Harmony of the Gospels, Harmony of the synoptic Gospels (19 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (19 of 29)

p. 50220. VVhere two or three are gathered in my name. This promise stretcheth further then the former. For the Lord declareth that he will be presente as oft as two or three shal be gathered in his name, that hee may directe them with his counsell, and bringe to prosperous successe whatsoeuer they shall take in hande. There is no cause therefore why they should doubt, which delyuer ouer themselues to be ruled by hym, but that they shall feele by his presence that profit and fruit they shall desire. But sith it is an inestimable good thing, to hauehave Christ the chiefe and presidente in all our affayres, as againe nothing is more miserable then to be without his grace: this promise should be no small spurre to vsus, that we might godlyly and holyly ioyne togeather amongste our selues. For whosoeuer eyther neglecteth the holy assemblies, or negligently separateth himselfe from the brethren, or behaue himselfe catelesly in preseruinge vnitie, dooth hereby declare that he maketh no accounte of the presence of Christe.

But first it must be prouided, that they which desire to hauehave Christe present, should be gathered in his name. But the definition of this clause must also be noted, that the wicked do no lesse falsely & impudētly then wickedly make hys holye name as a cloake to their conspiracies. Therefore excepte we wyll caste Christe forth to theyr scornes, and togeather ouerthrowe that which he he… promysed: first, it must be known what this saying meaneth: namely, that they which are gathered, all lettes being cast away, which hynder vsus from comming to Christe, should come sincerely to Christ, and yeelde to obey his worde, and suffer themselues to be gouerned by his spirite. VVhere this simplicitie taketh place, it is not to be feared but that Christe by his blessinges wyll openly declare, p. 503that the company is not gathered together in vaine. VVherin the grosse follye of the Papistes doth bewray it selfe. They cry that theyr councels cannot erre, and therefore that al theyr decrees must be holden: because that as ofte as two or three are gathered in the name of Christe, hee is in the midst of them. But first it were to be demaunded, whether they came together in the name of Christe or no, of whose faith, doctrine & affection it is doubted. VVhile the Papists doe omitte or hyde this, who seeth not that the differēce between the holy & prophane assemblyes, are subtilly confounded by them, that the power of doing any thing may be transferred from the Church to the sworne enemies of Christ? Therefore let vsus know, that none but the godly worshippers of God, which do sincerely seeke Christ are comforted here with hope, that they shuld not doubte of hys presence. And the bastarde and vnfruitefull councelles, whiche weaue webbes of theyr owne braynes, beeinge lefte, Christe wyll alwayes remain as chiefe with the doctrine of his Gospel amongst vsus.

21. Maister, how oft. Peter maketh this obiection according to the cō mon sense and wisdome of the flesh. Naturally it is grafted in all men, that they would hauehave themselues pardoned, so that if any man doe not presently obtaine forgiuenes, he complaineth that he is streightlye and vnkindly dealt with: but it is much a doe to finde them that will shewe themselues easie to bee entreated of others, which desire to bee gentlye dealte with themselues. Therefore, when the Lorde exhorted his discyples to louing kindnesse, this doubt came into Peters minde: what shall come of it, if wee be so ready to forgiue, but that our gentlenesse shall be a bayght to prouoke them to sinne? Therefore he demaundeth whether it be conuenient to forgiue them that sinne often. For the number of seuen, signifieth as much as the aduerbe seuen times, and is taken for a great number. As if hee should hauehave saide, Master, howe ofte wouldest thou hauehave vsus to receiue them that offend into fauour? For it is absurde and vnprofitable that they should finde vsus so ready to be appeased. But Christ is so farre from being moued with this obiection, that he expresly saith, that there shuld be no end of forgiueing. Neither yet would he appoint any certeine number, but rather commandeth that we should neuer be weary. Luke doth somwhat differ from Mathew: for he simplye reporteth the commandement of Christe, that wee shoulde bee readye to forgiue seuen times: yet the sense and meaninge agreeth, that wee shuld be ready and willing to forgiue not once; or twise, but as oft as the sinner repenteth. This is the onelyonly difference, that according to Mathew the Lord reprouing Peter, for that he was too streight in that behalfe, encreaseth the number hyperbolically, which of it selfe sufficeth to sette forth the summe of the matter. Neither did Peter aske the questiō, whether he should forgiue seuen times, for that he was content to goe so far, but that by obiecting or making a shew of ā great absurditie, hee might drawe Christe from his iudgment, as I touched euen now: for hee that will be ready to forgiue seuen times, wil also be appeased at the seuenty offence.

But out of Lukes wordes there aryseth an other question: beecause p. 505Christ doeth not commaund to forgiue, but when the sinner doth turne to vsus and shall testifie his repentance: for by this meanes hee seemeth to graunt his liberty to deny mercy and forgiuenesse to the wicked. I aunsweare, offences are forgiuen two wayes. If any man doe me an iniurie, and I laying aside the desire of reuenge, doe not cease to louelove him, but in stead of iniurie, I bestowe a benefite vponupon him: though I thinke hardly of him as he deserueth, yet am I said & accounted to forgiue him. For when God commandeth vsus to do well to our ennemies, he doeth not therefore presently require, that we shoulde allowe those things in them which he condemneth: but he would onelyonly hauehave our mindes free from all hatred. In this kind of forgiuenesse it is not to be looked for, that he which hath offended should come of his owne accorde to appease vsus: so that it behoueth vsus to louelove them, which of set purpose exasperate vsus, which refuse fauour, and heape olde offences and newe togither. The second manner of forgiuing is, whē we so receiue a brother into fauour, that we thinke wel of him, and are perswaded that the remembraunce of his sinne is blotted out before God. And this is that I gaue warning of before, that Christe doeth not heere speake onelyonly of iniuries done to vsus, but of all kinde of offences. For he woulde hauehave them that are fallen to be holpen by our compassion, which doctrine is therefore very necessary, for that by nature we are almost all froward beyonde measure: and Sathan vnderunder pretence of seuerity, driueth vsus to extreme rigor, so that those miserable mē that are not forgiuen are swallowed vp of sorrowe and despaire. But it is heere againe demaunded whether a man is to be creadited assoone as in woorde he shall professe repentance. For if this be graunted, it shall of necessitie followe that wittingly and willingly they offend. And where were then discretion, if that without correction any manne might freely scorne at vsus euen to the hundred offence? I answear first that he speaketh heere of daily offences, for the which euen the best manne hath neede of forgiuenesse. Therefore, when as in so great infirmitie of the fleshe, we hauehave so dangerous a way, so many sleights and assaults, what shoulde become of vsus, if at the second & third offence all hope of forgiuenesse were takē away? Secondly, it is to be added, that Christ spoyleth not the faithful of iudgement, that they should fondly be too credulous at one word: but he would onelyonly hauehave them righteous and kinde, that they may reach their hande to the repentant: if it appeareth that from the heart they are displeased with thēselues for their sinnes. For repentance is a holy thing, and hath nede of diligent examination: but as oft as the sinner shall giuegive a signe of conuersion, Christ would that he should be admitted to reconciliation, least he being ouerthrowne with the repulse, shuld faint. Thirdly it is to be noted, when any manne hath giuen suspition of himselfe, because of his lightnesse and inconstancie, we may so release him when he asketh forgiuenes, that hereafter we may marke his maners, least he despise our pacience and kindenesse whiche proceedeth from the spirite of Christ. For the counsell of the Lorde must be holden, that they that are fallen must bee holpen with our kindnesse, that they may be raised vppe againe. And certainly we must imitate the goodnesse of our heauenly father, who meeteth sinners a farre off, that hee maye call them to repentaunce. Further, when as repentance is a maruellous woorke of the spirite, and the creation of a newe man, if we despise the same, we doe iniurie p. 506to God himselfe.

