Harmony of the Gospels, Harmony of the synoptic Gospels (22 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (22 of 29)

p. 58722. They m…ruailed. Here also it appeareth how God turneth the wicked endeuours of his enemies to a contrary end, and he dooth not onelyonly delude their hope and make it frustrate, but also driueth them awaye with shame.

Somtime it shall fall out that though the wicked be ouercome, yet they will not cease to murmurre: but though their frowardnesse wyll not be tamed, how many battailes soeuer they doe make againste the word of God, so many victories are in his hand, that hee may tryumph ouer them and their head Satan. But in this answere the speciall purpose of Christ was to set forth his owne glory, while he compelleth them to depart with shame.

Heere we see how Sathan gathereth all the wicked together, to ouerthrow the trueth of God, which men in other thinges coulde not agree amongst themselues. For though there was great dissention betweene these two …ectes, yet they conspire together against Christe: so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan, though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell, that they doe gladly nourish Epicures, Libertines, and suche other monsters, so that they may hauehave their helpe to ouerthrowe the Gospell. In summe we see that they came out of diuers fortes to assault Christ: and this came so to passe, because that all menne generally hated the lyght of sounde doctrine. But the Saduces moue the question to Christ, so as vnderunder the colour of an absurditie, they might eyther drawe hym into an errour, or if hee shoulde dissente, they myght dyffame him, and bringe him into contempte amongste the rude and vnlearned multitude. And it maye bee, that they were woonte to trouble the Pharises before with the same obiection, but now they lay the same snare for Christ.

23. VVhichWhich say that there is no resurrection. I hauehave shewed before of the beginning of the Saduces. They did not onelyonly deny the last resurrection of the slesh, but also the immortalitye of the soule, as Luke declareth, Act. 29. 8. And truely if the doctrine of the scripture be wel considered, without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame. For God doth not say that the soules do so liue after death, as if they should now enioy the present glory and blessednes: but he suspendeth theyr hope vntounto the latter day, I graunt that the Phylosophers, p. 589which were ignoraunt of the resurrection of the flesh, spak many things of the immortall essence of the soule: but they speake so fondlye of the estate of the life to come, that theyr writinges are to no purpose. But sith the scripture saieth, that the spirituall lyfe dependeth of the hope of the resurrection, and that the soules separated from the bodyes hauehave respect to that, whosoeuer denyeth the resurrection, doth also deny the immortalyty of soules. But here is to be seene the horryble confusion of the Iewish Church, that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come: so that after death there should be no difference betweene men and beastes. They did not deny a holy & righteous lyfe, neither were they so prophane as to account the worship of GOD a needelesse matter, (but they rather acknowledged God to be the iudge of the world, & that al things appertaining to man are gouerned by his prouidence:) but sith they tyed aswell the reward of the godlye, as the paynes due to the wicked, to this present life, though they had sayd truely, that eueryevery manne is now handled equally, according to his desart: yet this was too preposterous, to shutte vp the promises of God into so narow corners.

Now experyence doth euidently declare, that their folly was too grosse, sith it is euident that the rewarde which is layde vp for the good, is deferd to an other lyfe, and the punishmentes are not powred vppon the wicked in this world. To be short, there cannot be imagined any thing more absurde then this fantasie, that menne created after the image of God, should perish like beastes. But howe vile and monstrous a matter was this, when as some opinion at the least of the life to come remained eueryevery where amongst the prophane and blynde Idolaters of the Gentiles, that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God. VVhat should I say, that when they saw the holy Fathers, that they made haste to the heauenlye life, and the couenaunte which God made with them is spirituall and eternall, muste they not be more blinde then blockes, which coulde not see in so cleare a light? But first this was a iust rewarde for them, which had rente the Church of God into sectes: then God in this maner reuenged the wicked contempt of his doctrine.

