesse excuse And also the Euangelist commendeth vnto vs the wonderfull power of God in this that they were enforced to suffer Christ when as he taught openly in the temple whom they sought of late to kill For seeing that they had a quiet gouernment in the Temple so that they might rule there with tyrannicall lust they were able to cast out Christ with one becke And seeing y t he was so bold as to take vpon him the office of teaching why do they not straightway lay hand vpon him Therfore we see that God did get him an audience and did assist him least these cruel beastes should touch him when as he was euen almost in their iawes Hee maketh mention againe of the houre that we may know that we liue and die not by the will of man but by the will of God 21 Therfore Iesus said vnto them againe I go ye shall seeke me and ye shall die in your sinnes VVhether I goe thither can yee not come 22 Therfore the Iewes said will hee kill himselfe because hee saith whether I goe you cannot come 23 Then he said vnto them you are from beneath I
because it came to passe hereby that the blind man did the more extol the grace of Christ by his own testimony Therfore the EuaÌ„gelist gathereth al these circumstances not in vaine whereby the truth of the myracle did more plainely appeare 11 And after that I went and washed Such happie successe of obedience teacheth vs that hauing ouercome all hinderances we must goe forwardest ourly whyther soeuer the Lorde doth call vs and let vs not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide 13 They bryng hym that had beene sometimes blynde vnto the Pharisees 14 And it was the Sabboth when Iesus made claye and opened his eyes 15 Therefore the Pharisees also asked him againe howe hee had receiued his sight And hee sayde vnto them Hee put clay vppon mine eyes and I washed and doe see 16 Therfore some of the Pharisees said This man is not of God because he keepeth not the Sabboth Othersome said how can a man that is a sinner doe these myracles And there was a discention amongest them 17 They say vnto hym that had beene sometimes blinde what sayest thou of him because hee hath opened thine eyes And he saide hee is a Prophete 13 They bring him The narration whiche shall followe immediatly doth declare that the wicked are so farre from profiting in the workes of the Lord that the more they are vrged with the power therof the more doe they vomit out the poyson which they had inwardlye conceiued The sight which was restored to the blinde man ought to haue made euen stonie mindes softe at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng ought to haue pawsed so long vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no but the hatred of Christ driueth them headlong vnto such madnesse that they doe by and by condemne that which they heare he had done The Euangelist nameth the Pharisees not because the other sectes did beare with Christe but because this secte was more couragious to defende the present state then the other Hypocrisie is alwayes cruell and proude therefore seeing that they dyd swel with a false opinion of holinesse the doctrine of y e gospel wouÌ„ded them chiefly which condemned all their feigned righteousnesse and they did especially fight for their owne power and kingdome vnder colour of defending the lawe VVheras the Euangelist recordeth that the multitude brought the blinde man vnto the Pharisees it is vncertaine for what ende and purpose they did this there was scarse anye that dyd not know how enuiously the Pharisees were set against Christ. Therefore it may be that many flatterers did for their sakes of set purpose assay to darken the glory of the myracle Notwithstanding as I thinke this seemeth to bee more like to bee true that the greater part of the people suspending their owne iudgement as it falleth out sometimes did meane to make those dayes men and iudges that were gouernours In the meane season being blinde of their owne accorde they bring darknes vpon themselues in the Sun that it may darken his light This is the disordered religion of the common people that it doth worship the wicked tvrants of the Church vnder colour of diuine reuerence contemneth God himselfe aswell in his worde as in his workes at least it doth not vouchsafe to haue any respect vnto him 14 And it was the Sabboth Christ did choose the Sabboth day of set purpose which would giue matter of offence vnto the Iewes He had alreadie sufficiently tryed in the man sicke of the paâ—sey that they wold also be cauilling at this worke Therefore why doth he not preuent the offence which hee might haue done most easily saue onely because the defense which his enemies had taken in hand malitiously woulde serue to the setting foorth of the power of God The Sabboth day was vnto them in steede of a whetstone to sharpen them to enquire of the whole matter And what doe they gaine I pray you by the question which they asked diligently and carefully saue onely that the trueth of the myracle appeareth more plainely VVe must learne by this example that we ought to nettle the enemies of the Gospell and that those men doe altogether dote who doe in such sort reconcile the world vnto Christ that they doe condemne all manner of offences seeing that Christ did rather willingly wittingly prouoke the wicked Therfore we must hold that rule which he prescribed els where that we must contemne the blinde and the leaders of the blinde Mat. 15. 