23. The kingdome of heauen is likened vntounto a certaine king. Because it is hard to draw vsus to mercy: and especially when as many faults of our brethrē are to be borne with, there doeth presently a loathsomnesse creepe vppon vsus, the Lord doth confirme this doctrine, with a most apt and fitte parable. The summe whereof is this, they that will not be brought to forgiue the offences of the brethren, doe very euill prouide for themselues, and they make too hard and too straight a law for themselues: for they shal finde God as straight & as hard to be entreated towardes them. For the similitude consisteth especially in 3. poyntes: for the maister is set against the seruant, a great sum against small or meane things, singular clemency to extreme cruelty. These 3. things being obserued, the meaning of Christe may be easily gathered. For what are we if we be compared with God? And now what summe is eueryevery one of vsus endebted towards him? Lastly, how light are the offences wherwith our brethren be endangered to vsus, if our obligation to God be considered? How vnworthy therefore of the mer…y of God is a miserable wretch loaden with an intollerable burden, who is so hard to be entreated of his fellowes, that he will not forgiue the least offence? As concerning the words, the spiritual estate of the Churche, is heere called the kingdom of heauen: as if Christ should hauehave sayde, the case betweene God and manne in respecte of the soule, and the estate of the spirituall life is at that poynt, as betweene a ciuil earthly master, and his seruauntes, in respecte of money and the businesses of this present life.

25. His maister commanded him. It were a friuolous thing subtlely to search & sift out eueryevery perticular poynt here: for god doth not alwaies shew his rigour vntounto vsus at the first, vntill wee be driuen to entreate and to sue for forgiuenesse: nay he preuenteth vsus with his free goodnesse, but he onelyonly teacheth what shoulde become of vsus, if God should vse vsus, as in iustice he might. Also, if he shuld exacte of vsus that which is due, how meete it were for vsus to flee to prayers, for this is the onelyonly remaining refuge for sinners. The great difference betweene the summes is also to be noted: for when as one talent is more then a hundred pence, what are a hundred pence to ten thousand talents?

31. VVhen his fellow seruants. Though there is no mysterie to be sought in these woordes, yet because they containe nothing but that which nature teacheth, and we doe daily learne by experience, it is to be knowen that we shall hauehave so many aduersaries and witnesses against vsus before God, as there are men with whom we liue: because it cannot otherwise be but that such cruelty shuld be displeasant & odious to them, especially while eueryevery man is afraid of himself, least that should light vponupon his own head, which he seeth befall vntounto another. The question that is demaunded out of the sentence folowing is but in vaine, how God will punish those sins which he hath forgiuen: for this is the simple meaning: Though he offer mercy to all mē, yet they are vnworthy to enioy the same, which are such cruel dealers, of whom no pardon may be obtained. But the Papists are to be scorned at, while they would draw their Purgatorie fire out of the aduerb vntil: for it is euidēt that Christ here speaketh of eternal death, & not of any temporal punishment, wherby he shuld satisfie the iudgement of God.

24. And when they were come to Capernaum. The purpose of this hystorie must especially be noted: for in that Christ willingly declared his subiection, euen as he had taken vponupon him the shape of a seruaunt: yet withall he sheweth both by words and by myracle, that he was not so debased either by law or by necessity, but of his owne free and voluntary submission, that the world should esteme him, as some one of the cōmon people. This was not custome which was woont to be gathered for passage, but a yearely tribute whiche was imposed vppon the Iewes for eueryevery of their heads, that they should pay that to tyrants, which they were wont to pay to God alone. For we know that this tribute was set vppon them by the law, that by the yerely paimēt of half a siccle, they shuld professe God of whom they were redemed to be their chiefe king. VVhen as the kings of Asia had trāslated it vntounto themselues, it pleased the Romanes wel to follow their example. So the Iewes being as it were estranged from the gouernment of God, paied to prophane tyrants the holy tribute commaunded in the law. Yet it might seeme absurd, that Christ cōming to redeme the people, coulde not set himselfe free from tribute. That he might take away this offence, he taught in words that he was bound therto, but only of his owne free wil, and he proued the same by myracle: for he coulde hauehave exempted himselfe from earthly Empire, that ruled the sea & fishes.

Your maister. Some thinke that the toll gatherers vpbraided Christ, as if that he should withdraw himselfe from the common course. For as they were a scornefull and a reprochefull kinde of men, so I thinke that this was reprochefully spoken. For whereas eueryevery man was wont to be seased in his owne citie, we knowe that Christ had no quiet abiding in any one place. Therefore these men doe demaunde, whether he be free from lawes, because that as a wanderer, hee goeth about hither and thither. And Peter in his answeare made a modest excuse to appease them: Yes sayeth he, he will pay. VVherby we gather that Christ was wont to pay before: because Peter promised it as a thing not to be doubted of. And that they call vppon him, rather then vppon the other, I thinke was for that Christ dwelt with him: for if they had all vsed one lodging, the exaction should hauehave been common.

p. 508Therefore the Papistes are to be laughed at, which vnderunder so friuolous a pretence, do make Peter a companion with Christ in dignitie. He chose him a Vicare say they, and made him in honour like to himselfe, whom in paying of tribute hee made equall to himselfe. But by this meanes they may make all swineheards Christes vicares, for euen they paid as much. If that Peters supremacie appeared in paying of tribute, from whence is this immunitie which they chalenge to themselues? But so it behooueth them to be very foolishly fonde, which doe so depraue the scripture after their owne pleasure.

VVhat thinkest thou Simon? Christ heerein made a shewe of his diuinitie, declaring that nothing is hidden from them. But whereto tendeth his speach? Is it to exempt him and his from subiection to the lawes? So some doe expounde it that Christians are free by right: but that they doe freely submit themselues to the common order, because that otherwise humane societie coulde not be mainteined. Yet I thinke this rather to be the meaning: Because it was daungerous, least the disciples shoulde thinke that Christ came in vaine, for y^t by paying of tribute he might take away hope of deliuerance, he simply sayeth that he doeth therefore pay tribute, because that he doth of his owne accorde abstaine from his owne right and power, whereof is to be gathered that nothinge is diminished from hys kingdome. But why doeth not he chalenge to himselfe that whiche was his owne? namely, because his maiestie was vnknowen to the tribute gatherers. For though his kingdome is spirituall, yet it must so be esteemed of, sith he was the onelyonly sonne of God, that he was also heir of the whole world, that all things ought to be subiecte to him, and to be brought into order before him. The meaning therefore is, that kings are not therefore appoynted of God to rule ouer mankinde, neither hathe he established common wealthes, that he which is the sonne, shuld without respect be brought into the same seruitude with other men: yet, vntill the glory of his kingdome be manifested, he doth willingly abase himselfe to be as a seruaunt togither with others. The Pope doeth no lesse foolishly then happily abuse this, that he might free his cleargie from lawes: as though that a shauē crown could make them the sonnes of God, which shuld be free from tributes and taxes. But Christ had no suche purpose, as to chalenge himselfe the honour of the kinges sonne, that hee mighte thereby at the least, obtaine to hauehave a house free by priuiledge from the common order. VVherfore the Anabaptists do very ignorantly wrest these words for the weakening of the pollitike estate: for there is nothing more certaine, then that Christ did not pleade for the common right of the faithfull: but tooke onelyonly a similitude from kings, which togither with them of their housholdes are free.

27. Cast in an angle. Though I doe graunt that Christes bagges were not alwayes full, yet I doe not thinke that he was enforced by want to giuegive this commaundement to Peter: but that he might prooue by myracle, that his dominion reacheth further, then all the kings of the earth, for he hath the fishes tributaries to him. And we reade that he did this onelyonly once: for one instruction in his whole life was sufficient. Further, a state… was so much in value as a siccle, namely, four drachmes, or two didrachmes.

MAR. 38. Maister. Hereby it appeareth that the name of Christe was as then renowmed, so that they vsed it, which were not acquainted with his disciples: or it may be that they abused the same, for I dare not affirme any certaintye of it. It may be, that the partie heere mentioned, embraced the doctrine of Christ, and gaue himselfe to woorke myracles not of any euill minde. But because that Christe gaue this power but to certaine choyce preachers of his Gospell, I thinke that he tooke this vppon him vnaduisedly, or rather intruded himselfe into this office. But though he preposterously attempted this, in that he durst imitate the disciples without commaundement, yet his boldnesse was not wythout successe, for it pleased the Lorde by this meanes also to make his name knowen: as he worketh sometime by them whose ministerie he doth not allow as lawfull. Furthermore, there is no cause to the contrary, but a man that hath a perticular faith, may followe a blinde zeale: and so cast himselfe headlong to woorking of myracles. Nowe I come to Iohn and to his companions. They say that they forbad a man from woorking of myracles. VVhy did they not first aske whether it was lawful or no? For they beinge nowe vncertaine and in doubt, doe aske the masters iudgement. VVhereof it followeth, that they without consideration toke vppon them authoritie of forbidding. VVherfore he is to be condemned of rashnesse, who soeuer shall attempt more then he knoweth to be allowed him by the woorde of God. Furthermore, Christes disciples are to be suspected of ambition: for they doe this in defence of the priuiledge of their owne honour. For howe commeth it to passe, that they shoulde sodainly p. 510restraine a manne with whome they were not acquainted from woorking of myracles, but because they alone woulde enioy this libertie? for they doe alledge this cause, that he followed not Christ: as if they should hauehave sayde: He is no follower of thine as we are: therefore why should he hauehave this honour?