24. Mayster, Moses sayde Sith it might hauehave sufficed to hauehave proposed the matter simply, to what end made they such a preface? namelye, they doe craftily pretend Moses name, to proue those mariages lawefull, whiche were made not after the pleasure of menne, but by the commaundement and ordinaunce of God himselfe: also it is necessarye that God himselfe should agree with himselfe. This therefore was their snare, if God will in time to come gather the faithfull into his kingdome, then will he restore vntounto them that which he had giuen them in the worlde: therefore what shall become of that womanne, whom God had giuen to seauen men? So all the godlesse and Heretikes doe frame their cauils, wherwith they could deforme the true doctrine of godlynesse, and make the seruauntes of Christ ashamed: yea the Papistes endeuoring to entrappe vsus as past all shame, doe openly scorne at God and his word, Therefore it is not without cause that Paule, Tit. 1. 9. would hauehave the doctor furnished with weapons, wherewith he may driue backe the enemies to the truth. As concerning this law, wherein GOD commaundeth the next kinsmen p. 590in bloud to succeede the dead in marriage, if the first should die without children, this was the reason, that the woman which was married into any family should receiue seede therof. This must not be vnderstoode of naturall brethren, but of cosines and such like: for it were incest to marry within the degrees forbidden by the law.

29. Yee are deceiued, not knowing the Scriptures. Though Christ speaketh to the Saduces, yet this reproofe doth generally belong to all deuisers of false doctrines. For sith God doth plainely shew himselfe vntounto vsus in the Scriptures, the ignaraunce of them is the fountaine and cause of all errours. But this is no small comfort to the godly, that they shalbe safe and out of the daunger of errour: so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true.

Christes ioyning the power of God with his word, is to be referred to the circumstaunce of this present matter: because the resurrection far exceedeth the capacitie of mannes vnderstanding, it wil be incredible vntounto vsus, vntyll our mindes behold the great power of God, which is able to subdue all thinges to himselfe: as Paule teacheth, Phylippians, 3. 11. Further, it was necessary that the Sadduces should be deceiued: because they did falslye measure the glorye of the heauenly lyfe with the presente estate. Yet, in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen, whiche doe ioyne the power of GOD togeather with the scriptures.

30. They are as the Aungelles of God. Hee meaneth not that the chyldren of God shalbe when they are rysen, in all thinges lyke vntounto the angelles, but so farre as they shall be free from all infirmitie of this presente lyfe: as if he shoulde saye, that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of. Luke dooth more plainely set forth the reason of the similitude, because they could not die againe: therefore they should not bring forth their fruite, as vponupon earth. And he speaketh of the faythful onelyonly, because there was no question of the reprobate. But it is demaunded why hee saith, that they shall then bee the sons of God, because they shalbe the children of the resurrection, sith the Lord doth vouchsafe this honour to his faithfull ones, though they be shutte vp in the pryson of the frayle body. And how should we bee the heires of eternall lyfe, if God shoulde not acknowledge vsus nowe for children?

I aunswere, after we are grafted into the bodye of Christe by fayth, God adopteth vsus for children, and the spirit is a witnesse, seale, marke & pledge of this adoption, so that in hope hereof wee may freely cry, Abba, Father, Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God, yet because it doth not yet appeare what we shall be, vntill we be trasfigured, and see him in his glory, as he is, wee are not in effect accounted as sonnes. And though we be regenerate by the spirite of God, yet, because our lyfe is hidde as yet, the manifestation of the same shall make a true and perfect difference betweene vsus and straungers. In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye.

LV. 37. And that the dead shall rise againe. After Christe had confuted that absurdity obiected against him, now he confirmeth the doctrine of p. 591the last resurrection by the testimonie of the Scripture. And wee muste keepe this order, that the enemies of the trueth hauing their quarels answered, may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture, they may alwaies murmurre and grudge. Christ citeth a place out of Moses, beecause he had to doe with the Sadduces, who gaue but small credit to the Prophetes, at the most they accounted no better of them, then we do of the booke of Ecclesiasticus, or the hystory of the Machabes. Also seeing they alleadged Moses, he had rather turne him backe againe vponupon the, then to obiect any one of the Prophetes. Further, hee had not this purpose, to gather al the places of scripture that serued for this purpose: as we see the Apostles in lyke manner did not alwayes vse all the testimonies that serued for the same matter. Yet Christ did not vnaduisedlye make choise of this place before the rest: but chose it with great iudgement (though at the first sight it seemeth to be hard:) because the Iewes should especially account of that, and remember it: sith it declareth that the Lord did therefore redeeme them, because they were the children of Abraham.

