Harmony of the Gospels, Harmony of the synoptic Gospels (15 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (15 of 29)

The summe of this Parable is, that we should deale louingly & kindly with our neighbours, that whē we shal come to the tribunal seat of God, the frute of our liberality may return vponupon vsus. And though the similitude semeth to be hard & far fetched: Yet the end sheweth that Christ had no other purpose in it. And hereby we perceiue that they apply thēselues too fondly, which in parables do scrupulously sift out all perticular poyntes. For Christ cōmandeth not here by liberal giftes to redeme, deceits, thefts, prodigall spending & other offences of an euill stewardship: but when as God hath made vsus stewards to bestow all those goodes which he giueth vntounto vsus: heere is a meane prescribed to vsus, which in time when the counte day shal come, shal ease some from extreme rigor. For they which imagin that almes shal make a recōpence for a luxurious & dissolute life, doe not sufficiently consider, that this is first enioyned to vsus, that we shoulde liue soberly & temperately: then that waters shuld flow vntounto vsus out of a pure fountain. It is certain that no man is so thrifty, which shall not sometime lose the goods laid vp with him: and therfore euen they which apply thē selues to the greatest sparing, are not altogither fre from euil bestowing. Adde also, that ther are manifold abuses of the gifts of God, so that some commit offence an other way, and I deny not, but as we finde our selues guilty of euil bestowing: so this shuld the rather stirre vsus vp to the dueties of charitie. But we ought to set an other end before vsus, then that we shuld by paying the price of redemption escape the iudgement of God: to wit, that liberality being well and holily bestowed, should only bridle & correct superfluous expences: then, that our kindnesse towards the brethren, might prouoke the mercy of God towardes vsus. VVherfore the lord doth not heere shew his disciples a way to escape, whereby they might deliuer themselues from guiltinesse, when the heauenly iudge shall aske an account of them: but he warneth them to take hede betime, least they bear the punishment of their cruelty, if they be taken wastfully spoyling the blessings of God, no way applying them to good vse. For that is alwaies to be holden: VVhat measure any man meateth to others, it shalbe measured to him againe, Math. 7. 2.

8. The Lord commended. It is here also easie to see that he shal do very fondly, that shall stande vppon eache perticular poynts. For sith, that to giuegive of an other mannes goodes, is nothing praise worthy, who would beare it with a patient minde to be spoyled by a wicked varlet, that at his pleasure shoulde release his dettes?

p. 393This certeinely were a token of too grosse blockishnes, that any man should see part of his substance spoyled, and to allow that the rest should be stolne from him, and giuen to others. But this was the onelyonly purpose of Christ, which he addeth presently after, that men prophane and giuē to the worlde are wiser and warier in looking to the accountes of this transitorie lyfe, then the children of God are careful of the heauenly and eternal lyfe, or bent to the study and meditation of the same. For, by this comparison he vpbraideth vsus of our slouthfulnes beyond al reason, that at least we hauehave not like care to prouide for that to come, whiche prophane men hauehave in prouiding for themselues in this worlde. For how vile a thing is it, that the children of light, in whom God shyneth by his spirit and his word, should slow and neglect the hope of eternal blessednes offred them, when as worldly men are so greedily caried to their cō modities, and are so prouident and wise aboute the same? Heereby wee gather that the wisdome of the spirite and of the fleshe are not compared togeather (which could not be without the reproofe of God himselfe) but that the faithfull are onelyonly stirred vppe more diligently to consider those things, which apperteine to the life to come, and that they should not shut their eies at the light of the Gospel, when they see blynd men to see better in the darke then they. And truely it behooueth them to be the more affected, when they see the children of the woorlde to foresee longe before for this life, which is transitory, and which passeth away in a moment.

9. Make you friendes. As Christe commaunded not heretofore to offer sacrifices to God of thinges stolne: so now he meaneth not, that eyther excusers or patrones should be sought for, which should hide & defend vsus vnderunder their defence: but he teacheth that by bestowing louingly, that the fauour of God is obtained, who promiseth that hee likewise wil be mercifull to them that are mercifull and kinde. But very fondlye and absurdly doe they reason, which doe gather of this, that we are holpen by the praiers and suites of them that are dead: for, so whatsoeuer is bestowed vponupon the vnworthy, should be lost. But the wickednes of the men hynder not, but that the Lord writeth vp in his tables whatsoeuer we bestow vponupon the poore. Therefore the Lorde hath not regard to the persons, but to the worke it selfe, so that our louing kindnes shal answere vsus before God, yea, though it fall vppon vnthankfull men. But so it seemeth to signifie, that eternal lyfe is giuen as a recompence to our deserts. I aunswere, it appeareth plainely enough by the text, that he speaketh after the maner of men, to wit, as he which is exalted by fauour & riches, if he get himselfe friendes in his prosperous estate, hee hath when he falleth into aduersitie, by whom he shalbe sustayned: so our kindnes shalbe to vsus as a conueniēt refuge: because whatsoeuer any man shal bestow liberaly vponupon his neighbours, the Lord acknowledgeth the same, as bestowed vppon himself.

VVhen yee shall want. By this word he noteth the time of death, and hee warneth vsus that the time of our stewardshippe shal be but shorte. For whereof commeth it to passe, that the greater parte sleepe in their riches, many wast that they hauehave in prodigall expenses, others by hoardinge it doe malitiously defraud themselues and others, but because they beeing deceiued with a false imagination of a long lyfe, doe flatter themselues p. 394in securitie? He calleth them the riches of iniquity, that hee might make vsus to suspect riches, because that for the most part they entangle theyr owners in iniquitie. For though they are not euill of themselues: yet because they are seldome gotten without deceite or violence, or other vnlawfull meanes, and are also rarely possessed and kept without pride or luxuriousnes, or some other wicked affection, Christ causeth vsus worthily to suspect them, as in an other place he also called them thornes. Mat. 13 22. Yet here seemeth to be vnderstoode an opposition, as if hee shoulde hauehave sayd, riches which otherwise defile the owners through the wicked abuse, and are almost the snares of sinnes, must be turned to a contrary end, that they might get vsus fauour. Furthermore, that must bee remembred, which I said before, that God desireth not a sacrifice of a pray vniustly gotten, as if he should be a companion of theeues: and therfore it is rather an admonition to the faithful, that they should preserue them selues free from iniquity.

10. He that is faythfull in the least. They are prouerbial sentenses gathered of the common vse and experience: and therefore it sufficeth that they bee true for the most parte. For it shall befall somtimes, that the deceiuer not accounting of a smal gaine, shal shew forth his wickednes in a great matter: yea, and many in small matters vnderunder pretence of simplicity do hunt after great gaine: as Liuy sayth, fraud getteth credit in smal matters, that when it is worthy the labour, it may deceiue for a great reward. Yet notwithstanding the saying of Christ is not false: because in prouerbes, as I sayd, we follow that which is most commonly vsed. Christ therefore exhorteth his disciples, that by dealing faithfully in small matters, they might accustome themselues to be faithfull in the greatest matters. Thē he applyeth this doctrine to the right dispēsing of spiritual graces, which though the world esteeme not according to the value: yet it is certeine that they farre excell the transitory riches of the world. And he teacheth that they are vnmeete, that God shoulde commit the incomparable treasure of his Gospell, and of lyke giftes to them, which deale naughtily and vnfaythfully in matters of lesse value, as are the fleeting riches of the world. Therefore there is included in these wordes a secrete threatning, that it is to be feared, least for the abuse of the earthlye stewardshyppe, wee should be depriued of the heauenlye gyftes. In which sense the heauenlye blessednesse is opposed against riches, but as a perfecte and perpetuall good thing against a shadowe and a transitorie matter.