39. Forbid him not. Christ wold not hauehave him forbidden, not that he had set him a worke, or allowed his dede, or else wold hauehave it allowed by his disciples: but because that is to bee borne with, and to be reioyced at, where God is glorified by any occasion. So Paule, Phill. 1. 18. though he was displeased with the euill dealinge or ambition of the wanderers, which boasted themselues with the name of the Gospel, yet he reioyceth that the glory of Christ is sette foorth by this occasion. And the reason is to be noted, which followeth, that it cannot be, that he shoulde speake euill of Christe, that wrought myracles in his name: and therefore that was to hauehave beene accounted as gaine. For thereof it followeth, that except the disciples had beene more giuen to their owne glory, then studious and desirous to sette foorth the glory of the maister, they would not hauehave take the matter so grieuously, when as they saw the same set forth, and encreased otherwise. Neither yet, whereas Christe sayeth that they are to be accounted as friendes, which are not open ennemies, doeth hee commaunde to lette the bridle slacke to all rash menne to do what they lust, that we should holde our peace, while they according to their pleasure should stirre hether and thether, and trouble the whole order of the Churche (for suche licentiousnesse must be brideled so farre as our calling will suffer) he onelyonly denieth that they doe well, which doe earnestly withstand and stoppe, least the kingdome of God should encrease by any meanes. Neither doeth he so acknowledge them for his, as that he accounteth them of his flocke, which are indifferent betweene ennemies and friendes: but his meaning was, that in as much as they hurt not, they doe pro…ite and helpe. For it is a prouerbiall sayinge, whereby we are warned not to mooue warre, vntill we be prouoked to the same.

LVKE. 51. VVhen the dayes were accomplished. OnelyOnly Luke reporteth this hystorie, which yet is not a little profitable many wayes, for first the Diuine fortitude and constancie of Christ in despising death is heere described: Then, what great hatred and enimities dissentions in religion do breede: Thirdly, howe the nature of menne is caried to impatience with a rashe zeale: Further, howe ready and apt it is to followe the falles and faultes of the Sainctes: Lastly, we are taught meekenesse by the example of Christe. But the death of Christ is called a taking away, not only because he was then taken from amongst men, but because that he departing from the base prison of the flesh, ascended vp on high.

Hee had settled himselfe. Heereby Luke declareth, that when the death of Christe was before his eyes, the feare of it being cast away, he went forwardes to meete the same: yet withal he declareth that he did striue, that as a conquerour of the terrour, hee might boldly offer himselfe to death. For if no feare had beene throwne vppon him, if no difficultie, no strife, no care, to what shoulde he settle his countenaunce? But because hee was neither blockishe, nor yet caried away with a rashe and headie boldnesse, it behooued him to be mooued at that cruell and bitter death: Naye, at p. 511that fearefull and horrible torment, whiche he knewe to be neare ready to fall vppon him from the seuere iudgement of God; and euen that is so farre from darkening or diminishing of his glory, that it is a notable shewe and declaration of his louelove towardes vsus. For not regardinge himselfe, that hee might apply himselfe to our saluation, thorough the middest of terrours he hastened vntounto death, the day and time whereof, he knewe to be neare.

52. And sent messengers before him. It is to be supposed, that hee then hadde a great company of followers with him. The messengers are sent, neither to prepare pleasant dainties, nor to chuse some beautifull palace, but onelyonly to declare, that a greate companye of straungers were comminge. But they beinge shutte out and repulsed, doe tarie waytinge for their maister. Further, we doe heereby learne, that whiche I noted in the seconde place, when as men doe disagree betweene themselues in matters of doctrine of Religion, they doe easily fall out into mutuall hatred. For it was a signe of moste bitter hatred, to defraude the hungrie of their meate, and to deny harbour to the weary. But the Iewishe religion was so euill thought of, and esteemed amongest the Samaritanes, that they thought them not woorthy of any kindnesse whiche followed it. It may bee, that the griefe of the reproache vexed them, that they knewe that the Iewes accounted their temple as prophane, and detested it, and esteemed them as degenerate and corrupt worshippers of God. But when as superstition was once receiued, they frowardly stacke to the same, and wyth a wicked emulation they contended to defend the same.

As the lengthe the contention grewe so hotte, that in one fire it destroyed bothe theyr Countreys: for Iosephus declareth that it was the firebrande of the warres of the Iewes. And thoughe Christe coulde readily hauehave auoyded that enuie, yet hee hadde rather hymselfe to bee a Iewe, then to gette hym lodginge by an ouerthwarte deniall of the same.

54. And when his Disciples sawe it. It may be, the region where they were, putte them in minde that they should desire that lightning should fal down vpō the wicked: for in times past Elias had in that place ouerthrowne wyth fire from heauen the kings souldiours, whiche were sent to take him, 2. Reg. 1. 10. Therefore it came into their minde, to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God, were ordained to the like destruction. And heere we doe see whether a folish imitation of the holy fathers doth cary vsus. Iames and Iohn do pretende the example of Elias: but they consider not howe much they differre from Elias, they doe not examine the extremitie of their zeale, they looke not to the callinge of God. The Samaritanes had the like goodlye pretence for their idolatrie, as it is sette downe in Iohn 4. 20. but they were both amisse, for that wythout any regarde, they were rather Apes then followers of the holy fathers. And thoughe it is doubted, whether they thought the power to be in their owne handes, or that they desired Christ to giuegive it them: yet I doe thinke this the more probable, that they were lift vppe with a foolish hope, thinking themselues sufficiently armed to execute that reuenge, so that Christ would allow of it.

p. 51255. Yee knowe not of what spirite yee are. By this aunsweare Christ not only restrained the vnbrideled heat in the two disciples, but he also prescribeth a rule to vsus all, that we nourish not any such heat in vsus. For it behoueth him, who soeuer he be that attempteth any thing, that he be wel assured with himselfe, that he hauehave the spirite of God for his authour and his guide, and that he be led with a right and pure instincte of him. Feruencie of zeale doeth cary many men: but if the wisdome of the spirit be wanting, they become as blubbers and frothe. Also it often falleth out. that the troublesome affections of the flesh are mixed with the zeale, and they which seeme to be moste zealous of the glorye of God, are blinded with a priuate affection of the flesh. VVherfore, except the Spirit of God doe guide our zeale, it will not serue for an excuse, that wee attempted nothing but of a good zeale. But the Spirite it selfe shall gouerne vsus by counsell and wisedome, that we doe nothing beside our duetye, nor beyonde our callinge, also that we attempt not anything but wisely and conueniently: Further, he will indue our mindes (eueryevery dreg of the flesh being wiped away) with a right affection, that we desire not any thinge but that which God commaundeth. Christ also blameth his disciples, for that they were farre from the spirite of Elias, and that they doe wickedly in taking that to thēselues which he did. For Elias executed the iudgement of God, which was cōmaunded him by the spirite of God, but these men, not by the commaundement of God, but by the prouocation of the flesh, are caried to seeke reuenge. VVherefore the examples of the Saincts are no defence to vsus, except the same spirite doe dwell in vsus, which directed them.

Though the Pharisies do lay snare… for Christ and do craftily set vponupon him, that they might intrappe him, yet their malice wrought for our profite: as the Lord doeth wonderfully know howe to turne to the good of his, what soeuer things the wicked doe deuise for the subuersion of true doctrine. For by this occasion was the question answeared, which the liberty of diuorcement did bring foorth, and there was a certaine law deliuered, of the holy and inseparable knotte of Matrimonie. But thereof is taken an occasion of quarelling, because that the answeare could not be but odious on both sides in respecte of them. They demaunde whether it is lawfull for a man to put away his wife for eueryevery cause: If Christ deny it, they will cry out that he doeth wickedly abrogate the law: If he affirme it, they wil bragge that he is rather a baud, then a Prophet of God, who wil so fauour the lust of men. And this they had conceiued in their mindes: but the sonne of God, who knew howe to take the wise in their owne subtletye, deceiued them of their hope, and seuerely resisted their vnlawfull diuorcements: yet shewing withall, that he bringeth forth nothing but that which was agreeable to the lawe. For he concludeth the matter in two poyntes: he sayeth that the order of creation shoulde be as a lawe, that a manne should keepe his marriage promise as a lawe all his whole life, and that diuorcements were permitted, not that they were lawfull: but because he had to doe with a people that was stubborne, and would not be taught.