God saieth that he came thither to helpe the afflicted people: but hee addeth withall, that he acknowledged that people for his, in respecte of the adoption, and for the couenaunt made with A braham. Howe commeth it to passe, that God should hauehave regard rather of the dead, then of them which liue: but because he gaue the greatest honour to the fathers, with whome he had made his couenaunt? But how should they be so excellent and honourable, if they were dead? This relation doth euidently set forth this matter also. For as there can be no father without childrē, nor a king without a people: so the Lord cannot properly be called god but of the lyuing. Christ doth not reasō so much of the commō maner and phrase of speach, as of the promise which is included in these wordes. For the Lord dooth offer himselfe of this condition to bee our God, that he might hauehave vsus againe to be his people: which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes. Hence came that saying of the Church set downe by the Prophet, Haba. 1. 12. Thou art our God of old, we shall not dye. Therefore when he promiseth to saue all them, whose God he saieth he is: and this beeing spoken of Abraham, Isaac and Iacob after their death, it followeth that there remaineth hope of life euen for the dead. If any man obiect that the soules maye lyue, though the bodyes rise not againe▪ I aunswered a litle beefore, that these two are ioyned togeather: beecause the soules beeinge not yet in their estate, doe aspyre to the enheritaunce layde vppe for them.

38. For all liue vntounto him. This manner of speach is diuerslye vsed in the Scriptures: but Christ here meaneth, that the faythfull doe lyue in heauen with God after they passe out of the world: as Paule to the Ro. 6. 10. saieth, that Christ after he was receiued into the heauenly glory, liueth to God: because he is exempted from the infirmities and troubles of this transitory lyfe. But Christ doth purposely declare heere, that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God.

p. 592For if they be almost like vntounto the dead, while they wāder in the world, much lesse doth there appeare anye token of life in them after the death of the body. But God is faithful, so that beyond the capacity of men hee will keepe them aliue before him.

39. Then certeine of the Pharises aunswered. It is euident that they were all malitiously bent, but by the power of God was this confession wrested out of some of the Pharises. Though they wished that Christe myght hauehave beene ouercome, and hauehave beene put to silence with shame: yet because they saw themselues armed by his aunswere against the contrarye faction, ambition causeth them to triumph at the victory gotten. It may be also that for enuy they would not hauehave Christ ouercome by the Saduces. But by Gods wonderfull prouidence it commeth to passe, that euen his greatest enemies should subscribe to his doctrine. Their boldnes also was brydeled, not onelyonly because they saw Christ prepared to withstand all their assaultes: but beecause they feared they shoulde hauehave the foyle with shame, as they had oft receiued before. Further, because they were ashamed, by silence they graunted him the victory: so that his credit encreased so much the more amongst the people. And in Matthewes wordes that they wondred all at his doctrine, it is to be noted, that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries, that it might well bee accounted as a wonder, that the doctrine of the resurrection was so readily and so aptly proued by the law.

Though those thinges which Matthew in the 22. chapter, and Marke in the 12. doe reporte, hauehave onelyonly something in them like to this hystory, and be not one: yet I hauehave chosen to set it down in this place, because that when Matthew and Marke doe say, that this was the last question, wherewith the Lord was tempted, Luke maketh no mention of that matter: And he seemeth to omit it of purpose: because that he hadde reported it other where. Yet I doe not saye that it is one and the same hystory: for Luke hath some thinges diuerse from the other two. They all agree in this, that a Scribe moued this question to tempt Christe. But hee whom Matthew and Mark do make report of, at the length departeth well affected: for he yeeldeth to Christes aunswere, and sheweth a token of a mild spirit apt to be taught. Note also that Christ likewise saith, that he is not far from the kingdome of heauen. But Luke bringeth in an obstinate man, swelled with pride, in whome there appeareth no token p. 594of repentaunce. And it may be sayde without absurditie, that this question of the true righteousnesse and obseruation of the lawe, and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place, or whether he pretermitted that other question (because that former history was sufficiēt in respect of the doctrine) the likenesse of the doctrine seemeth to require, that I should confer the three Euangelists together.