12. If yee be not faithfull in an other mans goodes. Hee calleth that an other mannes, which is without manne: for God doth not giuegive vsus riches of this condition, that we should be tied vntounto them: but so he made vsus stewards of them, least they should holde vsus bound in their bandes. And it cannot be, that mindes free and at lybertie should dwel in heauen, excepte they account whatsoeuer is in the world to belonge to others. And hee maketh the spirituall riches, which belong to the lyfe to come to be ours: because the enioying of them is eternall. But now hee vseth an other similitude, it is not to be hoped that wee should vse our owne goodes well and moderately, if wee deale yll and vnfaythfully with other mens. For menne vse more carelesly to abuse theyr owne, and they graunt themselues more lybertie in loosing them: because they are not afrayde that p. 395any manne shoulde reproue them. But they are more warye and more fearefull of that, which is layde vppe with them, or committed to them or lent them, of which thinges there must an account be giuen againe.

Therefore we vnderstand the meaning of Christe, that they will be but euyll keepers of spirituall gyftes, whiche doe dispose the earthlye goodes euyll. After there is a sentence sette downe, that no manne can serue GOD and riches, which I hauehave expounded in the sixt Chapter of Matthe. And lette the readers see there what this word Mamm…n signifieth.

14. All these thinges heard the Pharises. They which thinke that the Pharises scorned Christ, because he taught in common and rude speach, and gloried not in swelling words, do not sufficiently consider Lukes words. I graunt that the doctrine of the Gospell seemeth very contemptible to proud and disdainful men. But Luke expresly declareth that Christ was therefore scorned of them, because they were couetous. For they being throughly perswaded and setled in this, that they were blessed, whiche were rich, and therfore that there was not a better thing, then to encrease their substaunce by any meanes, and couetously to hold those gotten goodes: whatsoeuer Christ shuld say to the contrary, they reiected as absurd paradoxes. And certēly, whosoeuer speaketh of dispising riches or giuing to the poore, seemeth to the couetous to mean deceit. That saying of Horace is wel known, the people hisseth me, but I reioyce to my self. If that they which are condēned in the iudgmēt of al men, do yet please thē selues, how much more shal they scorne as at a fable, this wisdō of Christ which is so far from the minde of the common sort? Yet I doubt not but that the Pharises pretended some other colour, that they might merilye iest at his doctrine against their sinne. Yet it is to be noted what moued them to it: for this disease reigned almost alwayes in the world, that the greater part of men apply themselues to scorne that which agreeth not to their manners. Hereof commeth it, that the word of God is in daunger of so many reproofes, taunts, and furious scornes: because eueryevery man striueth for the defence of their own sinnes, and they thinke with their own iesting speaches, as with a cloud to couer & hide their own offēce.

15. Yee are they which iustifie your selues. VVe see that Christe giueth no place to their pride, but constantly defendeth the authoritie of his doctrine against their scornes: which all ministers of the Gospell must also do, by setting the terrible iudgment of God against wicked contemners. And he affirmeth that the coloured deceite, wherewith they deceiue the eies of men, shal not profit them any thing in the iudgment of God: they would not be thought in their scornings; that they defended their couetousnes: but Christ teacheth that this venom brake out of theyr hydden byle. As if any man should say to the horned Byshoppes at this day, that they are not such enemies to the Gospell: because their odious dealinges are too sharply pricked. And he saieth, that they think it enough, if they appeare honest to men, and that they may set thēselues out with a feigned holynes: but from God, who is the searcher of the hearts, they cannot hyde those sinnes, which they hyde from the world. VVhere is also to be noted the difference between the iudgments of God and of men: for where men are pleased with outward shews, nothing is approued at the iudgment seat of God, but a sincere heart.

p. 396There followeth anotable sentence, whatsoeuer is rightly esteemed amonge menne, is abhominatiō in the sight of God: not that God refuseth the vertues, whose praise he hath imprinted in the hearts of menne: but because God abhorreth whatsoeuer man extolleth of his own iudgment, whereby it appeareth how much all faigned worshippings are to be accounted of, which the world hath framed of her owne deuice. For though they please the inuenters, Christe saieth, they are not onelye vaine, and not to bee accounted of beefore GOD, but also abhominable.

p. 397Though Luke hath set downe some other thinges betweene, yet it is not to be doubted, but that he confirmeth the former sermon by this example. For he sheweth what portion remaineth for them, which hauing no regard of the poore, do wholly waste themselues in deintie delicates: which being giuen to surfettings and pleasures, do suffer their neighbors to be in miserable hunger: yea, they famish them cruelly, whom they hauing abilitie ought to helpe. And though it seemeth to some to be but a simple parable: yet, because the name of Lazarus is set downe, I rather thinke it to be the report of a matter done. But in that matter there is small importaunce, so that the readers doe holde the summe of the doctrine. First, the rich man is brought in, cladde with purple and fine linen, and filling himself with pleasaunt deinties eueryevery day. In which wordes is noted the delicate life, filled with pleasure and with pompes. Not that al finenes and gorgeousnes of apparel of it self displeaseth God, or that all delicacie of meates were damnable: but because it seldom falleth out, that temperaunce is kept in these thinges. For he which desireth gorgeousnes in new garments, shal as with prouocations encrease lust: and it can scarsly be otherwise, but that he should throw himself into intemperancy, which delighteth in deinties, and in tables delicately filled. Yet his crueltie is especially condemned, in that he suffered Lazarus poore, and full of sores to lye without at his gate. For Christe sette togeather these contraries amongst themselues: that the rich manne giuen to belly cheere and pompes, as a gulfe not to be filled, shoulde deuoure within great heapes: but he was not touched with the want and miseries of Lazarus, but wittingly and willingly suffered him to starue with hunger, coulde, and stinch of sores. And in this maner doth Ezech. 16. 49. accuse Sodom, that in fulnesse of bread and wine, she stretched not foorth her hand to the poore. It is well knowne that the inhabitantes of the Easte were woont to vse a most fine lynen for gorgeousnes and pomp: which maner the sacrificinge Papistes counterfeted in their garmentes, which they call surpluses.

21. And the dogges came. The hard and yron crueltie of the rich man was sufficiently condemned before, in that so miserable a spectacle could not moue him to compassion. For, if there had bene any droppe of humanitie in him, he should hauehave commaunded at the leaste, that some of the fragmentes of his kitchen should hauehave bene giuen to the man in that misery. But here was a heape of wicked and more then beastly crueltie, now not to learne mercy of the dogges. Neither is there any doubte, but that these dogges were directed by the secrete counsel of GOD, to condemne him by their example. And Christ here alleadgeth them as a testimonie to reproue the cursed hardnes of the man. For, what is more woonderfull, then that dogges shoulde hauehave care of a man, which is neglected by his neighbour? nay…, he would not giuegive the crummes of his bread to this hungry man, to whom the dogs lent their tongues to helpe to heale him. Therefore as oft as either straungers or bruit beastes doe take our roumes, and doe that which we should rather hauehave done, let vsus know that there are so many witnesses and iudges appoynted by GOD against vsus, which shall the more discouer our faulte.