4. HaueHave yee not read. Christ doth not answeare directly to that which is demaunded, but he doth plainly satisfie the question proposed: as if any man now being demanded of the masse, should faithfully declare the mysterie of the holy supper, and should at the length inferre, that they are sacrilegious and falsifiers, that dare be so bolde as to adde or to diminish any thing from the pure institution of the Lorde, he should openly ouerthrowe the fained sacrifice of the masse. And Christe taketh this rule, God from the beginning ioyned manne and woman togither, that they two might make one perfecte manne. Therefore hee that putteth away his wife, teareth away from himselfe as it were the one halfe of himselfe. But nature suffereth not, that any manne should rende a sunder his owne body. Hee addeth another argument drawne from the lesse to the greater, the bonde of matrimonie is holier and straiter, then that wherein the p. 514children are bounde to the parents. But godlinesse tieth the children to the parentes in a bande that cannot bee loosed. Muche lesse therefore maye the husbande renounce his wife. Heereof it followeth that the band made of God, is broken if a manne be diuorced from his wife. And nowe this is the meaning of the woordes. That God the maker of mankinde, made man and woman, that eueryevery man being contēted with one only wife, shoulde not desire any others: for he resteth vppon the number of two, as also the Prophet Malachie, chap. 2. 10. when he inueighed against Polygamie, bringeth the same reason, that GOD in whome there was aboundance of spirite, so that it was at his pleasure to create mo, yet made but one man: namely, such as is here described of Christ. Therefore the inseparable societie of one husbande with one wife, is prooued by the order of creation. If any man shall obiecte, that by this reason it shall not be lawfull, the first wife being dead, to take an other: The answear is easie: the band is not only broken by death, but the second wife is placed of God in the roumth of the former, as if shee were one and the same.

5. For this cause shall a man leaue father. It is doubted whether Moses bringeth in Adam, or God speakinge in that place: but whether of the two thou takest, it maketh little to this present place: for it was sufficient to bring the Oracle of God, though it should be spoken by Adam. But hee doeth not simply commaunde him that marrieth a wife, to leaue his father, for so God shuld be contrary to himselfe, if by Matrimonie he shuld abolishe that honour which hee commaundeth children to vse towardes their parents: but while comparison is made betweene those dueties, the wife is preferred before father and mother. But if any man shoulde sende backe message to his father, and shoulde shake off that yoake whereto he is bounde, no man woulde allowe suche a monster. Much lesse then shall there be liberty graunted to dissolue Matrimonie.

They shall be two in one flesh. By this saying Polygamie is no lesse condemned, then that libertie of putting away wiues. For if the knitting togither of two be sanctified of the Lorde, then the ioyning either with three or foure is adoulterous. But Christ as I sayd a little before, doeth apply it otherwise to his purpose, euen thus, that who soeuer shoulde put away his wife, should rende himselfe in pieces: for the power of holy Matrimonie is suche, that the husband and the wife become one flesh. Neither was it the purpose of Christe to bringe in the foule and filthy deuice of Plato, but he speaketh reuerently of that order appoynted by God. Therefore lette the husband and the wife so liue togither, that the one may so nourish the other, euen as the one halfe parte of himselfe: and lette him so commaund, as the head of the wife, and not as a tyrant: in like maner let the woman modestly submit her selfe in obedience.

6. That which God hath ioyned togither. Christe in this sentence brideleth the lust of men, that they shuld not by forsaking their wiues, breake the holy knot. And as he denieth it to be in the power of the man to breake Matrimonie: so he giueth a lawe to all others, that they should not confirme vnlawfull diuorces by their authority. For the Magistrate abuseth his authority, which sheweth fauour to a man to put away his wife: yet Christ properly bent himselfe to this purpose, that eueryevery man shuld religiously maintaine the faith which hee hath giuen for himselfe, and they whiche are prouoked by lust or wicked affection to diuorcement: p. 515let them thus thinke with themselues: who arte thou that wouldest take liberty to thy selfe to breake that which God hath ioyned. But this doctrine maye also be applied further. The Papistes imagininge vsus a Church separated from Christ her head, they do leaue vsus an vnperfecte and a maimed body: in the holy supper whereas Christe ioyned breade and wine, they are so bolde as to depriue all the people of the vse of the cuppe. Against these diuelishe corruptions we may oppose: that whiche God hath ioyned togither, let no man put a sunder.

7. VVhy then did Moses. They had thought vppon this quarrell before, if Christe (which was most likely) sho… … …quire the lawfull vse of diuorcements. For what soeuer God permitteth in his lawe, seemeth to be lawfull, whose onelyonly will maketh the difference betweene good and euill. But Christ meeteth their false enuie with a fitte answeare, that Moses graunted this for their frowardnesse, and not as that he should allow it as lawfull. And he confirmeth his saying with a notable reason: Because it was not so from the beginning. He taketh this as graunted, when God at the beginning instituted Matrimonie, he established a perpetuall law which should be in force euen to the ende. If that the institution of Matrimony is to be accounted as a lawe inuioleable; it followeth that what soeuer declineth from the same, proceedeth not frō the pure nature of the same, but of the corruption of men. Yet it is demaunded whether it was lawfull for Moses to permitte that, which of it selfe is euill and corrupte: I answeare, that which he did not seuerely forbidde, is vnproperly sayde to be permitted. For hee gaue no lawe of diuorcements, as that he woulde approue the same by his allowance: but when as the wickednesse of men could not otherwise be restrained, he gaue that remeady which was most tollerable, that the man should at the least giuegive testimonie of the chastity of his wife. For the lawe was not giuen but in fauour of the women, least that after they were vniustly reiected, they should incurre any slander. VVhereby we gather that it was rather a punishment laide vppon the men, then a libertye or permission graunted for the prouocation of their lust. Note also that the spirituall gouernmēt, doth differ much from the politike and outward order. VVhat is lawfull and meete to be done, the Lord comprehendeth in ten wordes: now because it may be that many things are not called before the iudgement seat of men, wherof eueryevery mannes conscience reprooueth and conuinceth him, it is no meruaile if politike lawes do agree vntounto them. Let vsus take a familiar exāple, we hauehave greater liberty to contende by lawes, then the rule of charity will beare. VVhy is this so? because right cannot be giuen to eueryevery man, except there be a way opened to demaunde it: in the meane season the inwarde lawe of GOD sheweth, that that must be followed which charity commandeth, yet there is heere no cause why Magistrates shoulde bee excused for their negligence, if they doe of their owne accorde cease from correctinge of sinnes, or shall omitte those thinges whiche the estate of their callinge doeth require. But lette priuate menne take heede, leaste by coueringe their offences, vnderunder pretence of lawes, they double their faulte. For the Lorde doeth heere by the waye blame the Iewes, as if it were not sufficient for them to hauehave their frowardnesse born with, or passed by without punishment, except they should make God the author p. 516of their sinne. If that a rule of liuing godly and holily cannot alway, nor eueryevery where be gathered out of the lawes polliticke, muche lesse of custome.

9. I say vntounto you. Marke reporteth that this was spoken to the Disciples aparte, when they were come into the house: but Mathewe omitting this circumstance, setteth downe the speache: as the Euangelistes doe often leaue out some circumstance by the way. For they count it sufficient to gather the summes of thinges. So there is no difference, but that one setteth downe the matter more plainly then the other. And this is the summe: Though the lawe doeth not punish diuorcements, which do differre from the first institution of God, yet hee is an adulterer whiche putteth away his wife, and taketh him an other. For it is not in the will and pleasure of manne, to dissolue the faith of Matrimonie, whiche the Lorde woulde hauehave to remaine firme and sure, therefore shee is a harlot that supplieth the roumthe of the lawfull wife. But he putteth an exception, because that a woman by committing whoredome, cutting her selfe as a rotten member from her husbande, setteth him at libertye. They which doe deuise other causes, are woorthily reiected, because they will be wiser then the heauenly maister.

