Harmony of the Gospels, Harmony of the synoptic Gospels (16 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (16 of 29)

p. 4195. VVhen he would hauehave put him to death. There semeth to be some difference in Mat. and Markes wordes, in that the first sayth that Herode was desirous of this cruel murther, but that he was staid for fear of the people: but the other chargeth only Herodias with this cruelty. But the āswer is easy, p. 420that Herode woulde not in the beginning hauehave slaine the holy man, except some greater perswasion had compelled him so to do: because he reuerenced him, and truely a reuerend feare stared him from raging so cruelly against the prophet of God: but Herodias by pricking him daily forward, caused him to shake off all feare of God frō him. But when he was caried foorth in rage by that fury, that he desired that the holy man were dead, yet was he staied with a new let, because he feared the moouing of the people against him. And Markes wordes are here to be noted, Herodias (sayeth hee) laide waite for him: namely, because Herode was not so forward, or willing to the murder, she tried either to circumuent him by synister deuices, or to worke some secreat destruction vponupon that holy mā. The first opinion pleaseth me best, that she sought to entrap the minde of her husband by subtleties, but in vain, so long as Herodes cōscience withstode it, shee coulde not destroy that holy man. Then followed an other feare, least any tumulte shoulde arise through the hainous crueltie of his death. But Marke toucheth only what staid Herode, from giuing present place to the harlots requests: for Herodias desired that Iohn had bene secreatly put to death assoone as he was cast into prison. But Herode reuerenced the holy man, so that he woulde willingly hauehave obeied his counsels. Also the feare here mentioned, was not a feare conceiued of the estimation of an other, as we feare them which gette some authoritie and credite, thoughe wee esteeme them vnworthy the honour: but this feare was a willing reuerence, because Herode durst not despise him, whom he was perswaded to be a holy manne, and a faithfull minister of God. And this is worthy to be noted: for though Iohn hadde experience, that it was profitable for him many waies to be in some credite with the Tetrarche, yet he feared not to displease him, when he could not otherwise keepe his fauor, then by winking treacherously at his notorious & infamous wickednesse. He might hauehave said that he regarded not his own priuate commodities, neither had any other respect then of the common profite. For it is certaine that he sought nothing ambitiously, but Herode was obedient to him in holy counsels, whiche appertained to the lawfull administration of the kingdome. But because he sawe that this kinde of recompence was not lawfull, that he might by betraying the truthe, gette some shewes and likings, he chuseth of a frende, rather to make him his ennemie, then by flattery or silence to nourishe the sinne which he is enforced seuerely to reprehend. Iohn therefore by his example, prescribeth a certaine rule to godly teachers, that they should not dissemble nor winke at vices of Princes, though they should of that price buy their fauour profitable for the common estate. But the spirit of God doeth shew vntounto vsus in Herode as in a glasse, that it befalleth oft times, that they which worship not god sincerely, are yet ready in some poynt to obey his cōmandemēts, so that they may hauehave some liberty graunted to them by release. But whē they are more straightly dealt with, they become not only obstinate, but by casting off the yoake, also mad. There is therefore no cause, why they should please themselues, which yelde obedience to many good counsels, vntil they hauehave learned to yeld & to themselues wholely to God.

6. VVhen Herodes birthe day was kepte. The Euangelistes doe nowe begin to declare by what fraude Herodias brought the destruction of Iohn to passe at length, which she had long time practised, and occasion was p. 421giuen her by a solemne … kept when Herode celebrated his birth day. For … scarcely be, but that those great bankets, should besides luxury, pride, …, and other wickednesses, also drawe many other mischiefes with it. Not that it is euil of it selfe to make a rich banket: but such is the readinesse of mannes witte to wantonnes…e, that the raines being lette louse, they doe easily runne out of course. That ancient custome cannot be disallowed for solemnizing a birth day eueryevery yere, for that day as oft as it commeth, admonisheth eueryevery one or vsus to giuegive thākes to God, by whom he was brought into this life, & hath now by his blessing passed ouer many yeares: then that he should remember how yll and vnprofitably he hath suffered the time to pearish, which was graunted of God: Lastly, that he shoulde commend himselfe the rest of his life to the protection of the same God. But there is nothing so pure, which the worlde will not corrupt with her sinnes: for the most part prophaneth with filthy corruptions the birthe day, which ought to be holy: and almoste no sumptuous banket is free from dissolute wantonnesse: first there is too much drunke: then is a doore opened to filthy and vnmodest speaches: lastly, no temperance is holden at all. This mooued holy Iob (his sonnes banketting togither by course) to offer sacrifice, because that he thought that men could neuer moderate themselues so wel, when companions do inuite eache other to be mery, but that offence should grow many wayes. So it came to passe that Herode meaning to entertaine his guests sumptuously, suffred his wifes daughter to dāce. Heereby it also appeareth what the discipline of that court was: for though many gaue themselues liberty then to dance, yet it was a vile note of whorish wantonnes for a damsel mariageable to dance. But filthy Herodias had so framed her daughter Salome after her own maners, lest she shuld shame her. And what folowed then? namely the vngodly slaughter of the godly Prophet: for the heat of wine in Herode so flamed, that he forgetting grauity & wisedom, promised that he would giuegive to a dauncing damsell euen to the one halfe of his kingdome. Truely a shamefull example, that a drunken king doeth not only abide to looke vponupon with fauourable eyes so shameful a shew of his housholde, but also promiseth so great a reward. VVherfore let vsus learne carefully to resist the deuil, least he entrap vsus in such snares.

MAR. 24. So the went foorth, and sayd to her mother. It is no maruaile that Herodias should make so great account of the death of Iohn. That many do coniecture that she was kindled with desire of reuēge, is voyd of reason: for the feare of diuorcement rather troubled and vexed her: as for the most parte, where whoremasters begin to loath, they are ashamed of their own lust. But she hoped by this offence to hauehave Herode the more bound vntounto her; if the couenaunt of the adulterous bedde were confirmed and sealed by the bloud of the Prophet, as with a sacrifice. Therefore that she might rule hereafter without care, she would hauehave him put to death, whom she found to be her alone enemy. VVhereby we are also taught, what miserable griefe alwayes tormenteth an euill conscience. Iohn was kepte in bandes: the imperious and cruell womanne myght hauehave forbidden all people from speaking with him, and comminge to him, yet she resteth not, but is vexed with care and feare, vntyll the Prophet shuld be made away. This also much auaileth to the shewing forth p. 422of the efficacie of the woorde of God, that the voyce of the holy manne, though shutte vppe in prison, doeth so vexe the minde of the kings wife, as a most grieuous torment.

26. The king was very sorie. Religion was vanished out of his heart, as we sayd: but because he foreseeth how odious the crime wold be, he feareth the infamie and also the danger: hereof it commeth to passe that he repē teth him of his own lightnesse. Yet he dare not deny the dauncer, least he should be accounted inconstant, as though it were worse to retracte that which he rashly and fondly promised, then to be constant in a most detestable offence. But because he will not in respecte of the perfecte vanitie of kings, hauehave his woorde broken which he had giuen, he presently commaundeth that the Prophet should be slaine. And we gather that Herode supped that night in Macherontis tower, wherein Iosephus sayeth that Iohn was imprisoned. And it is worth the labour to note, that the Euangelists doe say: for his othe and the guests that were present: whereof we gather, if he had sworne a hundred times, no man being present to witnesse it, yet he would not hauehave perfourmed his promisse. Therefore religion of conscience bounde not Herode, but meere ambition caried him headlong: because he accounted it no honestie for him not to perfourme the faith which he had giuen. So it commeth to passe, that wicked men neglecte their duety, because they hauehave no respecte to God: but they are only bent to this, that they be not euill spoken of by men. Furthermore, if onelyonly the religion of the othe had ben regarded of Herode, and not the shame of men, he yet sinned more grieuously in perfourming that which he had foolishly promised, then if he had broken his othe. First, this was an vnaduised rashnesse in swearing, in that he confirmeth the promisse of a doubtfull matter with an othe: then when it appeared that hee coulde not be sette free from the faith which he had giuen, but that hee shoulde plunge himselfe in a hainous offence, it was not lawfull for him to wrap vp the holy name in such an offence. For what is more against God, then that he should be the chiefe in so vngodly a murther. If the question be moued of his priuate losse and discredite, lette him which swoare rashly, beare the punishment of his foolishnesse. But this must be taken heede of, where any man hath taken the name of God in vaine, least by pretence of the same he be abused to the committing of some offence, & so should commit double sacriledge. Heereof it foloweth that Monkish vowes, to which, manifest wickednesse is adioyned, doe binde the conscience no more thē magicall exorcismes: because God wil not hauehave his sacred name enforced to the confirmation of sinne. Yet this place doth teach vsus to take heede that no man do vnaduisedly promisse any thing: then that he ioyne not obstinacie to his lightnesse.