Now it must bee considered what occasion moued this Scribe to aske this question of Christ: which was because he was an interpreter of the law, and was offended at the doctrine of the Gospel, because he thought that the authoritie of Moses was thereby diminished. But hee did it not so much of zeale to the law, as that hee tooke it disdainefully, that hys maister should lose any honour. Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe. For though hee vttereth not this in wordes, yet his captious question tendeth to this, to bring Christ to be hated of the people. Further, Mathew and Marke doe not attribute this subtiltie to one man onelyonly, but they do teach that the matter was done by agreement: and that one was chosen out of the whole company, who seemed to excell the reste in witte and learning. Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question. For in him the Scribe demaundeth what men should doe to attaine eternall life: and in the other two, what is the greatest commaundement in the law. Ye… it is to one end: for hee assaulteth Christ subtilly, so that if hee could draw any thing out of hys mouth that differed from the law, he might shake him vp as an Apostata, and an aucthour of wicked backsliding.

LV. 26. VVhat is written in the law? He heareth another maner of aunswere of Christ, then he looked for. And Christe shewed no other rule of a holy & righteous life, thē that which was deliuered in the law of Moses: because that the chiefe perfection of righteousnesse is contayned vnderunder the perfect louelove of God, and of our neighbours. Yet it muste be noted that Christ spake here of the meanes to obtaine saluation, according to the question that was moued to him. For he doth not plainely teach here as he doth otherwhere, how men shoulde come to eternall lyfe: but how they shoulde liue, that they might be accounted righteous before God. It is euident that the law teacheth men howe they shoulde frame theyr lyfe, to purchase their owne saluation before God. But that the law can do nothing but condemn, and is therfore called the doctrine of death, and is saide to encrease transgressions (Rom. 7. 13.) the fault is not in the doctrine, but in vsus, because it is impossible for vsus to performe that which he commaundeth. Therefore though no manne is iustified by the law: yet the law it selfe containeth the chiefe righteousnesse: for it doth not deceitfully promise saluation to them that follow the same, if any man doth fullye obserue whatsoeuer it commaundeth. Neyther should this manner of teaching seeme absurd to vsus, that God should first require a righteousnes of workes, and shoulde after offer it freelye without good workes: because it is necessarye for men▪ to acknowledge theyr owne iust damnation, that they might be driuen to flye to the mercy of God. Therfore Paule dooth compare both the righteousnesses togeather (Rom. 10. 5.) that we might know that God iustifieth vsus freelye, beecause p. 595we hauehave no righteousnesse of our owne. But Christ applyed himselfe in this aunswere to the Lawyer, and had respect to the manner of the question mooued. For he demaunded not whence they should seeke their saluation, but by what works it should be attained.