They will hauehave the Leprosie to be a lawfull cause of diuorcement, because the infection thereof doeth not onelyonly infecte the husbande but also the children. But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie, so I do not allowe him that liberty to put her away. If any man obiect, that they which cannot liue alone, hauehave neede of remedy, least they shoulde burne: I saye that is no remedye, which is without the warrant of the worde of God. I adde also, that they shall neuer want the gift of continencie, if they would deliuer themselues to be gouerned of the Lord: because they follow, that which he prescribeth. Some man shal begin to loath his wife, so that he cannot abide to lie with her: shall this euill be remedied by taking two wiues? An other mannes wife shall fall into the Palsie, or Apoplexie, or shall be diseased with some other incurable disease: shall her husband reiecte her vnderunder pretence of incontinencie? But wee knowe that they shall neuer want the helpe of the Spirite, which doe walke in his wayes. For the auoiding of fornication, sayeth Paule, 1. Cor. 7. 2. Let eueryevery man marry a wife. He that hath done this, though it fall not out according to his desire, hath done his part. Therefore, if any thing want, it shall be amended by the helpe of God. To goe any further, is nothing else then to tempte God. And whereas Paule noteth an other cause, 1. Cor. 7. 15. namely, whereas for hatred of godlinesse, the married persons are reiected of the vnbeleuers, that a godly brother or sister is not then subiect to bondage, is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement, but onelyonly whither a woman continueth bounde to the vnbeleeuing manne, after that shee is for hatred of God wickedly putte away, and cannot otherwise be receiued into fauor, then if shee denie God. VVherefore it is no meruaile that Paule chuseth rather to be separated from manne, then to be alienated from God. Yet that exception which Christe putteth, seemeth to be in vaine. For if the adulteresse deserueth death, to what purpose shold he speake of diuorcement?

p. 517But because it was the duety of the husbande to followe the adultery with iudgements, that hee might cleare his house of that offence, whatsoeuer the successe be, Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde: and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment. As the ouerthwart pitie of Magistrates at this day, driueth menne of necessitie to putte awaye their defiled wiues, because adulteries are not punished. And it is to be noted, that this law is common and free to both partes, as the bond of faith is mutual and like. For whereas the husbande is chiefe in other things, in respecte of the bed hee is equall to the wife, for he is not maister of his owne body. Therefore, when as the adulterer shall fall awaye from the knotte of matrimonie, the wife is sette at libertie.

Hee that maiyeth her that is putte away. This sentence hath been moste corruptly expounded by many interpreaters: for they thought generally & confusedly, that it was commaunded to liue soale after diuorcement. So if the husbande should put away the adulteresse, of necessitie they bothe shoulde liue vnmaried. As if that this were the libertie of diuorcement, onelyonly to lie away from the wife: as if also Christe did not euidently in this cause permitte that to be done, which the Iewes were woont generally to vsurpe vntounto themselues according to their owne pleasure. Therfore that errour was too grosse: for when Christe condemneth him for adulterie that marrieth her that is putte away, it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements.

Therfore Paule commaundeth them to remaine vnmaried, which are so putte away, or to be reconciled to their husbandes: because that matrimonie is not ouerthrowne by brawlinges and dissentions, as in the first Epistle to the Corinthians, the seuenth chapiter, and the eleuenth verse, and that is gathered out of Marke, whereas the wife by name is spoken of, which shoulde depart from her husbande: not that it was lawfull for the wiues so to giuegive a bill of diuorcement to the husbandes, but that the Iewes were fallen into straunge corruptions: but Marke noted the corruption which the Lord reprooued, and then raigned eueryevery where, that after voluntary diuorcements they both went forward to a newe mariage. Therefore he maketh no mention of adulterie.

p. 518As though the estate of husbandes were very harde, that so longe as they shall remaine chaste, they should be compelled rather to beare all other things then to depart from them: the disciples mooued with this answear of Christ doe except, that it is better to be without wiues, then to be caught in suche a snare. But why doe they not againe consider howe straite the bondage of the wiues is, but that the affection of the fleshe doeth tie them to themselues and their owne commodities, that despising all others, they onelyonly desire to be prouided for themselues. Yet here doeth a vile vnthankefulnesse appeare, that they woulde refuse the singular gifte of God, either for feare or wearinesse of one discommoditie. It were better according to their opinion, to auoide mariage, then to tie himselfe in a bande of perpetuall fellowshippe. And if God hath instituted Matrimonie for the common good of mankinde, though it bringeth some thinges which are not very acceptable, it must not therefore be despised.

Therefore lette vsus learne if among the blessings of God, there be any thing which pleaseth not vsus, lette vsus not be so daintie nor so frowarde, but lette vsus vse them with reuerence. Especially, we must take heede of this wickednesse in holy Matrimonie: for because it is enwrapped wyth many troubles, Sathan endeuoureth to vexe it with hatred, and infamie, that he might withdrawe menne from it. And Hierome heerein shewed too euident a token of a malitious and peruerse witte, in that he doeth not onelyonly quarell at that holye and godlye order of life: but what tauntes or reproches soeuer he canne gather oute of prophane wryters, hee casteth vppon it, that hee might slaunder and deforme the beauty of the same. And lette vsus thinke that what soeuer troubles doe befall in Matrimonye, are accidentall, because they arise of the corruption of menne.

Also, lette vsus remember, that sith after our nature was corrupted, it became a medicine or salue, it is no meruaile if a sower taste bee mixed with the sweete. But it is to bee seene howe the Lorde reprooueth this foolishnesse. Hee denying all menne to be receiue…s of this sayinge, declareth that the choyse is not in our hande, as if that wee hadde authoritie to consulte of the matter. If any manne thinke it profitable for hym to be without a wife, and so without triall made, doeth lay a lawe of single life vppon himselfe, is farre deceiued. For God, who sayde it is good that woman be a helpe to manne, will punishe the contempte of hys order: for mortall menne doe arrogate too much vntounto themselues, while they striue to exempte themselues from the heauenly calling. Further, that it is not free for all menne to chuse which they luste, Christe prooueth by this, because continencie is a speciall gift. For when hee sayeth, all cannot receiue it, but they to whom it is giuen, he plainly declareth that it is not giuen to all menne. VVhereby their pride is conuinced, whiche doubte not to arrogate to themselues, that whiche Christe so plainly taketh from them.

12. For there are some chaste. Christe nameth three kindes of menne that are chaste. They whiche are chaste by nature, or whiche are made chaste by men, are driuen from Matrimonie by want: because they lacke those partes of a manne. Others he sayeth are chaste, whiche hauehave made themselues chaste, that they might the better serue God. Those he setteth p. 519free from the necessity of marriage. VVhereof it followeth, that al other which doe abhorre Matrimonie, doe with a sacrilegious boldnesse (after the maner of giantes) fight with God. The Papists vrging this word, making chaste, & if men of their owne pleasure, could make lawes of continencie, is too colde. For Christ first sheweth that GOD giueth this to whome he thinketh good. And a little after he doth againe affirme, that the sole life is rashly chosen, where any man is not endued with a special gifte. VVherefore this making chaste, is not subiecte to free will: but the plaine meaning is: when by nature some are apte to marriage, thought they doe abstaine, yet they tempt not God, because God graunteth them libertie.

For the kingdome of heauen. Many doe foolishly expounde it, for the deseruing of eternall life: as if that sole life contained in it selfe some meritorious woorshippe, as the Papists doe faine it to be an Angelical estate. But Christe meant nothing els, but that the married ought to hauehave this ende sette before them, that they being free from all cares, might the diligentlier apply themselues to the exercises of godlinesse. Therefore it is a foolish imagination, to accoūt sole life for a vertue: for God is no more pleased by that, then he is by fasting, neither doeth it deserue to be accounted amongst those dueties which God requireth of vsus, but he must looke to an other ende: for Christ would expresly set downe, though any man be free from whoredome, yet his sole life is not approoued of God, if he only prouide for his owne ease and delites: but he is onelyonly heereby excused, if he apply it to a free and quiet meditation of the heauenly life. In sum, Christe teacheth that it is not sufficient, if the vnmarried doe liue chastly, except they do purposely abstain from it, that they might apply themselues to better exercises.