28. And he gaue it to the maide. This also encreaseth the crueltie of the offence, that the holy mans head was after his death brought forth to be scorned: but the Lord doth somtimes so submit his children to the pride of the wicked, vntil that he wil shew at length that the bloud of his children is pretious in his eyes. Herodias ioyeth that shee hath obtained her desire, & cruelly triūpheth ouer her reprouer: but afterwards she being put from her richesse, and depriued not onelyonly of the honour of the kingdom, but also of her natiue country, and of all helps, when she a pore woman painfully led a miserable life in banishment, shewed a ioyful fight to p. 423the Angels, and to all good men. That the guestes are enforced to defile their eyes with the beholdinge of that abhominable pompe, we doe heereby learne, that they which sitte at princes tables, are oft entrapped in many sinnes. For though no bloudy offence should defile the table, yet all things are so filled with all kinde of wickednesse, that who soeuer do come thither, it behoueth thē at the least to be giuen to pranks of baudry.

29. His disciples came. This remained also to the cruelty of the woman, that the corpes of the holy man remained vnburied: for it is probable by this, that his disciples performed this duty, that his body was thrown forth by the tyrants officers. And though the honour of buriall profiteth not the dead, yet the Lord would that this ceremonie shuld be reuerenced by vsus, that it might be a witnesse vntounto vsus of the last resurrection. VVherefore this endeuour was acceptable to God, that Iohns disciples shoulde come & bury their maisters body. Further, this was a testimony of their piety: for by this meanes they professed that the doctrine of the deade man yet liued and flourished in their hearts. Therefore this confession was praise worthy, especially when it was not without daunger: because they could not honour this man slaine by the tormentor, but that they should prouoke the rage of the tyrant against them.

13. VVhen Iesus heard it. Iohn reporting the same hystory, mentioneth not for what cause Iesus went ouer to the further shoar. Marke also and Luke doe somwhat differ from Mathew: for they teach that the cause of this iourney was, that he might giuegive some rest to his disciples, after they wer returned frō their ambassage. But there is no discord in that: because it may bee, that hee would hauehave his disciples aparte into a desert place, that there he might the better frame them to greater matters, and that at the same time a new occasion befell by the death of Iohn. For the death of Iohn might terrifie weake mindes, for that sorowfull euente of that great Prophet, did now giuegive warninge, what condition remayned for them all, Certeinely, as it is declared before, Iohn being taken, Christe went out of Herodes iurisdiction, that he might turne awaye from the present fury: so it may be gathered, that Christe nowe withdrewe his disciples being yet fearefull from the fire, and went into a deserte place. Also it is vncerteine howe much time the Apostles spente in theyr firste ambassage: for the course of tymes was either neglected by the Euangelistes, or not strictly obserued (as we hauehave said otherwhere.) But it is rather probable to me, that they were not sent foorth once onelyonly to declare the message of the kingdome of Christe, but▪ as occasion serued, they did either iterate the same in some places, or after some time they went forth into diuers places. Therefore I take that they were now gathered togither, that heereafter they might be daily folowers of him: as if it had ben sayde, they did not so goe from their maister, as if eueryevery one had a continuall ordinarie office of teaching, but to preach for a time; then, to return to schoole againe, that they might profite better.

p. 425The multitude followed him. Though it was not vnknowne to Christe, (who knew all thinges before) what should come to passe, yet his will was as a man to prouide for his disciples, that he might indeede declare, that he had a care of thē. And by that great concourse it appeareth, how famous his name was eueryevery where, that the Iewes might be inexcusable, which through their owne slouthfulnes were depriued of the benefit of saluation offered thē. And yet of this great multitude, which were enflamed with a sodaine heate to follow Christe, there was but a very small number, which gaue themselues to his doctrine truely and constantly, as it appeareth by Iohn.

14. Hee was moued with compassion. The other two doe expresse more plainely, and especaly Marke, why Christe tooke this compassion: to witte, because he saw hungry soules caried by their hot and zealous desire from their owne dwelling places into the desert. And that wante of doctrine was a token of a miserable dissipation: therefore Marke saieth, that Christ had compassion on them, because they were as sheepe wanting shepheards, not that he acknowledged them all for sheepe after the spirite of the Godhead, but as hee was man hee gaue iudgement of the present sight of them. For this was no smal token of piety, to leaue their owne houses, and to come in flockes to the Prophet of God, though hee of set purpose auoyded out of their sight. Then it is good to note, that Christ was mindefull of that person, which he sustayned: he had the office of a doctour layd vppon him: therefore he ought for a time to account all the Iewes of the stocke and Church of God, vntill they should estraunge themselues. But this mercifull affectiō so preuayled in Christ, that being wearied with his disciples, and almoste ouerwhelmed with continuall trouble, would not yet spare himselfe. Hee had sought some time of refreshing, and that not so much for himselfe as for his disciples: yet, because the necessitie of his office called him to a new labour: he willingly leaueth that priuate respect, and employeth himselfe in teaching the multitudes. And though hee hath now put off all those affections; which doe fall into a mortall man, yet it is no doubt but that he looketh downe from heauen vppon those miserable sheepe, which wante a shepheard, so that they seeke remedy for their want. Marke saieth that hee taught them many thinges: that is, that he preached long, that they might cary away some sound profit. Luke saieth, that he spake of the kingdōe of God, which is the same in effect. Mathew maketh no mention but of the miracles: because that there was most weight in them to get Christ a name. But it is easily gathered, that he omitted not the doctrine, which was the chiefe.

15. VVhen euen was come. Now the disciples were frustrate of theyr hope, now they see Christ busied in teaching, also the people were so desirous to be taught, that they thought not of returning: therefore they admonish Christ, that in regard of their bodies he should send thē away into the next townes. And he purposely had deferde the miracle, which he thought to worke vntounto that time. First, that his disciples being stirred somwhat vp to the consideration of the same, might the better profitte thereby: then, that the circumstaunce of the time it selfe shoulde teache, though he preuent not their necessities, neither helpeth them at the first, that he yet doth neuer cast away the care of them, but hath alwayes help p. 426ready in his hand, which he will bestow in the very moment.

16. GiueGive yee to them to eate. Because this miracle is fullyer expounded in the sixt chapter of Iohn, least the repetition should be troublesome to the readers, I had rather it shuld be sought there; yet, least nothing shuld be spoken here, I will briefly set downe the summe. Christ as yet hadde employed his labour to feed the soules, now he also extendeth his pastorly office euen to the care also of the bodyes. VVherein he also confirmeth that saying of his, that to them that seeke the kingdome of God and the righteousnes thereof, all other thinges shall then bee giuen, Math. 6. 33. It is not to be hoped, that Christ will alway in this manner giuegive foode to them that want and be hungry: yet it is certeine that he will neuer suffer that his should want such thinges, as should maintaine life, but that hee would reach his hand from heauen, when hee shal so see it meete for the helpe of their necessities. But they, which desire that Christ should nourish them, must also learne not to desire exquisite deinties, but to be content with barly bread. That Christe commaundeth the people to sitte downe by companies, was first for this purpose, that they being so disposed into companies, the myracle myght be the more euident: Then that the men might be the easilyer numbred, and when some should looke vponupon others, they might themselues be witnesses of this heauenly grace: Thirdly, because he saw the disciples so carefull, hee would trye their obedience by commaunding them that, which seemed in shew to be as a iest. For it was wonder to what end Christe hauing no cates, woulde make a shew of a banket. To the same purpose also belong those things which followe: the loaues were giuen to the disciples, so that the wonderfull plenty should grow betweene their handes, and so they shoulde be the ministers of the diuine power of Christ. For, as if it were a small matter for them to be eye witnesses, Christ would that they should feele and handle his power. Two hundreth peeces of money here spoken of by Budeus account, amounteth about the value of thirty foure Frenche poundes. So they esteeme a litle bread for eueryevery man at a French souse. But when they had made account of so much bread, which should suffice to feede the people but meanely, their obedience deserueth no small praise, while they simply obeying the commaundement of Christe, doe commit the successe to his will and pleasure.