MAT. 38. Thou shalt louelove the Lorde. Marke setteth downe a preface, and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes. For this should be both a sharpe spurre to stirre vsus vp to worship God, while wee are certeinly perswaded that we worshippe the true maker of heauen & earth, for doubting dooth naturallye make vsus slouthfull, and it dooth sweetely allure vsus to louelove him, because that hee adopteth vsus of hys free grace to be his people. Therefore least the Iewes should be afrayde (as it commonly vseth to be in thinges that are doubtfull) they heare that the true and onelyonly GOD prescribeth them this rule for them to liue by. And least that distrust should draw them backe, God commeth to them familiarly, and commendeth his free couenaunt vntounto them. Yet notwithstanding it is not to be doubted, but that God would make himselfe known from all Idolles, least the Iewes should be drawne away, but shuld keepe themselues in the true worshyppe of him alone. But nowe if no vncerteinety canne hynder the miserable Idolaters from following their louelove with a madde heate, what excuse shall the hearers of the Law hauehave, if they become slouthfull, when God hath reuealed himselfe vntounto them? That then which followeth is a briefe summe of the lawe, which Moses also setteth downe. For when as the lawe was deuided into Tables, of the which the first commaundeth the worship of God, the seconde charitie, Moses gathered this summe well and wisely, that the Iewes might knowe what GOD required in euerye of the commaundementes. But though it is meete that GOD shoulde bee beloued farre otherwise then menne: yet it is not without cause that for worshyppe or honour God shoulde require vsus to louelove him: for by this meanes he declareth that no other worshyppe pleaseth him, then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God, that loueth him.

Furthermore, because the wicked and corrupt affections of the fleshe do withdraw vsus frō a right course, Moses declareth that our lyfe shal thē be well brought into order, when the louelove of God shall possesse all our senses. Let vsus therefore learne that the louelove of GOD is the beginning of godlynes: for God refuseth al obedience of mē, which cōmeth of constraynte, and will be worshipped wyllingly and freely. Yet let vsus learne that vnderunder the louelove of GOD is noted the reuerence which is due vntounto him. Moses addeth not the minde, but onelye maketh mention of the hearte, the soule and the strength. And though this partition into these foure partes is the fuller, yet it altereth not the sense. For when Moses would summarilye declare that God should be beloued perfectlye, and that what power soeuer is in men, should be imployed this waye, it was sufficient for him to adde strength to the soule & hart, and so to leaue no part of vsus voyd or without the louelove of God. Also we know that the He brewes do somtime note the mind by this word heart, especially where it is ioyned with this word soule. But I do not labour much to shew what p. 596the minde doth differ from the hearte aswell in this place, as in that of Matthew, except that it signifieth a higher seate of reason, from whence all counselles and thoughtes do proceede. But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe, but what they should doe. For it cannot be that the perfect louelove of God should reigne and rule in this infirmitie of the flesh. For we know how all the senses of our minde are bent to vanitie. Lastly we do gather hereby that God doth not stay vponupon the outwarde shew of works, but doth especiallye require the inwarde affection, that good fruits may grow of a good roote.

39 The second is like to this. He placeth louelove and charity amongst men in the second place, beecause the worshippe of GOD is firste in order. And he saieth that the commaundement of louing the neighbours is like to the first: because it dependeth of it. For sith euerye manne is giuen to selfe louelove, true charitie towardes our neighbours cannot be founde anye where, but where the louelove of God reigneth. For the louelove wherewith the children of the world doe louelove one another is to bee bought and solde: for eueryevery manne careth for his owne profite. Againe, it is impossible that the louelove of God shoulde reigne, but that brotherlye louelove amongste menne should spring out of it.

Also, when Moses commaundeth vsus to louelove our neighbours as our selues, hee woulde not set the louelove of our selues first, that euerye manne might louelove himselfe firste, and then his neighbours (as the Sorbonicall Sophisters doe cauill, that the ruled is inferiour to his rule) but sith wee are giuen too much to our selues, Moses reproouing this faulte, sette our neighbours in equall degree with vsus: as if hee should forbid euerye man neglecting others, to hauehave care of himselfe: because that charitie ioyneth all into one body. And correcting selfe louelove, which deuideth men asunder, hee bringeth them all backe to a common societie, and as it were to a mutuall embraceing one of another. VVhereby we gather that Paule doth not without cause call it the band of perfection, Coloss. 3. 14. and the fulfilling of the law, Romans, 13. 10: Because that all the commaundementes of the second Table should be referred to it.

