Harmony of the Gospels, Harmony of the synoptic Gospels (9 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (9 of 29)

p. 2262. Hee came and woorshipped. VVhat the Verbe doeth signifie, which they translate to worship, may easily be gathered out of this place. For the other two Euangelistes doe helpe vsus well in the interpretation of it: of whiche Marke sayeth he kneeled downe, and Luke sayeth hee fell vponupon his face. Therefore in his gesture, that is, in his kneeling, the Leper shewed a signe of reuerence. And we knowe that the Iewes did commonly vse worshipping, as the people of the East are much bent to such ceremonies. VVherfore many thinke that this Leper thought not to worship Christe with any diuine worshippe, but onelyonly to salute him honourably as some excellent Prophet of the Lorde. But I doe not dispute with what affection hee worshipped Christ: but what he attributed to him I see, that is, that hee coulde make him cleane if he woulde. By which woordes hee witnesseth that he acknowledged a diuine power in Christe. And when Christ answeareth that he will, he sheweth that hee hathe more attributed to him by manne, then is proper to manne. For it is necessary that he shoulde be of greate power, that shoulde restore menne to health: for whether the Leaper beleeued Christe to be the Sonne of God, or that hee hadde this power giuen him as Moses and the Prophets: Yet hee doubteth not but that he hath in his hand and power the gift of healing. And that he speaketh vnderunder condition: If thou wilt thou canst, is not contrary to that assurance of faith, which God requireth in our prayers: neither ought men to hope after more then God promiseth. And the Leper was not assured either by Oracle or by any promise of God, what Christe woulde doe to him, therefore hee shoulde hauehave done rashly, if hee hadde passed beyonde these boundes: for whereas we reade that some did sometimes pray simplie, it is to bee vnderstoode that they had some singular motions, which can not be holden as a rule. Yet I knowe not whether one speaking properly, may say that the Leper conceiued this as a praier: For he only sayth that he is so perswaded of the power of Christ, so that hee doubteth not but that he coulde heale his Leprosie. Then he offreth himselfe to be healed by him, being yet vncertaine of the successe: because the will of Christ was not as yet knowen vntounto him.

3. Putting foorth his hande hee touched him. The touching of a Leper in the time of the lawe was contagious: but because there was that puritie in Christe, whiche swaloweth vppe all vncleannesse and pollutions, he doth neither desile himselfe by touching the Leper, neither doth he transgresse p. 227the lawe. Hee taking vppon him our flesh, doeth not onelyonly vouchsafe vsus the touchinge of his hande, but tooke vppon him one, and the same body wyth vsus, that we might be flesh of his flesh: Neither doeth he onelyonly reach his arme to vsus, but descendeth from heauen euen to the very helles: yet notwithstanding, hee was not any thing blotted thereby, but remaining perfecte, hee tooke away all our filthinesse, and hath washed vsus with hys holinesse. But when wyth his woorde alone, hee was able to heale a Leper, he also touched him wyth his hande, to witnesse his mercifull affection, and no marueile, seeinge that hee woulde take vppon him our fleshe, that hee might purge vsus from all our sinnes, wherefore the reaching out of his hande, was a signe and a token of his great fauour and goodnesse. And certainly, that whiche wee doe carelesly passe by through our colde reading, can not bee well considered wythout great woonder; that the Sonne of God was so farre from abhorringe to speake with the Leper, that hee reached out his hand also to touche his vncleannesse.

4. Iesus sayde vntounto him. Some, that they might excuse the Leper, do not thinke that hee was earnestly forbidden by Christe, that hee shoulde not publishe the myracle, but that it was rather vsed to pricke him forwarde: yet others are of a better iudgement whiche thinke that the cause of his forbidding, was, for that the time appoynted was not yet come. I graunt that this myracle ought not to hauehave bene suppressed: but there was some certaine reason why the Lorde would not hauehave his fame spred so soone, or at the least not vttered by the Leper, therefore I iudge that the Leper by his preposterous zeale was so farre from deseruing any praise, that he was rather to be condemned because he did not obey the commaundement. If hee woulde hauehave bene thankefull to him that healed hym, hee coulde not otherwise hauehave done it better then by obedience, which wyth God is preferred before al sacrifices, 1. Sam. 15. 22. and it is the beginning and chiefe of all lawfull worshippe.

Therfore by this example we are taught, that they do wickedly, which maintaine an vnaduised zeale: for the more they applie themselues in the seruice of God, the more they encrease the number of rebelles against hys commaundement.

Shewe thy selfe to the priest. Because the Ceremonies of the lawe were not as yet abrogated, Christe woulde not that they shoulde be contemned or pretermitted. Nowe God in his lawe hadde commaunded (as it is reported in the fourteenth chapiter of Leuiticus, and the seconde verse,) that if any manne was cleansed from his Leprosie, that hee should offer himselfe to the priest, with a sacrifice of thankes giuinge. And the ende was, that the priest by his iudgement should approoue the benefite of God, and also, that hee that was healed, shoulde shewe some testimonie of his thankefulnesse. Christe therefore sending the Leper to the Priest, doeth declare that hee hadde no other purpose, but that hee might sette foorth the glorie of God. For the shewing is referred to a triall, and the gifte was a token of thankes giuing. His will was that the priestes shoulde iudge, that the grace of God might bee the more euident and vndoubted: and that the Leper shoulde acknowledge that hee was healed of God. Yet (as I sayde euen nowe) hee commaundeth to keepe the rites prescribed in the lawe vntounto the time of the abrogation.

p. 228The Papistes are without all reason, in that out of this place they gather a lawe of their confession. Allegorically they call sinne a leprosie: and the sacrificers which the Pope consecrateth, to be the iudges of the spiritual leprosie. But if we should graunt that this power was geuen to the priestes in the lawe, that the people might know that all their cleannesse and iudgement of the same did depende vppon the Priesthoode: Yet the Popish sacrificers did wickedly, to take that vntounto themselues. For what honour so euer was geuen to the Priestes of the law, the same doth Christe nowe chalenge to himselfe alone. Therefore he onelyonly knoweth and iudgeth of the spirituall leprosie, and hee is onelyonly worthy to whom they that are cleansed, should offer the gift of their purgation. And therfore vnderunder the lawe was their cleansing sealed by the offering of a sacrifice, because that menne are not otherwise cleansed then by shedding of bloud. Therefore to geue that right to any other, which God hathe assigned to his owne Sonne, is moste hainous sacriledge. And that Christe commaunded the ministers of the Gospell to declare vntounto sinners that they are made cleane, whiche the Papistes doe imagine to appertaine to their fained iurisdiction, is not to be wreasted that they might descerne of the leprosie.

MARKE. 44. For a witnesse vntounto them. Some do take a testimonie for a lawe or a statute, as it is sayd in the hundreth two and twentie Psalme, and the fourth verse. God gaue this as a testimonie to Israel. Yet this semeth to mee to be colde: for I doubt not but that the pronowne Them▪ hath relation to the priestes. Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter: because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse. Neither is that any lette that Christ commaunded the Leper to holde his peace: for his will was not that the remembraunce of this myracle should be buried for euer. Therfore, when as by the commaundement of Christ the Leper came into the priests sight: it was to witnesse vntounto them that they were inexcusable, if they woulde not embrace Christe for a minister of God, and also all occasion of speaking euill was taken away, when as Christe did not omitte any poynte of the lawe.

In summe, if they had not ben incurable, they might hauehave ben brought to Christe, but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers.

45. So that Iesus coulde no more. Heereby we gather why Christe would not that this myracle shoulde so soone hauehave bene vttered, that he might by that meanes hauehave hadde the more libertie to teache, not that the ennemies rose vppe againste him whiche sought to stoppe his mouthe: But because the importunitie of the people was so great in desiring myracles, that hee hadde no time for doctrine: and his will was to hauehave all menne more bent to the woorde then to signes.

Therefore Luke sayeth that hee dwelt in the desartes. For he auoided the resort of menne, because he sawe hee coulde not satisfie the desires of the people, except he should ouerwhelme his doctrine with aboundance of signes.