19. He blessed. Blessing is taken in this place, as it is ofttymes otherwhere, for giuing of thankes. But Christ teacheth vsus by his example, that we cannot otherwise eate meates holyly and purely, except we do shewe our thankfulnes to God, out of whose hand they come vntounto vsus. Therefore Paule saieth, 1. Tim. 4. 5. VVhatsoeuer meates God dooth giuegive to vsus, they are sanctified by the word of God and prayer. VVherein he declareth that those as beastly men (which neyther account of the blessing of GOD faythfully, nor doe praise the same in giuing of thankes) doe defile and pollute with the filthye pollutions of theyr owne infidelytie, whatsoeuer was by the owne nature pure: and againe, the meat which they doe deuoure, is polluted and defiled: Christ therefore prescrybed to his a manner of eating, least they should with wicked sacriledge prophane themselues and the benefites of GOD. The lyfting vp of the eies into heauen, doe declare an earnest and a vehement affection of praiers. Not that this gesture should be alwayes necessary when we do pray: but p. 427because that the sonne of God would not neglect those ceremonies profitable for mans infirmity. Also the lifting vp of our eies is a fit spur to stirre vp our sluggishnes, for that our mindes are too much bent downward to the earth.

20. They tooke vp of the fragments, that remained. VVhen as the fragments which were left, after that so great a number of men were filled, were twelue times more then was set downe at the first, this gaue no small lyght to the myracle. For all men vnderstoode thereby, that Christe by his power did not onelye create meates for them of nothing, whiche shuld suffice for the present vse, but if neede should be, he could also prouide for the necessitie to come. Lastlye, the myracle being wrought, Christ would that this should be gathered againe to bee a notable testimony of the same, that they which were filled with meate shoulde now at leasure behold the same. But though Christ doth not dayly multiplye loaues, neyther feedeth men without their handye labour, or tyllage of the fields, yet the fruit of this history extēdeth euen to vsus. For our slothfulnes and vnthankfulnes is the onelyonly hinderaunce why we doe not see the aboundaunce of corne, wherby we should liue, encreased by the blessing of God dayly vppon vsus: Also, that besides the refreshing and nourishing of vsus there also remayneth seede for the grounde of one yeares encrease, eueryevery one of vsus should thinke with himself, that it is not without heauenly encrease, if that the same wickednes hindred not, whiche blyndeth aswell the eies of the minde, as of the fleshe, least they shoulde behold the manifest worke of God. Also Christe declareth, that as all things are giuen of the father to him & into his hand, so the meates with which we are fed doe slow and come to vsus from his grace.

21. Iesus compeld his disciples. It behoued him to compell them, because to leaue him, they would not hauehave passed ouer to an other place, but against their willes. Also they doe herein declare howe much they obeye him, while against their owne minde, they giuegive place and obey his commandement. And certeinly in shew it seemed very absurd, that he would remaine alone in a desert place, when night approched. Therefore their aptnesse to be taught deserued so much the more prayse, for that the authoritie of the heauenlye maister was more regarded and esteemed by them, then that which might seeme probable on the contrary part. And we do not rightly and perfectly obey God, except we do simply follow whatsoeuer he commaundeth, how much soeuer our sense repugne against the same. Certeinly God alwaies hath the best reason and ground of his counsel and commaundement, but he often hideth the same from vsus, that we might learne not to be selfewise, but wholly to depend vppon his will. Thus Christ compeld his disciples to passe ouer, that hee might frame them to that rule of obedience, which I spake of. Neyther is there any doubt, but that he would make himselfe a way to the miracle which next followeth.

23. Hee went vp into a mountaine alone. It is likely that the sonne of God, from whom the tempest to come could not be hidde, did not neglect in his prayers the preseruation of his disciples: yet it is meruaile why he doth not rather preuent the perill, then apply himselfe to prayer. But that he might fulfill the partes of a mediatour, hee sheweth himselfe to be both God and man, and gaue testimonies of both natures, as farre as the matter required. VVhen he had all thinges at his owne will, he shewed himselfe to be a man by praying, neither did he that feignedlye, but he shewed a sincere affection of humane louelove towards vsus. In this matter the diuine maiestie withdrew it selfe after a sort, which yet shewed it self at length in his order. But in going vp into the mountaine, hee sought oportunitie, that he might the freelyer pray farre from all noyse. VVe know how easily the ardent zeale in prayer, through the least disturbances p. 429either falleth away, or else waxeth colde. And though Christ had not this imperfection, yet his will was to teache vsus by his example, diligently to vse all helpes, which may deliuer our mindes from all the snares of the world, that we being free, may be wholely bent into heauen. And solitarinesse much auaileth in this, that they which prepare themselues to praier, shoulde be the more diligent, hauing God alone for witnesse, powring out their heart into his bosome, they should the more diligently examine themselues: lastly, cōsidering with themselues that they hauehave to doe with God, let them lift vp themselues aboue themselues. Yet it is to be noted that he setteth not downe a lawe, as if it were not lawfull to pray any other where but in secrete: for Paule also commaundeth vsus to lifte vp pure handes eueryevery where, 1. Tim. 2. 8. And Christ himselfe sometime prayed before men: and he also taught his disciples, that they being gathered togither, should conceiue praiers openly amōgst themselues. But that libertie of praying in all places hindereth not, but that they shoulde also vse priuate prayers in time conuenient.

24. The shippe was nowe in the middes of the sea. The readers shall finde this hystorie expounded by me vponupon the sixt chapter of Iohn, and therefore I will be the shorter heere. Christe suffered his disciples to be tossed with a troublesome tempest, and with some daunger for a time, to that ende that they might with readier mindes receiue helpe when it should be brought them: for the contrary winde roase about midnight, or a litle before. And thē at the fourth watche Christ appeared, that is, three houres ful before day: so their faith was as hardly shakē with terrours, as their armes were toyled with rowing. But when necessitie it selfe most vrged them to desire their maisters presence, they were too grosse and blockish to be afraid at his sight, as if he hadde bene a spirite. For this cause Marke sayeth that their hearts were blinded, and vnderstoode not the matter of the loaues. For by that myracle they were sufficiently taught, that Christe wanted not diuine power to helpe his: and that hee doeth carefully prouide for them, when necessity so requireth. Therefore their sluggishnes nowe is worthily condemned: because they doe not presently call to minde that heauenly power, a notable token whereof being shewed but late, ought yet to be present before their eyes. But through the fault of theyr sluggishnes they were afrayd, beecause they had not profited by the former miracles so rightly as became them: but their blindnes is especiallye reproued, because they had forgotten that, which they saw so late, or rather that they applyed not their mindes to consider the Godheade, whereof the multiplying of the loaues was testimony euident enough. Yet Mark setteth downe two thinges in his wordes, that they considered not thoroughly the glory of christ, which was shewed in multiplying the loaues: then he declareth the cause, for that their heartes were hardened. And that seemeth to be added not onelyonly for the aggrauating of the greatnes of the fault▪ but also to admonish vsus of the infirmity of our minde, that we should aske new eyes of the Lord. Certinely, it was, as I sayde euen now, too beastly ignoraunce not to vnderstande, as it were, the palpable power of God. Yet, because all mankind is sicke of the same disease, Mardoth of purpose make mention of the blindnes, that wee might knowe that it is no new matter, if men cannot see into the manifest workes of God, vntill they be lightned from aboue: as Moses also said, Deut. 29. 4. p. 430Yet the Lord hath not giuen you an hearte to vnderstand. And though the word heart doth often signifie the wil or the seate of affections, yet here in this place, as also in the place of Moses, which I cited, it is take for the mind.

27. Straightway Iesus spake vntounto them. Because Christ is not known to be the delyuerer, while he offreth himselfe in deede, hee calleth his disciples by his word to the knowlede of him. Also the comfort, which he exhorteth them vntounto, is in his own presence: as if he should hauehave saide; After they vnderstand that he is present with them, they hauehave assured cause to be of good comfort. But because that feare had possessed their mindes, he reproueth it, least it should hinder him, and delay theyr comforte. Not that they could be ioyfull and comforted without al feare: but because it was necessary that the feare, which had preuailed shoulde bee appeased, least it should ouerwhelme their comforte. And though the voyce of the Sonne of God is to the reprobate deadly, and his presence terrible, yet here is described to vsus farre contrary effectes of the same to the faithful: to witte, that inward peace, and comfortable boldnes, obtaineth the victory in our heartes, least we should giuegive place to fleshly feares▪ But then blinde and inconsiderate tumultes do trouble vsus: because that wee being vnthankful and malitious, do not hold out the innumerable benefits of God, as bucklers, which being rightly cōsidered, shuld be sufficient to stay vsus vp. And though it was high time to hauehave helpe, when Christe appeared, yet the tempest doth not presently cease, vntill the disciples were better stirred vppe both to desire, and also to hope for his grace. And that is to bee noted, that he might knowe, that the Lorde dooth not without cause ofte tymes defer that delyueraunce, whiche hee hath in his hande.