22. And it was so, that the begger died. Christ declareth here howe much the estate of them both was chaunged by death. Death was common to p. 398them both: but for the dead to be caryed by the Aungelles into Abrahams bosome, is a felicitie more to be desired then all kingdomes. And to be condemned to eternall torments, is a horrible thing, and to be redeemed with a hundred lyues, if it were possible. And in the person of Lazarus there is a notable instruction giuen vsus, that we should not think them to be cursed before God, which do painfully lead a lyfe filled with troubles through continuall sorowes. For the grace of God was so hid in him, and oppressed with the deformity of the crosse, and reproues, that the wisdome of the fleshe could apprehend nothing but the curse: but we see how pretious a soule lay hidde in a filthy and rotten bodye, which is caryed by the Aungelles into a blessed lyfe. VVherefore it hurt him nothing: as one forsaken and despysed to be without all helpe and comfort of man, vppon whom departing out of the prison of the flesh, the heauenly spirites vouchsafed to be ready present to helpe. Agayne, in the rich man is seene, as in a notable glasse, how that tēporal felicity, which endeth with eternall destruction is not to be desired. Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne, what became of Lazarus he concealeth: not that his bodye laye in the open fieldes, as cast out to wilde beastes: but beecause it was without regarde and honour caste into a pitte (for this may easily be gathered by the reste, that they would bestow no more labour about him being dead, then they did cost of him being alyue) on the other part the rich manne was sumptuously buryed according to his riches, hee hath yet a remnaunt of his former pride. For in this behalfe we see prophane menne stryuing after a sorte against nature, in that in the glory of their buryall and funerall solemnityes, they desire to hauehave shewes remayning of theyr estate: but how foolish & ridiculous this their ambition is, their soules in hell canne witnesse. That he saieth Lazarus was caryed, it is a figuratiue speach: for beecause the soule is the better part of manne, it dooth well challenge to it selfe the name of the whole. And Christe assigneth this office to the Aungelles not in vaine, which we knowe are giuen as ministers to the faithfull, to employ theyr studies and labours for their saluation.

Into Abrahams bosome. To reporte how diuersly manye interpreters of the scripture hauehave defined of the bosome of Abraham, it is not needeful, nor in my iudgement profitable. It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning. For, as Abraham is therefore called the father of the faythfull: because the couenaunt of eternall lyfe was first layde vp with him, that being kept in faythfull custodye, hee should delyuer it first to his sonnes, then by hande to all the Gentyles, and whosoeuer are heires of the same promise, are called the sonnes of Abraham: so after death they are sayde to be gathered into his bosome: because they receyue the fruit of the same faith with him.

It is a Metaphor taken of a Father, into whose bosome, as it were, the chyldren doe come togeather, when they come home at the euening from theyr dayly labours. Therefore, sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde, as in this present race they followe the fayth of Abraham theyr father, so departing they goe p. 399into that blessed reste, wherein he looketh for them. Neyther is it necessarye to imagine anye certeine place: but that gathering of the Saints togeather is onelyonly noted, that the faythful might know indeede that they warre not in vaine vnderunder the conduct of the faith of Abraham: for they enioy the same place in heauen.

If it be demaunded whether the godly at this day doe after death enioy the same estate, or whether Christ by his resurrection should open his owne bosome, wherein aswell Abraham himselfe, as all the other godlye should rest: I aunswere briefly, as the grace of God shone more clearly vntounto vsus by the Gospell, and Christe the verye Sonne of righteousnesse by his comming brought vsus saluation, which was graunted to the fathers in tymes past, to beholde a farre off vnderunder darke shadowes: so it is not to be doubted, but that the dead came neerer to the full fruition of the heauenly lyfe. Yet it is to be noted, that the glory of immortalytie is dyfferd vntounto the last day of the resurrection. In respecte of the name, that quiet hauen, which receyueth the faythfull out of the nauigation of this present lyfe, may be called aswell the bosome of Abraham, as of Christ. But because we are growne hygher then the fathers vnderunder the law, this distinction is the aptlyer noted: if we the members of Christ should be sayd to be gathered to theyr head: and as the light of the sunne at his rysing darkeneth all the stars, so the metaphor of Abrahams bosome should then cease. Yet by this phrase of speach, which Christ vseth, it may be gathered, that the fathers vnderunder the law embraced by faith (while they liued) the enheritance of the heauenly life wherinto they were receiued at their death.

23. And being in hell in tormentes, he lyft vp his eyes. Although Christ telleth a hystorie, yet he describeth spirituall thinges by figures, whiche hee knew to be fit for our capacitie. For soules neither hauehave fingers nor eies, neither are thirsty: neyther hauehave they mutuall speach amongst thēselues, as is here described betweene Abraham and the glutton. But the Lorde here paynteth out a table, which representeth the estate of the life to come, according to the measure of our vnderstanding. But the summe is, that the soules of the faithfull, when they doe goe out of the body, doe lead a ioyful and a blessed life out of the world: and that there are horrible torments prepared for the reprobate, which can no more be conceaued in our minds, then can the great glory of the heauens. For, as we only in very small measure, to wit, as we are lightened by the spirit of God, do taste by hope the glory promised to vsus, which far exceedeth al our sēses: so let it suffice that the incōprehensible vengeance of God, which remaineth for the wicked, be known darkly of vsus; euen so as it is meet to strik a terrour into vsus. So the words of Christ do giuegive a taste & a smal knowledge of these thinges, and yet such as may suffice to bridle curiositie: to wit, that the wicked are cruely tormented with the feeling of their own misery, that they should desire some refreshing, yet al hope being taken away, they feele double torment: yea, and they are the more tormented, while they are enforced to remember their own sinnes, and to compare the present blessednes of the faithful with their owne miserable & damnable estate.

This was the purpose and ende of the description of this talke, as if this shuld hauehave passed betweene thē, which hauehave no felowship betweene p. 400themselues. In that also that the rich man calleth Abraham father, there is expressed an other torment of his, that now too late he feeleth himself reiected out of the number of the children of Abraham.

25. Sonne, remember. The name of sonne seemeth to be set downe in derision, that it might be a sharpe reproofe for to pinch the rich manne, who gloried falsly in his life, that he was one of the childrē of Abrahā. For his mind is wounded as with the blow of a burning hot yron, while his hypocrisie and deceitfull trust is obiected to him, and set before his eyes. And that he is said to be tormented in hell, because he receiued his pleasure in this world, may not so be taken, as if eternall destruction remayned for al them, which liue wel and prosperously in the world: nay, as Augustine noted verye wisely, the poore Lazarus is therefore caryed into the bosome of rich Abraham, that we myght know that riches shut the gate of the kingdome of heauen against no manne: but that it is generally open to all, which doe eyther vse theyr riches soberly, or doe beare theyr wantes patiently. The onelyonly meaning is, because hee beeing droonke with the enticementes of this lyfe, drowned himselfe in earthly delightes, and despised God and his kingdome, he now suffereth the punishmentes of his carelesse dealyng. Therefore the pronoune thy, is verye forcible: as if Abraham should hauehave sayde, when thou wert created to immortall lyfe, and the law of God should hauehave lyfte thee vp to meditate the heauenly lyfe, thou being forgetfull of so excellent a lotte, hadst rather be lyke a swine or a dog: therefore thou receiuest iust reward for thy brutish pleasures. Againe, when it is sayd of Lazarus, that he receyued comfort, because he bore many miseries in the world, he shoulde do very fondly, that should draw this to all menne in misery, whiche hauehave receyued so litle profit by afflictions, that they shall rather ende in extreame punishment: but the bearing of the crosse is praysed in Lazarus, which alwayes commeth of faith, and of a sincere feare of God. For hee which obstinately refuseth euilles, and continueth as one vntamed in his wildnesse, deserueth not any prayse of patience, so that God shoulde recompence any comfort to him for his affliction. The summe therefore tendeth to this purpose, they which patientlye beare the burden of affliction layde vppon them, and doe not stubbornely striue against the yoke and scourges of God, but through continuall troubles shall aspyre to the hope of a better lyfe, for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired: but on the other side, for prophane despisers of God, which gorge themselues in the pleasures of the flesh, & doe choake vppe all study of godlynesse with a certeine surfetinge of the minde, tormentes are prepared presentlye after death for them, whiche may shake away their vaine delights. Further, it is to be remembred, that this comfort, which the children of God enioy, standeth in that, that beholding the crowne of glory prepared for them, they rest in a ioyful waiting for the same. As again the feeling of the iudgement to come, which they see ready for them, tormenteth the wicked.