5. VVhen Iesus was entered. They which thinke that Mathewe and Luke doe set downe two diuers hystories, do striue about a matter of nothing. This onelyonly diuersitie is in the wordes. That Mathew sayeth that a Centurion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vntounto him in his name. But Mathew doth not without a cause attribute that vntounto him, which was done at his request and in his name. But the two Euangelistes do so agree in all circumstances, that it were a follie to imagine two myracles of one. Also I doubt not but the p. 230companie of souldiours, which the Centurion guided, had their standing in the Citie of Capernaum, as they were woont to distribute legions for the defence of the cities. VVhen hee perceiued the maners of the people to be very wicked and corrupt: (for we knowe that Capernaum being a citie neare to the sea side, was filled with moe superstitions then others,) yet that hindered not but that the countrey superstitions being condemned, he might hauehave a taste of true and sincere godlinesse: for he could not builde a synagogue for the Iewes without some enuie and daunger, neyther could he louelove that nation, but because that he embraced the worship of God alone. Therefore before that Christe healed his seruant, he himselfe was healed of the Lord. And that was wonderfull, that a warriour which had passed the seas with a band of souldiours, that he might accustome the Iewes to beare the yoke of the Romaines tyrannie, should willingly submitte himselfe and yelde obedience to the God of Israel. That Luke sayeth that this seruant was deare vntounto him: he by this meanes preuenteth a dout which might come into the readers minds. For we know that the masters had not the seruants in such estimation, except they were suche as through singular industrie, faith, or some other vertue, had obtained their fauour. Luke therefore declareth that hee was no common or vile bondman, but a faithful seruaunt endued with rare giftes, which was in great fauour with his maister: for this cause hee had so great a care of his life, and did so diligently commend him. But it appeareth by both the Euangelists, that it was a sodaine palsie which at the first did put him in despaire of life, for the slow palsies are without torments. And Mathewe sayeth that the young man was grieuously vexed. And Luke sayeth hee was neare vntounto death: so both sayings preuaile to set foorth the glory of the myracle, either the sorowe and paine, or the great daunger, so that I dare say the lesse, for the certaintie of the maner of the disease.

LVKE. 5. For hee loueth our nation. It is not to be doubted but that the Iewes commende him for his godlinesse. For he coulde not for any other cause louelove so detested a nation, then for louelove of the lawe and woorshippe of God. And by building of a Synagogue, he did euidently declare that hee fauoured the doctrine of the lawe. VVherefore they say, and not without a cause, that hee was woorthy to hauehave Christe shewe himselfe bountifull to him, as to a godly woorshipper of God. Yet it is to be wondered at, that by their entreatie they shoulde obtaine the fauour of God for a Gentile, whiche they themselues contemptuously refused. For if Christe bee a minister and a dispenser of the gifts of God for them, why doe not they enioy that grace themselues, before they gette it for straungers. But suche securitie doeth alwaies raigne amongest hypocrites, that they thinke to make God after a sorte obedient vntounto them, as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith, or rather because they doe not vouchsafe to taste thereof at all, they resigne it vntounto others as a thynge superfluous.

MATH. 8. I am not woorthy that hee shoulde come vnderunder my rouse. Because Mathewe is shorter, hee bringeth the manne speaking thus himselfe. But Luke expressing it more fully, sayeth that hee gaue this in commaundement to his friends, but the meaning of both is all one. But there are two cipall p. 231poyntes of this sentence. The Centurion sparing Christe, for honour sake, requireth that Christe shoulde not wearie himselfe, because hee accounteth himselfe vnwoorthie of his comming. Then hee attributeth so great power to him, that hee beleeueth that by his onelyonly will and woorde, he canne restore his seruaunt to life. A woonderfull humilitie: that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe. And it may be that being accustomed to the pride of the Iewes, through his owne modestie hee did not take in ill parte to be accounted a prophane manne, and so was afraide to iniurie the Prophete of God, if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane. VVhat soeuer the matter is, it is certaine that hee speaketh from his heart, and that hee esteemeth so reuerently of Christe, that hee dareth not call him to him. Naye, as it foloweth in the texte in Luke, hee accounted himselfe as vnwoorthie his speache. Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ: and that whiche presently foloweth, encreaseth the doubt the more. OnelyOnly speake the word and the childe shalbe healed. For if he had not knowen Christ to bee the Sonne of God, it hadde beene superstition to hauehave geuen the glory of God to a man.

But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe, whiche as yet was vnknowen almoste to all. Also Christe imputeth not, nor chargeth his woordes with ignoraunce, but declareth that they proceede of faith. And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onelyonly God. But I thinke, that when the godly manne was fully assured of the diuine woorkes of Christe, he simplie apprehended the power of God in him. And without doubte hee hadde also hearde somewhat of the promised Redemer. Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe: yet hee was so perswaded, that the power of God was shewed in him, and that suche a gift was giuen him, that in his myracles hee shewed the presence of God. So hee doeth not superstitiously ascribe that vntounto manne, whiche was proper to God: but considering what was committed of God to Christe, he beleeued that by his woorde alone, hee coulde heale his seruaunt.

If auy Obiect, that there is nothing more proper to God, then to do by his word what he pleaseth, & that this mighty power can not wythout sacriledge bee giuen to a mortall manne: that againe is easilye aunsweared. Althoughe the Centurion did not so subtilly distinguish, yet hee did not attribute thys power to the woorde of a mortal manne, but of God, whose minister hee was certainely perswaded Christe was. This he douted not of. Therefore when as Christe hadde the power of healing, hee acknowledging it to bee a heauenly power, doeth not tie it to his bodily presence, but is satisfied with his woorde, from whence hee beleueth that suche power proceedeth.

The similitude whyche the Centurion vseth, is not taken of the like, as they say: but compareth the lesse wyth the greater. For hee accounteth more of the Diuine power, whyche hee declareth to bee in Christe, then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours.

p. 23210. Iesus maruelled. Although it cannot befal to God to maruaile, because that it ariseth of thinges that are newe and vnlooked for: yet maye it befall to Christe, as he hadde with our flesh taken vponupon him mannes affections. Nowe that which Christ sayeth, that he founde not so great faith euen in Israel, was spoken in a certaine respecte, and not simplie: for if we consider all the poyntes of faith, the faith of Marie did heerein at the leaste excell, that she beleeued that she was with childe by the holy Ghost, and that she should beare the onelyonly begotten sonne of God. Then, that she acknowledged her sonne borne of her wombe, to bee her creatour, and the maker and onelyonly redeemer of all the worlde. But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes: Namely, that of so little and small a taste of doctrine, hee brought forth so great fruit, and that so sodeinly: for this was not common, so highly to extoll the power of God, which only beganne to shine as certaine sparkes, in Christ. Then, whereas the Iewes were bent to outwarde signes more then was meete, this heathen man requireth no visible signe: but sayeth that the onelyonly worde should satisfie him. Christ was a comming to him, not that hee needed, but that hee mighte prooue this faith of his. VVherefore for this cause especially he cōmendeth this faith, because he rested vppon his worde onelyonly. VVhat would euen one of the Apostles hauehave done? Come Lorde, see and touche. This manne desireth neither his corporal comming nor his touching: but beleeueth that there is so great power included in the worde, that thereby hee doeth certainly looke for the healthe of his seruaunt. And hee geueth this honour not to the worde of a manne, but to the worde of God, which sheweth that Christ is not a priuate manne, but a Prophet sent from God. And hereby may a general rule be gathered, although God would that our saluation shoulde be wrought in the flesh of Christe, and doeth daily seale the same by his Sacramentes, yet the certaintie of the same is to bee fetched out of the worde. For except this authoritie be giuen to the worde, that we beleeue that so soone as God speaketh by his ministers, our sinnes are forgiuen vsus, and wee restored to life, all the hope of our saluation falleth away.

