Harmony of the Gospels, Harmony of the synoptic Gospels (18 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (18 of 29)

p. 474Heare him. I shewed before that the Church is called backe by this word to the onelyonly doctoure Christ, that it might depend onelyonly of his mouthe. For though Christe came to confirme the lawe and the prophets, yet he so holdeth the chiefe roume, that by the brightnesse of his Gospell, hee swalloweth vppe those sparkes which shone in the olde Testament: for he is the sonne of righteousnesse, at whose comming it appeared to be ful day. And this is the reason why the Apostle sayeth in the first chapiter to the Hebrewes, God who at sundry times, and in diuers maners in olde time spake by the prophets, spake in these last daies by his beloued sonne. Furthermore at this day Christ is no lesse heard in the law and the prophets then in his Gospell, that the authoritie of a maister, might wholely rest vppon him, euen as he chalengeth the same to himselfe alone, Mathewe 23. 8. And he keepeth not his prerogatiue safe, except that al mens tounges keepe silence. VVherfore it is necessary, that what soeuer menne hauehave deuised, shoulde be ouerthrowne and cast downe, that hee mighte keepe vsus vnderunder his doctrine. And he doeth daily send foorth Doctours, but suche as doe purely and faithfully deliuer that whiche they shoulde learne of him, and not suche as doe mixe the Gospell with theyr owne additions. In summe, no manne is a faithfull teacher of the Church, except that he be both Christes disciple, and also bring others to him to be taught.

6. And when the disciples heard this. It was Gods will to strike the disciples with this feare, that he might the better impri…te the remembraunce of the vision in their hearts. In the meane s…ason we see howe great the infirmitie of our flesh is, whiche is so af…de at the hearing of the voyce of God. The cause why the wicked doe either scorne at it, or contemptuously despise it, is, because God doeth not effectually touche them. But it is necessary that the Maiestie of God shoulde cast vsus downe assoone as we feele him. But Christe afterwarde doeth his office, raising vppe them that are throwne downe: for therefore came he downe to vsus, that by his direction the faithfull might without feare appeare in the presence of God: and his maiestie which otherwise consumeth all fleshe, shall be no more terrible vntounto them.

Furthermore, hee doeth not onelyonly comfort them in woorde, but also confirmeth them by touching. That afterwarde it is sayde, that they saw onelyonly Christe, tendeth to shewe that the glory was tied to the lawe and p. 475the Prophets but for a time, that onelyonly Christe might continue glorious. For if we will vse the helpe of Moses rightly, hee must not be rested vppon, but we must applie our diligence, that by him we may be ledde as it were by the hande vntounto Christe, whose minister hee is togither with all the rest. This place also may bee applied to the ouerthrowinge of their superstitions, which doe not onelyonly sette Christ equall with the Prophets and Apostles, but doe so ioyne him with their common halfe Sainctes, as if that he were as any one of their number. But the graces of God doe shine in his Sainctes to a farre other ende, then that they shoulde forceably take vntounto themselues parte of the honour due vntounto Christe. And the fountaine of this errour might hauehave benne noted in the Disciples themselues: for as long as they were feared with the maiestie of GOD, their mindes wandered in seeking after menne: but when Christ hadde comfortably raised them vppe, he onelyonly was seene of them. For if wee hauehave that comfort in vsus, wherewith Christe taketh away our feares, all those foolishe affections which doe drawe vsus hether and thether, shall vanishe away.

p. 4769. And a… they came downe from the Mountaine. VVe hauehave shewed before why the time was not as then fully come for the publishing of that vision. And truely, there shoulde hauehave bene no credite giuen to the disciples, except that Christ had giuen at his resurrection a more euident token of his glory. But after that the diuine power shewed it self openly, that momentanie beholding of his glory began to hauehave place, that it might euidently appeare euen when he was most abased, that yet his Godhead remained sounde with him, thoughe it was couered vnderunder the vaile of the flesh. Therefore he doeth not without cause commaunde his disciples to holde their peace, vntill he should arise from death.

10. And his disciples asked him, saying. Assoone as there was mention made of the resurrection: the disciples do thinke that the kingdome of Christe should begin: for so doe they expound this saying, that the world should knowe him to be the Messias. For they imagined another matter of the resurrection then Christe meant, as appeareth by Marke: They disputed amongst themselues, what the rising againe from the dead should meane. It may be that that fable began then to spring, which is holden at this day for a certain Oracle amongest the Rabbines, that the comming of the Messias shoulde not be after one maner, for first, it should be meane and base: but shortly after his royall and kingly dignitie should followe. And this errour hath some colour of likelihoode in it, for it sprange of a true principle. The Scripture declareth that the Messias shoulde come twise: for it promiseth that he should be a redeemer, that should with the sacrifice of hymselfe wash away the sinnes of the world.

And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion: Beholde thy king commeth, poore, sitting vppon an Asse, &c. and of Isai 53. 2. He hath neither fourme nor beauty, when we see him: hee was without fourme and like to a Leper, that we shoulde not desire him. Then he proposeth him as a conquerour of death, who shoulde make all things subiecte vntounto him. But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions. And as all things were very much corrupted at the comming of Christ, so it is to be supposed that the people had this fansie also amongst them. It hath bene shewed twise or thrise howe grossely they erred, about the person of Elias. It may be that they also meant maliciously and subtilly, vnderunder pretence of Elias to derogate from Christe. For when as Elias was promised as a forerunner to the Messias, who shoulde prepare the way before him: it was easie for them to lay this preiudice vppon Christ, that he came without Elias: euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie, that they should not looke for the day of iudgement, vntill that Elias and Enoch should appeare. It may verily be supposed, that the Scribes hadde deuised this snare of purpose, that they might discredite Christe, as if he wanted the chiefe signe and note of the Messias.

11. Certainly Elias must come. VVe hauehave shewed other where, whereof this errour sprang among the Iewes. For in restoring the decaied estate of the Churche, Iohn Baptist should be like to Elias, and Malachi gaue that name also vntounto him: that was rashly taken of the Scribes, as if that the same Elias the Thesbite should returne againe into the world. Nowe Christe declareth that Malachie prophesied nothing in vaine, but p. 477that his prophesie was naughtily wreasted to an other purpose, as if hee should hauehave sayde: the promisse of the comming of Elias was true, and it was also fulfilled: but now hauehave the Scribes refused Elias, whose name only they doe obiecte falsly against me. And the reformation is attributed to the Baptist, not that he perfourmed the same, but because that in a continuall course he deliuered that to Christ, as from hand to hand to be perfourmed which he had begon. And because the Scribes had reiected Iohn without a cause, christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceit…: further, it must seeme no strange thing vntounto them, if they take the same liberty to reiect the maister, that they did before to reiect the seruant. And least any man should be troubled with the straungenesse of the matter, the Lord declareth that they were both foretolde in the scriptures: namely that the redemer of the world should be reiected of the false and vngodly teachers, aswell as Elias his forerunner was.

Because that Marke is fuller, and setteth downe the seuerall poyntes plainly, we will folowe the course of woordes sette downe by him. And first he doeth euidently declare wherefore Christe became nowe sharper then he was woont to be, wheras he exclameth against the Iewes, as people vnworthy to be any longer borne withall for their frowarde malice. VVe know how gently he was wont to vse them, yea though they dealt importunately with him. The father heere sueth for his only sonne: very great necessity vrgeth him, modestly and humbly he sueth to Christe for his mercy. VVhy then is he of a sodaine more earnest against them, then he was accustomed, and sayeth that they are not to be borne? Because the reason of so greate seueritie is not sette downe by Mathewe and Luke, some interpreaters were deceiued, whiche thought that Christe rebuked heere either his disciples, or the childes father. But if we do well consider the whole course of the hystorie, as it is sette downe by Marke, it shall be easie to iudge that Christe was rather offended at the malice of the Scribes, then so roughly to reproue the ignorant and the weake. VVhen as in the absence of Christ the lunatike childe had bene brought foorth in the middest amongest them, it seemed to be a very plausible occasion for the Scribes to quarrell, and they willingly tooke it. They are therefore earnest with the disciples, that if they hauehave any power, they shoulde shewe it in healing the childe. It is likely that the disciples tried, and coulde not bring their purposes to passe: so the Scribes boast as conquerours, & they doe not onelyonly scorne at the disciples, but they quarrell against Christe, as if that his power were decayed in their person. But this was a moste abhominable vngodlines, ioyned with like ingratitude, maliciously to suppresse so many myracles, whereby they had learned howe greate power Christe hadde: for of sette purpose they endeuoured to quenche the light sette before their eyes. VVherefore Christe exclaimeth against them not without cause, that hee can beare no longer with them, and calleth them a faithlesse and croked nation: for they shoulde by so many former instructions hauehave at least prosited thus farre, not to seeke occasion of quarelling.