26. Besides all this. In these wordes is noted a perpetuitie in the state of the lyfe to come: as if it should hauehave bene sayd, the bondes, which distinguishe the reprobate from the elect, can neuer be broken. And so we are warned to returne speedily into the way, while it is time, least we runne headlong into that deepe gulfe, whence we cannot ryse. But this p. 401is spoken vnproperly, that the passage is shut, if any man would descend from heauen to hell: for it is certeine that such desire neuer commeth in any of the godly.

27. I pray thee therefore father. That he might the better apply the hystory to our vse, he proposeth the desire of the rich man, y^t Lazarus might go warne his brethren yet alyue. The Papists do reason here very fondly, while they would proue hence that the dead hauehave care of the liuing: then the which cauill nothing is more absurd. For by the same colour I will gather that the soules of the faythfull not content with their estate, hauehave a desire to go to hell, if the great space hyndered them not. If no man receiueth this madde fancy, there is no cause why the Papistes shuld please thēselues verye much in that other deuise. Neither is it yet my purpose contentiously to dispute this matter eyther this way or that waye: but I thought to note by the way with what vaine argumentes they are lead, to imagine the dead to be intercessors to God for vsus. Now I returne to the simple and plaine meaning of this place: Christ vnderunder the persōs of the rich man and Abraham, admonisheth vsus, that where there is a certeine rule delyuered vsus to lyue by, not to waite and looke when the dead should aryse to teach and to warne vsus. For Moses and the Prophetes, when they yet lyued, were so perfect teachers to the men of their age, that out of their writinges, the same fruit may come to the posterities. VVhen it was Gods will to teach vsus by this meanes to lyue well, there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come. Neyther shall their negligence be excused, which flatter themselues vnderunder this pretence: because they know not what is done out of this world. VVee know that this wicked speach, or rather hoggish grunting dooth passe amongst prophane men, that they are 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 vsus 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 vntounto 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, thē 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 giuegive vntounto them Prophetes, of whom the people shoulde learne whatsoeuer shoulde bee profitable for p. 402theyr saluation, Deut. 18. 10. 18. If that the Prophetes are sente to this ende, that God myght keepe the people vnderunder 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 tri…les of the Papistes, which hath no other ground but vponupon dreames and visions.

30. Nay, father Abraham. This is Prosopopaeia, as we hauehave 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 hauehave whatsoeuer they heare sanctified with newe myracles, others would hauehave 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 vsus to knowe, and the aucthority of this worde is testified and confirmed vntounto vsus 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 vsus vntounto him, whose will it is to worke effectualy by his word. VVherfore there is no hope that those meanes shuld profit vsus, which do draw vsus 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 onelyonly receyue with greedinesse: but also with a madde violence shee draweth the same vntounto 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.

The ende of this parable is this, when as God chalengeth all that we hauehave to himselfe, as his owne proper right, and holdeth vsus in bondage & seruice, whatsoeuer labour we endeuour to employ in his seruice, yet he is not bound to vsus by any desert: for sith we are his, he cannot owe vsus 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 vsus 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 vntounto bloud. Christ teacheth that we are boūd & tyed to God with no lesse bond of seruice: whereby he gathereth that hee is no way bound vntounto vsus. 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 vsus 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 vsus, should be due to him. And there are two things to be noted in this sentēce, that our lyfe, to the end of the race of the same, is wholy bound to God: so that if any man should employ a part of the same in the seruice of God, it is not lawfull for him to couenaunt to liue idlelye the reste of his time: as many after the seruice of tenne yeares would gladly be sette free. Then followeth that other, which we touched euen nowe, that God is bound by no workes of ours to paye vsus any rewarde. Therefore let eueryevery man remember that he is therefore created that hee should labour, and shoulde exercise himselfe dilygently in his office and calling: and that not for a certeine time, but to death it selfe; so that hee shoulde no lesse dye then lyue to God. But in respect of the merite, that knot, which stayeth and hindreth many must beloused. For the scripture oft promising reward for works, seemeth to attribute some merit to thē. The answer is easie, y^t the reward not due as a debt, is not otherwise promised thē of the meere good wil of god. For they are far deceiued, which do cople a reward w^t desert in mutual relatiō together: for god is moued p. 404giuegive them rewardes not by the dignitie of their workes, but of his free merciemercy. I graunt that in the couenaunt of the law GOD is bound vntounto menne, if they perfectly perfourmed all that is required of them: but because this band is voluntary, this remaineth sure, that man can demaund nothing of God, as if he had deserued any thing. So therefore the arrogancy of the flesh falleth downe: for, if any man should fulfill the lawe, yet he can bestow nothing of God: because he only rendreth that which he was endebted. And in this sense he calleth vsus vnprofitable seruaunts, because that God receyueth of vsus nothing more then due: but onelyonly gathereth the due and lawfull fruites of his souereine lordship. Therefore these two thinges are to be noted, that God naturally oweth vsus nothing, neither doe any of our workes deserue or merite the worth of a hayre: Then by the couenaunt of the lawe, workes hauehave a rewarde promised not for the dignitie of the same, but that GOD might bee a free debter. And this vnthankfulnes is not to be borne, if any man shal vnderunder this pretence proudly lyft vp himselfe. For the more lyberally that God doth deale with vsus, so much the more he maketh vsus bound vntounto him: so that he is farre from giuing vsus lybertie to lyfte vp our selues in a vaine confidence. As oft therefore as we see or remember this worde merit, let vsus know that this is the abundance of the goodnes of God towards vsus, that when he hath vsus wholly in his debt, doth yet descend to make a couenaunt with vsus. VVherfore the deuice of the Sophisters is so much the more detestable, which dare be so bold as to frame a merit worthily deseruing. Now, the word merit is of it selfe prophane, and straung from the rule of pietie: but this is farre worse to make men dronke with a diuelish pride, as if they could deserue any thing of their worthines.

10. VVe hauehave done that, which was our duety to doe. That is, we hauehave brought nothing of our owne, but we hauehave onelyonly doone the workes due to the law. Christ speaketh here of the perfect obseruation of the law, which is not found any where: for he which is the perfectest of all, is yet farre from the ryghteousnesse, which the law requireth. That question then is not entreated here, whether we be iustified by workes, but whether the obseruation of the law deserueth any reward with God. This latter is denyed: because God hath vsus bound to himselfe, so that whatsoeuer can proceede from vsus, he accounteth as his owne by right. But though that were true, that the reward were due in respect of desert to the obseruation of the law: yet it shall not follow thereof, that any man shall be iustified by deserts of workes: for wee fall all, and our obedience is not onelyonly maymed, but no part of it doth exactly aunswere to the iudgment of God.