11. Many shall come from the East. As in the person of the seruaunt, Christ gaue a taste, and as it were the first fruites of his grace to the Gentiles: so hee teacheth that his maister was a token of the calling of the Gentiles which was to come, and of spreading the faith throughout al the world. For hee teacheth that they shoulde come, not onelyonly out of the next borders, but from the furthest coastes of the worlde. And though this was witnessed by many prophesies of the prophetes, yet at the first this seemed to be absurde and incredible to the Iewes, which imagined that God was bounde to the stocke of Abraham. VVherefore this cannot bee hearde without admiration, that those which were then straungers, shoulde bee of the housholde and heires of the kingdome of God. And not onelyonly so, but the couenaunt of saluation shoulde presently bee published, that all the worlde might be gathered into one body of the Churche, while the Gentiles which shoulde come to the faith, shoulde, as he sayeth, be made partakers of the saluation with Abraham, Isaac and Iacob. Heereby we doe assuredly gather that the same saluation whiche is geuen vntounto vsus thoroughe Christe, was in times past promised also to the Fathers: p. 233For otherwise inheritaunce could not be common, except the faith were one, which is the meanes to obtaine the same.

In the worde sitting downe there is an allusion to tables. Yet because wee knowe that the heauenly lyfe needeth not meate and drinke, the speach signifieth as much as if it had bene sayde, they shal enioy the same lyfe.

12. But the children of the kingdome. VVhy calleth hee them the children of the kingdome, which were nothing lesse then the children of Abraham? For certeinely it is not meete that they should be accounted in the flocke of God, which are straungers from the fayth. I answer, although they were not rightly of the Church of God: yet because they did occupy a place in the Church, he graunteth them this title. Then it is to be noted, that the couenaunt of God was of such force, that so longe as it contiuued in the stocke of Abraham, the enheritaunce of the heauenlye kingdom should properly belong to them. At the least, in respect of God himselfe, they were then as yet holy braunches of a holye roote: and the forsaking which followed, sheweth sufficientlye that they were then retained in the houshold of God. Secondly, it is to bee noted, that Christe speaketh not of perticuler men, but of the whole nation. And this was much harder then the calling of the Gentiles. For it was somewhat tollerable that the Gentiles shoulde be grafted by free adoption into the body of Abraham with his posteritie: but that the Iewes thēselues shuld be thrust out, that the Gentiles might succeed into their emptie roumth, that was accounted wonderfull. Yet Christ saith, that both these thinges should come to passe, that God would admit straungers into the bosome of Abraham, and that he would driue out the children. In outwarde darkenesse, there is a secrete Antithesis. For God declareth that out of his kingdome, which is the kingdome of light, there reigneth nothing but darknes. And the scripture doth metaphorically by darknes signifie a horryble griefe, which cannot be expressed by wordes, nor in this life canne be comprehended in any sense.

13. Goe, and as thou belieuest. Heereby it appeareth how louingly Christ powreth forth his grace, where hee obtaineth a vessell of fayth opened. For although he speaketh to the Centurion in these wordes: yet it is not to be doubted, but that by him he calleth vsus all to hope well. But we are heereby also taught, why God for the most part dealeth more streightlye towardes vsus: for our vnbeliefe restraineth his lyberalitie. Therefore if by fayth wee open a passage for him, hee will heare our requestes and prayers.

11. And it came to passe. VVhen as in all the miracles of Christ, that analogie is to be holden, which Matthew teacheth, let vsus know that this young manne, which Christ raysed from death, is a token of the spirituall lyfe, which Christ restoreth to vsus. The name of the citie maketh for the certeintie of the hystorie. To the same purpose also apperteinth that which Luke saieth: that a great company followed them both: for both Christ had many companions with him, and many for duetie sake, were present with the woman, to perfourme the buryall. Therefore the resurrection of the young manne was seene of so many witnesses, that the miracle might not be doubted of. Hyther also apperteineth the famousnesse of the place: for we knowe that the assemblyes were in the gates. And that the dead was caryed out of the citie, was according to the olde maner of all nations. Also Hierome writeth that the citie of Naim stood in his time, and it was scituated two myles beneath the mount Thabor towardes the South.

12. The onelyonly begotten sonne of his mother. This reason perswaded Christe to rayse the young manne: for he seeing a widowe depryued of her onelye sonne, tooke pittie vppon her. Neyther did hee defer his fauour, vntyll some should require it, as hee did in other places: but hee preuenteth the prayers of all, and restoreth the young manne to his mother, which looked for no such thing. VVherein we hauehave a notable spectacle of his free merciemercy, while that he quicken vsus, and rayse vsus vp from death. It may be, that by touching the coffin, his minde was to shew how litle he feared death, and the graue, that he might giuegive vsus life. And certainely he doth not onelyonly vouchsafe to touch vsus with his hand, that he might giuegive lyfe to the dead: but that he might cary vsus into heauen, he himselfe descē ded into the graue.

14. Young man, I say to thee. By this phrase Christ declareth how truely Paule teacheth, Rom. 4. 17. God calleth those thinges whiche are not, as if they were. He calleth the dead man, and maketh him to heare him, that death it selfe might sodenly be chaunged into life. And heerein wee hauehave first a notable token of the resurrection to come, euen as hee commaundeth, Ezechiell 37. 4. to commaunde the drye boanes to heare the word of God. Thē we are also taught, how Christ doth quicken vsus spiritually through faith: namely, while he addeth his secrete power to his word, so that it pearceth euē to the dead soules: euē as he saith, Ioh. 5. 25. p. 235The houre commeth, when the dead shall heare the voice of the sonne of God: and they which heare it, shal liue.

16. There came a feare on them all. It is necessarye that the feeling of the presence of God should bring a feare with it. But this difference there is betweene the feare of vnbeleeuers and the godlye: the vnbeleeuers are eyther astonyed through feare, or being afraid, they fome against GOD. But the godly and the religious being touched with a reuerence, do willingly humble themselues. Therefore this feare is taken in good parte: because that they yeelding honour to the power of God, which they beholde, they doe not onelyonly reuerence God: but also giuegive thanks to him. That they do say, that God visiteth his people, I vnderstand it not of eueryevery visitation, but such as shuld wholy restore them. The Iewes were not onelyonly fallen, but they lay in a miserable and a vile slauerie, as if God had not looked vponupon them. This onelyonly hope remained, that God had promised himselfe to be their redeemer, after they were afflicted with extreame miseries. Therefore I thinke that by this myracle they were warned to hope for their restitution at hand. They are only deceiued in the maner of the visitation. For though they acknowledge and commend the wonderful grace of God in him, that a great Prophet was rysen: yet this title is farre inferiour to the dignitie & glory of the promised Messias VVhereby it appeareth that the fayth of that people was then very confused, and ouerwhelmed with many clowdes of fansies.

19. Then came there a certeine. Matthewe proposeth to vsus two menne, but Luke three: which, when they were al ready to giuegive theyr name p. 236to Christ, yet as they were by their seuerall vices hindered from a righte course, so accordingly they receiued diuerse aunsweares. Yet at the first it might seeme absurde, that Christ should turne awaye, and not receyue him into his company, which offred presently and without delay to followe him: and retaineth the other with him, which was more slowe and not so ready, but asked a time of respite. But hee had good reason for both. VVhereof proceedeth such readines of the Scribe, that hee shoulde so readily prepare himselfe to waite vppon Christe: but because hee did not account how hard and streight the condition was of his folowers? It is to be noted that the Scribe, which was accustomed to a quiet and a profitable life, and had bene in honour, could not hauehave borne the reproches, pouertie, persecutions, and the crosse. This manne would followe Christ: but he dreameth of a soft and pleasaunt waye, and of lodginges filled with all good thinges: when as Christes disciples shoulde walke through thornes, and should through continuall sorowes, goe forward to the crosse. Therefore the more haste he maketh, the vnreadier hee is: for he doth euen as he that would goe to warre vnderunder the shadow and in dallyaunce, without sweating, out of the duste, and without the reach of the dartes. It is no meruaile to hauehave such refused by Christe: because that as they doe rashly thrust in themselues; so being discouraged at the first brunt, and being tried at the first skirmish, they take them to theyr feete, and doe filthily forsake their place. Consider also that this Scribe might seeke to be with Christ, that he might be fedde at his table freely, daintily, and in ydlenesse. VVherefore let vsus vnderstand, that we are all admonished, that we should not rashlye and careleslye intrude our selues to be the disciples of Christ, accounting nothing of the crosse and troubles: but let vsus rather consider before hand what a condition remaineth for vsus. For with this instruction he enterteineth vsus into his schoole, that we denying our selues, should take vp our crosse.