14. 15 The Pharisees also asked him The people had heard this confession proceed before froÌ„ the mouth of the blind man now are the Pharisees also made witnesses therof who might obiect that the coÌ„moÌ„ people had no lesse rashly receiued a rumour without any head then it was rashly raysed And first of all omittting the question of the fact as they say they doe only dispute concerning the lawfulnesse thereof for they doe not denie but that Christe restored sight to the blinde but they finde a fault in the circumstance of the time and doe denie that it is a woorke of God seeing the Sabboth was broken thereby But they should firste haue decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this saue onely because beeing blinded with wicked affection and maliciousnesse they can see nothing â— Furthermore they had beene alreadie sufficiently taught by Christe that those benefites which God giueth vnto men do no more disagree with the Sabboth then doth circumcision And the woordes of the lawe doe commaunde men to cease from their owne workes and not from the workes of God Thererfore in that they take an errour which had been so strongly refuted alreadie for a manifest truth it is to bee imputed vnto obstinate wickednesse at least they erre for no other cause saue onely because it pleaseth them so to doe So the Papistes doe not cease to bring in often times friuolous and rotten cauils which haue byn answered an hundreth times Therefore what must we doe To wit when wee haue opportunitie we must refute so much as in vs lyeth their wickednesse who burden and slaunder the Gospel with false enuie If no defence howe iust soeuer it be can stoppe their mouthes wee must not be weary but must couragiously tread vnder foote this wicked desire whiche they haue to speake euill wherewith they goe about to oppresse vs. They take vnto themselues maximaâ—s which wee doe willingly graunt vnto them that they are not to bee hearde who doe depart from the Church and breake the vnitie of faith But they doe 〈◊〉 passe ouer that whiche was chiefly to be discussed and which we haue plainely expounded in a thousande places that the Pope with his traine are nothing lesse then the
false doctrines against the Gospell and all false Prophetes against the godly teachers Moreouer this sentence is extended euen vnto the Gentiles and that not vnfitly that whosoeuer from the beginning of the world haue professed themselues to bee teachers and haue not studied to gather the sheepe vnto Christe they haue abused this title to destroy soules This doth in no ease appertaine vnto Moses the Prophetes who dyd only intende this to establish the kingdome of Christe For wee must note that in the wordes of Christ contrarie thinges are conferred togeather But there shall bee so small disagreement founde betweene the lawe and the Gospell that the lawe is nothing els but a preparation vnto the Gospel To conclude Christe doeth testifie that all doctrines whereby the worlde was led away from him were so many deadly plagues because without him there is nothing but horrible scattering abroad In y e mean season we see what account God maketh of antiquitie what account we ought to make thereof so often as it is as it were set against Christ For least any man should be moued because there haue been teachers in all ages who haue cared for nothing lesse then to directe men vnto Christ Christ himselfe doth expresly set downe that it skilleth not how many such there haue been or how long ago it was since they began to come abroad because this is to be considered that there is but one only gate which being left they are theeues which dig through y e walleâ— or make hoales But the sheepe hearde them not Hee doth now more plainely confirme that which he spake euen nowe vnder the forme of an allegorie namely that they were not of the Church of God which were led away out of the way by seducers This is said for this cause first least when we see a great multitude of those which goe astray we should delight to perish by their example and secondly least we stumble when God giueth the reynes vnto seducers to deceiue manie For doubtlesse this is no small comfort or slender matter of hope when as wee knowe that Christ hath alwayes defended his sheepe amongest manifolde inuasions and lyinges in wayte of wolues and robbers with his faithfull ayd least any one shoulde fall from him But here ariseth a question when a man beginneth to be of the flocke of Christ. For wee see many