28. Then Peter aunswered him. The exception which he maketh declareth that his fayth was not yet ripe. If it be thou (saith hee) commaund mee to come. But he had heard Christ speake: therefore why doth he doubtingly and vncerteinly thus wauer yet in himselfe? but in that so small and weake fayth there breaketh out a heate of inconsiderat zeale: for he ought to hauehave mette himselfe by his owne measure, and rather to pray to Christ for encrease of fayth, that by the guiding and direction of the same, hee might at length passe ouer seas and mountaines: but hee nowe desireth rashly to flye without the winges of fayth: and whereas the worde of Christe was not firmely nor rightly setled in his hearte, he desireth that the waters should be firme vnderunder his feete. Yet it is not to be doubted, but that this affection sprang of a good beginning: but, because it degenerateth into a corrupt extremitie, it looseth the praise of goodnes. And of this it commeth to passe, that Peter presently tasteth the punishment of his rashnes. VVherefore let the faithfull bee taught by this example to take heede of rash hastines. VVhether soeuer the Lorde calleth wee must runne diligently, but he which passeth further shall feele at length by his vnhappy successe, what it is to passe beyonde his owne boundes: Yet it may be demaunded, why Christe should graunt Peters requeste: For he seemeth so to allow it. But the aunswere is ready, GOD for the most parte prouideth best for vsus by denying those things, which we desire: and somtymes he graunteth our requestes, that hee may the better conuince vsus by experience of our owne foolishnesse. So, when he dayly p. 431graunteth to his faythfull ones more then is meete, hee instructeth them in sobrietie, and modesty against the time to come. Furthermore, this was profitable for Peter and the rest, and is also profitable for vsus at this day. The power of Christ shewed it selfe more euidently in the person of Peter, when he tooke him as a companion with him: then, if hee had walked alone vppon the waters. Yet Peter knoweth, and others doe plainely behold that he beganne to sinke, because he rested not in a perfect faith, nor reposed himselfe in the word of God by trusting the secrete power of God, which did before make the waters strong: yet christ dealeth louingly with him, because he suffered him not altogether to be swallowed vppe. Both these things befall to vsus. For as Peter assoone as he was afrayd, beganne to sinke, so the fraill and vaine cogitations of the flesh do so work in vsus, that we sinke in the midst of the course of our affayres, yet the Lord pardoneth our infirmitie, and reacheth out his hand, least the waters should drowne vsus altogether. It is also to be noted that Peter seeing that his rashnes had but euil and badde successe, committeth himself to the mercy of Christ. VVherefore though we be worthily punished, it behoueth vsus yet to flye to him, that he hauing mercy vppon vsus, may giuegive vsus that helpe, whereof we are vnworthy.

31. O thou of litle faith. Christ doth louingly preserue Peter, yet so that he doth not nourish nor flatter his fault. This is the end and purpose of this reproofe▪ wherein the weaknesse of his faith is condemned: yet it is demaunded whether eueryevery feare doth argue a want of fayth: for so the words of Christ do seeme to note, there ought to be no doubting where faith doth reigne. I aunswere, Christe dooth here reproue a doubtinge, which was directly contrary to faith. It may so be that a man may doubt without offence, as where the word of God hath not yet made vsus certein and sure. But the estate of Peter was otherwise, who beeing instructed by the commaundement of Christ, and now hauing experience of his power, yet fell to a vaine and peruerse feare from that double stay and strength he had.

33. They that were in the ship. I iudge that this was not onelyonly spoken of the disciples, but of the mariners and other passengers. They therefore which had not yet professed to account him as a master, do now sodeinlye confesse him to be the sonne of God, in which worde they giuegive him the honor of the Messiah. For though that high mistery was not yet cō monly knowne, how God should be manifested in flesh: yet, because they had learned out of the Prophets, that he which should be the redeemer, should be called the sonne of God, they which sette forth the glorye of Christ with this title, do declare that they beleeue in that Christ.

34. They came into the land of Genne…areth. The Euangelists do meane that region, which was so called of the name of the lake: though it is vncerteine whether the lake was so called, after the name of the lande: but in that there is no matter of waight. It behoueth vsus especially to bende our cies thither, whither the Euangelistes do lead vsus, that the glory of Christ was shewed not by one or two miracles, but that coast of Iudea was replenished with innumerable testimonies of him, the fame wherof might easily spread to Ierusalem and into other cities euerye waye. VVhereby we gather how vile and wicked the vnthankfulnes of that nation was, which malitiously shut theyr eies at the present brightnes of the glory of God: nay, they endeuoured as much as laye in them to extinguishe the same. But now it is our duety in this so great a heap of myracles, to learn to know to what end Christ came: namely, that he might shew himselfe a Phisition in healyng all diseases. For it behooueth vsus to cal to remembraunce that, which Matthew alleaged before out of the Prophet Isaias, that he by healing the diseases of the body, figured, as in a shadow, some greater thing: to wit, that he should restore our soules to health, and that his peculyar office should be to take away spiritual diseases. And though at this day he is not conuersaunt vppon the earth, yet it is certeine that now in heauen he excelleth in exercising the same graces, whereof hee then gaue a visible testimony. And beecause wee all are diseased with all kinde of diseases vntill he heale: let eueryevery one of vsus not only offer himselfe vntounto him, but let him also endeuour to bring others, which are in neede of the like remedy.

36. That they might touch the hemme. It is to be supposed that they were somwhat superstitious, when as they tied the grace of Christ to the touching of his garment: at least they defrauded him of part of his honour, when they hoped for no power by his simple word. But, least hee should quēch the smoaking flaxe, he applyeth himselfe to theyr simplicitie: yet here is no cause why they should flatter themselues, which seek the grace of God in wood, or nayles, or garmentes, when as the scripture saith expresly, that it is abhominable to conceaue any thing now ef Christe, but according to the worthines of his spirituall and heauenly glory. Theyr infirmity was borne with for a tyme, which not knowing that Christe was God, desired to come neerer to him. Now, sith hee silleth heauen and earth with the fauour of his grace, it behooueth vsus to apprehend by fayth the saluation, which he offreth vsus from heauen, and not with hāds or eyes.

1. Then came to Iesus. This is a place most worthy to be noted: because that here is reproued an offence no lesse daungerous then common. VVe see what frowardnes there is in menne, both in the way and meanes of worshipping God, for they do dayly deuise new kindes of worshipping, and the wiser any man would seeme to be, the more he bendeth to shew p. 434his witte that way. I speake not of straungers, but of them which are of the houshold of the church, whom God hath peculiarlye enriched with this honour, that they should holde that as the rule of pietie, which hee hath spoken with his own mouth. Gad hath prescribed in what maner we should worship him, and in his law he hath comprehended a perfect holynes. The most part as if it were a light and a vaine matter ro obey God, and to obserue that which he hath commaunded, do of themselues gather out of sundry places many additions to the same. They whiche are in authoritie do wrest their owne deuises to this end, as if they had somwhat in their heades perfecter then the worde of God. Then crepte in tyranny: for when men once take to themselues that lyberty to commaund, they do seuerely exact the obseruation of their own lawes, & do not abide that the least title of the same should be omitted either in cō tempt, or els by negligence. Also though the world cānot abide the lawfull gouernment, and is most rebellious in bearing the Lords yoake, yet it doth easily and willingly yeelde to the snares of vaine traditions: yea, and many seeme to desire such a seruitude. But the worshippe of God is defiled, which ought chiefly and principally to be obeyd, and the authoritie of men is preferred before his imperial dignitie. And so the commō people is hardly and tyrannously enforced to apply their whole endeuour vponupon triffles. But this place teacheth vsus that al fained worshippings do displease God: because that he alone would be heard, that hee might order and frame vsus to true pietie after his own pleasure: Then they lose their labour, which as people not satisfied with the only law of God, do weary themselues in obseruing the traditions of men. Thirdly, God is iniuried when as the deuises of men are extold so hygh, that the maiestie of his law shuld fall away, or the reuerence of the same at least shuld waxe colde.