20. The Foxes hauehave holes. The Sonne of God declareth what the condition of his lyfe should be, whilest hee was conuersaunt vponupon the earth: and he prescribeth to all his Disciples what maner of lyfe they ought to frame themselues: yet it is merueile, that Christ saith, that he hath not a foote of ground, where he might lay his head, when as there were many kinde and godly men, which would hauehave receiued him into their house. But it is to be noted, that he saide this for admonition sake, leaste that the Scrybe shoulde looke for a large and a fatte rewarde, as from a rich maister, when the Lord himselfe lyued by entreatie in other mennes houses.

21. That I may bury my father. VVee hauehave sayde that the Scribe was refused to be a companion of Christe: because that he rashly thrust in him selfe, imagining that he should hauehave a profitable kinde of life. But this which Christ retaineth had a contrary faulte: for this imperfection, that it was heard for him to forsake his father, hindred him, that hee woulde not presently hauehave followed the calling of Christ. But it is to be supposed that he was an old man: because he saieth, suffer me, that I may bury him. For this speach declareth that he had not much time left him. Luke declareth that he was commaunded of Christ, that he should folow: For the which Matthew saith, that it was one of his disciples. Also he refuseth not the calling, but craueth that hee may hauehave libertie for a time to p. 237go to do his dutie to his father. For his excuse signifieth as much, as if he should say, that he were not free, vntill his father were dead. But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes, that so oft as God calleth other where, they not regarding the other, should giuegive the chiefe place to his commaundements. For all dueties to men ought to giuegive place, so ofte as God commandeth that our diligence be imployed vponupon him.

Nowe eueryevery man must see what God requireth of them, and what the calling asketh of them, to which they are tyed: least the earthly parentes should hinder them from yeelding the right, which is due to the chief & onelyonly father of all men.

22. Let the dead bury their dead. Christ dooth not in these wordes condemne the duetie of buriall. For it were filthy and beastly to cast out the bodies of the dead, without buryall. And we know that the right of buriall was delyuered of God to men, and was vsed amongst the Saintes, for to confirme the hope of the last resurrection. His will was onelye to teach, that whatsoeuer calleth vsus back, or hindereth vsus frō a right course, doth sauor of nothing but death. As if he should hauehave saide: that they alone doe liue, which apply their endeuours and all the parts of their life to obey God: and they which sitte in the world, and do passe by their dutie to God, that they might yeelde themselues obedient to men, are lyke to dead men, which in vaine and vnprofitably imploy themselues in caring for the dead.

LV. 60. Goe and preach. Matthew saieth only, follow me: But Luke doth more plainely declare to what end he was called: namely, that hee should be a minister and preacher of the Gospell. For if he shoulde hauehave bene left in a priuate lyfe, there had bene no necessitie of leauing his father: so that for fauour of his father, he fainte not from the Gospell. But because the preaching of the Gospell suffered him not to sitte at home, Christe for good cause draweth him from his father. But as the wōderfull goodnesse of Christ appeareth in him, that he would bestow so honorable an office vponupon a man, as yet so weake: so it is worth the labour to note, that he with flattery dooth not nourishe, but correcteth the faulte, which as yet stoocke fast vntounto him.

LV. 61. And an other saieth. Matthewe maketh no mention of this third man. And it appeareth that he was more tied to the world, then at lybertie, and ready to follow Christ. Hee offereth himselfe to followe Christe, but with an exception, when hee hath bid them of his housholde farewell: that is, when he hath set his businesse in order at home, as they vse, which prepare themselues to goe forth or depart. This is the cause why Christe doth so sharpely reproue him. For in word hee professeth himselfe to be a folower of Christe: yet hee turneth his backe towardes him, vntill he had done his earthly businesse. Now, when Christ saieth, that they are not fit for the kingdome of God, which looke backe, wee must diligently seeke what he meaneth hereby. They are saide to looke backe, which being entangled with the cares of this worlde, doe suffer themselues to be lead out of the right way: and especially they, which drowne themselues in those cares, which make them vnprofitable to follow Christ.

p. 239MAT. 1. And came into his owne citie. This place declareth that the citie of Capernaum was cōmonly thought to hauehave bene the place, where Christ was borne: because that he did much frequent the same. It is not to be doubted, but that the three do set down the same history, although one do more exactly set downe the circumstaunces then the other. Luke saith, that the Scribes came out of diuerse partes of Iudea, in whose sight Christ healed the man sicke of a palsie. Yet he declareth that other were also healed by the grace of Christ. For before he come to speake of the man sicke of the palsie, speaking in the plural number, saith, that the power of God was shewed in healing their diseases. The glory of this miracle was wonderfull, that a man taken in all partes of his body, whom they had let downe in a bed by cordes, sodenly arose both sound & nimble. Yet there is an other especiall cause, why the Euangelistes doe stande more vponupon this miracle, then vponupon others: that is, because the Scribes doe …ake in scorne, that Christ should take vppon him the power and auctoritie of forgiuing of sinnes: but it was the will of Christe to confirme & seale the same with a visible signe.

2. And when he had seene their faith. God only knoweth our faith, but in that their painefull trauaile they shewed a token of their faith: for they woulde neuer hauehave taken vppon them so troublesome a busines, neyther would they hauehave wrestledde with such lets and hinderances, if theyr mindes had not bene assured with hope of certeine successe; so the fruite of their faith appeared in this, that they were not wearye, though they could enter in no way. For that opinion seemeth hard to me, that some think Christ, as he was god, knew their faith, which lay hid within. Now because that Christ graunted to their faith that benefit, which he was about to bestow vponupon the man sicke of the palsie, it is acustomed to bee demaunded in this place, how much men may be holpen by the fayth of other men. And first it is certeine, that the fayth of Ahraham profited his posteritie, while that he embraced the free couenant of saluatiō offred to him and to his seede. The same may be also taught of al the faithful, that through their faith, they cause the grace of God to spred to their childrē, and that before they are borne. And that hath place in young infantes, which by reason of their age, are not capable of faith. But they which are of age, and hauehave not faith of their owne (whether they be straungers or borne of Gods children) in respect of the eternall saluation of the soule, cannot be holpe by the faith of others, but by meanes. For whereas our praiers are not without fruit, wherin we aske of God, that he would cō uert the vnbeleeuers to repentance; it appeareth that our faith doth profit them: yet so that they cannot be saued, vntill that they hauehave faith themselues. And it is well known, that whereas there is a mutual consente of faith, there the saluation of some is againe holpe of others. This also is without controuersie, that the vnbeleeuers hauehave earthly benefites bestowed vponupon thē for the godlies sake. Cōcerning this present place, though it is said, that Chrst was moued by the faith fo others: yet the sicke man could not hauehave his sinnes forgiuen, except he had faith of his own. Christ doth often giuegive the health of body to the vnworthy, as God doth dayly make his sunne to rise vponupon the good and euill: but hee reconcileth vsus vntounto himself by no other meanes but by faith: wherefore that figure Sinecdothe is in that word them: because that Christ did not so behold the faith of thē that bore the sick man, but that he beheld also his own faith.

p. 240Thy sinnes are forgiuen thee. Christ in these wordes seemeth to promisse to the man sick of the palsie, more then he sought for: but whē he would cure his body, he beginneth to take away the cause of his disease, and also he teacheth the man sicke of the palsie, how he came by that sicknes, and how he ought to make his prayers. For because that commonly men d…e not think those paines, which they endure, to be Gods whips, they do onlye wish for release and ease in the flesh, and are carelesse for their sins. Like as if a sicke man neglecting his disease, shoulde onelyonly seeke remedy for his present griefe. But the onelyonly deliueraunce from all troubles is, to hauehave God mercifull vntounto vsus. Sometime it falleth out, that the wicked escape out of their troubles, and yet hauehave God no lesse their enemy then before: but while they thinke themselues discharged, they presentlye fall either into the same daungers againe, or into moe, and those more grieuous, which doe testifie that there is no measure nor ende, vntill the wrath of God be appeased: as he witnesseth by the Prophet Amos 5. 19. If thou escape from a Lyon, a Beare shall meet thee: if thou shutte thy selfe into a house, a serpent shall bite thee. So this phrase of speach is ofte vsed in the scriptures, to promisse forgiuenes of sinnes, when release of paine is sought for.