VVee know how rare and hard a vertue, dilygence in prayer is: and in this our infidelytie bewrayeth it selfe, that except he graunt our firste requestes, presently togeather with our exercise we caste away also our hope. But this is a notable tryall of our fayth, if any manne receiue not his desire, hee do not yet distrust, nor yet cast away hys hope. VVherfore Christe dooth not now without cause commende perseueraunce in prayer to his disciples. Also, though he vseth a hard similytude in shew, yet most apt, whyle hee teacheth his disciples earnestly to attend vppon God the father, vntyll they obtaine at length as it were by force, that which otherwise he seemeth not to giuegive wyllingly. Not that God being ouercome with our prayers, doth hardly yeelde to mercy: but because he dooth not presently testifie indeede that hee giueth eare to our prayers. And that Christ proposeth vntounto vsus a parable of a widow, which obtayned that which she would of the vnrighteous and cruell Iudge, beecause she ceased not to sollicite the cause dayly: the summe is this, God dooth not helpe his presently, because he would be called vppon with praiers. But though they, which pray vntounto him are miserable and despised: yet if they faint not from the continuall course of praying, hee will at length looke vppon them, so that he will helpe theyr neces sities. He compareth not equals togeather, for there is great difference beetweene a wicked and a cruell manne, and God, who bendeth himselfe to mercye. But Christ would teach the faithful not to feare, least they shoulde not by daily prayer entreate the father of mercy, when as through theyr importunitie they compell men giuen to crueltie. The wicked and cruel iudge could not beare the suites of the widow: therefore how should the prayers of the faythful be without fruit, so that they be continual. Therefore if we wax weary, if we stay when wee hauehave prayed a while, or that our zeale to prayer waxeth cold, because GOD seemeth to be dease: yet let vsus account that we shal certeinely receiue profit by it, though it dooth not yet appeare. And with this perswasion let vsus striue with our impatience, so that a longer delay may not hinder the course of praier.

7. Shall not God auenge his elect. That Iudge, which Christ describeth to vsus to be altogeather without mercy, as one which had not only hardned himselfe in the sight of God: but hauing caste of all shame, had no care of his same, opened his eyes at length to the miseries of the widow: it is not to be doubted but that the faythfull shall feele at the least the p. 406same commodity, so that they cease not to be instant with God. But i… is to be noted, while Christ applieth the similitude to his purpose, he maketh not GOD lyke to the wicked and vnkinde iudge, but he noteth a farre diuerse cause, why he differreth his faithfull ones, and delaieth them for a long season, and doth not indeede reach his hand presentlye vntounto them: to witte, because he is long suffering. VVherfore if God wincketh at our iniuries longer then he would, let vsus know that hee doth it of his fatherly wisdome, that he might exercise vsus to patience: and a delaying of punishment for a time, is not a setting of sinnes free for euer. And that he promiseth that God will aduenge quicklye, ought to be referred to his prouidence: for, as we are too rash hastie, so he commeth not tyme enough to helpe, as our flesh imagineth. But if it were lawfull to enter into his counsell, wee should know that his helpe is ready and at hand as neede requireth, and that it slacketh not the space of a moment, but is ready at all seasons. Yet it is demaunded, how Christ should instruct his Disciples to pray for vengeaunce, who otherwhere teacheth his Disciples to blesse and to pray for their persecutours? I aunswere, Christe speaketh heere of vengeaunce, as hee derogateth nothinge from his doctrine. God saieth, that he will be the auenger of the faythfull, not that hee would giuegive the raynes at lybertie to the affections of the fleshe, but that he myght perswade them, that theyr saluation is deare and pretious vntounto him: also by this meanes he byddeth them to trust in his defence. If without hatred, and free and cleare from wicked desire of reuenge, they with a right ordred motion of the spirit craue the helpe of GOD; their prayer shall be holy and lawfull, and shall be heard of God himselfe. But, because nothing is more hard then to caste off wicked affections, the Lord is to be required, that he would direct and gouerne our heartes by his spirit, that we may so conceaue pure and right praiers, so it shall come to passe, that we may rightly call vponupon God the auenger, & he being praid vntounto, wil aunswere vsus.

8. VVhen the sonne of manne commeth. Christe in this sentence declareth that it is no meruaile if menne doe consume away in theyr euylles: to witte, because they neglect the true remedie. But his will was to meete with an offence, which wee do dayly conceaue of the vyle confounding of all thinges. Vnfaythfulnesse, cruelty, deceites, fraudes, violence, no regarde of equitie, shamelesnesse doe abound eueryevery where, the oppressed poore doe sigh, the innocentes are proudly and despitefully vexed: yet God seemeth to sleepe in the mean season in heauen: hereof it commeth to passe, that flesh imagineth a blynd gouernment of fortune. But Christ here declareth that menne of iustice are lefte destitute of the heauenlye helpe, in confidence whereof they neyther know nor wyll repose them selues. For it is not meete they should bee holpe of God, which grudging inwardly, hauehave no regard of his prouidence. But Christe dooth expresly foretell, that there should be vnbeleeuers eueryevery where from his ascention into heauen vntounto hys returne agayne: by these wordes declaringe, that if the Redeemer shoulde not appeare so speedilye, menne shoulde feele the wante: beecause no manne almoste woulde looke or hauehave regarde to him. And I would to GOD the effecte of this prophesie were not too euident: but experience teacheth, though the worlde should bee p. 407ouerwhelmed and oppressed with a great heape of euyls: yet there can scarse be founde a litle sparke of faith in a fewe. Others doe take the worde fayth for integritie, but the former sense dooth better agree with the text.

Christ now giueth commaundement of an other vertue, which is necessary in true prayer: that the faythfull come not into the presence of God, except they doe humbly and simply submitte themselues. There is not a more deadly disease then arrogancy, which yet is so throughly fastened and setled in the bones and marow of vsus all, that it can scarce be driuen away and rooted out by any remedies. And it is woonder that men are so deceiued, that they dare set vp themselues agaynst God, and boaste of theyr merites with him. For though ambition bewitcheth vsus amongst men, yet when wee come before God, it becommeth vsus to forget all our vaine confidence: but eueryevery man thinketh that he hath humbled himselfe sufficiently, if onelyonly in hypocrisie he hath prayd for forgiuenesse. Hereby we learne how necessary this admonition of the Lord is. Furthermore, Christ reproueth two vices, which he purposed to condemne, wicked trust in our selues, and pride in condemning our brethrē, which do spring one of an other: for whosoeuer deceiueth himself with vaine confidence, it cannot be but that he shuld lift vp himself aboue the brethren: neither is it any meruaile: for how should it be, that hee should not despise his equals, which in his pride lifteth vp himselfe against God? And whosoeuer is puft vp with a trust of himself, purposely maketh battell against God, who is reconciled to vsus onelye by denying our selues, while we being, without al hope of our owne power, vertue and righteousnes, do repose our selues in his onelyonly mercy.

p. 40810. Two men. Christ compareth two men togeather, which do both pretend the exercise of religion in praying, yet they two seeme too much vnlike. For the pharisee hauing an outward holynes, comming to God, commendeth his lyfe, and commeth to offer the sacrifice of prayse, as it were in his owne right: But the Publycan as a man reiected, because he knoweth himselfe vnworthy to come before God, doth insin…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 thāks 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 vsus, but that which he brought. But Christ goeth further, not onelyonly assigninge the power of well doing to the grace of the spirit: but he taketh from vsus 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 hauehave GOD mercifull vntounto him, because he hadde so deserued it. Therefore let vsus 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 eueryevery where in the worlde. And that hee boasteth that hee fasted twise eueryevery weeke, and gaue tythes of all hys goodes, is as much, as if hee shoulde hauehave sayde, that hee perfourmed more then the law required.

p. 409Euen 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 eueryevery man for the measure of the vertues which God hathe bestowed vppon him, is the more bound to giuegive thankes to the authour, and this is a godly meditation to consider howe much eueryevery 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 confidēce, 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 hauehave 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 vnderunder the infirmitie of the flesh, is, when they acknowledge the good things they hauehave, 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 hauehave 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 pretēdeth 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 eueryevery 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 onelyonly 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, onelyonly fleeth to the mercy of God: for though he was a sinner, yet by obtaining free forgiuenesse, he hopeth that God wil become fauorable vntounto him. In sum, that he might obtain fauor, he confesseth himselfe to be vnwoorthy of the same. And certainly, sith forgiuenesse of sinnes doeth onelyonly reconcile vsus to God, it is necessary that we shoulde beginne there, if we desire to hauehave 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, p. 410and 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 onelyonly mercy.