The Scribes and Pharises, which were of Ierusalem. It is not declared for what purpose these Scribes came to Iesus: yet, to me it seemeth probable, that they being moued with his fame, should come with a desire to learne, for asmuch as he seemed to be a fit master: though it may be that they were sent as spies. Howsoeuer the matter was, beecause they brought theyr owne selfe lyking with them, the leaste offence might easilye exasperate them to byte or gnaw at Christe. VVhereby we see how hard it is for them to be drawne to sound doctrine, which are possessed with ambition and desire of reigne: especially, they which are addicted to ceremonies which hauehave bene long accustomed, do admit no new thing, but do obstinately condemne whatsoeuer is not accustomed. To be short, there cannot be a people more lordly nor more froward then these men were. Both the Euangelistes doe make mention both of the Scribs and of the Pharises. Yet Matthew speaketh of them in the entraunce into the hystory, and Marke placeth them after. But the meaning is all one: for they meane, that of other sectes the Scribes came, but the Pharises were the chiefe, as they which then were most honoured, and the gouernmente then was in their handes. And it is no meruaile that they were soonest offended with the contempt of the lawes, which they themselues had made. For, as we said before, when as they boasted themselues to bee the interpreters of the lawe, and thereof had their name giuen them, they had corrupted the puritie of the word with their owne deuises: and so p. 435what traditions soeuer the Iewaes then had, came out of their shoppe: wherefore they became the hotter, and shewed themselues the sharper defenders of them.

2. VVhy doe thy disciples. VVhen the controuersie is of mans traditions, this question is not of politike lawes, the vse & end whereof doe tende to an other purpose, then to prescribe how God should be worshipped: but, because there is a diuersitie of mans traditions, there must bee some distinction vsed. For there are some, which are manifest wicked, because they doe institute wicked manner of worshippinges, and such as are ful contrary to the word of God. Others myxing the worship of God with prophane trifles, doe defile the puritie of the same. Others, whiche hauehave some more colour, not being infected with any notable fault, are yet for this cause condemned: for that they are imagined to be necessary for the worship of God, and so God is not meerely obeyed, and the consciences are caught as in a snare. It is euident that the treatie heere is of this latter sort. For the washing of hands, which the Pharises vrged, coulde not of it self be condemned of wicked superstition: for els Christ would not hauehave suffred the water pottes to hauehave beene placed at the maryage, except the ceremonie had beene lawfull: but the faulte was in this, that they thought that GOD coulde not bee otherwise rightly worshipped. That ceremonie of washing was not broughte in at the firste without some goodly pretence. We know how seuerely the law of God required outward cleannesse, not that the Lord would hauehave his seruauntes to bee stayde in the same, but that they should the more carefully take heede of all spirituall vncleannes. But the law helde a meane in these washinges, and then came these Doctors vppon it, whiche thought not themselues wise enough, except they added somewhat to the worde of GOD: and hereof came those washinges, whereof there is no mention in the lawe. The Lawgiuers themselues would not bragge that they had giuen any new law, but onelyonly that they had added certeine cautions, which should be meanes and helpes for the obseruing of the lawe of God. And presently corruption followed, when as the ceremonies brought in by man beganne to be accounted as part of the worship of God: and also when there was a necessitie layd vppon free and voluntary actions. For, God (as it is said before) would alwayes be worshipped by the prescripte rule of his owne word: and therefore no addition to his lawe is tollerable. For as he permitteth the faythful to hauehave certeine outward rites, wherein they myght exercise themselues to godlynesse: so hee suffered them not to bee mixed with his word, as if religion were in them. They wath not their handes. The cause of the offence is set forth more at large by Marke: but this is the summe, there were many customes amongste the Scrybes, which they took vponupon them to obserue of their own wil: those were secundary lawes inuented by curious heades, as if the only commandemēt of God were not sufficient. This pertained to cups, vessels, garments and other things pertaining to houshold, that they should not touch any vncleane or defiled thing. But to deuise new washings was a vaine and idle deuice. This was not without a colourable cloake, as Paule saith, Col. 2. 23. The inuentions of men hauehave a shew of wisdome: but if they hadde stayde themselues in the onelyonly law of God, theyr modestye should hauehave bene more approued, then their scrupulous doubtfulnes.

p. 436Their will was to prouide that no vncleane person shoulde rashlye and without consideration eate meat: but it was sufficient for the Lorde to purge the apparant spottes. Also these deuises had neither any ende nor measure: for they could scarse moue a finger, but some new blot would arise: but this corruption was much the worse, because it was caste as a religion vponupon the consciences, that he should be guilty of vncleannesse: which did not oftē wash his body with water. It may be they wold hauehave borne with the contempt of this ceremonie in meane men: but, because they had conceiued a greater and more excellent estimation of Christe and his disciples, it seemeth to be an heinous offēce, that the rites appointed by the Elders, which were religiously vsed by the Scribes, should not be obserued by the disciples of that master, who professed a better matter, then the present estate deliuered. Also they are much deceiued, which do compare the sprinckling of their comured water, which the Papistes call holy water, with the Iewish washinges. For the Papistes do blot out asmuch as lyeth in them, that one Baptisme by the iteratinge of the same so oft. Then it is applyed to exorcismes, and that: oyishe sprincklinge is supposed to be of force, to wash away sinnes. If that it were a thing lawfull of it selfe, and were free from such corruptions, yet that necessitye, which they vrge, is alwaies to be condemned.

3 VVhy do yee also transgresse the commaundements of God? Christ maketh here a double answere: the first is to the person (as they say) the other conteineth the definition of the matter and cause. The order is otherwise sette downe in Mark, who first bringeth in that whiche Christe spake of the whole matter: then he addeth the reproofe, wherin heinueigheth against hypocrites: we will follow the course obserued by Matth. Againe, when as the Lord demaundeth of the Scribes, why they defile the law of God, through their own traditions, he doth not yet plainely delyuer his disciples from the fault obiected against them: but hee onelyonly sheweth them how wicked, preposterous and froward they were. They take it grieuously that the preceptes of menne are not exactly obserued: how much more grieuous a matter is it, that the law of God being neglected, they should imploy their whole endeuor in the obseruing of these traditions? Therfore it appeareth that they were moued rather with ambition, then with a true and right zeale, while they so prefer men before God. Also it doth easily appeare by the text, in what sense he saith that the commaundements of God are transgressed. They did not openly, or professedly abolish the law of God, as to affirme that to be lawful, which the law had forbidden: but they did indirectly transgresse the same, when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted. The exāple which Christ bringeth is plaine & familiar, God hath commanded that children shuld honor their parents. Yet because the offrings made for the gaine of the priests, the gathering of them was so narowly looked to, that they imagined that he sinned more grieuously that offred nothing, then he that robd his parents of the honor due to thē. Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes, thē one of the chief cō mādements of god. Therfore as oft as we are so bent to kepe the laws of men, so y^t we imploy lesse diligence & care, for the keeping of the law of god, we are accoūted to trāsgresse the same. A litle after he saith that the cōmandemēt of god is made of no autority, by y^e traditiōs of mē: because p. 437the Scribes do hold the people so bound to their deuises, that there could no time nor leasure be left to the word of god: also, because they thoght, that they had done their duety very well, that had waited of them at an ynch, and hereof arose a liberty to sin. For it is thought that the law of God may be freely broken, sith that holines is rather put in the obseruation of other things then of it. Now, let eueryevery man consider with himself whether this fault abosideth not more at this day amōgst the Papists, thē in times past amongst the Iews. The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied: but when they come to the purpose, where as they detest the tasting of a litle flesh, as a deadly sinne, and theft and whordome but as a veniall sinne, they ouerthrow the law of God for their own traditions: and it is no way to bee suffered, that the obseruation of mans deuises should diminish any of that obedience, which is due to God alone. Further, the honour which GOD commaundeth to yeelde to the parents, is extended to all the dueties of godlines. The last clause that Christ addeth, that he is worthy of death, which curseth his father or his mother, tendeth to this, that wee shoulde know that the commaundement of honoring the parentes, is not small or of light importance, sith that the breach of the same is so sharply punished. And this doth not a litle amplifie the sinne of the Scribes, that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents.