MAR. 14. Hee sawe a great multitude. No doubt but the disciples were accounted as iesting stockes, as the ennemies to the truth are woont with their bragges to make muche, euen of nothing. The Scribes therefore by p. 479their troublesome dealing, laide the disciples open to be scorned of many. And yet it seemeth that some were not euill a…fected: for assoone as they see Iesus, they salute him: yea, his presence pulleth downe the insolencie of the Scribes, in so much that being demaunded whereof they disputed, they helde their peace.

17. Maister, I hauehave brought my sonne. Mathew noteth another kinde of disease then Marke doeth: for he sayeth that the man was lunatike. Yet they doe both agree in these two poynts, that he was dumme, and at certaine times was driuen into rages. But they are called lunatike, whiche eyther at the wane of the Moone hauehave the falling sicknes, or are troubled with a giddinesse. Neither do I hold that which Chrysostome imagineth, that this name was inuented by the sub…letie of Sathan, that hee might blotte with infamie the good creatures of God: for certain experience teacheth that these diseases doe encrease and decrease according to the course of the Moone: yet this letteth nor, but that sathan may adde his forces to such naturall meanes. Therefore I thinke that this man was not deafe and dumme by nature, but that his tounge and eares were possessed by Sathan. Furthermore, when as the weakenesse of the braine & synewes made him subiecte to the falling sicknesse, there was a greater mischiefe added by Sathan himselfe. Heereof it came to passe, that he eueryevery where sought his owne destruction, then, that he lay all to torne, that he falleth downe as one without life, and like vntounto a deade man. And heereby we learne, how many meanes Sathan hath to hurt vsus, except he be driuen away by the hand of God. As many infirmities as there are of the flesh & of the soule, which we think to be innumerable, so many dartes do they yeelde to Sathan to annoy vsus. Therefore we are more then blockishe, if so miserable a condition of ours, doe not prouoke vsus to prayers. And heerein doeth the incomparable goodnesse of God shewe it selfe, that when we are besette with so diuers daungers, yet hee preserueth vsus vnderunder his defence: especially if we consider with howe great a desire oure ennemie is enflamed to destroy vsus. But this comfort shoulde also come into our minde, that Christe came to bridle his madnesse, and that wee doe therefore remaine safe amongest so many daungers, because oure heauenly medicine is of more force then all our daungers. The circumstance of the time maketh also to this purpose: the father aunsweareth that his sonne hath bene thus miserably tormented euen from his youth. If Sathan hauehave so great libertie giuen him vppon that tender age, what shoulde not we feare, whiche by our owne sinnes doe make oure selues meete for suche deadly blowes, and which doe minister weapons to our enemie, and vponupon whom he coulde enter as into his owne right, if his desire were not restrained and ouerthrowne by his wonderfull power.

MAT. 17. O generation faithlesse. Though Christ seemeth to directe his speach to the father of the lunatike, yet it is not to be douted, but that he hath respect to the Scribes, as I taught a little before. For it is certaine that the simple & weake were not rebuked, but they which being enclosed in their owne malice, doe stubbornly resist God. Therefore Christ denieth them as woorthy to be borne withall any more by him, and threatneth that he will shortly diuorce himselfe from them▪ But nothing woorse can fall out, then that he should forsake vsus.

p. 480And this is no small reproofe, that they should so proudly refuse the grace of his visitation, where is also to be noted that men are to be handled diuersly, eueryevery man according to his inclination: for whē as he allureth them that are apt to be taught with all gentlenesse, he beareth wyth the weake, and doeth also moderately stirre vppe the slowe, hee spareth not these croked serpents, whome he seeth not to be cured with any remedies.

MAR. 20. Assoone at the spirite … him. That the deuill rageth more vehemently vponupon the man then he was woont, it is no maruell: for the nearer the grace of Christe sheweth it selfe, and the more effectually it worketh, the more outragiously sathan fareth: for he is stirred vppe with the presence of Christ, as with the sounde of a trumpet, and he mooueth what tumults he can, and stirreth as much as he is able. It behooueth vsus to meditate this before the time, least that our faith be troubled, as oft as at the appearance of the grace of Christe, this our enemie ariseth against vsus with more violence then he was wont. Yea, an other thing moreouer is here to be noted, the true beginning of our healing is to be so throughly afflicted, that we shalbe but little from death. And also, that the Lord kindleth a torche or light at the furious rage of sathan, to shewe foorth his grace: for when as men were astonished at that horrible sight, thereby the power of Christ which presently folowed, might be the better discerned of them.

21▪ Of a childe. Heereby we gather that this was not inflicted as a punishment for the sinnes of the manne: but was the secreate iudgement of God. It is certaine that the infantes when they come firste oute of the wombe of their mother, are not innocent before God and guiltlesse, but Gods scourges hauehave sometime secreat causes, and that for the triall of our obedience▪ Neither doe we otherwise yeelde that honour that is due to God, then if we do reuerently and modestly adore his iustice, euen when it is hidden from vsus. If any man desire to knowe more of this matter, he may search in that place of the ninthe chapter of Iohn: neither this manne hath sinned, nor his parents.

22. And if thou canst doe any thing, helpe vsus. VVe see howe little honour he yeeldeth vntounto Christ: for he thinking him to be some Prophet, whose power is finite within measure, he commeth vntounto him doubting. But the first foundation of faith is to embrace the immeasurable power of God. Also it is the first entrance to prayers, to extoll the same aboue all lette…, so that we may be certainly perswaded that we pray not in vaine. And because that this man thought of Christe no otherwise then as of a man, his false opinion is corrected: for it behoueth that he shoulde beleeue, that he might be capable and fit to receiue the grace desired. Christ doth not plainly reproue the man in his answer: but turning back again vponupon him an other way that which he had spoken euill, he sheweth him his faulte, and teacheth him to seeke a remeady. For this exception: If thou canst beleue, is as much as if he should hauehave sayde: Thou desirest me to helpe thee if I can doe any thing: But thou shalt finde in me a fountaine of power, that cannot be drawne drie, if that thou bringest a measure of faith large enough. Heereof may be gathered a profitable doctrine whiche generally belongeth vntounto vsus all. The Lorde is not the lette, that the great bountifulnesse of his goodnesse sloweth not from him vntounto vsus: but it must be p. 481imputed to the narow straites of our faith, that it stilleth downe to vsus as it were drop after drop: nay, ofttimes we cānot feele a drop, because that our vnbeliefe stoppeth vp our heart. But in vaine would some subtel men shew themselues heere, as if Christ would teach, that manne coulde beleeue of himself, when as he had no other purpose, then to cast vponupon men the fault of their owne weakenesse: so oft as they doe weaken the power of God by their owne vnbeliefe.

23. All things are possible to him that beleueth. It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vntounto him of his father: and that any kinde of helpe cannot be hoped for from him alone otherwise, then as from the very hand of God, as if he shoulde hauehave sayd: onelyonly beleeue, and thou shalt obtaine. But howe faith shall obtaine any thing, we shall see a little after.

24. I beleeue Lord. He sayeth that he beleeueth, and yet confesseth himselfe to be an vnbeleuer, though these two seeme to be contrary, yet there is no man which hath not the triall of it in himselfe: for where as there is not a perfect faith any where, it followeth that they are in part vnbeleeuers: yet so God of his mercy pardoneth vsus, and accounteth vsus faithful for that litle portiō of faith. Yet it behoueth vsus, diligently to shake of the dregs of infidelitie which doe sticke in vsus, and to striue with them, and to craue of the Lorde that he woulde correcte them: and as oft as we are in this conflicte to flie to him to helpe vsus. If we well consider what is giuen to eueryevery man, it shall easily appeare that there are very fewe that hauehave an excellent faith, fewe that hauehave a meane faith, and that the most hauehave but a small measure.