14. This man departed to his house iustified. This is an improper comparison: for they were not both iustified, Christ onelyonly preferreth the Publicane in some degree, but he meaneth that he was acceptable to God, when as the Pharisie was altogither reiected. And this place doeth teach vsus euidently what this worde to be iustified, doeth properly signifie: namely, to stand before God as if we were righteous. Neither was the Publicane therefore sayd to be iustified, because he had sodainly gotten a newe qualitie: but because his guiltines being pardoned, and his sinnes abolished, he obtained fauour, whereof it foloweth, that righteousnesse consisteth in forgiuenesse of sinnes. Therefore as wicked confidence defiled and polluted the vertues of the Pharisie, so that his life which was laudable before the world, was not accounted of with God: so the Publicane not holpe with any merites or deserts of workes, obtained righteousnesse onelyonly by praying for forgiuenesse: because that he trusted not in any other thing, then the mercy of God. But it seemeth to be absurde, that all menne should be brought into order, sith there are Sainctes much holyer then this Publican was. I answear, how much soeuer any man hath profited in the worship of God and true holinesse: yet, if he consider how much he yet wanteth of perfection, he cānot otherwise pray rightly, except he begin at confessiō of his own guiltines. For thogh some are more, some les, yet all are generally faultie. VVherfore it is not to be douted, but that Christ prescribeth here a law to al mē: as if he should hauehave said, then is God pleased with vsus, when distrusting in our workes, we seeke to be reconciled frely by grace. And the Papists are enforced in part to graunt this: but presently they corrupt the doctrine with a wicked comment. They graunt that all hauehave neede of forgiuenesse, because no man is perfecte: but first they make miserable men dronken in a vaine hope of a partiall righteousnesse (as they call it) then they adde satisfactions, whereby they shuld wipe away their guiltinesse. But this ought to be the onelyonly stay of our faith, that wee are accepted of God, not that we hauehave so deserued it, but because he imputeth not sinnes.

As Mathew before in the eight chapter, and the two other Euangelists declared that Christe healed one Leper, so Luke reporteth that the like myracle was shewed in healing of 10. Lepers. But there is an other purpose in this hystory: for here is described the vile and incredible vnthankfulnesse of the Iewish nation, least it should seeme a wonder to any man, that so many benefites of Christ were suppressed, and so many myracles buried. The circumstance is also added, which infameth their offence the more: for when the Lorde had healed nine Iewes, not one of them gaue thankes, but that their disease might be forgotten, they escape away by stealth. One only Samaritan professeth what he oweth to Christ. Therfore of the one part here is shewed the diuine power of Christ: againe, the wickednesse of the Iewes is reprooued, whereby it came to passe, that almost no honour was giuen to so notable a myracle.

13. Iesus, master. It appeareth that they al had some faith, because they do not only craue the aid of Christ, but they giuegive him the title of master. Also, it may be gathered by their ready obedience, that they spake so frō their heart, and not fainedly: for although they yet sawe the filthy scabbe vponupon their flesh, yet assone as they are commanded to shew themselues to the priests, they obey without delay. Adde also, that they wold neuer hauehave gone to the priests, but by the perswasion of faith: for it should hauehave bene a scorne for them to offer themselues before the iudges of the Leprosie to witnesse their clensing, if the promise of Christ had not bene more forcible to them, then the present beholding of their disease. They cary the visible leprosie in their flesh, yet trusting in the only worde of Christe, they dout not to professe themselues cleane, therefore it cannot be denied but that there was some sede of faith planted in their hearts. And thogh it is certaine that they were not regenerate by the spirit of adoption, yet there is no absurditie in it, that they helde some beginnings of pietie. So much the more is it to be feared, least it befall vntounto vsus, that the sparkes of faith shining in vsus, be extinguished▪ for thogh the liuely faith neuer dieth, which hath his rotes fastned in the spirit of regeneratiō: yet we see otherwhere, that many hauehave conceiued a faith for a time, which doth presently vanish away. And this disease is too common, that necessitie enforceth vsus, & that therby our minds are caried to seke God, yea, & the Lord himselfe by the secrete instincte of his spirite solliciteth vsus thereto: but after we hauehave obtained our desires, howe doeth vnthankfull forgetfulnesse swallowe vp that sense, and feeling of pietie? So want and hunger engendereth faith, which fulnesse killeth.

14. Go, shew your selues to the priests. This answer is as much, as if he shuld hauehave said that they wer clensed: for we know that the iudgemēt of the leprosie was in the law cōmāded to the priests, that they shuld discerne the cleane frō the vncleane: so Christ leaueth thē their right without diminishing it, p. 412and he maketh them witnesses and allowers of his myracle. Therefore we sayd that these men esteemed holily and reuerently of Christe, which being yet diseased, of his onelyonly word they presently should conceiue hope of health. But the Papists doe very fondly gather their auricular confession from hence. The Leprous menne are sent I graunt by Christe to the Priests, not to vomite their sinnes in their eares: but they are rather sent to offer the sacrifice according to the commaundement of the law. Neither, are they sent to purge themselues, as the Popish confession (by their saying) bringeth cleannesse: but that they being nowe cleane before, shoulde shewe themselues to the priestes. But they are double fooles, not considering what a silthy blot of infamie, they cast vponupon their confession. They hauehave behaued themselues well, if of al the multitude of them which hauehave gone to the Priestes, the tenth part onelyonly returneth to Christe, and all the rest are wickedly alienated away. For they cannot pretende this as a title of their confession, but that it shalbe lawfull to returne againe this fruite of the same vponupon them, that none returned from the Priests to giuegive glory to God. But these trifles being let passe, we vnderstand to what end there was mention made of the Priestes.

It came to passe, as they went. Heere appeared the diuine power of Christe and of his wordes, and heere also was an instruction giuen, howe much obedience of faith shoulde please God: for heereof came their sodaine health, that they beinge of good hope, doubted not to take their iourney at Christ his commaundement. If that that vanishing faith wanting a liuely roote, onelyonly brought out the herbe, was yet adorned of God with a wonderfull effecte: howe much more excellent a reward remaineth for our faith, if it be setled sincerely and perfectly in God: For thoughe the health of the body profited not the 9. Lepers to saluation, but for their …leeting and fraile faith they onelyonly obtained a temporall gifte: yet vnderunder this figure it is shewed vsus, how effectuall a true faith shalbe.

15. Then one of them. It is vncertaine whether he returned in the midste of the iourney, and Lukes wordes seeme to signifie the same: yet it semeth more probable to me, that he came not to giuegive thanks vntill he had heard the iudgement of the Priestes. For it behoued him to be restored by the Priests to the common societie, neither was it lawfull for neglectinge the commaundement of Christ, to defraude the temple of God of the sacrifice: except that other coniecture shall rather like you, assoone as he sawe himselfe cleansed, before he desired the testimonie of the Priestes, beinge caried with a holy and godly zeale came to the authour, that hee might begin his sacrifice at thankesgiuing. But in Christes wordes there is an vpbraiding of the whole nation: for he doeth odiously compare one stranger with many Iewes: because it was a common thing amongst them to deuoure the benefites of God without any sense of godlinesse. And hereof it commeth to passe, that by so many and so notable myracles, Christe had almost no name amongest them. Yet let vsus know that we are generally condemned all by this complaint, except we become thankefull to God for his benefites.