He that is able to receiue this, let him receiue it. By this clause Christ warneth that the vse of Matrimonie must not be despised, except that in a blinde rashnesse we woulde cast our selues headlonge to destruction: for it behoued him to lay his hand vponupon his disciples, whom he saw runne headlong without iudgement. But this admonition is profitable for all men: for few in choyse of that kinde of life that they will leade, doe consider what is giuen them of God: but they leape without choyse, whether soeuer their vnaduised heat doth carie them: and I would this had ben better heard heeretofore. But I knowe not with what enchantments of Sathan their eares were stopt, that against nature, and as it were in despite of God, they would lay vppon themselues that snare of perpetuall single life, whome God hadde called to marriage: after, their miserable soules are so caught in the deadly snare of a vowe, so that they would neuer out of that pitte.

This hystorie is very profitable, because it teacheth that Christe doeth not onelyonly receiue them which doe willingly come to him, by the motion of a holy desire and faith, but also them which by reason of their age, feele not howe greatly they do neede his grace. There is as yet no vnderstanding in these little children, that they should desire to be blessed: yet hee receiueth them louingly and kindly, and with a solemne manner of blessing, he consecrateth them to his father.

Their purpose also, which brought the children to Christe, shoulde be obserued: for except they had a stedfast perswasion in their mindes, that he had the power of the spirit in his hand, to powre out vponupon the people of God, it had ben absurd to hauehave brought children to him. VVherefore it is not to be doubted, but that they desired that his grace might be bestowed vponupon them. Therfore for the amplifying of the matter, Luke addeth this worde Also, as if he should hauehave sayd, after they had tried howe many wayes he holpe them that were growen in yeares, they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit, if he shuld lay his hāds vponupon thē. Also, the laying on of hands (as we sayd otherwhere) was an ancient and solemne maner of blessinge amongst the Iewes: therefore it is no maruel, if they desire Christ to pray for their childrē by vsing that solemne ceremonie. Yet by the way, when the greater blesseth the lesse, Heb. 7. 7. they giuegive vntounto him the honour of a great Prophet.

13. The disciples rebuked him. If a Diademe had beene set vppon his head, they had willingly and with great reioycing accepted it, because that as yet they knew not his proper office. But now they account it a thing vnwoorthy his person to receiue children: and their errour wanted not a coloure: for what businesse hathe so great a Prophet and the sonne of God to do with children. But here we learne that these iudges were not vpright, which estemed of Christ after the vnderstanding of their owne flesh: for thereof it commeth to passe that they woulde spoile him of hys proper gifts: and againe wold attribute vntounto him vnderunder pretēce of honor those things which belonged not vntounto him. From hence sprang a great heape of superstitions, whiche brought a fained Christ into the worlde. VVherefore lette vsus learne not to thinke otherwise of him then he hath taught, nor to put any other person vpō him, thē was put by the father. p. 521VVe see what befell in popery: they thought that they yeelded great honour to Christ, if they should bow themselues before a crust of bread: a stinking abhomination before God. Againe, because they thought it not honorable enough for him to supply the place of an aduocate for vsus, they created for them an innumerable sort of patrons: but by this meanes the honour of the mediatour was taken from him.

14. Suffer little children. He testifieth that he is willing to receiue children, and then taking them in his armes, he not onelyonly embraceth them, but also putting his handes vponupon them, he blesseth them. VVhereby we gather that his fauour also reacheth euen vntounto this age. Neyther is it any meruaile: For when as the whole stocke of Adam is shutte vp vnderunder the guiltines of death, it is necessary that all frō the greatest to the leaste should perish: but those, which the one redeemer doth delyuer. But to driue away that age from the grace of redemption, should be too much crueltie: therefore we doe not vnaduisedly hold out this buckler against the Anababtistes. They deny Baptisme to infantes, because they are not capable of that misterie, which is there signed. VVe doe except of the other side, sith Baptisme is a pledge and figure of free forgiuenesse of sins, and also of adoption vntounto God, it may not be denyed to infantes, whō God adopteth and washeth with the bloud of his Sonne. That they obiect that repentanace and newnesse of lyfe is there also figured, is easily aunswered. For they are renewed by the spirite of God for the measure of theyr age, vntil by degrees in time conuenient, that vertue whiche is hidden in them shall encrease and shew it selfe openly. And that they contend that we cannot be otherwise recōciled to God, and made heires of the adoption but by fayth, we graunt this to be true of them that are growne in yeares: but as concerning infantes, this place proueth it to be false.

Certeinely, this imposition of handes, was not a iugling nor an ydle shewe, neyther did Christ power forth his prayers into the ayre in vaine: and he could not solemnly offer them vntounto GOD, but that he woulde graunt his prayers without exception. And what should he requeste for them, but that they might be receiued amongst the Sonnes of GOD? whereof it followeth, that they were regenerate by the spirite into the hope of saluation. And to be short, his embraceing them declared, that Christ accounted them of his flocke. If that they were partakers of the spirituall giftes, which Baptisme figureth, it were absurd, that they shuld be depriued of the outward signe. Truely, it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ, whom hee nourisheth in his owne bosome, and to cast them out as straungers, shutting the gate vppon them, whom Christ wil not hauehave to be forbydden, For of such. In this word he comprehendeth aswell the lyttle ones, as them that are lyke them. For the Anabaptistes doe very fondlye exclude children, at whom they should beginne. But in the meane season he taking occasion of this present matter, exhorted his disciples, that laying by malice and pride, they shuld put on a childish nature. Therfore it is added by Mark and Luke, that no man can enter into the kingdome of heauen, except he become like vntounto a childe. But the admonition of Paul is to be noted in the former Epistle to the Cor. the 14. chap. and 20. vers. Be not children in vnderstanding, but in malitiousnes.

16. Behold one came. Luke saieth that he was a rular, that is, a man of great authority, not one of the common people. Though ryches get honour, yet it seemeth that he was esteemed as a graue and a good manne. And all cyrcumstaunces being considered, though he is called a younge man, yet I thinke he was one of that sorte, which by a sober and chaste life reuerenced the auncient integrity. And he came not deceitefullye (as the Scrybes were woont:) but with a minde to learne: and so aswell in wordes, as by kneeling downe he declared that he reuerenced Christ as a faythfull teacher. But againe, a blynde confidence in his workes hyndereth him from profiting vnderunder Christ, vntounto whom otherwise he desired to yeelde himselfe to be taught. So at this day we see some not euill affected: yet wil hardly tast the doctrin of the gospel: because they are caried away I know not with what shadowish holines. Further, y^t we may iudge the better of the estate of y^e answer, the maner of the questiō must p. 523bee noted: for he dooth not simply ask by what meanes, or which way he shuld come to eternal life: but what good shuld he do to get it. So he dreameth of merits, wherby he wold make a fulrecōpēce for eternal life, wherfore Christ very aptly sendeth him to the obseruation of the lawe, which is the certeine, way to life, as I will presently more fully declare.