19. Then came the Disciples. The Disciples do maruell that the power which once they hadde is taken from them, when as they depriued themselues therof through their owne fault. Therefore Christ assigneth this want to their vnbeliefe, and that sentence which he touched before, he rehearseth againe, and prosecuteth more at large that nothing is impossible to faith. It is certaine that it is an hyperbolicall kinde of speache when as p. 482he sayth, that by faith trees & mountains shuld be remoued. Yet the sum tendeth to this purpose, that God will neuer leaue vsus, so that we would open the doore to his grace. Neither is his meaning, that God will giuegive what soeuer commeth rashly in our minde or thought: nay, when as nothing is more contrary to faith, then the rash & vnaduised vowes of our flesh, it followeth that where faith raigneth, eueryevery thing is not confusedly desired, but that which the Lorde alloweth. Therefore this sobrietie must be holden, that we desire not more then that which he hath promised vsus, and that our praiers be restrained to that rule he set downe. If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed, the answer is ready, that these things befell through their owne fault. For Christ nowe speaketh of a speciall faith, which had his secreat forces as the presēt matter required. And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite, which they had before for the working of myracles, but that they had choaked it with their owne slouthfulnesse? But that which Christe spake of a perticular faith according to the circumstance of the place, appertaineth to the common faith of the whole Church.

21. This kinde goeth not out. In this saying Christ doth not reproue their sluggishnesse, that they might know that they had neede of no common faith: for otherwise they might hauehave excepted, that they were not altogither without faith. Therefore the meaning is that eueryevery faith sufficeth not, when the battoll is to be fought hotly with Sathan, but it requireth strong forces. And he prescribeth prayer as a remeady to the weakenesse of faith, whereunto he adioyneth fasting as a helpe. You, sayeth he, tender exorcistes come foorth as it were to fight with a shadow, or to a battell in sport: but you hauehave to deale with a stout champion, who will not be ouercome but with a great and sharpe fight. Therefore faith must be stirred vp with prayer: and because you are slow and colde to prayer, the helpe of fasting must be also added. Hereby it doeth euidently appeare howe ridicoulously the Papists doe of fasting make a medicine to driue away deuils, when as the Lorde applieth it to no other purpose, then to stirre vppe a desire to prayer. VVhen as he sayeth that kinde of deuil can not be cast foorth by any other meanes then by praier and fasting, the meaning is, where as Sathan hath taken deepe rootes, and hath hadde a long possession, or where he walketh with an vnbrideled libertye, it will be harde and muche a doe to gette the victorie, and therefore wee must striue with all our forces.

22. As they abode in Galile. The nearer the time of his death approched, the oftner Christe warneth his disciples, least that fearfull sight shoulde weaken their faith. This speache was vsed a little after that the myracle was wrought. For Marke sayth that he went from that place into Galile, that he might liue quietly there in the meane time: for he had determined to come to Ierusalem at the solemne day of the sacrifice, because he was at the next Passeouer to be offred vp himself. And though they had bene often admonished of this matter before, yet they are no lesse troubled, then if they neuer hadde heard any thing of it before. The opinion which they had taken before, doth so much preuaile, as that it darkeneth their minds in the most cleare light. The Apostles had imagined amōgst themselues, that the kingdom of Christ should be quiet & pleasant: they thought that assoone as it should be shewed foorth, it should be receiued with the allowance of all men: there was nothing more incredible then that the Priests and Scribes, & others the chief of the church shuld be against it. Therefore they being in errour, doe not admit any thing that is sayde on the contrary parte: for Marke sayeth they knewe not what the Lorde meant. But whereof commeth this ignorance, when as his Worde was so manifest and so plaine, but that that vaine illusion hadde couered their mindes as with a vaile, that they durst not aske any further: thoughe it maye bee partly attributed to a certayne reuerence, p. 484yet I thinke not but that they helde their peace as men being oppressed with sorowe, and stricken with that absurdity which they had imagined to thēselues. VVherfore this shame is not altogither to be praised, which nourished a perplexed dout & a corrupt sorow. In the meane while a secreatseede of godlines, rather then any manifest knowledge of the truth, tied them to Christ, that they shuld not depart frō his schole. There was some beginning or rote of faith & of true vnderstāding planted in their harts, so that this zeale of following Christ was far from that implicite faith of the papists: but because they had not as yet proceded so far in the knowledge of the nature of the kingdome of God, and of the promised renewing in Christ, I doe say that the desire of godlinesse did rather appeare in them then any certaine knowledge. Heereby we gather what was in them worthy either of praise or of reprehension. But though their blockishnesse is not to be excused: yet there is no cause why we shoulde maruel that so expresse and euident a declaration of the crosse and ignominie of the master, was vntounto them as a riddle: not onelyonly because it was contrary to the glory of the sonne of God to be refused and to be condemned, but because there was nothinge more vnlikely, then that the grace promised peculiarly to the Iewes, shoulde be reiected of the gouernours of the same nation. And because the great horrour of the crosse, wherewith they were sodenly taken, excluded them from the comfort of the hope of the resurrection which was added: let vsus learne that so oft as mention is made of the death of Christe, to comprehende the whole 3. daies togither, that the death and burial may lead vsus vntounto the happy triumph and newe life.

1. The same time the disciples came. It appeareth by the other two, that the disciples came not to Christ of their owne freewil: but when as they had priuily reasoned the matter by the way, they were drawen out of their denne into the light. But there is no absurditie in it, that Mathewe hasting to Christes answer, doth not set downe the whole course of the hystorie, but passing by the beginninge, doeth summarily declare why Christ reprooued that foolish desire of soueraigntie amongst the Disciples. But when Christ inquireth of the secreat speach, and vrgeth the disciples to cōfes, that which they desired to hauehave suppressed: we are taught to beware of all emulation, be it neuer so secreat. Further, the circūstance of the time is to be noted: the foretelling of death had made them sadde and doubtful: yet as if they had heard of some fond fables, or had a poeticall cup of fained drinke begun to them, they doe presently striue about the supremacie. How commeth it to passe that so great carefulnesse shuld so spedily vanish away, but that the mindes of men are giuen so much to ambition, that they forgetting the present warfare, being deceiued with a false imagination, doe straight step to the triumphs? If the remembrance of that so lately spoken, was so soone forgotten of the Apostles: what shall become of vsus, if we bid the meditation of death farewell for a long time, and giuegive our selues to slouthfulnesse, to carelesnesse, or to idle speculations. But it is demaunded what occasion of trouble the Disciples had? I aunswear, that flesh doeth willingly shake off all trouble, and letting passe all cause of heauinesse, doeth take holde of that whiche was spoken of the resurrection whereof the contention arose amongst them being thus carelesse.

p. 485And because they doe eschewe the former part of the doctrine which is vnpleasant to the flesh, God suffereth them to erre in the resurrection, that they might dreame of that whiche shoulde not come to passe, that Christ by preaching onelyonly, should get himselfe a kingdom which should be earthly, that shoulde presently growe to great wealth and prosperitie. But in this question there was a double fault: for the Apostles dealt very preposterously, while they reiecting the care of warfare whereunto they were called, as souldiers that had well deserued, they desire rest, and seke to hauehave rewardes giuen them with honor before the time. And secondly they dealt yll in this, that where as they ought to hauehave bent thēselues togither with one consent, mutually to help one an other, and to desire for the price, no lesse for their brethren then for thēselues, through malitious ambition some of them endeuored to preuent the rest. VVherfore, that our course may be allowed vntounto the Lord, let vsus learne paciently to bear the burden of the crosse that is laid vponupon vsus, vntil the full time come for vsus to be crowned: further as Paul exhorteth, Rom. 12. 10. In giuing honor, go one before another. The vaine curiosity of those men at this day is like to the former fault, which leauing the lawfull course of their calling, doe leape before their time aboue the heauens. The calling vsus in the Gospel to his kingdome, sheweth the way that leadeth thither. But these winged men, not thinking of faith, of patience, of calling vponupon God and other exercises, doe dispute what is done in heauen: but this is as muche, as if any man about to take a iourney diligently inquiring of the situation of his Inne or lodging, mooueth not one foote forwarde: for when the Lord commaundeth vsus to walke vppon the earth, who soeuer doeth curiously dispute howe the deade doe sitte in heauen, doeth hinder himselfe from comming into heauen.