19. Thy faith hath saued thee. Some interpreaters do restraine this worde sauing, to the cleansing of the flesh: but if it be so, sith Christ commendeth the liuely faith in this Samaritane, it may be demaunded howe the other nine were saued, for they had all generally like health. Thus therefore it p. 413is to be noted, that Christe heere iudged otherwise of the gifte of God, then prophane men doe: namely, as comfortable token and pledge of the louelove of the father. The other nine Leapers were healed: but because they do wickedly blotte out the grace of God, their vnthankfulnesse hindereth and polluteth the health it selfe, so that they take not that profite by the same which they ought. Therefore only faith sanctifieth the giftes of God, that they may be pure to vsus, and being ioyned with a lawful vse, they may be to our saluation. To be short, Christ declareth by this worde how we should vse the benefites of God rightly. VVherby we gather that the eternall saluation of the soule is ioyned togither with this temporall gift. The Samaritane is saued by his faith. How? Certainly not so that he was healed of his leaprousie: (for this was common with the rest) but because he is accepted into the number of the children of GOD, in that he receiued a token of a fatherly louelove at his hand.

20. And when he was demaunded of the Pharisies. This question vndoubtedly was moued in scorne. For when as Christ had spoken daily of the being of the kingdome of God at hand, and that there was no chaunge of the outward state amongest the Iewes, the wicked and malitious menne thought this to be a plausible coulour to vexe and trouble him by. Therfore as if he should speakein vain and trifle of the kingdom of God, they doe aske him iestingly, when at length that kingdome shall come. Yet if any shall thinke that they rather asked this question of grosse ignorāce, then to scorne at, I doe not striue against it.

The kingdom of God commeth not. Christ in my iudgement neglecting those dogges, applieth his answeare to his disciples: as being after prouoked by the wicked, he tooke thereby occasion to teach them. And so their malice being laughed to scrone by the Lorde, while the truth is defended from their cauils, it sheweth it selfe the more. Christ here vseth this word obseruation for great glory: as if he shuld deny the kingdome of God to come loftily, as in a pomp. For he declareth that they are much deceiued which seeke the kingdome of God, whiche is not carnall or earthly, with fleshly eyes, when it is nothing else but an inwarde and spirituall renewing of the soule: for he teacheth them that they do peruersly against the nature of that kingdome, which looke about hither or other, that they might obserue some visible notes: as if he shoulde hauehave sayde, the restitution of the Churche which God hath promised, must be sought inwardly: for he giuing to his electe a heauenly newnesse of life, setteth vp his kingdome in them. And so he doeth ouerthwartly reprooue the slouthfulnesse of the Pharisies, because they aspire to nothing, but that whiche is earthly and transitorie. Yet it is to be noted that Christ only spake of the beginnings of the kingdom of God: because that we begin nowe to be reformed by the spirite according to the image of God, that then a perfecte renewing of vsus and of the world, might follow in his time.

53. VVhen Iesus had ended. Mathew meaneth not that Christ came presently after the end of those sermons into his own country: for by Marke it appeareth that there was some distance of time. But the meaning is, when he had taught sometime in Iudea, he returned againe to the Galileans, of whome he was yet receiued, but with small kindnesse. Luke rehearseth almost the like hystorie in the 4. chap. yet not the same. Neither is it any wonder that his countrey men were now offended at the beginnings of Christ, accounting his base house, his obscure and meane maner of bringing vp, so that they murmured against his doctrine: and they persisted after in the same malice, so that they ceased not to slaunder him, as oft as he would execute the office of a Prophet amongst them. Therfore this second reiecting of Christ declareth that the citizens of Nazareth were not amended by this time that he was away, but the same contempt was alwaies a let vntounto them from hearing Christ.

54. So that they were astonied. They are astonied, being moued at the newnesse of the matter, that Christe which had not bene brought vp in learning, but had bene occupied euen from his youth vntounto his mans estate, in an handy craft, should be such a Doctor, and should vtter diuine wisdom. VVhen they ought to hauehave beholden the hande of God in this myracle, their vnthankefulnesse made them, that they spread darknesse vponupon thē selues. They are enforced to wonder, will they, nill they: yet they despise him. VVhat is this else, then to cast away a Prophet taught of God, because he came not out of the schole of mē? And they ouerthrow thēselues in their owne confession, when as they giuegive so notable a testimonie to the doctrine of Christ, which findeth yet no place in them, because it hath not the vsuall originall from the earth. VVhy doe they not rather lift vp their eyes into heauen, that they might learne, that that came from God, which excelleth mans reason? Furthermore the myracles ioyned to the doctrine, ought to touche them depelier, or at least to waken them from sleeping in too much securitie, that they might giuegive the glory to God: for p. 415certainly, while God dealeth by vnwonted meanes, he doeth so much the more euidently shew the power of his hande, yet this was the very cause why the Nazarites so malitiously drew a veile ouer their eyes. Therefore we see that simple ignorance did not hurt the menne; but they willingly tooke offences to themselues, least they should follow whether God calleth them. It behoueth vsus rather to reason on the cōtrary part, where humane meanes doe want, the power of God doeth euidently shewe it selfe, that he might hauehave the whole praise to himselfe.

55. Is not this the carpenters sonne? VVe know that it was by the wōderful counsel of God, that Christ kept himself in a priuate life, vntil he was 30 yeres old. Hereof the Nazarites wickedly and vniustly tooke an offence, when they ought rather reuerently to embrace him, as one sodainly falne from heauen. They see God working in Christ: thereof of sette purpose they turne their eyes to Ioseph and Marie, and all his kinsfolkes, whose estate was meane and base, to be as a vaile drawne betweene them and the manifest light. VVe hauehave sayd other where before, that all kinsfolkes are called brethren after the maner of the Hebrewes. VVherefore Heluidius imagined too fondly, that Marie had moe sonnes, because there is mention made so oft of the brethren of Christ.

57. A Prophet is not without honour. I hauehave expounded this sentence more largely in the 4. chap. after Iohn. It may be this was a generall Prouerbe, that they which excel in excellent gifts, are no where lesse esteemed, then in their owne country: wherin the vnthankfulnesse of these men bewraieth it selfe, which the more familiarly God offreth himselfe, so much the more boldly they refuse him in the gifts of his spirite: yet I doe willingly subscribe to Chrysostome, who thinketh that the Iewes were specially reprehended by this saying. But that which was wont to be spokē against the whole nation, Christ doth properly apply to his countrey menne the Galileans: for he was neuer lesse estemed in any place, then where he was borne. VVherfore he reproueth them worthily, that when they ought to hauehave bene the first that should hauehave embraced the grace offred them, they reiecte it farre from them: for it is too absurde, that a Prophet of GOD should be despised in that place where he was borne, to whome others, as out of a straunge place, doe come with great desire.

58. He did not many great workes there. Mark speaketh more Emphatically, that he could not doe any great worke there. Yet in the substance of the matter they agree very wel: the way was shutte vp against Christ by the wickednesse of his owne citizens, that he should not worke many myracles amongst them. He had giuē them some tast: they do willingly amase themselues, least they should vnderstand any thing. Therefore Augustine doth aptly compare faith to the open mouth of a vessel: but he sayth that infidelitie is like to a couer, wherwith the vessel is couered; lest it shuld receiue the liquor powred in of God. And truely the matter is euen so: for when the Lorde seeth that we receiue not his power, at length he withdraweth the same: and yet in the meane while we complaine that … want his helpe, which our incredulitie driueth and remoueth farre from vsus. Marke, by sayinge that Christe coulde not, amplifieth the offence of them from whome his goodnesse was staid: for certainly, the vnbeleuers do as much as in them lieth, holde backe the hand of God by their obstinacie, not that God is ouercome as an inferiour, but because they permit him not to shewe his power▪

p. 416That yet is to be noted which Marke addeth, that notwithstanding there were some sicke folke healed. For hereby we gather that the goodnesse of Christ did striue with their malice, that it might goe beyond the hinderances. VVe doe finde the same in God daily: for though that necessarily and iustly he withholdeth his power, because the way for him to vsus is not open: yet we see that he making himselfe a way through places impassable, ceaseth not to do vsus good. A wonderfull contention, that when we doe by all meanes endeuour to ouerwhelme the grace of God, least it should come vntounto vsus, yet that, as conquerour, breaketh out, and as it were in despite of vsus it becommeth effectuall.