wander through the desart and goe astray during the most part of their life which are at length gathered vnto the folde of Christ. I answere that the worde sheepe is taken two manner of wayes in this place when Christ shall say heereafter that he hath yet other sheepe he comprehendeth all the elect of God who were then nothing like vnto sheepe he doth nowe vnderstande the sheep which are marked with their sheepheards marke VVee are by nature nothing lesse then sheepe who are rather borne VVolues and Lions vntill the spirite of Christ doe tame vs and make vs of wilde beastes and vntamed beastes meeke sheepe So that according to the secrete election of God we are alreadie in his heart sheep being not yet borne we begin to bee sheep in our selues by that calling whereby he gathereth vs into his sheepfolde Nowe as for those that are called to be of the number of the faithfull Christ affirmeth that they cleane faster vnto him then that they can bee carryed about with euery blast of new doctrine If any man obiect that euen those which had addicted themselues vnto Christe may erre and that that is proued by often experience and that this function is not in vaine inioyned a good pastour Ezech. 34. ver 12. to gather togeather the dispersed sheepe I confesse indeede that this â—alieth out oftentimes that those which haue beene of the housholde of faith may be estraunged for a time but this is not contrarie to Christes meaning because in as muche as they erre they doo after a sort cease to bee sheepe Christ meaneth thus much simplie that although all the elect of God be tempted with innumerable errors yet are they retained in the obedience of pure faith least they shoulde bee laid open as a pray vnto Satan his ministers And this is no lesse a wonderfull woorke of God when he gathereth togeather againe the sheep which are a little wandered then as if they should still continue shut vp in the sheepefolde That is alwayes and without ende true that they are not ours which go out from vs. 1. Iohn 2. 19. but that those which are of vs do continue with vs vntill the ende And this place ought to make vs greatly ashamed First in that we are so little acquainted with our sheepeheardes voyce that there are scarse a few which doe coldly marke the same and secondly in that we are so slowe and sluggishe to heare the same I speake of the good who are at least way tollerable for a great many of those which boast themselues to be the Disciples of Christ do frowardly kick against him Furthermore in that so sone as the voyce of any stranger doth sound we are carryied hyther and thither this inconstancie and lightnes doth sufficiently bewray vs how little we haue profited in faith But and if the number of beleeuers be smaller then is to be wiâ—â—ed and secondly if many of a fewe doe oftentimes fall away the godly teachers haue a comfort whereon they may stay themselues that they are heard of the elect of God who are the sheepe of Christ. It is our dutie to doe our endeuour diligently and by all meanes to goe about this that all the whole worlde may growe together into the vnitie of faith if it can bee possiblie brought to passe in the meane while let vâ— bee content with our number â— If any man enter in by mee An excellent comfort for the godly that so soone as they haue once embraced Christe they heare that they are without daunger For Christ promiseth vnto them saftie and prosperous estate Secondly he expresseth two partes and pointes that they shall goe safely whither soeuer they haue neede and secondly they shall be fed to the â—ull By going in and comminge out the Scripture doth oftentimes signifie vnto vs all the actions of life as wee say in Frenche Aller et venir for to bee conuersaunt Therefore there is a double commoditie of the Gospel set foorth vnto vs in these woordesâ— that our soules shall finde food in it which doe otherwise pinc away through hunger are only fed with winde and secondly that it shal be vnto vs a faithfull fortresse and strong holde against the inuasions of wolues and theeues 10 For the theef coÌ„meth not By this saying Christ doth as is 〈…〉 least the ministers of Satan doe enuiron vs before we be aware and are drowsse For our too great securitie causeth vs to stande open and naked on euery side vnto false doctrines For whence commeth so great credulitie and light beleefe that they who ought to remaine
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