2. And Iesus called a little childe. The sum is, who soeuer desire greatnesse, whereby they may be aboue their brethren, shalbe so far from obtaining the same, that they cannot sticke to the vtmost corner. And he reasoneth of the contrary, because that only humility doeth extoll vsus. And because that outward things set before our eyes do moue most, he setteth before them a figure of humilitie in a yong child. For that he commaundeth his to become like to a childe, is not stretched generally to all thinges. VVe know that in children many things are corrupt: wherfore Paul wold not hauehave vsus to be children in vnderstanding, but in malice, whome otherwise in vnderstanding, he commaundeth to be of a ripe age. But because that infants doe not yet knowe, what it is to be preferred aboue others, that they should striue about superioritie, by their example Christ would blot out of their minds, those things which prophane men & children of the world, do alwaies discourse of the pleasure of honours, least any ambition shoulde stirre them vp. If any man except that infants euen from the wombe hauehave pride grafted in them, so that they would hauehave themselues to be most accounted of, and most cared for: the aunswer is easie. Similitudes must not be too exactly nor narowly sifted, to hauehave them agree in all poyntes. But because there doth yet raigne so great simplicitie in infants, that they knowe not the degrees of honours nor the swellinges of pride: therfore Christ doth fitly and aptly propose them for an example. And to this purpose appertaineth that conuersion whereof hee maketh mention: namely, that the disciples had now framed thēselues too much p. 486to the common maners of men, and therfore that they might come to the right marke, their course must be turned backward. EueryEvery man desireth the first or second place for himself: but Christ alloweth no man, no not in the lowest place, except that he forget that superiority, & humble himself. And on the contrary he sayth that they shalbe greatest which do hū ble themselues, least that we should thinke that we loose any thing, when we do willingly leaue al greatnes. And heereof may be gathered a short definitiō of humility: namely that he is truely humble, who neither chalengeth any thing vntounto himselfe before God, nor contemptuously disdaineth his brethren, nor desireth to be sene ligher, but satisfieth himself to be accounted one of the members of Christe, desiring no other thing, then that the head may be onelyonly exalted.

3. And who soeuer shal receiue. Christ now doth metaphorically cal thē children, which laying aside al loftinesse, doe frame thēselues to modesty and subiection: and that is added in stead of a comfort, least submission shuld be hard & troublesome vntounto vsus, wherby Christ doth not only receiue vsus into his owne protection, but commendeth vsus also to men. And by this meanes the faithful are taught howe they shoulde eche esteme of others, While eueryevery man submitteth himselfe. For howe is the mutuall frendship commonly nourished amongst the children of the world, but while each doth bear with anothers couetousnes? Therfore the couetouser any man is of glory, the more boldly he taketh authority vntounto himself, that he may be extolled, and that the lowly shuld be scorned & disdained. But Christ cōmādeth, that the more any mā doth hūble himself, the more he shuld be honored. And that is the meaning of that saying which is added in Luke. Neither yet doth he cōmand that they which are worthily despised, shuld be the more estemed: but they which are void of all pride, & do make no account to be abased.

6. But who soeuer shal offend. This semeth to be added for the comfort of the godly, least their estate should seme troublesom vntounto them, if the world doth despise them: for this doth much hinder thē frō humbling thēselues to this voluntary modesty: because they thinke that by this meanes they shal become contēptible, yet it is hard if we be not only loathed, but also troden vnderunder fote of proud men. Therfore Christ encourageth his disciples with this cōfort, that if the world despise their basenes, yet god doth not neglect them. Yet it also semeth to tēd to an other end: for the strife begā of their superiority in honor. VVherof it might easily be gathered, that the apostles were infected with a wicked desire to be aloft. Also it cā not be, but that he shuld be reprochful to his brethrē, who soeuer pleaseth himself too much, or desireth to be preferred before al mē. To heale this desease, Christ denoūceth a horrible punishmēt, if any mā in his pride shal cast down pore mē, already hūbled of their own accord. But he cōprehē deth more vnderunder this word Offence, then if he had forbiddē the contempt of them, though it cānot otherwise be, that any mā shuld carelesly offend the weake: but because he yeldeth not that regard & honor vntounto thē that he shuld. Now whē there are sundry kinds of offences, yet what kinde of thing an offence is, is briefly to be considered. If through our defaut any mā either stūbleth, or is brought out of a right course, or is hindred, him we are said to offend. Therefore who soeuer desireth to escape this punishmēt which Christ denoūceth so seuerely, let him reach his hand vntounto those litle ones which are holdē as abiects before the world, & help thē to run their course wel. For christ cōmēdeth thē vntounto vsus, that they might be to vsus an exāple of willing humility: euen as Paul giueth this rule to the childrē of God, Ro. 12. 16. that they shuld make thēselues equal to thē of the lower sort. Also in the 15. 1. that no mā shuld please himself. And because christ set down that kind of punishmēt, which was thē most fearful & wherwith most hainous offences were punished, we do therby gather how dear & pretious they are to God, which are vile & despised before y^e world. 7. VVo be to the world because of offences. This place may be expoūded …. waies: of the doer, as if christ shuld curse the authors of the offences, & so vnderunder the name of the world shuld al vnbeleuers be cōprehended: or of the sufferer, as y^t Christ shuld bewaile the euils which he saw to be at hād to light vpō the world for offences: as if he shuld hauehave said, no pestilence shalbe more dāgerus, nor shal bring mo miseries, then y^t it shal come to pas that in any shalbe troubled or fal away through offences. And this sense doth better agree with the place: for I dout not but if the lord had spokē of offences in the other sense, he wold hauehave spoken more at large: that he might make his more diligent & careful to beware. Therfore lest Sathan shuld take vsus or we be aware, the Lord crieth out that nothing is more to be feared of vsus, then offences: for as sathā hath many at hand, so he ceaseth not to throw new before vsus almost at eueryevery step, & we as creatures too weak or sluggish, do easily fal at them. So it cōmeth to pas that ther are but few that do make any mean procedings in the faith of christ, And of those few which do enter into the course of saluatiō, scarce eueryevery 10. do come to the goale without faiuting.

p. 488Nowe, when as by this counsell Christ hath set this terror vppon offences, that he might make his more vigilant, woe be to our carelesnes, if eueryevery of vsus prepare not himselfe valyauntly to ouercome them. For it is necessary. That the Lord might the more sharpen the care and diligence of his, he forewarneth that it cannot otherwise be, but that they muste goe through diuerse offences: as if he should hauehave saide, it is an euyl that cannot be auoyded. So it is a confirmation of the former sentence, for that Christe doth thereby teach how many euilles do follow vppon offences, when as the Church neuer shalbe, nor can be free from this euill. But he sheweth not the cause of the necessity: as Paule. 1. Cor. 11. 19. speaking of heresies, saith, that they must therefore arise, that they which are approued, might be known. But this is to be holden, that God wold hauehave mē in daūger of offēces, that he might therby exercise the faith of his children, and that he might shake off the hypocrites, as weedes and chaffe from the pure and cleane wheate. And if any man shal murmurre and complaine, that it is absurd for the Lorde to giuegive Sathan libertye to worke the destruction of wretched men: it is our part to think reuerently of the secrete counsels of God: of which this is one, that it is necessary for the world to be troubled with offences.

But woe be to that man, by whom offences doe come. After that he hath exhorted his to beware of offences, he inueigheth againe against the aucthors of them: and that his threatning may be the more forceble, hee addeth that neyther the right eye, nor the right hande are to be spared, if they giuegive vsus occasion of offence. For I doe take it that this was added to amplyfie the matter: as if he should hauehave sayd, offences are to bee resisted so diligently and constantly, as that it is rather meete to pull out the eyes, and to cut off the handes, then that you shuld nourish the offences. For, if any man shal doubt to lose any of his members, with this fauouringe or sparing, he casteth himself into eternal destruction. Therfore how horrible vengance remaineth for them, which destroy their brethren with offences. But, because these two verses were expounded before in the fifte chap. it was sufficient now to touch the purpose, why Christ rehearseth the same sentence in this place.