It behooueth vsus also to vse this order in prayers, that beeing admonished of our sinnes, by the feeling of our sorowes, we might first be careful, to obtaine forgiuenes, that God being reconciled vntounto vsus, might withdraw his handes from punishing.

3. And beh…ld, certaine of the Scribes. They accuse Christ of blasphemy, and of sacriledge, because he chalengeth that vntounto himself, which is proper to God. For the other two Euangelistes doe adde, who can forgiue sinnes, but God alone. Also it is not to be doubted, but that their desire to speake euill, caryed them headlong to this wicked iudgemente. If they thinke it worthy to be reproued, why doe they not searche it out? Then, sith the speach is ambiguous, and Christ speaketh no otherwise, then the Prophetes were woont, when they witnessed the grace of God, why do they take it in y^• worse part, which might bee more fauourably interpreted? Therefore it appeareth, that they were first infected with euill wyll and choler, which doe so gladly take an occasion to condemne Christe. Also they doe secretely imagine in their heartes, how in his absēce they may disfame him amongst their companions. This is truly said of them, that God onelyonly hath power and aucthoritie to forgiue sinnes, but they conclude euil, that it belongeth not to Christ, when as he was God manifested in the fleshe. It was their duetie to hauehave demaunded by what right Christ tooke that aucthoritie vponupon him. Now, without any inquirie, they imagine him to bee some of the common sorte of menne, they do rashly proceede to condemne him.

4. VVhen Iesus saw their thoughtes. Herein doth he make a manifeste shew of his godhead, in that hee vttereth their secrete thoughtes. For no man knoweth what is in man, saue his spirite, 1. Cor. 2. 11. Therefore Marke addeth that he knew in his spirit: as if he should hauehave sayde, man coulde not discerne that, which lay hidde in their heartes: but Christe by his diuine spirit searched and pearced thither. And hee saith, that they thought euil things, not that it grieued them to hauehave that attributed to a mortall man, which God chalengeth to himselfe alone: but because they p. 241did proudly and maliciously refuse God, offering himselfe openlye vntounto them.

5. VVhether is it easier, The meaning is: Sith it is not easier by a word to giuegive lyfe to a dead body, then to forgiue sinnes, it ought not to be wondred at, that hee forgiueth sinnes, whereas hee perfourmeth the other. But Christ seemeth to reason very slenderly: For as much as the soule excelleth the body: so much doth forgiuenesse of sinnes, exceede the curing of the bodye. But it is easily aunswered: for Christ applyeth his speach to their capacitie, which as they were menne vnregenerate; so were they more mooued with outwarde signes, then with all the spirituall power of Christe, which auailed to euerlasting saluation. So in Iohn 5. 28. hee proueth the effectuall power of the Gospell to giuegive lyfe to men, by this, that at the laste daye hee wyll rayse vppe with his voyce the dead out of theyr graues. Therefore this argument was forcible enoughe to confute them, which did moste esteeme of an outwarde myracle, that they coulde not rightlye denye, but that he had forgiuen the sickmans sins; while that he restored him strength and health: because that the forgiuenes of sinnes appeared by this effect.

6. Hath aucthoritie in earth. This power was farre beyonde that, which was committed to the Apostles, and which the Pastors of the Churche doe execute at this daye. For they doe not forgiue, but testifie forgiuenesse, whyle that they vtter the ambassage committed vntounto them. But Christe in these wordes affirmeth, that hee is not onelyonly a minister and a witnesse of this grace, but also the aucthour of the same. But what meaneth that clause, vppon earth? For why should hee say, that wee hadde our sinnes forgiuen vsus heere, except the same were confirmed in heauen? Namely, this was the will of Christ, to shew that they nead not to seeke farre for forgiuenesse of sinnes: because that in his person it was brought as it were into mennes handes. For (such is our readinesse to distrust) we neuer dare account God to be merciful towardes vsus, except he comming neere, doe shewe himselfe familyarly vntounto vsus. Now, because that Christ for this cause came downe to the earth, that hee might offer to men the present grace of God, hee is sayde to forgiue sinnes vppon earth: beecause that in him, and through him, the will of GOD was reuealed, whiche, to the capacitie of the fleshe, was hydde beefore, aboue the clowdes.

… …. VVhen the multitude saw it. For this merueiling, whereof heere is mention made, the other two doe saye they were astonied or amased. Luke also addeth that they were afrayde: but it is the purpose of them all to teach, that the power of God was not onelyonly simply knowne, but that they were all striken into a merueiling: so that they were enforced to giuegive the glory to God. But the feare which folowed this merueling, preuayled thus farre, that they shoulde not murmurre against Christe, but that they shoulde reuerentlye submitte themselues vntounto him, as to a Prophet of God.

Matthew expresly saith, that they glorified God, which had giuen such power vntounto men; wherein they seeme to be farre wide. For though they see a man with their eies, yet in their minde they ought to behold in him somewhat aboue manne. This was well done, that they affirme that the p. 242nature of man in Christ was endued with so great power, for the good of all mankinde: but their confession was somwhat erronious, because they doe not as yet vnderstand him to be God, manifested in the flesh. In summe, this was true, that God had giuen such power to menne, but these men, which knew not the maiestie of God ioyned with flesh, did not as yet vnderstand the manner and cause of the giuing.

9. Sitting at the receite of custome. That Matthew is receiued from the custome house (which place as it was woont to bee giuen to spoyles and vniust exactions, so it was then become most infamous) not onelye into the felowship of Christe, but is also called to the office of an Appostle: VVe hauehave herein a notable example of the fauour of God. And it was the will of Christe to chuse into that office not onelyonly simple and vnlearned men, that he might ouerthrow the wisdome of the worlde: but also this Publycan, which had liued a life not to be commended, full of diuers corruptions that he might be a spectacle of his gratious goodnes, & that p. 243he might teach in his person, that the calling of vsus all doth not depende vponupon the deseruing of our own righteousnes, but of his meere liberalitie. Therfore Matth. was not only a witnesse and a preacher of the grace giuen in Christ, but also a testimonie and a figure of the same. Now in this he declareth his thankfulnes, that he is not ashamed to commit to perpetual memorie what maner of man he was, and from whence he was taken, that he might y^e more set forth the grace of Christ in his own persō. After the same maner speaketh Paule, 1. Tim. 1. 15. This is a true saying, and by al meanes worthy to be receiued, that Christ Iesus came into the world to saue sinners, of whōe I am chief. It appeareth that this was a gentile name, in that Marke and Luke doe name him Leuy: but the cause why he tooke this forren name was: because he was a Publicā. Folow me. It is not to be doubted, but that Christ shewed in mo words to what purpose, & vppon what condition he called him: and that is more plainely gathered out of Luke, who saith that he arose, & left al, that he might folow Christ. For it was not necessary, that he should hauehave left al things, except he had bene called to be a dayly disciple of Christ, & in hope of an Apostleship. Further, wee behold the diuine efficacie of the voice of Christ, in this, that he is so quickly ready to obey: not that it inwardly pearseth alike into the hearts of all menne, into whose eares it soundeth: but it was the will of Christe to shewe a singuler example in this man, that we might know that he was not called by man.