speaketh for theyr sakes theyr vnthankfulnesse hath no excuse whilest that they doe not hearken 31. Now is the iudgement of this world The Lord hauing ended his combate and hauing coÌ„quered not only feare but also death he triumpheth For he doth royally shew forth the fruit of his death which might haue beene a cause of casting downe and discouragement vnto his Disciples Some thinke that this woord iudgement doth signifie reformation other some thinke that it signifieth damnation I doe rather agree with the former sorte who expound it thus that the world shall be restored into a good order For the Hebrew word Misphat which is translated iudgment doth signifie good order And we knowe that without Christe there is nothing but confusion in the world And although Christ had begunne already to erect the kingdome of God yet was his death the beginning of the well ordered estate and was the perfect restoring of the worlde Yet we must note that this good order cannot be had in the worlde vnlesse the kingdome of Sathan be first abolished and the flesh bee brought to nothing and whatsoeuer is contrary to the righteousnes of God Fynally mortification must needes goe beefore the newnes of the worlde VVherefore Christ pronounceth that the prince of this world muste be cast out because discipation deformity proceed hence because whilest that Sathan vsurpeth his tyranny iniquitie dooth get the vpper hande Therefore when as Sathan is once cast out the world is reclaymed from backsliding and is brought vnder the gouernment of God If anye man demaund how Sathan was cast out in the death of Christ who ceaseth not to make warre continually I aunswere that this casting out is not restrained vnto any small time but that that excellent effect of Christes death is described which appeareth dayly â—â— 32. VVhen I shal be lifted vp The maner of appointing this iudgment doth followe namely that Christ when as he is lifted vp vpon the crosse shal draw al men vnto him that he may lift them vp from earth to heauen The Euangelist saieth that Christe did shew the manner of his death Therfore it is not to be doubted but that the sence is this that the crosse shal be like to a chariot wherein he may lifte vp all men vnto the Father with him He might seeme then to haue beene lifted vp from the earth to the end he might haue nothing to doe with men afterward but hee pronounceth that it shall fall out farre otherwise namely that hee maye drawe them vnto himselfe who were fastned and wholly set vppon the earth And although he allude vnto the forme of his death yet hee meaneth generally that his death shal be no breach whereby he shall bee separated from men but a new way to drawe the earth into heauen In that he saith all men it is to be referred vnto the children of God who are of his flocke Yet doe I agree with Chrysostome who teacheth that Christ vsed the vniuersall word because the Church was to be gathered aswell of the Gentiles as of the Iewes according to that there shall bee one shepheard and one sheepefold aboue 10. 16. The old latine translation hath I wil draw all thinges vnto me and Augustine holdeth that it ought to be read so but the agreement of al the Greeke bookes ought to be of greater force amongst vs. 34 The multitude aunswered him we haue heard out of the lawe that Christe alldeth euer and how saist thou then the sonne of man must be lifted vp who is that same son of manne 35. Therefore Iesus sayd vnto them yet a litle while is the light with you walke whilst that yee haue the light least the darknes catch you and he that walketh in darknes knoweth not whether he goeth 36. VVhilst ye haue the light beleeue in the light that ye may be the children of the light These thinges spake Iesus and going away he hid himself from them 34 VVe haue heard out of the law It is questionlesse that their intent was malitiously to cauill at the wordes of Christ therefore he maketh them blinde in their owne wickednes so that they can see nothing in the clear light They deny that they must take Iesus for Christe because he saide that he should die whereas the law attributeth vnto the Messias perpetuity as if both these were not expresly set downe in the law that when as Christ shal dye his kingdome shal florish vntill the end of the world These men take occasion to cauill out of the seconde member But the beginning of the errour was this because they did esteme the gorgeousnes of the kingdome of the Messias according to the sense of the fleshe Hereby it commeth to passe that they refuse christ because he is not correspondent vnto their surmise Vnder this word law they do also comprehend the Prophets and the present tence is put in steede of the future tence in this word abideth according to the Hebrew phrase This interrogation who is that son of man conteineth in it a mock as if Christ did yeeld being ouercome with that short refutation VVhereby it appeareth how arrogant ignoraunce is For it importeth as much as if they had said go thy wayes now and boast thy selfe to be Christe seeing that thine owne confession proueth that thou art vnlike vnto him 35. Yet a litle while Although the Lord doth gently admonish them with this answere yet doeth he therewithal prick them sharply for he chideth them because they could not see in the light and doth also denounce that the light shal be taken from them shortly VVheÌ„ as he saith that there remaineth but a smal time of light he confirmeth that which he had already said