10. See that yee despise not one of these litle ones. Because that pride is the mother of reproach, and contempte bringeth forth boldnes to offende, Christ vppon vrgent cause, that he might giuegive a remedy in time conueniēt for the healing of this disease, forbiddeth the despising of litle ones. And certeinly, as we touched euen now, whosoeuer shal hauehave a right regarde of the brethren, will neuer easily be brought to giuegive offences. To the same purpose also tendeth this clause of Christes speach: whereto he applyed the beginning: namely, that wee muste striue in submission and humblenesse amongst our selues: because that God embraceth the litle ones with a singular louelove. But it were too absurd for them to be despised or not to be regarded of any mortall man, whome God hath in so great estimation. Further, he proueth his louelove by this, that the Angelles, which are the ministers of their saluation, doe familiarly enioye the countenaunce, and behold the face of God. Though, in my iudgement, he wold not simply teach how honourably God doth deale with them in appoynting Aungelles to bee their keepers, but also threatneth them that contemne them: as if hee should hauehave sayde, their contemners p. 489shal not goe free, whose Angelles are neere and at hand to seeke reuēge. Therefore let vsus beware how their saluation be vile in our sight, for the procuring whereof the Angelles hauehave their charge. That some doe take this place, as if God shuld assigne proper Angelles to eueryevery of the faithfull ones is of no force: for the wordes of Christ do not signifie any such thing, that one Aungell should bee alwayes appoynted to this or to that man: and it disagreeth from the whole doctrine of the Scripture, whiche declareth that the Angels do pitch their tents about the godly, and that the charge is not giuen to one Angel alone, but to many, that they shuld defend eueryevery of the faithful, Ps. 34. 8. Therfore let that fancy go of the good Aungell and the bad, and let it suffice vsus to know, that the charge of the whole Church is cemmitted to the Aungelles, that they may help all the seuerall members of the same, as necessitie and vse shal require. If any man demaund whether the Angelles, though by nature they are aboue vsus, are yet in degree inferiour to vsus, because they are appoynted to be ministers to vsus: I answer, there is no cause of let why they should not yeeld the obedience to God, in that free grace of his, which he bestoweth vponupon vsus, though so it commeth to passe, that they are called ours, because they apply themselues to helpe vsus.

p. 49011. For the sonne of man. Now Christ also by his own example exhorteth to giuegive honour euen to the weake and abiecte brethren. For hee came not from heauen as a redeamer to saue onelyonly them, but also for the dead, which had bene lost. But it is too vile a thing for vsus to loath them, whom the sonne of God hath set so much by. Neither if the weake ones hauehave faultes, which might bring them into contempt, is our prid therefore to be excused: for they are not to be esteemed after the value of their own vertues, but for Christes sake: after whose example who so will not frame himselfe is too froward and proud.

12. How thinke yee? Luke maketh a further rehearsall of the occasion of this parable: namely that the Scribes murmured against the Lord, whō they saw dayly conuersant with sinners. Therefore Christes will was to shewe, that a good teacher muste take no lesse paines to recouer those, which were loste, then to preserue those, whiche are vnderunder his hande. Though the similitude proceedeth in Mathew: namely, that the disciples of Christ should not onelyonly be friendly entertayned: but their faultes are to be borne with, so as wee may endeuour to bring them that wander into the way. For though it fall out that they doe sometimes go astray, yet because they are sheepe, ouer whom God hath set his owne Sonne to be their shepheard, it behoueth vsus to gather them from going astraye, so farre must we be from putting them to slight with vnkindnes, or from taking lyberty to driue them away. For to this purpose beelongeth that saying, heede must be taken that we dessroy not that, which God would should be saued. That which Luke reporteth tendeth somwhat to a diuerse ende: because al mankinde is Gods, they are to be gathered which are strangers, & as great ioy is to be made, while they that were lost returne to good, as if any man should beyond all hope recouer that, which he was sory should be lost.

LV. 10. There is ioy in the presence of the Aungels. If the Angels doe reioyce among themselues in heauen, when they see restored into their company, that which was lost: it becommeth vsus that are in the same and like estate with them, to be partakers of the same ioy. But how is it, that hee sayth, that the Angels do reioyce more at the repentaunce of one wicked man, then at the perseueraunce of many righteous, whom nothing more delighteth then a continuall and iust course of righteousnes? I aunswere, though it should more agree with the desires of the Aungels, (as it is also more to be desired) that men shoulde alwayes continue in pure integritie: yet, because the mercy of God doth more appeare in the delyueraunce of a sinner, who now had bene giuen ouer to destruction, & had falen off as a rotten member from the body, he attributeth to the Angels after the maner of men, the greater ioy for this good vnlooked or vnhoped for. Further, he doth specyallye restraine the word repentaunce to the conuersion of them, which were wholly falne from God, as that they now rise from death to lyfe. For otherwise there ought to be a continuall meditation of repentance through the whole life: neither is any man exempted from this necessity, when as their seueral sinnes do stir all men to a daily exercise of the same. But it is one thing amongst offences, or falles, or errours, to go forward to the goale, when thou art entred into the course: and it is an other thing, to call a man home from errour, who was altogeather out of the way, or to beginne a right course from the p. 481prisons. They neede not such repentaunce, who hauehave now begunne to frame their life after the rule of Gods lawe, that they might beginne to lyue holyly and godly: though it be necessary for them to sigh vnderunder the infirmities of their flesh, and to labour to reforme and correct them.

This parable is nothing els but a confirmation of the former doctrin. And in the former part of it ther is shewed, how redy & willing god is to forgiue sinnes: and in the other, how malitiously & peruersly they doe, which do murmur at his mercy, which we wil handle after in that place. And vnderunder the person of a prodigal yong man, who through lust & ryotous expenses being brought to extreame pouerty, returned in al humility vntounto his father, against whom he had bene iniurious & disobedient, Christ describeth al sinners, who lothing their owne madnes, do applye themselues vntounto the grace of God.

p. 492And vntounto a humane father, who not onelyonly forgiueth the offences of his sonne, but runneth willingly foorth to meete him, he compareth GOD, who is not satisfied in pardoning them that aske forgeuenesse, except he doe also preuent them of his fatnerly kindnesse. Nowe we will consider the particular poyntes.

12. The yonger of them sayd. Heere is first described a token of vngodly folly in a yōg man, in that he desiring to depart from his father, thought not himself wel, except he might hauehave free liberty to wantonnesse, without checke or controlment of his father. Vnkindnesse is also added to the former, in that he forsaking the old man, he doeth not onelyonly depriue him of those dueties which in righte he oweth him, but also spoyleth and diminisheth his goodes. Then followeth a riotous liuing in pleasure, and vnbrideled wickednesse wherein he wasteth all his goodes. By so manifolde sinnes he had deserued, that he shoulde finde his father neuer to be appeased towardes him. And it is not to be doubted, but that the great goodnesse of God and his incomparable fauour is described vntounto vsus vnderunder this example, that no outragiousnesse of sinnes should driue vsus with feare from the hope of obtaining forgiuenesse. It is no fonde interpretation if any man shall say that they are like to this foolish and frowarde yong man, who abounding with the Lorde with great plentie of good things, yet being mooued with a blinde and giddie couetousnesse, would part with him, that they might be free away from him: as if it were not more to be desired to liue vnderunder the fatherly care and gouernāce of God, then to hauehave all the kingdomes of the earth. But because I feare least this allusion be too subtile, I will be satisfied with the literall sense: not that I finde fault with them, that vnderunder suche a figure reprooue their madnesse, which thinke they shal liue happily to hauehave somwhat of their own, that they might be rich of thēselues without the heauenly father: but because I doe now keepe my self within the boūds of an interpreater. But Christ heere declareth what vseth to befall to yong men, when they folow their owne will: for they being voide of counsell, and riotous in liuing, are vnmeete to rule themselues, where feare and shame restraineth them not, it cannot be but that they should cast themselues headlong whether soeuer pleasure shall cary them, and being full of dishonestie, they make haste to vile pouertie. Afterwarde he describeth the punishment, which by the iust iudgement of God, remaineth for the most part of suche prodigall wasters: namely, that their goodes being wickedly wasted, they shoulde be throughly pinched with hunger, and because they knewe not how to vse thriftily, aboundance of the best breade, they shalbe driuen to feede vponupon acornes and huskes. To be short, that they becomming swines fellowes, should thinke themselues vnwoorthy of mannes meat: for this is a hoggish deuouring, wastfully to spoyle that, which was giuen for the preseruation and maintenance of life. That some doe subtilly expound this to be a iust plague of vngodly loathing, that they for hunger should goe to the huskes, which refused the pleasant bread in the housholde of the heauenly father, doe speake very truely and profitably, neither doeth any religion forbid the vse of this similitude: but in the meane season it must be considered what allegories doe differ from the naturall sense.