L V. 29. And he made him a feast. This seemeth to differ from that whiche Luke had said, that he had left all things: But the answere is easie, Math. reiecting al impedimentes, giueth himself wholy to Christ: yet so that he did not cast away his substāce belonging to his houshold. VVhile Paul by the example of soldiours exhorteth the ministers of the worde, that they being freede and deliuered from all impedimentes, should imploye their endeuor vponupon the church, saith, 2. Tim. 2. 4. No man that warreth, entangleth himself with the affaires of this life: because he would please him, that hath chosen him to be a soldiour: but he dooth not meane that they which are chosen to be soldiours; doe diuorce their wiues frō thē, forsake their children, and renounce their houses for euer: but for a time to abstaine from their houses and from all cares. Nothing withheld Matthew, but that he folowed whither Christe called him, and yet so farre as the estate of his calling did permit, he did freely vse his house & his goodes. But it behoued him to byd the custome house farewell: beecause that being occupied there, he could not be a companion of Christ. The greatnesse of the feast is not so much referred to the multitude of the guestes, as to the plentie and daintines of the meates. For we know that Christ vsed not that austeritie, but that hee suffered himselfe sometime to be daintily enterteined of rich men; yet so as all gluttony was secluded. And it is not to be doubted, but as hee was a singuler example of temperaunce, so he would exhort his hostes to a moderat and a meane diet, and woulde neuer suffer prodigall and excessiue daintyes. That Matthew saieth that sinners came: that is, menne of most wicked lyfe, or noted with infamy: by this it came to passe, that the Publicans did not eschewe the company of suche, beecause that they themselues were commonlye hated and infamous. For as a lytle correction doth make them that sinne ashamed: so too much seuerity doth p. 244dryue some to despayre, so that they casting by all shame, doe throwe themselues into all filthines. It was no offence to gather tribute or custome: but when as the Publycans saw themselues reiected as prophane and detestable menne, through the common reproach, they did not despise, but reioysed in the company of the infamous, and sometime they thrust in thēselues amongst the adulterers, the drunkards, and such lyke: whose wickednes they would hauehave condemned, and they woulde hauehave bene nothing like them, if they had not beene driuen to this necessitie by open hatred and reproaches.

MAT. 11. VVhy eateth your maister with Publycans. The Scribes doe assault the disciples of Christ, and that they may procure them to fal away, they lay forth that, which at the first sight is euill and shamefull. For, to what purpose became he a peculyer maister to them, but that they shuld withdraw themselues from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse, that they might defile themselues with filthy guestes. This reproach might hauehave dryuen the disciples, which were as yet but rude and flexible, to forsake theyr maister. But they doe well, in that they make their complainte to theyr maister: because they themselues were not sufficientlye armed againste this cauill: for Christ aunswering for them, confirmeth them against the time to come.

12. The Hole nead not. By Christes aunsweare it appeareth that the Scribes offended two wayes: that they made no account of the office of Christ: and that in sparing their owne faultes, they doe proudly despise all other. VVhichWhich thing must therfore be noted: because that this disease hath alwayes beene too common. For hypocrites being full and drounken with a windy hope of their owne righteousnesse, doe not accounte wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefes mankinde is drowned, how horryble a wrath and curse of God doth lye vponupon all men, and with how confused a heap of sinnes they are pressed downe: and so it commeth to passe, that they being not moued with the miseries of men, doe neuer thinke vppon anye remedie. And now they pleasing thēselues, wil not abyde to be brought into order, and they think themselues vnworthy to be accounted amōgst sinners. Christe reproueth this second errour, by aunswering that the whole nead not a Physition. For by a figure hee teacheth that they are therefore offended at the beholding of sinners: because they chaleng thē selues to be righteous. Because (saieth hee) you are hole, you despise the sicke; so that you loath them, and the sight of them is troublesome vntounto you: but it behoueth a Phisition to be farre otherwise. After he sheweth that he must take vponupon him the parte of a Phisition, because that he was sent of the father to call sinners. And though Christe beeginneth with reprouing thē: yet if we desire to profit in his doctrine, that must be especially holden, which hee setteth downe in the second place▪ namely, that his comming was, that he might giuegive life to the dead, that he might iustifie the guiltie and condemned, that hee might cleanse the polluted, and them that are defiled with filthynesse: that hee might pull them that are lost euen from the helles: that he might cloth thē with his glory, which are couered with filthinesse: that hee might renew thē that are p. 245corrupte with the filthynesse of sinnes, and prepare them for a blessed immortalitie.

If wee consider that this is his duetie and the ende of his comminge, If wee remember that for this cause hee put vppon him our flesh, shedde his bloud, became a sacrifice of death, and descended euen to hell, it shall neuer seeme straunge vntounto vsus: the vilest amongst menne, euen those that are couered with a dunghill of sinnes, are gathered by him into saluation.

Hee seemeth to thee to be vnworthy of the grace of Christe, whom thou doost abhorre: why then became Christ a sacrifice for sinne, and accursed, but that hee might reach out his hand to accursed sinners? Now if wee beginne to loath that both Baptisme, and also the holye Supper dooth ioyne vsus in company with wicked menne; so that their companye shall seeme to defile vsus with any blotte, let vsus presently enter into our selues, to search our owne sinnes without flattery. And this examination shall bringe vsus to this passe, that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane, so that we wyll not refuse that righteousnesse, whiche hee commonlye offreth to all the wicked, that lyfe giuen to the dead, and saluation to them that were lost.

13. Goe yee, and learne. Hee sendeth them away, and commaundeth them to departe: because they seemed to be stubborn, and such as would not learne. Or he sheweth that they contend with God and the prophet, which through pride being become cruell, do grudge that the wretched should be holpen, and that phisicke should be ministred to the sicke. This testimonie is taken our of the prophet Osea. 6. 6. where the Prophette preaching of the vengeaunce of God against the Iewes, least they should take exception that they obserued the outward worship of God, as they were accustomed in securitie to bragge of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their mindes are voyde of godlynesse, and their manners estraunged from integritie and righteousnes. But that GOD saieth, that hee will not hauehave sacrifices, appeareth by the second clause to bee spoken by comparison, that the knowledge of God is more to be desired then sacrifices. By which words he doth not precisely reiecte sacrifices: but hee maketh lesse accounte of them, then of godlynesse and fayth. Yet wee must so account, that fayth and spirituall worshippe doe of themselues please God, that charitie and the dueties of men towardes their neighbours are required for themselues. The sacrifices are but accidentes (as they say) which are of no estimation or account, wheras trueth it self is wanting. Of the which thing I hauehave entreated more at large vppon the tenth chapter to the Hebrewes. In that word mercy the figure synecdoche is to be noted: For vnderunder one parte the Prophet comprehendeth what duetie soeuer we owe vntounto our brethren.

For I came not. Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes: yet it generally containeth a very profitable doctrine. For wee are admonished that the grace of Christe shall no otherwise profit vsus, then while we being grieued with our sinnes, and sighing vnderunder the burthen of them, doe humbly come vntounto him. Againe, p. 244dryue some to despayre, so that they casting by all shame, doe throwe themselues into all filthines. It was no offence to gather tribute or custome: but when as the Publycans saw themselues reiected as prophane and detestable menne, through the common reproach, they did not despise, but reioysed in the company of the infamous, and sometime they thrust in thēselues amongst the adulterers, the drunkards, and such lyke: whose wickednes they would hauehave condemned, and they woulde hauehave bene nothing like them, if they had not beene driuen to this necessitie by open hatred and reproaches.

MAT. 11. VVhy eateth your maister with Publycans. The Scribes doe assault the disciples of Christ, and that they may procure them to fal away, they lay forth that, which at the first sight is euill and shamefull. For, to what purpose became he a peculyer maister to them, but that they shuld withdraw themselues from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse, that they might defile themselues with filthy guestes. This reproach might hauehave dryuen the disciples, which were as yet but rude and flexible, to forsake theyr maister. But they doe well, in that they make their complainte to theyr maister: because they themselues were not sufficientlye armed againste this cauill: for Christ aunswering for them, confirmeth them against the time to come.

12. The Hole nead not. By Christes aunsweare it appeareth that the Scribes offended two wayes: that they made no account of the office of Christ: and that in sparing their owne faultes, they doe proudly despise all other. VVhichWhich thing must therfore be noted: because that this disease hath alwayes beene too common. For hypocrites being full and drounken with a windy hope of their owne righteousnesse, doe not accounte wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefes mankinde is drowned, how horryble a wrath and curse of God doth lye vponupon all men, and with how confused a heap of sinnes they are pressed downe: and so it commeth to passe, that they being not moued with the miseries of men, doe neuer thinke vppon anye remedie. And now they pleasing thēselues, wil not abyde to be brought into order, and they think themselues vnworthy to be accounted amōgst sinners. Christe reproueth this second errour, by aunswering that the whole nead not a Physition. For by a figure hee teacheth that they are therefore offended at the beholding of sinners: because they chaleng thē selues to be righteous. Because (saieth hee) you are hole, you despise the sicke; so that you loath them, and the sight of them is troublesome vntounto you: but it behoueth a Phisition to be farre otherwise. After he sheweth that he must take vponupon him the parte of a Phisition, because that he was sent of the father to call sinners. And though Christe beeginneth with reprouing thē: yet if we desire to profit in his doctrine, that must be especially holden, which hee setteth downe in the second place▪ namely, that his comming was, that he might giuegive life to the dead, that he might iustifie the guiltie and condemned, that hee might cleanse the polluted, and them that are defiled with filthynesse: that hee might pull them that are lost euen from the helles: that he might cloth the with his glory, which are couered with filthinesse: that hee might renew thē that are p. 245corrupte with the filthynesse of sinnes, and prepare them for a blessed immortalitie.