concerning his death For although he doth not meane the light of his corporal presence but of the gospel yet hee alludeth vnto his departure as if he shuld say when as I shal then go away I wil not cease to be light so litle shal your darknes be able to impare me VVhen as hee saieth that the light is present with them he toucheth them by the way because they passe ouer the light with shut cies And therefore he giueth them to vnderstand that they were vnworthy to haue their obiectioÌ„ answered because they minister vnto themselues matter of errour of their owne accord VVhen as he saith that the light shineth vnto them only for a short time it is a thing common to al the vnbeleeuers for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God which shal neuer sit Isai. 60. 19. The sunne shal not shine vnto you hereafter by day nor the moone by night but the Lord shal be vnto you an euerlasting light Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light VVhich thing was also the cause that such thick night darknes did ouerwhelm the whole world bicause there were but a few that vouchsafed to go forward
wicked and false traitours feete but also that he chose that time of sette purpose wherein he would play the last acte of his life being euen at deathes dore In that he saith that Iudas conceiued the intent and purpose to betray his master through the instigation and perswasion of the deuill this serueth to expresse the crueltye of the wickednes For that was an horrible more then a tragical fact wherin the efficacie and force of Sathan did shew forth it selfe It is true that men commit no wickednes whereunto Sathan doth not pricke theÌ„ forwarde but the more cruell and execrable that euery fact is so wee must so much the more consider the fury of the deuill in it who dooth carrye men which are forsaken of God hither and thither But althogh mans concupiscence be kindled with the fanne of Satan yet doth it not cease to be a furnace it selfe it hath fire in it selfe it receiueth the mouinge of the fanne willingly so that the wicked are without al excuse 3. VVhen Iesus knew that the father had giuen all thinges into his hand I thinke that this was added for this cause to the end wee may knowe whence it was that Christ was so quiet in minde to witte because hauing alreadye ouercome death he lyfted vppe his minde towarde the triumph whiche should immediately follow Menne are woont to tosse many things too and fro in their mindes when as they are afraide The Euangeliste giueth vs to vnderstand that there was no such motion in Christ because although he should immediately be betrayed of Iudas yet he knew that his father hadde giuen him all thinges If any manne aske howe it was then that he was afterwarde so sorrowfull that hee swette bloud I aunswere that both thinges were necessary that he shuld be afraid of death and that yet notwithstanding hee should fulfill the whole function of a mediatour 4 He laid away his clothes Vnderstande that hee laide awaye his vpper garment only not his coate For we know that the men of the East parts of the world did vse long garmentes The wordes which follow shortly after he beganne to wash the â—eete c. doe rather expresse Christ his purpose then the external acte for the Euangelist saieth afterward that he began with Peter 6. Lord doest thou wash my feete This speach is proper to one that abhorreth an absurde and vndecent thinge for when as hee asketh Christe what he doth he doth as it were lay hand vpon him This modesty were laudable if so be it obedience were not more worthe in the sighte of God then all manner of worship and honour yea if this were not the true and onely rule of humilitie to submit our selues to obey God and to haue all our senses bound to his will to the end we may allowe that without any controuersie whatsoeuer he saith doth please him Therefore we must chiefly keepe this law and rule of worshipping to be ready without delay to subscribe and giue our consent so soone as he commaÌ„deth any thing 7. VVhat I do VVe are taught in these wordes that we must simplye obey Christ although we see no reason why he will haue vs to doe this or that In a well ordered house couÌ„sel is in the power of the good man of the house alone the seruauntes must with foote and hande doe that which he willeth theÌ„ to do therfore he is too proud y t refuseth to do that which God commaundeth hym to do though he know no reasoÌ„ thereof Moreouer this admonitioÌ„ reacheth farther to wit that it be no trouble to vs to be ignoraunt of those thinges which God will haue to bee hidden from vs for a time For this kind of ignoraunce is better learned then all manner of knowledge when as we suffer God to be wiser then we our selues are 8. Peter saith vnto him thou shalt neuer wash my feete Iesus answered him sayinge If I shal not wash thee thou shalt haue no part with me 9. Simon Peter saieth vnto him Lorde not my feete onely but my hands and my head 10. Iesus