5. But ye say. This sentence wanteth that, which is more fully sette downe in Mark, where it is added, you suffer him no more to do any thing for his father and mother. And the meaning is, that the Scribes do wickedly in absoluing them, which withdraw themselues from dooing their dueties to their parents, so that they supply that want with a voluntarye sacrifice, which might hauehave bene omitted without any offence to God. Neyther may the words of Christ be so takē, as if the Scribes should hauehave restrayned men from al right obedience: but they did so earnestly apply themselues to get their pray, that children in the meane space did not their duty to their parents.

7 Isaias prophesied wel of you. Now the Lord proceedeth further. For hee speaketh of the cause it selfe, which he deuideth into two partes. The first is, that they being only bent to outward rites, esteemed nothinge of true holines, which consisteth in the sincere integrity of the heart: the other, that they peruerslye worshipped God, after their owne will. And … seemeth to reproue the men, when he speaketh against counterfeit & feigned holines, yet he comprehendeth the sum of the doctrine, which is fully defined thus, The worship of God is spiritual, & consisteth not in sprinckling of water, or in any other ceremony. Also there is no other reasonable seruice of God, then that whiche is framed after hys word. And though Iesaias prophesied not only of the time to come, but had respect to the mē of his age, yet Christ saith that this prophesie belō geth to the Scribes & Pharises: because they were like to those old hypocrites, with whō the prophet had to do. Christ rehearseth it not after the word that is there set down: yet the prophet doth expresly mentiō these two faults, wherewith the Iewes had prouoked the vengance of God against thēselues: that they faigned a holines onelyonly with the lyppes and outward professiō: further, that they declined to faigned worshippings. p. 438First therfore it is wicked hypocrisie, when men do not honour God, but in outward shew: for it were not euil of it self to draw nere to god with the mouth and lyps, so that the heart went before. This therefore is the summe, because the worship of GOD is spirituall, and nothing pleaseth him, except the inward sincerity of the heart be ioyned with it, they are hypocrites, which put holines in outward pompes.

9 They worship me in vaine. The Prophet speaketh word for word thus. Their feare was taught by the precept of men. But Christ doth faithfully and aptly yeelde the sense thus, God is worshipped in vaine, where the will of men is thrust in for doctrine. Also by these words al voluntary religiōs, as Paule calleth them, Col. 2. 23. are euidentlye condemned. For, as wee said, sith that God wilbe worshipped after his own wil, only he aloweth no new fashions of worshipping him to be imagined. Therfore whē as man beginneth to wāder out of the cōpasse of the word of god, the more earnestly & curiously he applyeth himself to worshippe him, the greater iudgment he pulleth downe vponupon himself: because religion is prophaned by such inuentions. The apposition consisteth in these words, teaching doctrines the precepts of men. For Christ affirmeth that they go astray, which in place of doctrine do thrust in the commaundementes of men: or which worship God after that rule. Therfore, sith obedience before God is better accepted then sacrifice, let this be holden as certeine, that all faigned worshippings are vain before him, yea, as the Prophet testifieth, they are accursed and detestable.

p. 43910. He called the multidude vntounto him. Here Christ turning himself to such as were willing to bee taught, doth more at large expound that whiche he had touched before, that the kingdom of God consisteth not in meate and drink, as Paul also teacheth. Ro. 14. 17. For, whē as outward things by nature are cleane, the vse of them is also free and cleane. Neither cometh the vncleannes of the good creatures of God. Therefore this is a general iudgment, that vncleannes commeth not into man from without, but that the fountaine is hid in himself. But by Synecdochen hee saieth, that out of the mouth of man commeth all those euils, which eueryevery man bringeth forth of him. For hee alludeth to the present matter, as if he should hauehave said, we do not draw in at our mouth vncleannes togeather with meat and drinke: but al kind of filthines floweth out from vsus.

12. Perceiuest thou not that the Pharises. Because the Scribes were very froward and vnframeable, Christ bestowed not much labour in appeasing them, but had enough to do to reproue their hipocrisie & pride. So the offence which they had first conceiued is doubled, where they see their washings not carelesly, but as it were professedly despised of Christ as triffles. Now, in that Christ doubted not to set their malitious and poysoned mindes more on fire by pricking thē so sharply, let vsus learne by his example not greatly to regard whether our doings and sayings please al men: yet the disciples (as it is the maner of rude and vnlearned men) do gather by the hard successe, that Christ answered dangerously and ill. For to this purpose tended their admonition, that Christ by correcting his ouersharpe speach, shuld endeuor to pacifie their offended minds. This is almoste a thing common to the weake, to iudge euil of that doctrin, which they soe receiued with vnrighteous & enuious eares. And certeinly it were to be wished that the same might quietly and without offence hauehave the alowance of al men: but sith Sathan blindeth many mens mindes, and enflameth their hearts euen with madnes, & holdeth many soules ouerwhelmed with a beastly blockishnes, it cannot be that the true doctrine of saluation should sauor with all men: but especiallye it is no meruaile to see them exasperated, which nourish within them the poyson of malice and vntowardnes. VVe must endeuor our selues so far as lawfully we may, y^t no offēce may arise of our maner of teaching. But it were a poynt of extreame madnes for vsus to moderate as it were with greater wisdome the doctrine which we are taught of the heauēly master. But we see how of his speach wicked & leaud men took occasiō of offence: yea, we see how y^e shew of offēce which was malitiously takē, was handled on either side.

13. EueryEvery plant. Because that the weake minds were wounded with that the doctrine had no better successe, Christ would remedy that mischiefe. And he applieth this remedy, there is no cause why good menne shoulde be troubled, or shoulde the lesse honourably esteeme of the doctrine, though it light vppon many to their destruction. This place is ignorātly expounded of some, that all the inuentions of men, and what soeuer procedeth not out of the mouth of God, must be rooted vppe and pearishe… for CHRISTE hathe respecte rather vntounto menne, and the meaning is, that it is no meruaile if the doctrine of saluation beecome deadlye to p. 440the reprobate. For they are alwayes caried headlong to destructiō, that are appoynted to the same. Vnderstand therfore those that are planted with the hand of God, to be them, which by his free adoption are grafted into the tree of lyfe: as Iesaias also 60. 21. calleth the Church renued by the grace of Christ, a graft planted by the Lorde. Further, for that saluation commeth only of Gods election, it is necessary that the reprobate do perish, by what meanes soeuer it be done: not that God will destroy the innocent, and them that are without fault, but because they of their owne malice do turne to their owne destruction whatsoeuer is offred them, though it be wholsom. So it commeth to passe, that the Gospell to them that willinglye perishe, is a sauour of death to death, as Paul witnesseth, 2. Cor. 2. 16. For though it be proposed vntounto all men for saluation, yet it bringeth not foorth this fruit but in the elect. Also it is the part of a faithfull and good teacher, so to temper whatsoeuer hee bringeth forth, that it may profit all men: but how ofte soeuer it falleth out otherwise, let vsus comfort our selues with this aunswere of Christe. And the similitude doth notably expresse the cause of the destructiō not to be in the doctrne, but the reprobate, which hauehave no roote in God, hauing the doctrine set before them, doe vomitte out their hidden poyson, that they might bring with haste that death vppon themselues, to the which they were before appoynted. Note that Christ specially meaneth the hypocrits, which for a time seeme to be planted as the good trees: for the Epicures, which are notorious for their grosse and infamous contēpt of God, are not properly said to be like to trees: but they, in whom some vaine shew of godlines shineth. Such were the Scribes, which were alofte in the Church of God, no otherwise then the Ceders in Libanon: so that their falling away might seeme the more absurd. Further, where Christ might hauehave saide, that they doe worthily perish, which do vnworthily refuse their saluation, he goeth deeper, and denyeth that any man canne alwaies stand, excepte his saluation bee established in Gods election. In which words he plainly sheweth that the first beginning of our saluatiō commeth of that grace, wherein God chose vsus vntounto himself for his children before we were created.