LV. 28. Doe this, and thou shalt lyue. I hauehave shewed somewhat beefore how this promise agreeth with the free iustification by fayth. For God doth not therefore iustifie vsus freely by grace: because the lawe doth not shewe and describe a perfecte righteousnesse, but beecause that wee fayle in the obseruation of the same: and therefore hee saieth, that wee cannot lyue by the same, beecause it is weake in our fleshe. So that these two doe …gree well togeather: the lawe teacheth howe menne shall bee iustified by workes, and that no manne shal be iustified by workes, beecause the want is not in the doctrine of the lawe but in men. Yet was it Christes purpose to take awaye that obiection: because he knew that the rude and vnlearned people murmured against him, as if that he shuld goe about to ouerthrowe the lawe, as it is the perpetuall rule of righteousnesse.

29. But he willing to iustifie himselfe. This question might seeme to serue nothing to the iustifying of man. But if we remember that which is said other where, that mens hipocrisie is most found out in the secōd table (for p. 597while they faigne themselues to be great seruers of God, they doe openly deale vncharitably towardes their neighbours) and thereby it may be easily gathered that the Pharise vsed this shift: that being couered vnderunder this false cloake and colour of holines, hee might not be brought foorth into the light. Therefore when hee perceiueth that the examination of his charitie would make against him, least that he shuld be foūd a transgressour of the law hee seeketh starting hoales in the name of a neighbour. And first we see that the Scribes had herein corrupted the law, because they accounted none others for their neighbours, but they which were worthy of it. And thereof was that as a generall rule receiued amongst them, that it was lawfull to hate their enemies. For this was one meanes that the hipocrits vsed to cleare themselues of guiltines, to draw back as much as they could, least their life shuld be brought to be iudged by the law.

30. Iesus aunswered. Christe might hauehave taught simply that the name of a neighbour doth generally belong to euerye manne, beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe. And surely the Lord set downe this name in the lawe for no other cause, but that he might gently allure vsus to louelove one another. The commaundement had beene playner thus, LoueLove eueryevery man as thy selfe: but because that men are so blinded in their owne pride, that eueryevery man lyketh so wel of himselfe, that he scarse thinketh others worthy of the lyke estate, but withdraweth their dueties from them, the Lorde therefore of purpose calleth all neighbours, that the affinity it self might ioyne them together one to another. Therefore that any man may beecome our neighbour, it sufficeth that hee is a man: for it is not in our power to blotte out that nature common to all. But the purpose of Christ was to drawe such an aunswere out of the Pharisee, as that hee myght thereby condemne himselfe. For sith that this maisterly determination had taken place amongst them, that no man is our neighbour, but hee which is our friend: if Christe had precisely asked him the question, at one word he would neuer hauehave graunted, that all menne are comprehended vnderunder this name neighbour: which he vrgeth him to confesse by the similitude, which he bringeth forth. And the summe is, that the greatest straunger is our neighbour: beecause GOD hath so tyed all men togeather, that eueryevery of them shoulde helpe others. Yet at the firste hee doth properly rebuke the Iewes and Priestes, beecause that when they boasted themselues to bee the Sonnes of one Father, and that they were separate from all other nations by a priueledge of adoption, that they might be God his holye inheritaunce: yet they despysed and had eache other in barbarous and beastly contempt, as if there were no neighbourhood betweene them. For it is not to be doubted but that Christe describeth this cruell neglect of charitie, whereof they were guiltie. But, as I sayde, this is the chiefe purpose, the neighbourhood which bindeth vsus to doe each for other, is not tyed to friends or kinsefolkes, but to belong to al mankinde.