17. VVhy callest thou mee good? I do not take this reproofe so subtilly as a great part of the interpreters do, as though Christ would secretely instruct him of his godhead. For they do think that these words do signifie thus much, as if he should hauehave said, if thou knowest no higher thing in me, then a humane nature, thou dost wrong to giuegive that title of good to me, which belongeth to God alone. Verely I do graunt, to speak properly, men are not worthy of so honorable a title, no, nor the Angels: for they hauehave not a drop of goodnes of themselues, but what they borowe from God. But Christ had no other purpose, then to bring his doctrine into credit: as if he shuld hauehave said: thou doest euil to call me good maister, except thou dost acknowledg me to come from God. Therfore the yong man is not here instructed in the essence of the godhead, but is led to beleeue the doctrine. He had now already some affection to obediēce: but Christ would hauehave him to go further, as to heare God speaking. For (as it is the maner of mē, of deuils for the most part to make Angels) they do generally cal thē good teachers, in whō they see nothing that is good: And these are as prophanings of the gifts of god. Therfore it is no meruaile if Christ to get his doctrin autority doth cal the yong man back to God. Keepe the commaundements. Some of the old writers hauehave corruptly interpreted this place (whō the Papists folowed) as though that Christe shuld teach, that by the obseruatiō of the law we could deserue eternall life. But Christ considered not what men could do: but answereth to the question proposed: what is the righteousnes of works, wich the law defineth. And certeinly, so it must be holden, that God in his law cōprehendeth the way to liue holily & righteously, wherin perfect righteousnes is contained. Neither did Moses vtter this sētence in vaine, He y^t doth these shal liue therin. Likewise I call heauen & earth to witnesse, that I hauehave this day shewed you life. Therfore it cannot be denied, but that the obseruation of the law is righteousnes, wherby life may be obtained, if anye man were a perfect obseruer of the law. But, because we are al voyde of the glory of God, nothing shalbe found in the law but cursing: neither is there any other refuge for vsus, then to flie to the free gift of righteousnes. Therfore Paul setteth down two sortes of righteousnes, the one of the law, the other of faith: the first he placeth in works, but the second in the meere grace of Christ. VVherby we gather that this answere of Christe was of righteousnes, according to the law: for it was mete that the yong man inquiring of the righteousnes of works, shuld first be taught, that no man is accoūted righteous, but he that satisfieth y^e law (which is impossible) y^t he seing his own infirmity, might flie to the refuge of faith. Therefore I graūt, sith god hath promised the reward of eternal life to the obseruers of his law, this way were to be kept, if the infirmity of our sleshe hindered vsus not: but the scripture teacheth that it is our fault, so that it is necessary for vsus to hauehave that by gift, which we cannot obtain by merites. If any man obiect that the righteousnes in the lawe is proposed to vsus in vain, wherto no man can at any time attain: I answer, it is not in vain, be p. 524it is an instruction, whereby we are lead vntounto that righteousnes, whiche is to be had by suite. Therefore Paule, where he saith, that the Dooers of the lawe are iustified by the righteousnesse of the lawe, excludeth all men. Further, this place abolysheth all those faigned deuices, whiche the Papistes inuēted for the obtaining of saluation. For they were not onelyonly deceaued in that, that they would binde God vntounto them by theyr good works, that he shuld saue them of dutie or of debt, but while they prepare themselues to do good works, the doctrine of the lawe not regarded, they bend themselues to faigned deuotions, as they call them: not that they doe openly refuse the law of God: but because they doe prefer the traditions of men farre before it. But what saith Christ? namely, this worship only is approued of God, which he prescribeth, because that obedience is more acceptable to him, then al their sacrifices. Therfore who soeuer endeuoreth to frame his life to please Christe, while the Papistes are occupied in their friuolous traditiōs, let him imploy al his endeuor in keeping the commandementes of the law.

18. Thou shalt not kil. It is meruaile when Christ would hauehave vsus bound to the whole law, why he onelyonly toucheth the second table: but he therfore doth it, because that by the dueties of charity eueryevery mans minde is best discerned what is in it. Godlynes toward God is the chiefe: but, because that hypocrites doe often counterfeit the obseruation of the firste table, they are best tryed by the second table. Therefore we must knowe that Christe chose those commaundementes, wherein appeareth a testimonie of true righteousnesse: yet, by that figure Synecdoche, he noteth the whole by a parte. There is no matter in that, that he setteth the commaundement of honouring the parentes in the last place: for hee regarded not to keepe the exact order. Yet thys is worthy to be noted, that hee putteth it in the second table, least any man should bee deceaued by that errour of Iosephus, who thought that it appertayned to the first table. That which is after added in the end: Thou shalt louelove thy neyghbour, is nothing diuerse from the former commaundements, but is a general exposition of them al.

19. The young man sayd vntounto him. The law might hauehave bene dead to him, when as he dreamed that he was so ryghteous: for, except he had flattered himselfe through hypocrisie, this had beene a very good admonition towardes the learning of humilytie, to see hys owne blottes and faultes in the glasse of the law. But he being drunken with a foolysh boldenes, carelesly boasted that hee had well discharged his duety euen from hys childhoode. Paule confesseth that he was in the same case, and that hee was perswaded that he so lyued, so long as he knew not the force of the law: but after that he felt the power of the law, he was deadly wounded thereby. Therefore Christes aunswere, which followeth was directed to the affection of the man. Yet Christ required nothing of him but the commaundementes of the law: but, because the simple rehearsall of them moued him nothing, he discouereth in other words his secrete disease of couetousnes. I graunt it is not commaunded in any place of the law, that we should sell all: but when as the end of the lawe is to drawe men to the denyall of themselues, and expresly condemneth lust, we see that Christ had no other purpose, then to correct that false perswasion of the young man. For, if he had throughly known himselfe, at the hearing p. 525of the law rehearsed, he would hauehave confessed himselfe in daunger of Gods iudgment▪

Now, because the simple words of the law do not sufficiently cōuince him of his guiltines, he declareth the inward sense in other wordes. For if Christ should now requyre any other thing besides the commaundements of the law, he should be contrary to himselfe. He taught euen now that perfect righteousnes was comprehended in the commaundementes of the law: how therfore shuld it agree for him to reproue the law for default? Further, that protestation of Moses, which I cited before hadde beene false. Therfore Christes meaning was not, that the yongman wā … ted one thing besides the obseruation of the law, but one thing in the obseruation of the law. For, though the law doth in no place compell vsus to sell all: yet, because it bringeth all our corrupt lustes to nothing, because it teacheth vsus to beare the crosse, because it would hauehave vsus to be ready to abyde hunger and penury, the yong man is far from the ful obseruation of the same, so lōg as he is caried away with the louelove of his riches. And he saith one thing wanted, because he had no neede to speak of whoredome and murther: but he noteteth the speciall disease, as if hee shoulde touch the byle with his finger. And it is to be noted that hee dooth not only commaund him to sell, but to giuegive to the poore: for to reiect riches were of it self no vertue, but a vaine ambition. Crates the The…an is cō mended by the prophane hystoriographers, because hee caste his money and what precious thing soeuer he had into the sea, for that he thought he could not be safe, except he destroyed his riches. As though it hadde not beene better for him to hauehave bestowed that vppon others, whiche he thought superfluous for himselfe. Certeinelye, when as charitye is the bond of perfection, he that defraudeth himselfe and others of the vse of money, deserueth no prayse. Therefore Christ doth not simply cōmend the felling, but the lyberalitie in helping the poore. Christe also vrgeth further the mortification of the flesh, when hee saieth, follow me: For hee doth not onelyonly commaund him to giuegive him his name, but to putte hys shoulders to the bearinge of the Crosse, as Marke dooth expreslye expound it. And it was meete that hee should bee thus launced: because that when he was at home, he was wont to lyue pleasantly vnderunder the shadow & in ydlenes, he had neuer conceiued, or had tasted very little, what it should meane to crucifie the old man, and to tame the lusts of the flesh. But the Monkes are too ridiculous, while vnderunder pretence of this place, they chalenge to themselues the state of perfection. Fyrst, it is easie to vnderstand, that it is not commaunded to all men without difference to sell all. For the husbandman, which is accustomed to lyue of his labour, and thereby to nourish his children, should sinne, if he shuld sel his small portion of land, not being compelled thereto by necessity. Therfore it is better to keepe that, which God hath put into our handes, so that we do modestly and thriftily maintaine our selues and our houshold, and giuegive some part to the poore, then wastefully to spoyle al. But what a goodly selling is this, which the Monks do so much brag of? Whē as a great number, which cannot finde foode at home, thruste thēselues into monasteries, as into swines sties full stuffed. All men do carefullye spare from themselues, that these idle bellyes might be fatted with other mens bread.

p. 526A notable chaunge surely, when they being commaunded to giuegive to the poore that which they rightlye possesse, they are not content with theyr own, but take away other mens.

MAR. 21. Iesus beheld him, and loued him. That which the Papistes doe hereof gather, that good morall workes, (which are not wrought by the instinct of the spirit, but go before regeneratiō) do of right deserue, is too childish a deuise. For, if they gather a desert of the louelove of God, we may say that frogs and flyes do deserue: because God loueth all his creatures, without exception. Therefore it is needful to distinguish the degrees of louelove. In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly louelove, but his own sonnes, whom he hath regenerate with the spirit of adoption: and by this louelove it cōmeth to passe, that they shal be approued before his tribunall seate. According to this sense, to be beloued of God, & to be iustified before him are both one in signification. But God is said sometime to louelove them, whom hee neither alloweth nor loueth: for because the preseruation of mankind is acceptable vntounto him (which consisteth in iustice, equity, moderation, wisdome, faith, and temperaunce) hee is said to louelove the polytike vertues: not that they doe merit saluation or grace: but beecause they tende to that ende, which he alloweth. In this sense, according to diuers respects, he loued & hated Aristides & Fabritius: for in asmuch as he had adorned them with an outward righteousnes, and that for the common good, hee loued hys own work in them: Yet, beecause the heart was corrupt, that outwarde shew of righteousnesse auailed them nothing to the obtaining of righteousnes. For we know that the hearts are purged onelyonly by faith, & that the spirit of vprightnes is giuen onelyonly to the members of Christ. So the question is answered, how it could be that Christ should louelove a man that was proud, & an hypocrite, whē nothing is more odious before God thē these two vices. Neyther is it anye absurditie that God should louelove that good seede, which he put into some natures, so that he yet reiecteth the persons and the works for their corruption.