14. Let them alone. He saith that they are vnworthy, that there should any account be had of them: therfore, that there is no cause why their offence should much moue vsus. From hence was gathered that old distinctiō of auoyding offences, which must be regarded, least offence be giuen to the weak: but, if any stubborn or malitious wicked person shoulde take offēce, that is not to be regarded: for, if we would satisfie the frowardnes of al mē, it wer necessary that Christ, who is the rock of offence, shuld be buried. Therfore it is conuenient to know the difference beetweene the weak, which being offēded by ignorance, do presently apply thēselues to be cured, & the proud and froward, which take offences, least the weake be troubled through our fault. But wheras the wicked wil frowardly be troubled, let vsus without regard go through the midst of offences. For he that spareth not the weak brethren, treadeth them as it were vnderunder his feete, to whom we are cōmanded to reach our hand: but it were not cō uenient to regard others, into whose offences it is necessary to fall, if wee desire to hold a right course. Further, where vnderunder pretence of offence it commeth to passe to those menne to be alienated, and to fall away from Christ, they must be let alone, least they draw vsus away with them.

p. 441They are blinde leaders of the blinde. Christ declareth that they shall miserably pearish, who soeuer wil bend themselues hither and thither after their pleasure: for when they will stumble in the plaine way, it doeth heereby appeare that they are willingly blinde. Nowe, to what purpose should any manne suffer himselfe to be gouerned by them, except that he would fall into the same pitte. And Christe, which sunne of righteousnesse shineth to vsus, by the light of the Gospell not onelyonly sheweth vsus the way, but wil hauehave the same preferred of vsus, not without cause calleth his Disciples backe from that slouthfulnesse, least for the fauour of blind menne, they should wander as it were in darkenesse. Hereof we doe also gather that they all are inexcusable, which vnderunder pretence of simplicitie or modestie doe deliuer themselues to be deceiued and to be snared in errours. Luke in rehearsing this sentence, noteth no circumstance, but generally sayeth that Christ vsed this similitude, as he mētioning many sayings of Christ, sheweth not to what purpose they were spoken. And it might also hauehave bene, that Christe spake this same thing oftner: yet I thought good to set it down in this place, because that other wher there is not an apter place, and Luke declareth not the time when it was spoken.

15. Peter answeareth. Because the disciples doe bewray ouermuch rudenesse, Christ doeth correcte and reprooue them, and worthily: for that they were as yet without vnderstandinge, yet hee ceaseth not to be theyr teacher. That which Mathew by name doeth attribute to Peter, Marke reporteth that it was in the same sence demaunded of all of them, & that is euident by the answear of Christ, where not only the ignorance of Peter, but of them all togither is reproued. And the summe of it is, that men are not defiled with meates, but they hauehave the filthinesse of sinnes shutte vppe within them, which doe openly breake foorth into dedes & works. If any manne doe obiecte the intemperancie of feeding to be an vnclennesse, it is easily answeared: for Christ speaketh not but of the natiue and lawfull vse of those things which God hath made subiect vntounto vsus. To eat and to drinke, is of it selfe a thing free and indifferent: if any corruption falleth out in the same, it springeth from man himselfe, and ought therefore to be accounted as an inward thing, and not an outward.

19. For out of the heart come euil thoughtes. Heereby we gather that which I gaue warning of before, that the woorde mouthe, was first vsed heere of Christ, by reason of the circumstance of the present place, but nowe there is no mention of the mouth: but it is onelyonly sayde, that from the heart of man proceedeth what soeuer is vncleane, and it doeth defile with the filthinesse of the same. Marke differeth in this from Mathewe, in that hee reckeneth vp many sinnes, as euill thoughtes, wicked desires, which some translate couetousnesse, I had rather take the same generally. In like maner deceit and intemperancie, and those which doe thereafter follow: but though the maner of speache is improper, it is sufficient to hold the meaning of Christ, that all vices doe proceede out of the euill and corrupt affections of the heart. It is vnproperly sayd, that the euill eye proceedeth of the heart, yet in the matter it selfe, there is nothing that is either absurd or doubtfull: for that the vncleane heart defileth the eyes, so as they become the seruaunts or instruments of euil lustes. Neither yet doth Christ restraine eueryevery thing that is euill in man to manifest sinnes: but that he might more euidently shewe the heart of man to be the seat of all euilles, p. 442he sayeth that the testimonies and fruites are apparant in the sinnes them selues. For the woorde De…iling or making vncleane, in Greeke is sayd to make Common: as a little before Marke sayd common hands, for vncleane. And it is an Hebrewe phrase: for because the Lord had separated the Iewes on this condition, that they might be seuered from al the vncleannesse of the Gentiles, what soeuer differed from this holinesse, they called common or as prophane.

In this myracle we are taught how the grace of Christ begā to spread amongst the Gentiles. For though the full time was not yet come, wherin Christ should make himselfe knowen to the whole worlde, yet it pleased him to giuegive some tastes of his commō mercy, which at length was bestowed generally both to the Iewes and Gentiles after his resurrection. Also in the woman of Canaan is described a notable image of faith, that by making comparison, we might knowe that the promised redemption was worthily taken from the Iewes, whose vngodlines was so blockish. The woman which Mathewe calleth a Canaanite, is of Marke sayde to hauehave bene a Grecian, and by nation a Syrophenissian, wherein there is no difference: for we knowe that it was the common maner of speache amongst the Iewes, to call all forraine nations Grecians: and therfore that p. 443Antithesis betwene the Grecians and the Iewes is often sounde in Paule. Also, when shee was borne in the coastes of Tyre and Sidon, it is no meruaile that shee is called a Syrophenissean: when as the region hadde the name of Syria, and was a parte of Phoenicia, and the Iewes very odiously called all the inhabitants of that land Cananites. And it is to be supposed that the most part of them came of the people of Canaan, who being banished out of their country, toke the next place of refuge in their banishment. They doe both agree in this, that the woman came of a prophane nation, not brought vp in the doctrine of the lawe, that shee came of her owne accord to Christ in all humility to seeke aid of him. The circumstance is also to be noted, which is set downe by Marke, that Christ came not thither with banner displaid, but as a priuate man, that he might hide himself in that corner for a time. But Marke speaketh after the common sense of flesh: for though Christ foresaw by his diuine spirit what should come to passe, yet in as much as he was the seruant & ambassadour of the father, he kept himselfe after the maner of man within the bounds of the calling laid vponupon him: therfore it is said that he could not do that, which as a man he would hauehave done. In the meane while this circumstance hath great waight for the condemnation of the Iewes, that whē Christ in opē place did set before them the promised redemption with a loud voice and myracles annexed to the same, they remained blinde and deafe, when yet they boasted themselues to be heires of the couenant of the Lord, his peculiar people, and a priestly kingdome: and this woman which had none of these priuiledges with the children of Abraham, vntounto whome the couenant in shewe appertained not, not being called either with woorde or signe, commeth running of her owne free will.

22. HaueHave mercy on me, O Lorde. Though this woman was a stranger from the Lordes flocke, yet she had gotten some tast of godlinesse: for without some knowledge of the promises, shee coulde not hauehave called Christ the sonne of Dauid. For although the Iewes were almost falne away frō the pure and sincere doctrine of the law, or at the least were turned far aside from the same, yet the renoumed fame of the promised redemption flourished. And whē as the restitution of the church rested vponupon the kingdom of Dauid, whē as there was any speach of the Messias, the name of the son of Dauid was cōmon among them, & this confession was in the mouth of all men. But when as true faith was worne out amongest them by the wonderful & incredible goodnes of God it came to passe that the sauor of the promisses came to the natiōs that dwelt by them. Therfore, though this womā had not ben familiarly taught by any master, neither yet had framed a faith in Christ vnaduisedly to her self, but she cōceiued it out of the law and the prophets. VVherfore that dog Seruetus no lesse folishly thē wickedly abused this exāple, that he might strip faith bare & naked of the promisses. After this sense, I deny not but that somtimes there may be a faith cōceiued, which alwais hath not an expres & distinct knowledge of sound doctrine: so that we hold this, that faith doth alwaies spring out of the woorde of God, and hath his beginning of the true principles, so that it may alwayes be annexed to some light of true knowledge.