saith vnto him he that is washed hath no neede to be washed saue only his feete but it al cleane and ye are cleane but not al 11. For he knew his betrayer therefore he said ye are not al cleane 8. Thou shalt not wash The modesty of Peter was hitherto excusable although it was not cleane without fault notwithstanding he offendeth now more grieuously in that he yeeldeth not being reproued This is a common vice that stubbernnes commeth vnto errour This was a fayre coulour because his refusall did proceede from reuerence but because he doth not simply obey the saying the very desire to maintain Christe his honour doth loose his grace Therfore this is the true wisdome of fayth to allow and reuerently to imbrace that as doone rightly and orderlye whatsoeuer doth proceede from the Lord. For we caÌ„not otherwise hallow his name because vnlesse we be perswaded that that is don by good reason whatsoeuer he doth our flesh will euer now and then repine as it is froward and will not yeelde vnto 〈◊〉 his honour vnlesse it be constrained To be briefe vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God although he endeuoure to honor God himselfe yet pride shall alwayes lye hid vnder colour of humilitie If I shall not wash thee This answere which Christe maketh doth not yet expresse to what end he determined to wash the disciples feete he teacheth only by a similitude fet from the soule to the body that he doth no new thing or which did not agree with his person in washing the disciples feete In the meane whil he sheweth how foolishly Pet. is wise The same thing doth befal vs in like sort so ofteÌ„ as the lord shal once begin to striue with vs. So long as he holdeth his peace men do think that they do not disagree with him rashly but hee can do nothing more readily then with one word refute what excuses soeuer they pretend Because Christe is hys Lord and maister Peter thinketh it an absurd thing that he shuld wash his feet but wheÌ„ as he refuseth this duty hee refuseth that which is the chiefest thing in his saluation This sentence dooth also comprehende a generall doctrine that wee are all filthy and polluted before God vntill Christ doe wype away our filthinesse Now seeing that he challengeth to himselfe alone the office of washing let euery manne offer his vncleannesse vnto him to be washed that he may haue a place amongst the chyldren of God But before wee goe any further we must marke what this woord wash dooth signifie in this place There be some that referre it vnto free forgiuenes of sinnes othersome which referre it vnto newnes of lyfe the third sorte extend it vnto both which last I doe willingly admitte For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
he teacheth els where to wit that Christ came with water and blood by which woordes he signifieth that he brought him the true purgation of sinnes and the true washing For the forgiuenesse of sinnes and righteousnesse and purity of the soule were figured in the law by these two signes sacrifices and washings In sacrifices blood did purge sinnes and was the price to pacifie Gods wrath withall washings were testimonies of true puritie and remedies to purge vncleannesse and to wash away the filthinesse of the flesh Least faith should abide any longer in these elements Iohn testifieth in the sith chapter of his Epistle that the fulfilling of both these graces is in Christe and heere he bringeth foorth a visible signe of that thing To the same end serue the sacraments which Christe hath left vnto his Church For the purging puritie of the soule which consisteth in newnesse of life is shewed vnto vs in baptisme and the supper is as a pledge of the purging which is finished But they differ much from the figures of the old lawe because they offer Christ as being present whom the figures of the lawe did shew to be farre off as yet VVherefore I doe not mislike that which Augustine writeth that our sacrameÌ„ts flowed out of Christes side for we are then washed from our filthines indeed and we are renued into an holie life then doe wee liâ—e before God being redeemed from death and deliuered from giltinesse when as Baptisme and the holie Supper doe bring vs vnto Christes side that wee may draw thence by faith as out of a fountaine that which they represent 36 Yee shall not break a bone This testimonie is fet out of the twelfth of Exodus 46. and Num. 9. 12. where Moses intreateth of the paschall lambe And Iohn taketh that for a thing which all men do graunt that that lambe is a signe of that true and onely sacrifice whereby the church was to be redeemed Neither doth that any whit hinder that it was offered in the remembrance of the redemption which was alreadie past For God woulde haue that benefite so remembred that it might promise the spirituall deliuerance of the Church in time to come VVherefore 1. Cor. 5. 