MAT. 22. Hee went away sorowfull. The departure sheweth at length how farre the young man was from that perfection, whereto Christe called him. For how commeth it to passe that hee withdraweth himselfe from Christes schoole, but because it was a griefe to him to forsake hys riches? But if we be not ready to beare pouertie, it is euidente that luste doth yet reigne in vsus. And this is that, which I sayde before, that Christe commaunded to sell all, was not an addition to the lawe, but a tryall of the sinne that lay hidde. For as eueryevery manne is more giuen to this or to that sinne, so by the reprehending of the same hee is the more layde open.

Further, this example teacheth vsus that to continue constantly in Christes schoole, it is conuenient to renounce the flesh. This yong man departed from Christ, who brought with him both a desire to learne, and modesty: because it was hard for him to leaue that vice, wherewith he was acquainted. The same shal befal to vsus, except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vsus. VVhether this temptation were but for a time, so that the yong man afterward repented, it is vnknowne: yet by coniecture it is probable, that hee was drawne away by his couetousnesse, that he should not profit any thing.

23. A rich man shall hardly enter. Christ doth not declare how noysome and deadly a plague couetousnes is, but also how great hinderaunce riches doe bring. Marke asswageth the sharpnesse of the saying, while he applyeth it onelyonly to them which put their trust in riches. But I think that the former sentence is rather confirmed by these words, then corrected: as if he should saye, that it shoulde not seeme merueilous to them, that rich men hauehave so hard entraunce into the kingdome of heauen: for it is a common disease almost of all men, to trust in their riches. This doctrine is also very profitable for al men: namely, to rich men, as that they being admonished before of their daunger, should take heede: to poore men, that they shuld be content with their estate, and not so couetously desire that, which wilbe more to their harm then to their gain. It is certeine that riches of it selfe doe not hinder vsus from following: but (such is the corruption of man) that they which hauehave aboundance can scarsly escape from drowning themselues therein. So that they which flow with riches are holden bound by Sathan, as it were in chaines, that they shuld not look vp into heauen: nay, they entrench, bind and enthrall thēselues wholly to the earth. The similitude of the Camel, which he addeth a litle after, amplifieth the difficultie: for it declareth that rich men do swell, & are more puft vp with prid & vain boldnes, so that they cannot suffer thēselues to be brought into such straites, as God doth keepe his childrē. p. 528I thinke that by this word Camel is rather noted a great rope for a shyp, then a beast.

25. And when his disciples heard it. The disciples doe meruale: for this should not make vsus a litle carefull; considering that riches doe stoppe vp the entraunce into the kingdome. For which way soeuer we shall turne our eyes, a thousand stops will set themselues against vsus. But let vsus note that they were so amased, that yet they fledde not from the doctrine of Christe. He of whom mention was made euen now dealt otherwise: for the streightnesse of the commaundement so feared him, that he diuorced himselfe from Christ: but though these men be amased, and doe ask who then can be saued, yet they bend not theyr course an other way, but desire to vanquishe their doubtful hope. So it shall profit vsus to feare the threatninges of GOD, so ofte as hee denounceth anye harde or fearefull thinge: so that our myndes faynte not, but rather bee styrred vppe.

26. VVith men this is vnpossible, Christ doth not altogether sette theyr mindes free from all care: because it was profitable for them to vnderstand how hard it is to ascend into heauen. First, that they might imploy al their endeuours to this purpose: then, that they distrusting themselues might seeke for helpe from heauen. VVe see how sluggish and carelesse we be. VVhat shoulde befall, if the faythfull shoulde thinke that they should walke pleasauntlye through a softe and pleasaunt playne, for recreation? This therefore is the cause, why Christe dooth not extenuate the daunger (that he might thereby put his disciples out of feare) but rather encreaseth it. For, where as before hee had onelyonly sayde that it was heard, now he saith, it is impossible.

VVherby it appeareth that they are very preposterous teachers, which are so afrayd to speake hardly, that they giuegive lybertie to the sluggyshe fleshe. But it were better to follow the rule of Christe, who so tempereth his speach, that he might teach men that are throwne down in thē selues, onelyonly to repose themselues in the grace of GOD, and withall that hee myght stirre them vppe to prayers. So hee dooth wisely helpe the infirmity of menne, not by attributing any thing vntounto them, but by stirring vp their mindes to hope in the grace of God. And by this aunswere of Christ is that generall rule refelled (which the Papists gathered out of Hierom.) VVhosoeuer shal say that the law is hard to be kept, let him be accursed. For Christ doth plainly declare, that it is not possible for men to keepe the way to saluation, but so far as the grace of God doth helpe and direct them.

Peter dooth secretelye compare himselfe and the other disciples with that rich man, whom the world had alienated from Christ. And because they ledde a poore and wandring lyfe not without reproofe and troubles, neither did there appeare anye shewe of a better estate in tyme to come: hee demaundeth, and not without cause, whether they hauehave lefte all, and followed Christ in vaine. For it were an absurd thing for them to be spoiled, & not to be better recōpenced by the Lord. But what were those al thinges? For, when as they were base and poore men, they scarse had a house to leaue: therefore this bragging might seeme to be ridiculous. And certeinly experience sheweth howe greatly menne doe commonly esteeme of theyr dueties towardes GOD. As at this day they which were almost ready to begge in popery, do proudly cast forth that they hauehave lost much for the cause of the Gospell: yet the disciples may be excused, for though their estate was neuer gorgious; yet they lyued at home of their handy occupation…, as the richest of them all. And wee knowe that poore menne accustomed to a quiet and honeste life, are hardlyer drawn from their wiues and children, then those men, which are caryed by ambition, or that are drawne hether and thether with the blaste of prosperitie. And except there had beene some reward layde vp for them, they did very fondly to chang the manner of their life. But as they were in this behalfe to be excused, yet herein they offended, that they desire now to see triumph, when they had not yet gone throgh the warfare.

If at any time wee doe loath and bee vnpacient, that the time or tryumph is delayd, let vsus learne first to consider the solaces, wherewith the Lorde asswageth the bitternesse of the crosse in this world: then to stirre p. 530vp our selues with the hope of eternal life. For in these two poynts is the answere of Christ contained.

MAT. 28. Verely, I say vntounto you. Least the Disciples should think they had lost their labour, and repent them of the course they had begunne, Christ teacheth them that the glory of his kingdom, which as then was hidde, should be reuealed, as if he should saye, there is no cause whye you should faint at this your base estate. For I, who doe scarsly lye amongste the meanest, will at the length ascend into a throane of maiestie. Therefore beare a litle, vntill the time of manifesting of my glory shall come. But what doth he then promise them? Namely, that they shalbe fellowes of the same glory. For by giuing them throanes, wherin they shuld iudge the twelue tribes of Israel, he compareth them to Ambassadours, or to chiefe counsellers and presidentes, whiche hauehave the chiefe seates in the kingly assembly. VVee know that the Apostles were chosen twelue in number, that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people. This was the chiefe dignitie, but as yet it was hidden: therfore Christ deferreth their desires vntounto the last manifestation of his kingdome, that then they might receiue the fruit of their election: yet it is not to be doubted, but that Christ spak in this place of the latter day. In the regeneration. Some doe referre this poynt, to that which followeth in the text. So regeneration should be nothing else but the newnesse, which should followe our restoring, while that which is mortall shall be swallowed vp of life, and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ, because the world beganne then to be renewed, and the Church sprang vp out of the darknesse of death into the light of life. And this manner of speaking is found eueryevery where in the Prophetes, and dooth very well agree with the cyrcumstaunce of this place. For the renewinge of the Churche so often promised, made them hope for some greate happines, when as the Messias should appeare. Christ, therefore that he might take away that errour, distinguisheth betweene the beeginning and the end of his kingdome.