16. He would faine hauehave filled his belly. It declareth that for hunger he no more thought vponupon his former dainties. Neither when he gaue this kind p. 493of meate to the swine could he want. That saying of Cyrus is notable, who, when in his flight he had bene long fasting, being sōwhat refreshed with meate and browne bread, sayd, that hee neuer tasted so sauorye bread before: so necessity compelled this yong man, whereof mention is now made, to hauehave a stomack to the husks. The reason is added: because no man gaue vntounto him. For the copulatiue should in my iudgment bee resolued into a word causall. Neither is this spoken of the huskes, which were by him: but I vnderstand it, that no man had compassion of hys want. For no man thinketh himself bound to the prodigal, which waste their own goodes without regard: nay, because they were wont to spoile al things, nothing is thought should be giuen them.

17. Then he came to himselfe. Here is a meanes described vntounto vsus, wherby God calleth men to repentaunce. If they would willingly be wise, & would yeelde themselues to be taught, he would allure them more gently: but, because they frame not to obedience, except they be tamed with corrections, he chastiseth them the sharpelyer. Therfore hunger was the best schoolemistresse for this young man, whom plenty and fulnes made so outragious and disobedient. Being taught by this example, we must not thinke that God dooth deale cruelly with vsus, if at any time hee laye greater troubles vponupon vsus: for by this meanes hee teacheth the frowarde and them that are drunken with pleasure, obedience. Further, what mysery soeuer we suffer, is a profitable calling of vsus to repentaunce. But as we are slow, so do we scarse at any time come to a right minde, excepte we be driuen to it by extreame miseries. For vntill that troubles doe oppresse vsus, and that desperation doth pricke vsus, the flesh doth alwayes lifte vp it selfe in pride, or at least resist good thinges. VVhereby we gather that it is no meruaile, if that the Lord dooth deale often times violently and doubleth his blowes vppon vsus, to breake our frowardnes, and as it is in the prouerbe, he driueth hard wedges into hard knottes. It is also to be noted that hope of a better estate, if he returned to his father, prouoked the young man to repentaunce. For no greatnes of punishmentes shall ouerthrow our sinnes, or make vsus displeased with our sinnes vntyll some profit do appeare. Therefore as this young manne by hope of his fathers kindnes is moued to seeke for reconciliation: so the knowledge of the mercy of God must be the beginning of our repentaunce, which shal moue and stirre vsus to hope well.

20. VVhen he was yet a great way off. This is the chiefe poynt of the parable, If men which by nature are desirous of reuenge, and holde theyr owne right too fast, are yet moued with a fatherly louelove, so as they do louingly forgiue their sonnes, and of their owne freewill will seeke out those lost wretches: God, whose great goodnes exceedeth all the loues of fathers, will be nothing harder to vsus. And certeinly here is nothing spoken of an earthly father, that God doth not promise of himselfe. Before they cry, saith he, I wil heare Isa. 65. 23. That saying also of Dauid is wel known, Psa. 32. 5. I hauehave said I will confesse my vnrighteousnes vntounto the Lord against my selfe, and thou forgauest the punishment of my sinne. Therefore as this father is not onelyonly easie to be entreated at the prayers of his sonne: but goeth out to meete him comming, and before he heareth any one word, he embraceth him all torne and deformed as hee is: so God looketh not for long entreataunce: but as soone as the sinner determineth p. 494to confesse his fault he dooth willingly meete him. But it is a filthy quarrell of theirs, which do hereof gather, that the grace of GOD is not bestowed vponupon sinners, before that they do preuent the same with their repentance. Here say they is proposed to vsus a father redy to forgiue, but it is after the sonne hath determined to returne to him: therfore god doth not regard nor bestow his grace vponupon any others then them, which beginne to seeke the same. It is true, that it is required that the sinner should be grieued in conscience, and displeased with himself, which shuld obtaine forgiuenes: but they do very euil gather hereof, that repētance, which is the gift of God, doth proceede from mē of the proper motiō of their owne heart. And in this behalfe is a mortall man very fondly compared with God: for an earthly father cannot renew the peruerse heart of his sonne with the secrete instinct of the spirit, as God doth of stonye heartes make fleshy. To conclude, it is not handled in this place, whether man conuerted vntounto God, returneth of himselfe: but onelyonly vnderunder the figure of a man is commended the fatherly kindnes of God, and his readines to graunt forgiuenes.

21. Father, I hauehave sinned against heauen. Here is an other part of repentance noted: namely, a feeling of sinne ioyned with sorow and shame. For hee that is not sorye that hee hath sinned, and hath not his offence beefore his eies, will rather attempte anye thing, then that hee wyll thinke to returne to a good course: therfore it is necessarye that a loathinge of a former estate shoulde goe beefore repentaunce. But there is great weight in this speech, that it is said that the young man returned or came to himselfe: for who so followeth the wandring errours of his desires, is carryed into a forgetfulnes of himself. And certeinely, the violente motions of the flesh are so wandring, that who soeuer giueth ouer himselfe vntounto them, shall vanish away as a man departed or gone out from himselfe. Therefore the transgressours are commaunded to returne to theyr heart, Isa. 46. 8. There followeth also a confession, not such as the Pope hath framed but such as the sonne doth therewith reconcile vntounto him his offended father: for this humility is verye necessary for the redeeming of offences. This manner of speaking, I hauehave sinned against heauen and before thee, is as much as if it had bene saide, that God was offended in the person of an earthly father. And certeinely nature it selfe teacheth this; that whosoeuer lifteth vp himselfe against his father, doth also vngodlyly arise against God, who maketh children subiect to the parents.

22. Bring forth the best robe. Though (as it hath bene often saide) it were a fond thing to search all smal pointes in parables: yet the letter shal not here be wrested, if we say that the heauenlye father dooth not onelyonly so forgiue our sinnes, that he burieth the remembrance of them: but also restoreth those gifts wherof we were depriued: so as he spoyling vsus of thē againe, doth chastise our vnthākfulnes, that with the reproach and dishonesty of the nakednes, he might driue vsus to be ashamed.

This last part of the parable accuseth them of vnkindnes, which maliciously would restrain the grace of God, as if they enuied that miserable sinners should attaine saluation. For we know that the prid of the Scribs is here restrained, who do not think that the reward due to their deserts is not paied them, if that Christ should admit the Publicans and the cō mon sorte of people to the hope of eternall saluation. Therfore the sum is, if we desire to be accounted the sonnes of God, those faultes of our brethren, which he fatherly remitteth, we must brotherly forgiue. They that thinke that the people of the Iewes are described vnderunder the figure of the elder sonne, though they do it not without some reason, yet they seeme to me not sufficiently to marke the whole course of the texte: for of the murmuring of the Scribes ther arose a speach, as if they were troubled at the kindnes of Christ towardes miserable men, which had bene lose lyuers. Therefore he compareth the Scribes, which swelled with arrogancye to thriftye and modeste men, who alwayes wel regarded their houshold estate by liuing honestly and sparingly: yea, hee compareth thē to obediente sonnes, who al their lifetime do patiently beare the autority of the father. And though they were altogether vnworthy of this prayse, yet Christ speaking after their sense, by concession imputeth vntounto thē this fained holines for a vertue. As if he shuld hauehave said, although I shuld graunt vntounto you that which you do falsly brag of, that you hauehave alwaies bene obedient sonnes vntounto God, yet their brethren muste not so proudly and cruelly be cast off, when they repent from their wicked life.

28. Therefore came his father out. In these words he reproueth the intollerable pride of hypocrites, that they must bee entreated of the father not to enuy at the mercy shewed vntounto their brethren. Further, though God doth not entreate, yet, by his example he exhorteth vsus to beare with the faults of the brethren. And that he may cut off all excuse from theyr wicked rigor, he doth not only bring in hypocrites speaking, whose false boastinge might be refuted: but also if any man shall whollye discharge al dueties of godlynes towards his father: yet hee denyeth him to hauehave any iust cause of complaynt, for that his brother is forgiuen.

p. 496It is certeine that the sincere worshippers of God are alwayes free and void from this malitious affection: but the purpose of Christ is to shew, that hee is vnrighteous that enuyeth his brother receiued into fauour, although he would not giuegive place to the Angels in holynes.

31. Sonne, thou art euer with me, There are two chiefe pointes in this aunswere: the first is, that there is no cause why the Elder should be angry, while he seeth that he is not endamaged by the receiuing of his brother into fauour: and the other that he hauing no regard of the saluation of his brother is grieued & sory for the ioy conceiued of his returne. All mine, saieth he, are thine: that is, though thou haste yet taken away nothing from my house, thou hast lost nothing: for all thinges remaine safe for thee. Further, what doth our ioy offend thee, whereof thou shuldest hauehave bene a companion? For it is meete to reioyce for that thy brother, who wee thought had bene loste, is in safety, and returned home againe. VVe must note these two reasons: for neyther doe wee lose anye thing, if GOD doe kindelye receiue into fauour them, whiche by theyr sinnes hadde bene estraunged from him, and it is a hardnes without godlines not to be gladde, when we see our brethren restored from death to life.