If wee consider that this is his duetie and the ende of his comminge, If wee remember that for this cause hee put vppon him our flesh, shedde his bloud, became a sacrifice of death, and descended euen to hell, it shall neuer seeme straunge vntounto vsus: the vilest amongst menne, euen those that are couered with a dunghill of sinnes, are gathered by him into saluation.

Hee seemeth to thee to be vnworthy of the grace of Christe, whom thou doost abhorre: why then became Christ a sacrifice for sinne and accursed, but that hee might reach out his hand to accursed sinners? Now if wee beginne to loath that both Baptisme, and also the holye Supper dooth ioyne vsus in company with wicked menne; so that their companye shall seeme to defile vsus with any blotte, let vsus presently enter into our selues, to search our owne sinnes without flattery. And this examination shall bringe vsus to this passe, that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane, so that we wyll not refuse that righteousnesse, whiche hee commonlye offreth to all the wicked, that lyfe giuen to the dead, and saluation to them that were lost.

13. Goe yee, and learne. Hee sendeth them away, and commaundeth them to departe: because they seemed to be stubborn, and such as would not learne. Or he sheweth that they contend with God and the prophet, which through pride being become cruell, do grudge that the wretched should be holpen, and that phisicke should be ministred to the sicke. This testimonie is taken our of the prophet Osea. 6. 6. where the Prophette preaching of the vengeauance of God against the Iewes, least they should take exception that they obserued the outward worship of God, as they were accustomed in securitie to bragge of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their mindes are voyde of godlynesse, and their manners estraunged from integritie and righteousnes. But that GOD saieth, that hee will not hauehave sacrifices, appeareth by the second clause to bee spoken by comparison, that the knowledge of God is more to be desired then sacrifices▪ By which words he doth not precisely reiecte sacrifices: but hee maketh lesse accounte of them, then of godlynesse and fayth. Yet wee must so account, that fayth and spirituall worshippe doe of themselues please God, that charitie and the dueties of men towardes their neighbours are required for themselues. The sacrifices are but accidentes (as they say) which are of no estimation or account, wheras trueth it self is wanting. Of the which thing I hauehave entreated more at large vppon the tenth chapter to the Hebrewes. In that word mercy the figure synecdoche is to be noted: For vnderunder one parte the Prophet comprehendeth what duetie soeuer we owe vntounto our brethren.

For I came not. Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes: yet it generally containeth a very profitable doctrine. For wee are admonished that the grace of Christe shall no otherwise profit vsus, then while we being grieued with our sinnes, and fighing vnderunder the burthen of them, doe humbly come vntounto him. Again, p. 244duplicate page p. 245duplicate page p. 246weake consciences are here put in a certeine hope: for they nead not feare least Christe should reiect sinners, because that he descended from his heauenly glory to call them.

But that clause is also to be considered, to repentaunce: that we myght know that our forgiuenesse is not such, as nourisheth sinnes but such as calleth vsus to endeuour our selues to lyue holyly and godly. For hee reconcileth vsus to the father with this condition, that beeing redeemed with his bloud, wee shoulde offer our selues true sacrifices, as Paule teacheth, Titus, 2, 12. Heerein appeareth the mercy and louelove of GOD, that denying worldlye lustes, wee shoulde lyue soberlye and righteoussly, &c.

p. 24714. Then came. Luke bringeth in the Pharises speaking: Marke seemeth to ioyne them both togeather. And it is not to be doubted, but that the Pharises malitiously endeuoured by this subtiltie to drawe the disciples of Iohn to theyr side, and to quarrell with the disciples of Christe. Their likenes in praiers and fastinges was a plausible baight to make them ioyne in fellow shippe: And the contrary beehauiour of Christe was an occasion of discorde and displeasure to the frowarde and them that were too much giuen to please themselues. By this example wee are admonished wiselye to take heede, leaste wicked and craftie menne doe by anye light pretence sowe discordes amongste vsus. Truely Sathan is a merueilous workemanne in forging such deceites: and it is an easie matter to disturbe vsus about a matter of nothing. And wee must especiallye beware, least for outwarde rites the consente of fayth he hindered, and the band of charitie be broken. All men almoste are troubled with this disease; so that they attribute more then is meete to ceremonies and elementes of the worlde (as Paule calleth them, Colloss. 2. 8. Galla. 4. 3. 9.) So that they doubt not to preferre those first rudimentes farre beyonde the chiefe perfection.

Then followeth of frowardnesse and pride an other mischiefe: for that all menne would gladly driue the whole worlde to followe theyr example. If any thing please vsus, wee doe presently desire that it should passe for a law, that others should liue according to our pleasure. VVhē we read heere that the disciples of Iohn were taken with the snares of Sathan: let vsus first learne that holynesse consisteth not in things that be outwarde and indifferent, and also to brydle vsus with the brydle of moderation and equitie, least we desire to binde others to follow our pleasure: but let eueryevery manne remaine in his owne lybertie. I thinke that Iohn exercised his disciples in a certeine rule of fasting and prayers, and had for that end ceteine appoynted dayes for fastings, and a prescripte forme, and certeine appoynted houres for prayers: and therefore I account these prayers amongst outward rites. For though calling vppon God is one of the chiefest in spirituall worshippe, yet the same beeing framed to the rude capacitie of menne, is worthily accounted amongste ceremonies and thinges indifferent, the obseruation whereof ought not too seuerely to be vrged. Nowe, why Iohns discipline was more streight then Christes, I hauehave said other where, and shall hauehave more conueniente place to speake of the same againe.

15. The children of the bridgroome. Christe excuseth his disciples by the circumstaunce of the time: because that God would as yet handle them gently, as if they were in the mariage chamber. For hee compareth himselfe to a bridegroome, which maketh his friendes merie with his presence.

1. Chrisostome thinketh that this similitude was taken out of the testimonie of Iohn Baptist. He that hath the bride is the bridegroom: which opinion I doe not reproue, but I doe not thinke that it is of sufficient force. Let this satisfie vsus, that Christe saieth, that hee spareth and cherisheth his disciples so long as he is conuersaunt with them.

But, least any man shuld enuy that short time of pleasure, which they had, he declareth that they shal shortly be handled more hardly & more p. 248streightlye. And so this is the excuse, that prayers and fasting do belong to them that are sadde and in aduersities: I speake of extraordinarye prayers, whereof he maketh mention in this place. But it was Christes will by a litle at once to accustome them to beare greater thinges, and he would not lay a greater burden vponupon thē, vntil they had gotten more strength.

Hereof for doctrine may two thinges be gathered: we may not murmurre, if GOD at any time doe beare with the infirmitie of our brethren, and doe handle them gently, while that hee doth handle vsus more hardly and more streightly. Then, if at anye tyme GOD giuegive vsus a release from sorow and troubles, we must take heede that we become not drunken with delyghtes, but let vsus rather remember that the maryages shall not last alwayes. The children of the bridegroome, or of the bride chamber, is vsed in the Hebrew phrase for the guestes bidden to the maryage.

16. No manne peeceth an olde garment. Hee confirmeth the former sentence with two similitudes: whereof the one is taken of garments, and the other of wyne vesselles. They that thinke that olde garmentes and olde bottelles are compared to the Pharises, and the newe wyne and newe cloath to the doctrine of the Gospell, hauehave no colour. But the similytude is very apte and fitte for the present matter: if we interprete this of the weake and tender disciples of Christ, and of discipline more harde and streight then they were able to beare. He reporteth it not, as if antiquitie were not fitte for young schollers: neyther doth Christe compare his disciples to olde bottelles, and torne garmentes, as if they had beene worne with long vse: but because they were weake, and not strong enough.