7. Paule doth also applie vnto Christ without doubting that forme of eating the lambe which Moses prescribeth And by this proportion and similitude doth our faith gather no small fruite because it beholdeth in the ceremonies of y e law the saluatioÌ„ exhibited in Christ. And to this end tendeth Iohn his drift y t Christ was not only the true pledge but also the price of our redemption because wee see that fulfilled in him which was shewed in times past to the olde people vnder the figure of the passeouer VVhereby the Iewes are also taught that they must seeke the substance of all thinges in Christ which the lawe prefigured but performed not in deed 37 They shall see him whom they haue thrust through They wreste this place too violently who goe about to expound it of Christ according to the letter Neither doth the Euangelist cite it to this ende but rather that he may shewe that Christe is that God who complained in times past by Zacharie 12. 10. that the Iewes did thrust through his brest And God speaketh in that place after the maner of men signifying that hee is wounded with the wickednesse of the people and especially wyth the obstinate contempt of his woorde as it is a deadly wounde in man whose heart is thruste throughe As he sayeth in another place that his spirite is heauy Mat. 26. 38. Now because Christ is God reuealed in the flesh Iohn sayeth that that was fulfilled openly in his visible flesh which his diuine maiestie suffered of the Iewes in such sort as it coulde sufter Not that God is subiect to the iniuries of men or that the external blasphemies and reproches vttered against him doe come vnto him but because he meant to expresse of howe great sacriledge the vngodlinesse of men is guiltie whilest that it lifteth vppe it selfe vnto heauen stubbernly And Iohn doeth for good causes ascribe that vnto the Iewes which was done by the hande of a souldiour of Rome like as they are sayd in an other place to haue crucified the sonne of GOD although they touched not his body with one finger Nowe the question is whether God promiseth repentance vnto the Iewes vnto saluation or he threatneth that he will come as a reuenger VVhilest that I weigh the place diligently I thinke that it comprehendeth both to witte that God shall at lengthe gather vnto saluation the reliques of the lost and desperate nation and he shall shew vnto the conteÌ„ners by his horrible vengeance with whom they had to deale For we knowe that they were woont no lesse boldlye to mocke the Prophets then if they had babbled without any commandement of God God sayeth that they shall not escape vnpunyshed for this because he will at length defend his owne cause 38. And after these things Ioseph of Aramathia who was Iesus his disciple but secreatly for feare of the Iewes besought Pilate that he might take downe the body of Iesus and Pilate suffered him The refâ—re he came and tooke downe the body of Iesus 39. And Nicodemus came also who came vnto Iesus first by night bringing a mixture of Myrrhe and Alâ—es about an hundred pound weight 40. Therefore they tooke the body of Iesus and they wound it in linnen clothes wyth the odours as the maner of the Iewes is to burie 41. And there was in the place where he was crucified a garden and in the garden a newe tombe wherein was neuer man laied 42. There then layed they Iesus because of the preparation of the Iewes for the sepulchre was nigh at hande 38. Ioseph besought Pilate Iohn setteth downe now by whom in what place howe honourably Christ was buried Iohn nameth two whiche buried Christ Ioseph and Nichodemus the former whereof desired Pilate to giue him the body of the dead which should otherwise haue ben left to the pleasure of the souldiours Mathewe affirmeth that he was riche and Luke sayeth that he was a counsellour that is of the order of the Senatours And we sawe that Nichodemus was had in great reputation amongest his and we may also easily gather that he was riche by the great cost which hee bestowed in bringing the mixture Therefore their richesse hindered them hitherto from giuing their name to Christ and they might no lesse haue hindered them heereafter from takinge vppon them so odious and infamous a profession The Euangelist sayeth expresly that Ioseph was kept backe by feare from professinge that hee was a disciple of Christe But hee repeateth that concerninge Nichodemus whych wee hadde before that hee came vnto Iesus secreatlye and by nighte Therefore whence hadde they suche Heroicall fortitude of a sodaine that they come abroade in extreeme dispaire I omitte the manifest daunger which they must of necessitie haue incurred
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye â—luggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌ„ming of y â— mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌ„modiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ— that thing which they sought not that hee might discerne and distinguish the bâ—riall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
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