15. If thy brother trespasse against thee. Because hee had spoken before of bearing with the infirmities of the brethrē, now he sheweth more plainly how, and to what ende, and how farre they are to be borne with. For otherwise it had bene a ready obiection, that offences cannot otherwise be auoyded, but that eueryevery manne shoulde winke at the faultes of other men, and so should sinne be nourished by bearinge with it. Therefore p. 497Christ prescribeth a meane betweene both, which neither shall offende the weake too much, and yet shall be apte for the healing of their diseases. For seuerity compounded to the nature of a medicine is profitable and prayse worthy. In summe, Christe commaundeth his disciples so to forgiue one another, that yet they endeuor to correct their faults, which must be wisely obserued: because that nothing is more difficult then to spare and fauour men, and freely to reprehend their faultes. All men almost do leane to the one side, so that eyther they do deceiue one another with deadly flatteringes, or els they strike them too hardly, whom they should heale. But Christ commendeth to his disciples mutual louelove, which should bee farre from flattery. Hee onelyonly commaundeth them to season their admonitions with moderation: least, if they be too austere & hard, they should ouerthrow the weake. And he expresly setteth downe three degrees of brotherly correction: the first is, that hee which hath sinned, should be admonyshed priuately. And the second is, if hee shew any token of stubbornesse, that hee be againe admonished beefore witnesses. The third is, if he preuaile nothing this way, that he be delyuered to the publike iudgment of the Church. And this is the purpose, which I spake of, least that charity be broken vnderunder pretence of feruent zeale. Further, because ambition doth cary away the most part of men, so that they are too desirous to spread the offences of their brethren, Christ doth in time meete with this faulte, commaunding vsus to couer the faultes of our brethren as much as we can. For who so are delighted with the shame and infamy of the brethren, it is certeine that they are caryed away with hatred and malice: for if there were any charity in them, they would hauehave regard of the shame of the brethren. It is yet demāded, whether this rule doth generally extend to all sinners. For there are very many, whiche wil allow no publike reproues, vntyl the offender be first pryuately admonished. But there is a manifest restraint in Christes wordes: for he doth not simply and without exception commaund that whosoeuer sinneth, should be admonished or reproued priuately, and without any witnesse: but he would hauehave vsus to try this way, when we are priuately offended: not because the matter is our owne, but beecause it is meete that wee shoulde be wounded with sorowe, as ofte as GOD is offended. Neither yet dooth Christe speake heere of suffring iniuryes: but hee dooth generally teach vsus, so to imbrace and vse louing kindnes amongst vsus, least by handling the weake ones more sharply, wee should lose them which were to be kept. Therefore this clause against thee, doth not note an iniury done to some one man, but distinguisheth betweene secrete and manifest sinnes. For, if any man sinneth against the whole Churche, Paule commaundeth that he should be publikly reproued, so that hee woulde not hauehave the very Elders spared. For of them by name doth Paule giuegive Timothy charge, that by publike reprouing them beefore all men, they might be made a publike example to others, 1. Tim. 5. 20. And certenly it were a ridiculous thing, that hee which offended, so that his offence were openly knowne to the publike offence of the brethren, should bee admonished of eueryevery one of them: for, so if a thousand knew it, he shuld be admonished a thousand tymes. VVherefore that distinction, whiche Christ expresly maketh, is to be kept, that no man by making secrete offences common, should rashly and without necessity defame his brother.

p. 498If he shall heare thee, thou hast wonne. Christ confirmeth his doctrine by the profit and fruite that shall come thereof. For it is no small matter to get a soule to God, which was in bondage to Sathan. And whereof cō meth it to passe, that they which are falne, doe seldome repent, but beecause that they being handled odiously, and as enemies, do hardē themselues in obstinacy? Therefore nothing is better then gentlenesse, which reconcileth to God them which had falne from him. And he that dooth intemperately runne into a fond fauouring the offender, doth willingly lose the saluation of his brother, which he had in his hand. In Luke Christ commaundeth vsus expresly to be satisfied with a priuate admonition, if our brother be thereby brought to repentaunce. Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another. For, when as eueryevery one of vsus doth offend often eueryevery daye, it were extreame crueltie by our silence and dissimulation to betray the saluation of them, whō by a friendly reprofe we might delyuer from destruction. For though that successe doth not alwayes followe, yet dooth there lye a great guiltinesse vponupon him, who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren. It is also to be noted, that the diligenter we are to perfourme this duety, the more the Lord doth yeeld ouer his own honour to vsus. For one man cannot conuerte another, it only belongeth vntounto him: yet doth he adorne vsus with this vndeserued title, that we doe gaine or winne a lost brother.

16 If he heare thee not, take yet with thee. The second degree is, that hee which behaued himselfe stubbornely towardes one manne, or woulde not abide to be taught, shoulde againe be admonished before witnesses. Some doe heere obiecte that it is in vaine to call witnesses, if wee hauehave to deale with a manne that is disobedient and rebellyous, for hee wyll be so farre from being bente to acknowledge his fault in theyr presence; that hee will more wickedly deny the same. But this knotte shall be easily losed, if thou wilt distinguishe betweene a kinde or manner of denyinge, and of slypping backe. Hee that precisely denyeth the deede, and saieth, that hee is falselye and slaunderouslye charged, is to be lette alone: for it shall be in vayne to vrge him by callynge him beefore wytnesses. But, beecause the moste parte of menne doe eyther frowardlye scorne, or impudentlye excuse that which they had doone wickedly and vngodly, vntyll they be brought before greater aucthoritie, it shall bee profitable to obserue this course towardes them. Also the saying of our sauiour must so be vnderstod, as it appeareth by the word he vseth, which signifieth to reproue. To reproue, is to conuince by euident demonstration. And how shoulde I reproue him, that stoutlye denyeth the whole matter. For he that hath so hard a browe, as to deny the offence committed, shutteth vp the way against the second admonition.

Now wee vnderstand against whom Christe woulde hauehave vsus to vse witnesses, that the admonition may hauehave the more weight and the greater effect. But there is no absurditie in it, that he doth bend Moses words somewhat into an other sense. Moses forbiddeth to giuegive iudgemente of a matter vnknowne, and setteth downe this as a lawful meanes of triall, that by the testimony of two or three, eueryevery word may stand or be confirmed.

p. 499Christe alluding to that lawe, saieth, that the cause is euident, where two or three witnesses doe arise to condemne the man, especially that the iudgment of the church may be the riper. Neither is there any cause why he should complaine of iniury, for being brought forth into the lyghte, which refused to heare two or three.

17. Tell it vntounto the Church. It is demaunded what hee meaneth or vnderstandeth by the name of the Churche. For Paule, 1. Corinthians, 5. 5. commaundeth the incestuous Corinthe to bee excommunicate, not of anye chosen number, but of the whole companye of the godly, and therefore it maye seeme probable that the iudgement was heere referred to all the people. But, beecause that then there was as yet no Church, which hadde giuen theyr name to Christe, nor anye such order appoynted, and the Lorde himselfe speaketh as of a manner vsed and receyued: it is not to bee doubted, but that hee alludeth to the order of the olde Churche, as also in other places he applyeth his speach, accordinge to the manner knowne amongste them. VVhen hee commaundeth, Matthew 5. 23. that the gyfte, which wee woulde offer be left at the Altar, vntyll wee may be reconcyled to the offended brother, it is not to be doubted, but that hee woulde by the presente forme and manner of worshypping of GOD vnderunder the lawe, teache vsus, that wee cannot praye ryghtlye, nor offer anye thing to GOD, so longe as we are at dyscorde with the brethren. So therefore nowe dooth he looke into the fourme of disciplyne receyued amongste the Iewes: for it were absurde for hym to appoint the iudgemente to the Church, when as yet there was none.