The summe is this, that all menne generally are not to be driuen to one, and the same manner of lyuing: because their estate is vnlyke, and all thinges doe not agree to all menne, the weake are especiallye to bee borne with, least they be broken with violence, or ouerthrowne with the waight of the burden. Further, Christe speaketh after the manner of the country: in that hee vseth the name of bottelles for barrelles or firkinnes.

LV. 39. No manne that drinketh olde wine. Luke onelyonly maketh mention of this, and it dooth verye well agree with that, which goeth before. And although it is diuersly wrested by the interpreters: yet I do simplye take it to bee an admonition to the Pharises, leaste they giuegive more credit then is meete to an olde receiued custome. For howe commeth it to passe that wine not altering the taste, shoulde not please all mennes mouthes alyke: but, because that vse and custome doth frame the taste? By this order, which Christe vseth towardes his disciples, it foloweth that, that, whiche hath but small pompe and shewe, is nothinge lesse to bee accounted of: as olde wine, though it dooth not fume so as newe wine dooth, yet it is as pleasaunt, and as good for nourishinge the bodye.

18. VVhile he thus spake. They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth, are so plainely p. 250confuted out of the text, so that it neede not any long disputation. Three with one mouthe doe saye that Christe was required by the ruler of the synagogue, that he would come to his house to heale his daughter. In this they differ, that the name of Iairus is suppressed by Mathewe, and is set downe by Marke and Luke. And he bringeth in the father speaking thus: my daughter is deceased, the other two doe say that shee was at the poynt of death, and that he was tolde of her death by the way, as he was bringing Christ. But in that there is no difficultie: for Mathew endeuouring to be short, doeth in a worde set downe togither those things which the other doe digest distinctly in their places. But seeing all other things do so aptly agree togither, sith so many circumstāces doe concord in one, as if three fingers shuld seeme to be directed togither to shew one thing, no reason doeth suffer this hystorie to be drawn to diuers times. The Euangelists do with one mouth declare, that when Christ was required of the ruler of the synagogue to come to his house, by the waye a woman was healed of an issue of bloud by a secrete touching of his garment, and that Christ after he was come into the rulers house, did raise a dead maiden. So I do not thinke it needefull to vse a long circumstance of words, to prooue that the three do report one and the same hystory. Let vsus now come to the particulers. Beholde a certaine ruler. Although it appeareth by the other two Euangelists that his faith was not so strong, that he hoped that he coulde restore his daughter to life: yet it is not to be doubted, but that he being rebuked by Christ, conceiued a greater hope then hee had brought from home. But Mathew (as it is sayd) endeuouring to be short, placeth in the beginning that which was wrought in successe of time, yet the hystorie is thus to bee gathered: that Iairus first demaunded to hauehave his daughter cured of her disease: and then to bee restored from death to life, after, when Christ had encouraged him. VVorshipping is taken for the bowing of the knee, as we gather by the words of Marke and Luke: for Iairus did not giuegive diuine honour to Christ, but worshipped him as a Prophet of God. And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East. Come and lay thine hand on her. VVee hauehave heere a notable spectacle of the fauour of God towardes vsus: if thou comparest the ruler of the synagogue, with the Centurion a heathen manne, thou wilt say that in him there was a full great light, & in this scarce one little droppe of faith: he imagineth that Christe hath no power to doe her good, except hee touche her, and hauinge receiued woorde of her death, hee is so afraide as if there were no further remedie. Therefore we see that his faith was weake and very colde: but that Christe yeeldeth to his requestes, and encourageth him to hope wel, declareth that his faith howe small so euer it was, was not vtterly reiected. Therefore though we be not instructed fully in the faith, as it were to be wished, yet there is no cause why our weakenesse shoulde hinder vsus or driue vsus from calling vppon God.

20. A woman which was diseased with an issue of bloud. The Euangelistes doe expresly declare that this issue of bloud had endured for the space of 12. yeares, and that the woman had not beene flacke in seeking remedies, in so much that shee had consumed al her substance vponupon Phisitions, wherby the glory of the myracle was so muche the greater. For it doeth euidētly appeare that the disease being incurable, was not healed by the power p. 251of man, and that so sodenly, and by the touching of his garment only. But that the woman thought shee should be presently whole, if shee might onelyonly touche his garment, was the singular worke of the holy Ghost, and may not be drawn to a generall rule. VVe know how ouerthwartly superstition plaieth with a foolish & an vnaduised imitation of holy men: but they are Apes and not imitatours, which take vponupon them to folowe any one singular example, without a commaundement from God, and rather after their owne fansie, then by the direction of Gods spirite. Also it may be that the faith of the woman, had mixed in it some fault or error, which Christ through his mercy doth tolerate & pardon. And that after shee was founde to bee the partie, shee doeth feare and tremble, suche doubting cannot be excused, bicause it is contrary to faith. VVhy doeth shee not rather directly come to Christe? If she woulde not for reuerence, from whence then did shee hope for helpe, but by his merciemercy? Then howe commeth it to passe, that shee feareth as one that hadde offended, if shee were perswaded of his fauour? Christe voutchsafeth to commende her faith. For that is it which I touched euen now, God doth deale louingly & gently with his, so that he accepteth their faith, though it be maimed and weake, not imputing the defects and wāts of the same. Therefore this woman came to Christe by the direction of faith. But that shee stacke in his garment, rather then shee woulde by praiers offer her self vntounto him to be healed, she did peraduenture of an vnaduised zeale somewhat goe out of the way: especially sith that by and by after, she sheweth that shee attempted it of a doubtfull and a wauering minde. But if we graunt that she was thus directed by the spirit, yet that rule remaineth fast, that our faith must not be caried hither and thither by priuate examples, because it must be throughly grounded vppon the woorde of God, according to that saying of Paule, Rom. 10. 17. faith cōmeth by hearing, and hearing by the woorde of God.

This admonition is very profitable, that wee shoulde not geue the title of faith to eueryevery vaine conceiued opinion: VVho is it that toucheth? Marke declareth it more plainely, that Christe looked about him, that he might knowe who it was. But this seemeth to bee absurde, that Christe shoulde powre foorth his grace, not knowing to whome hee shoulde doe good. And that is as harde that hee sayeth a litle after, that he fealt that power was gone out of him. As though it should passe from him after any other order then of his free gift, when and to whome hee shall thinke good to distribute the same. But it is not to bee doubted but that wittingly and willingly hee healed the woman, and it is not to be doubted but that by his spirite hee drewe her vntounto him that he might heale her: but he requireth her that shee woulde willingly come foorth amongest the people. If Christe hymselfe shoulde hauehave declared his owne myracle, peraduenture his woordes shoulde not hauehave beene beleeued: but now when as the fearfull woman telleth what is befallon vntounto her, her confession hathe the more credite.

22. Daughter be of good comfort. The weakenesse of her faith is proued by this speach: for if her fearfulnesse had not bene faultie, Christ would not hauehave reproued her, by exhorting her to be of good cōfort, yet he also praiseth her faith, wherby is gathered that which I sayd before, when as by the direction of the spirit, & a sincere desire of godlines, she sought Christ, p. 252yet shee wauered so that shee needed not to be confirmed. So we see that faith, that it may please God, hath neede of forgiuenesse, and also to bee raised with new helpes, that it may gette more strength. Now this must Analogically be ledde from the healing of the body to the saluation of the soule: for as Christe attributeth the deliuerance of the woman from her disease to faith, so it is certaine that by faith which reconcileth vsus to God, we obtaine forgiuenesse of sinnes. VVhen he commaundeth her to goe in peace, and sayeth that shee is healed of her disease, heereby we gather that she had then truely confirmed that benefite which shee had receiued, when as shee heareth that by the mouth of Christ, which shee had nowe found by experience. For we cannot otherwise enioy the benefites of God truely and with a quiet conscience: but while wee possesse them hidden in the treasurie of his promisses.