The Euangelists do therfore report this, that we might know that the name of Christ was much spoken of eueryevery where, so that ignorāce might not excuse the Iewes. For otherwise this doubt might hauehave crept into the mindes of many men: how should it come to passe, that Christ liuing vponupon the earth, shoulde rest quietly in Iudea, as if he were thrust vppe into a corner, and had reuealed his diuine power to none. Therfore the Euangelists doe nowe witnesse that the fame of him was spred eueryevery where, so that it came euen into Herodes court.

2. He sayd vntounto his seruaunts. It is gathered by the woordes of Luke, that Herode had not this in minde of himselfe, but this suspition was thrust into him by the common rumour of the people. Neither doe I doubt but that the hatred of the Tyrant, and the detestation of the cruell slaughter should giuegive occasion of speaches, as it commonly commeth to passe. This superstition did sticke in the mindes of men eueryevery where, that the deade returned into life vnderunder an other person, as it is sayd other where. Nowe they take that which was next, that Herode by killinge cruelly that holy man, obtained not that which he hoped for, because that hee being raised from the dead by the wonderfull power of God, shoulde become a more sharpe enemy, and auenger of his sinnes. Yet Marke and Luke do declare that mē spake diuersly: namely, that some thought him to be Elias, others, some one of the Prophets, or which was equall to the Prophets in excellencie of the spirite. VVhy they shoulde imagine it of Elias rather then of any other, we hauehave spoken other where. Because God had promised by Malachie 4. 5. that Elias shoulde come who shoulde gather together the p. 417Church dispearsed, they fondly drewe the Prophesie to the person of the man: when as the simple comparison should be in this meaning, least the comming of the Messiah should be obscure and hidde, and least the grace of redemption should be kept vnknowne from the people, a certaine Elias shall goe before him, such a one as he was in times past, which restored the ruinous estates and ouerthrowne worship of God. Therefore he shall goe before in singular power of the spirit, that he might make manifest that great day. The Iewes as they were grosse interpreaters hadde drawen this to that Elias the Thesbite, as if that he shoulde execute the office of a Prophet againe. Yet others doe imagine that either some one of the olde Prophets was risen, or that he should be some great man and excellent as they were. Also it is wonderfull, when they were of diuers opinions: yet the truthe came in none of their mindes: especially, when as the reckening of the time it selfe should directe them to Christe. God had promised them a redeemer, which should bring helpe to the miserable & the lost. The extreme necessity whereinto they were cast, did then especially require helpe of God. The Redemer is present, as is partly witnessed by the crying of Iohn, and partly he himselfe testifieth of his owne office. They are enforced to acknowledge some diuine power in him, yet falling to their owne deuises, they chaunge him into an other personne. So truely the world, through wicked vnthankfulnesse vseth to extinguish the graces of God offred to thē. In respect of Herode himselfe, as I touched a little before, he conceiued the opinion that Iohn was raised, not with any ioy: but as euill consciences doe quake fearefully, and doe bende at eueryevery blast, so he easily conceiueth that which he feared. And God often scourgeth the vngodly with these blind terrours: so though they hardē themselues of purpose, neither are vexed by any other, yet they obtaine no rest from that inwarde slaughterman, but that he sharply scourgeth them.

Therefore greate woorkes are wrought by him. It is woonder by what reason they were ledde to bring these thinges in. Iohn in all the course of his preaching, wrought no signe: therefore it seemeth to be without all colour, that they seeing a man notable through myracles, shoulde imagine him to be Iohn: but they thinke that these myracles were nowe wrought at the first, by them to prooue his resurrection, and which shoulde testifie that the holy Prophet of God was wickedly slaine by Herode: and nowe came foorth as a manne halowed, not to be touched but with reuerence, least any durst be so bold as to violate him any more. Therfore to worke workes by him: that is, they thought them to be wrought that hee might gette the more authoritie thereby, and that it might be euident that the Lorde was with him.

The rehearsall of this hystory is now omitted by Luke, because he had set down the same in an other place. I also will be the shorter in this place least by wryting one thing twise, I should be troublesome to the readers. The Euangelists do say, that Iohn was taken, because he had condemned openly the stealing of Herodias, & the incestuous mariage with her. Iosephus assigneth an other cause: namely, that Herode fearing some newe stirres against him, suspected Iohn, which may be, that the tyrante vnderunder this pretence woulde hauehave excused his owne wickednesse, or els that rumour was spred, as vniust violence & cruelty is ful of many fals accusations. p. 419But the Euangelists doe declare the cause to be, that Herode was angry with the holy man, because he was reprooued by him. Also Iosephus is deceiued, who thinketh that Herodias was not taken away from his brother Philippe, but from his vncle Herode, the king of Chalcis. For at what time the Euangelistes wrytte, the memory of this offence was not onelyonly fresh and newe, but was also apparant before the eyes of all men. And that Iosephus in an other place sayth that Philip was of a milde dispositiō, I thinke it was as a spur to make Herode the bolder, for that he might the freelier be reprochefull and iniurious against a quiet and softe manne, not apt to make warre. There is also an other probable coniecture, that Herodias was rather giuen in mariage to her vncle Philippe, then to her great vncle her graundfathers brother beinge nowe a weake worne olde manne. But Herode Antipas, of whome mention is heere made, and Philippe were not brethren of one mother, but the firste was borne of Marthaca, the thirde wife of Herode the Greate, and the other was borne of Cleopatra. Nowe to retourne to the Euangelistes: they say that Iohn was cast into bandes, because he hadde more freely reprooued the wickednesse of Herode, then the cruelty of the Tyrant would beare. Nowe, the hainousnesse of the offence was odious and infamous enough of it selfe, that he did not onelyonly fetche an other mannes wife from her lawfull bedde, and kept her at his owne house: but that he did this iniury to his germane brother. VVhen Iohn had freely reprooued him, Herode feared not in vaine, least any sedition should be raised sodenly. Lust did not suffer him to amende his sinne: but he promiseth himselfe a safe and quiet liberty by casting the Prophet of God into bandes. The ignorance of the hystorie caused many to thrust in a vaine disputation, whether it were lawfull for me to take to wife, her which first was maried to my brother. For though naturall shame abhorreth from suche a mariage, yet Iohn rather condemneth the taking of her away from her husband rather then the incest: because Herode by force or by deceite, hadde robbed his brother of his lawfull wife. And otherwise it was lesse lawfull for him to take his Neece, then the wife of his deade brother in her wydowhoode. And it is not to be doubted but that so hainous an offence was spoken against eueryevery where: but others reproued Herode with their euill speaches in his absence: onelyonly Iohn commeth into his presence, and reproueth him freely to his face, if it might be that he might by any meanes be brought to repentaunce. VVhereby we learne with what constant courage it behooueth the children of God to be furnished, which hauehave to doe with Princes. For hypocrisie and seruile flattery raigneth almoste in all Courtes, so the eares of Princes customed to pleasant speaches, can abide no wordes, which shal more sharply reproue their sinnes. But because the sinne was so vile, the Prophet of God might not dissemble, Iohn cō meth to him, though he should neither hauehave reward nor thankes, yet least he should neglect his duety, he doubteth not to incurre the displeasure of the Tyrant: especially, when he knewe that he being caught in the snares of a harlot, could scarce be remoued from his purpose.