To proue this, Christ compareth the Samaritā to the priest & the Leuit. It is very well knowne howe the Iewes hated the Samaritanes with a mortal hatred: so that there was great discord euen amongst them that dwelt neere together.

p. 598Now, saieth Christ, a Iewe, a citisen of Iericho, when as he iourneyed to Hierusalem, being wounded of theeues, was neglected aswell by the Leuite as by the Priest, which came by him, as hee lay halfe dead: but he was louinglye prouided for by the Samaritan: and at the length hee asketh which of the three was neighbour to this Iew. This subtil Doctour could not shift away, but that he must preferre the Samaritan beefore the other two. For here may be seene, as in a glasse the felowshippe and neighbourhood of menne, which the Scribes endeuoured to wipe away with their wicked cauill. And the mercy which this enemy shewed to the Iewe, declareth by the direction and instruction of nature, that manne was made for mannes sake: whereof the mutual bond of neighbourhood amongste all menne is concluded. The Allegory whiche the patrons of free will doe coyne out of this place is so foolish, that it needeth not to be confuted. In their opinion the condition of Adam after his fall is described vnderunder this figure of the wounded manne. VVhereof they inferre that the power to doe well was not altogeather quenched in him: beecause it is sayde onelyonly, that hee was halfe dead. As though that it should be Christes purpose to speake in this place of the corruption of mannes nature, and to shewe howe deadly or curable a wound Sathan gaue Adam: and as though hee sayde not plainelye, and without a figure, Iohn 5. 25. All menne are dead, but they whom hee maketh aliue by his voice.

The other Allegory hath no more colour in it: which yet is so much accepted, as that it is receiued for an oracle almoste by all mennes allowaunce. They imagined this Samaritan to bee Christe, because hee is our keeper: they say that wine and oyle were powred into the wound, because that Christ healeth vsus with repentance and the promise of grace. They hauehave forged a thyrde subtiltie, that Christe dooth not restore to health presently, but committeth vsus to the Churche, as to an Inne keeper, to bee healed by litle and a litle. I graunte that euerye of these is very plausible: but the Scripture must bee more reuerenced, then to take this libertie thus to alter the sense of the same. But it is manifest to eueryevery man, that these imaginations were deuised by curious men againste Christes minde.

MAT. 40. In these two commaundementes. Nowe I returne to Matthew, where Christe saieth, that all the lawe and the Prophetes dependeth vppon these two commaundementes: not that he would restraine the whole doctrine of the Scripture to this: but because that whatsoeuer is commaunded anye where of the rule of holye and righteous lyfe, …houlde be referred to these two heades. For Christe dooth not generallye declare what the lawe and the Prophetes doe containe: but in his speach hee saieth that nothinge else is requyred in the lawe and the Prophetes, but that eueryevery manne should louelove God and his neighbours: as if hee shoulde hauehave sayde, the summe of a godlye and vpright lyfe is contayned and included in the worshippe of GOD and louelove of men: as Paule saieth, Romans, 13. 10. that louelove is the fulfillinge of the lawe. VVherefore certeine ignoraunt people doe wickedly snatch at this saying of Christe: as if that wee shoulde search no further in the law and the Prophetes. For, as there is a difference betweene the promises and the commaundementes: so Christ doth not generallye declare in this place p. 599what must be learned out of the word of God: but according to the circumstaunce of the matter he sheweth to what end all the commaundementes are directed: yet the free remission of sinnes, whereby wee are reconciled to God, the hope of calling vppon God, the marke of our enheritaunce to come, and all other partes of fayth, though they hauehave the highest place of the law, doe not depende vppon these two commaundementes. For it is one thing to demaunde that, which is due, and another thing to offer, that which wee want. Mark noteth the same thing in other wordes, that there is none other commaundement greater then these.