23. But hee answeared her not. The Euangelistes doe diuers wayes commend the faith of this woman, as nowe of her inuincible constancie. For when the silence of Christe was a kinde of repulse, it is meruaile that shee p. 444was not ouerthrowne with this temptation: but her diligence in praying, was a witnesse of her perseuerance. Yet this seemeth to be contrary to the nature of faith and inuocation, as Paule doth describe it to the Romanes, chap. 10. 14. namely, that no man can pray rightly, except he hauehave heard the woorde of God before. VVho therefore will say that this woman is endewed with faith, who when Christ held his peace of her own motion, breatheth forth her hope? But whē as Christ speaketh & holdeth his peace two wayes, it is to be noted thoughe hee then suppressed the woordes of his mouth, yet hee spake inwardly in the minde of the woman: and so this inward instinct was vntounto her in stead of outward preaching. Note also, that whē her prayer arose of the hearing of faith, though Christ doeth not presently answear, yet the doctrine which she once learned, doeth alwaies resound in her, that Christ the Redemer should come. So the Lorde often speaketh to his faithfull ones, and withall holdeth his peace: for they trusting to the testimonies of the Scripture, where they heare him speaking, they doubt not but that hee will be mercifull vntounto them: and yet he doeth not presently answear to their requests and petitions: but rather dissembleth his hearing of them. Therefore we see what the purpose of Christ was in holding his peace, not that he wold quench the faith of the woman, but rather that hee might sharpen her endeuour, and kindle her feruencie. If that so little seede of doctrine brought forth so great fruit in this woman of Canaan, nothing is more vnseemely, then that we shoulde fall away, if at any time he holde vsus in suspence, & doeth not yelde vsus presently a kinde answeare.

Sende her away. The disciples do aske nothing in her fauour: but because her importunitye is troublesome vntounto them, they desire that shee may be sent away by any meanes. But it was a very childish deuice, that the Papists vnderunder this pretence endeuoured to bring in the Saincts that are dead to be our patrons: for if we should graunt that this woman entreated the disciples either to speake for her, or to fauour her (whiche yet cannot be gathered of the text) yet there is an other reason or state of them that are dead, and of them that are aliue. Note further, that the disciples do heare her disdainfully: and if they had had the minde to helpe her with their patronage, yet they obtaine nothing.

24. I am not sent. He rendreth a reason vntounto his Apostles, why he heareth not the Cananite, because he would employ himselfe wholely vponupon the Iewes, to whome onelyonly he was sent a minister of the grace of God. Therefore, of his calling and commaundement of the father, he argueth that no helpe is to be yelded vntounto strangers, not that the power of Christ should be alwaies enclosed in so narow boundes, but because the circumstance of the time did so require, that he beginning at the Iewes, shoulde then especially apply himself to them. As it was sayd, Mat. 10. 5. And the partition wal was not broken down before the resurrection, that Christ might preach peace to the Gentiles, which were strangers frō the kingdō of God. Ephes. 2. 14. Therefore he then forbade the Apostles to goe any other where before they did sowe the first seede of the Gospell in Iudea. Therfore it is true that he sayth in this place, that he is not sent but to the Iewes only, vntill at length the Gentiles shoulde succeede in their order. Further, he calleth not only the elect the sheepe of the house of Israel, but who soeuer came of the stocke of the holy fathers: because the Lord comprehended p. 445all in the couenant, and the redemer was generally promised vntounto all, as also without exception he reuealed and offered himselfe vntounto all. This also is worthy to be noted, that he sayeth he was sent to the lost sheepe: As in an other place he sayeth, that he came to saue that which was lost, Math. 18. 11. and Luke 19. 10. Nowe sith at this day his grace is common to vsus with the Iewes, we doe gather what our condition is, vntill he appeare vntounto vsus a sauiour.

25. Shee came and worshipped him. This woman seemeth to striue wyth a stout obstinacie, so as shee would wrest somewhat from him against hys will: but it is not to be doubted but that the faith which shee had conceiued of the goodnesse of the Messias so encouraged her. And that precise deniall of Christ to be any part of his office, which repugnancie terrified not her, nor withdrewe her from her purpose, which came of this, that she being wholely setled in the former feeling of faith which I spake of, admitted nothing contrary to her hope. And this is a true triall of faith, when by no meanes we suffer the generall principle of our saluation, which is grounded vponupon the worde of God, to be shaken in vsus.

26. It is not good to take the childrens bread. Christ now with a sharper answer then the former, seemeth to take away all hope: for he doeth not onelyonly teache, that what grace soeuer he receiued of the father, belongeth to the Iewes, and must be imploied vponupon them, except they should be defrauded of their peculiar right: but very reprochefully he compareth the women her selfe to a dog, signifying that shee was vnworthy to be made pertaker of his grace. But that the meaning may be made plaine vntounto vsus, it must be knowen that he calleth not heere the childrens bread, all the gifts of God, but only those which peculiarly belonged to Abraham and to his posteritye. For, from the beginning of the world Gods goodnesse was so spred abroad in eueryevery place, that it filled the heauen & the earth, so that all mortall men fealt him for their father: but because he vouchsafed to bestow greater honour vponupon the children of Abraham, then vponupon the rest of mankinde, that is called the childrens breade, what soeuer properly pertaineth to that adoption, whereby the Iewes only were chosen to be the children. The Gentiles doe enioy in common the light of the Sunne, the breath of life, the nourishments of the earth, togither with the Iewes: but the blessing which was hoped for in Christ, rested onelyonly in the house of Abraham. VVherfore, to cast that foorth in cōmon without difference, which God with a singular priuiledge appoynted for one nation, was nothing else but an abolishing of the couenant of God. For by this meanes the Gentiles should be made equall with the Iewes, who should excell them as it was meete. Therefore Christ vseth the woorde Casting, signifying that that is not well placed, whiche is taken from the Church of God, and made common for prophane men. But this ought to be restrained to that time, when God was only called vppon in Iudea. For since the Gentiles are taken into the felowship of the same saluation (which is done where Christ shineth eueryevery where by the Gospel) that difference is taken away, so that they which were dogges before, are nowe accounted amongst the children. But here the pride of the flesh must of necessity be ouerthrowne, when we heare that from the beginning we are dogges. The excellencie of mannes nature was greater from the beginning, in the which the image of God did shine, then that so reprochful p. 446a name shoulde light vponupon all the Gentiles, yea euen vponupon kings, whome God adorned with his owne title: but the sinne and falling away of Adam brought it to passe, that the Lord shuld worthely cast into the donghill with dogges, them that are degenerated by the offence of the first father: Especially, where the comparison is made betwene the Iewes which are exempted from the common sorte, and the Gentiles which are banished from the kingdom of God. The purpose of Christ is more euidently declared by Marke, where it is sayde: Let the children first be sed. For he admonisheth the Cananite that shee doeth preposterously: for that shee as it were s…ieth to the table at the middest of supper. But though he specially regarded the examining of the womans faith, yet he also teacheth howe horrible a vengeance remaineth for the Iewes, which refused so incomparable a good thing freely offered vntounto them, which he denied to others earnestly and feruently desiring the same.

27. Truth Lord. The answer of the woman declareth that she was not caried with a blinde or blunt violence, so that shee would directly stūble at the saying of Christ. For whereas God preferreth the Iewes before others, she also leaueth that honour of adoption vntounto them, and sayth that shee wil not hinder, but that Christe according to the order prescribed by God, should satisfie them: onelyonly shee desireth that a few crummes, falling as it were vnawares, may come to the dogs. And certainly God did neuer so shut vppe his grace amongst the Iewes, but that he scattered a little taste at the least of the same amongst the Gentiles. Therefore nothinge could be more aptly or better spoken to expresse the grace of God, which then sprang amongst them.

28. Great is thy faith. First he praiseth the faith of the woman, then he sayeth, that he graunted her praiers for her faith sake. Further, the greatnesse of her faith especially shewed it self in that, that it being guided only with a litle sparke of doctrine, shee not only knew the proper office of Christ, and attributed vntounto him a celestiall power, but cōstantly she went forward through hard lettes, suffered her selfe to be set at naught, so that shee might holde that which shee hoped for, that she should not be without the aide of Christ. To be short, shee so seasoned her confidence with humility, that shee woulde not arrogate any thing rashly vntounto her selfe: neither yet with the feeling of her owne vnworthinesse would she shutte the fountaine of the grace of Christ out from her. But by the commendation of this prophane woman, is the vnthankefulnesse of this people condemned, who boasted that they were dedicated to God. But how this woman might be sayd to beleeue rightly, who was not only destitute of the promise of Christ, but is beaten away with his worde cleane contrary, I hauehave shewed before. For though that sharply in shew he refuseth her prayers, yet being perswaded of the saluation promised of God throughe the Messias, shee ceaseth not to hope wel: and therefore shee thinketh that the gate is shutte against her, not that shee should altogither be driuen away, but that she should more earnestly endeuor with her faith to pierce through the chinkes of the same. The last clause containeth profitable doctrine, that faith obtaineth any thing of the Lorde, because that hee so much estemeth the same, that he is alwayes ready to graunt our requests so farre as it is expedient.