Also, when as the aucthoritie of excommunication amongste the Iewes was in the handes of the Elders, whoe represented the person or estate of the whole Church, Christe dooth then verye aptly appoynt, that they whiche hauehave sinned, should at length be openly brought before the Church, if they doe eyther proudlye despyse, or scoffinglye scorne at pryuate admonitions. VVee knowe that after the Iewes returned from the captiuitie of Babylon, they hadde a chosen councell, which they called Sinhedrim, in Greeke Synedri…n, whereunto the censure of manners and doctrine was committed. This gouernmente and this brydle to keepe frowarde and vntractable menne in order was lawfull and approued of God.

If anye manne except that all thinges were corrupt and out of order, at the comminge of Christe, so that that tyranny should bee accounted nothing lesse then the iudgement of the Church: The aunswere is easie: though the manner of theyr dealinge was defiled and corrupted, yet was the order worthylye praysed of CHRISTE, as it had been in tymes paste delyuered by the Fathers. And when as shortlye after hee erected a Church, the corruption being taken awaye, hee restored the pure vse of excommunicating. Yet it is not to be doubted, but that the order of disciplyne, which flouryshed vnderunder the kingdome of CHRIST succeeded in place of that Elder. And certeinely, when as the prophane nations hadde a shadowe of this rite of excommunicating, it appeareth that God had put this into the minds of men from the beginning, that if p. 500any were vncleane and defiled, they should be driuen from the holy exercises.

Therefore it was a vile and shamefull thing for the people of GOD to be altogeather without that disciplyne, whereof there was remayninge some shewe amongst the Gentiles. And that whiche was obserued in the lawe did Christe translate to vsus: because that wee and the aunciente fathers hauehave one & the same cause. But it was not the purpose of Christ to send his disciples to the Synagogue, which when it willingly nouryshed filthy corruptions in her bosome, it excommunicated the true & sincere worshippers of GOD. But he declareth that that order should bee holden in his Church, which had bene holily appoynted vnderunder the law. That which is presently added of Heathens and Publycans confirmeth the interpretation that I brought. For, because the Heathens & the Publycans were then much hated and abhorred amongste the Iewes, vntounto them he compareth men that are vncleane and incureable, which wyll obey or yeelde to no admonitions. It is certeine that he would not hauehave giuen this precept to the Heathens, of whome the Church shoulde be gathered, that they shoulde flye from themselues: Neyther is there any cause at this day why the faythfull should abhorre the Publycans. But Christ, that he might the better be vnderstoode, borowed that manner of speach, which was presently vsed in his owne countrey. But the meaning is, that we should hauehave nothing to doe with the contemners of the Church, vntil they repent.

18. VVhatsoeuer ye shall bynde. Hee rehearseth the same wordes nowe, which hee vsed beefore in the sixteene Chapter: but in a diuerse sense. For there his purpose was to confirme the aucthoritye of doctrine, and heere hee appoynteth disciplyne, which is adioyned to doctrine. There Christe sayde that the preaching of the Gospell should not be in vaine, but that it should be a sauour eyther to lyfe or to death: here hee sayeth, though the wicked doe scorne the iudgement of the Church, yet it shall not be in vaine. This distinction must be holden, that he speaketh there of the word preached, and here of publike censures and discipline. But let the readers seeke for the reason of bynding and losinge from thence. This is the summe, whosoeuer hauing committed a sinne, dooth humbly acknowledge his fault, and entreateth, so that he obtaine forgiuenes of the Church, he is not absolued onelyonly of men, but also of GOD. Agayne, whosoeuer scorneth the reproues and threatning of the Church, if he be condemned of the same, that iudgment shall bee confirmed in heauen, which was giuen by men.

If any manne obiect that GOD by this meanes shoulde be as an vnderunder Iudge, without a voyce of his owne, but must subscribe to the iudgment of mortall menne: there is an aunsweare ready. For Christ doth not so defende the right of his Church, as that he would thereby diminishe his owne right and his fathers: but that hee would thereby rather sanctifie the maiestie of his word. For as in the sixteene Chapter his will was not to establish generallye eueryevery doctrine, but that which came out of his mouth: so neyther in this place dooth he say that eueryevery iudgment shall be establyshed and ratified, but that, wherein he himself is president and chiefe: and that not onelye by his spirite, but also by his worde.

VVhereof it followeth, that men do GOD no preiudice, whyle they p. 501pronounced nothing but from his mouth, and doe faithfullye endeuour themselues onelyonly to execute that, which he had commanded. For though Christe is the onelyonly Iudge of the world, yet he would in the meane season hauehave the ministers of his word to denounce and proclaym the same. Further, he would hauehave the Church to delyuer his iudgment: So hee derogateth nothing from himselfe by vsing the ministerie of menne, but he alone loseth and byndeth. Yet hereof aryseth a question, whē the church tollerateth many hypocrites, and also absolueth many, which pretende a faygned repentaunce, whether it be apparaunt that such bee absolued in heauen. I aunswere, that the speach is directed to none other, then to such as do rightlye and sincerely reconcile themselues to the Churche. For he that would giuegive comfort, and take away feare from fearefull & trembling consciences, he sayth, that whosoeuer shall sinne, if they be receiued into fauour with the Church, are freed from guyltinesse beefore God. For hee appoynted this as a pledge of heauenly grace, whiche nothing apperteineth to hypocrites, which doe peruert the right vse of reconciliation.

And there ariseth hence no small hope vntounto the godlye, when as they heare that their sinnes are blotted out before God and angels, assoone as they obtaine forgiuenesse of the Church. In the other parte there is no ambyguitie of the meaning of Christe. For, when as stubborne & proud men are ready vnderunder this pretence to despyse the iudgmēt of the church, as vngodly knaues, they doe often very boldlye appeale to the tribunall seate in heauen. Christe, that hee may with terrour breake their pryde, saieth, that their condemnation is ratified in heauen. In the meane while he encourageth his to a iust and righteous seueritie, leaste they shoulde giuegive place to the wicked frowardnesse of them whiche refuse or shake off all discipline. Heere is also to be seene how ignorauntly the Papistes doe wrest this place, to colour all kynde of tyranny. It is certeine that the ryght and aucthority of excommunicating is giuen vntounto the church, and all menne of a right minde doe confesse the same: but whether that eueryevery manne, or that one that is not called by the Churche, but created by the horned and disguysed beaste, may according to his pleasure send forth theyr vaine and empty crakes of excommunications, accordinge to theyr pleasure? But it is manifeste that the lawefull gonernmente of the Church was committed to the Elders, not onelye to the ministers of the worde, but to them also, which of the people were ioyned to them to be cēsors of the word. Yet they not cōtented with their former impudencye, endeuoured to proue out of this place, whatsoeuer burdens they layd vppon the people to be borne. I speake not of that, that the moste wicked enemyes of the Church doe vnworthily vsurpe, and by violence take vntounto themselues, the aucthority which was graūted vntounto the church: I onelyonly say, when Christe spake not, but onelye of correcting of sinnes, they which by their lawes ensnare soules, doe no lesse foolyshlye then wickedlye abuse his testimony.

It is of the same sorte of braune; that vnderunder this pretence they defend their auricular confession. For though Christ appoynted that they should be reconcyled to the Church, which by theyr faulte were brought to the publyke iudgement: yet was it not his will to lay a lawe vponupon all men, p. 502that they shuld vnburden thē of their sinnes in the eare of a sacrificer. But their fancies are so friuolou…, that it is not necessary to stand any longer to confute them.

19. Againe, I say vntounto you. He confirmeth the former sentence: because God will not onelyonly giuegive the spirite of counsell and wisdome to thē that shall aske it: but he also will cause that whatsoeuer they shall doe out of his worde, should want power and effect. But he ioyning consent to the prayer, declareth how soberly and reuerently the faythful should behaue themselues in all their holy actions. The sinner must be admonished, & except he giuegive place to that reproofe, he must be excommunicated. Here it behoueth not onelyonly to aske counsell of the holy mouth of God, that nothing be done but according to his word, but also it is meete to beeginne with prayers. VVhereby that which I taught before, appeareth more euidently, that there is no licence giuen to men to doe whatsoeuer they lust, but God is placed as a reuenger of the gouernment of the Church, that he might defend and sanctifie the iudgementes, whereof he is the aucthour. In the meane season, while the faithfull doe meet…, they are taught to ioyne their petitions and generally to pray together, not onelyonly to testifie the vnitie of faith, but that God would heare the desire of them all. Therefore, as God doth often promise otherwhere that he wil heare the priuate prayers of eueryevery man: so here Christ adorneth publike praiers, with a singular promise, that he might thereby stir vsus vp the more earnestly to exercise the same.