MAR. 32. VVell Mayster, thou hast sayde the trueth. Onelye Mark maketh mention that the Scribe was humbled. And it is worthy to bee noted, that he which malitiously and deceitfully assaulted Christe, did not onelyonly with silence giuegive place to the trueth, but hee subscribeth to Christe openly and freely. So we see that hee was not one of that sorte of enemies, whose obstinacie was incurable: for though they shoulde be ouercome a hundred tymes, yet they doe not cease to sette themselues against the trueth eueryevery waye. But it is to bee gathered by this aunswere, that Christ did not precisely comprehend the rule of lyfe in two words onelyonly: but as occasion was giuen, he enueighed against the feigned & counterfeit holynesse of the Scribes: who giuing themselues only to outward ceremonies, made no account almost of the spirituall worship of God▪ and there was no great reckoning of charity amongst them. And thogh the Scribe had some such corruptions: yet, as it commeth sometymes to passe, hee had conceiued the seede of true knowledge out of the Lawe, which laye hydde and smothered in his heart, and by reason heereof hee yeeldeth & suffereth himselfe to be reclaymed from that corrupt course. This yet seemeth not to fall out well, that the sacrifices, which are parte of the worshippe of God, and apperteine to the firste table of the law, should be lesse esteemed then charity towardes menne. The aunswer is, though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe: yet the outwarde exercises of them are not of themselues of that value, as to ouerthrowe charitie. For wee knowe that charitie pleaseth GOD simplye and of it selfe, when as hee doth not regarde nor allowe of sacrifices but to an other ende. Note that hee speaketh heere of naked and vaine sacrifices: for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye.

The same doctrine is found also in diuerse places of the Prophets, that the hypocrites might know that the sacrifices are of no value, which are not offred in spirite and trueth: for God is not pleased with the sacrifices of beastes, where charitie is neglected.

34. Then, when Iesus sawe. It is vncerteine whether this Scrybe did profitte anye further afterwardes or no: but beecause hee sheweth himselfe apt to be taught, Christ reached his hande forth vntounto him, and teacheth vsus by his example to helpe them, in whome there appeareth some beeginning eyther of readinesse to be taught, or of right vnderstanding. For it seemeth that Christ said, that this Scribe was not farre from the kyngdome of heauen for two causes: namely, because he would yeeld to p. 600his duety, and did wisely discerne the outward profession of the worship of God, from the necessary dueties of neighbourhood. Further, Christe tolde him that hee was not farre from the kingdome of GOD, not so much to praise him, as to exhort him to goe forwarde, and in his person he encourageth vsus al, that being once entred into the right way, we shuld goe the cheerefullier forward. By these wordes we are also taught, that many while they are yet in errour, doe yet with closed eyes come to the waye, and are by this meanes prepared, to runne in the race of the Lord when tyme shall serue. That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt, so that they durste not tempte Christ any more, must not so be taken, as if they ceased and left of their obstinate frowardnes. For they fretted inwardly as wilde beastes vse to doe, when they are shutte vp in caues, or as fierce horses doe byte vppon the brydle. But the more they shewed themselues hard harted, and their rebellion not to be vanquished, the more notable triumph did Christ get vponupon them both.

And this his victory must not a little encourage vsus, neuer to bee amased in defending of the trueth, being sure of the successe. It shal come oft times to passe, that the enemies shall frowardlye lift vp thēselues euen to the end: but God will bring it to passe at the length, that this madnesse shall fall vppon their own heades, and the trueth shall notwithstanding proceede with the victory.

42. VVhat thinke ye of Christ? Marke and Luke doe more plainly declare, why Christe asked this question: namelye, beecause the Scribes had this corrupt opinion amongst them, that the promised Redeemer should bee some one of the sonnes and successours of Dauid, who should not bring with him any thing more excellent then the nature of manne.

p. 601For presently euen from the beginninge, Sathan endeuoured by all the meanes he coulde, to thrust in some fained Christ, who should not be the true mediatour betweene God and men. Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid▪ this perswasion was so deepely setled in the hearts of all menne amongst the Iewes, that they would neuer be drawen from this perswasion, to beleue that he shoulde not hauehave the nature of man. Therefore Sathan suffered them to acknowledge Christe to be very man, and the sonne of Dauid, because he should hauehave tempted in vaine, to ouerthrow this article of the faith: but that which was worse, he spoyled him of his Godheade, as if he shoulde bee some one of the sonnes of Adam. And by this meanes the hope of the eternall life to come, and the spirituall righteousnesse was abolished. But since that Christe came into the worlde, heritikes hauehave endeuoured by many engines or snares to ouerthrowe sometime his manhoode, sometime his Godheade, least that hee shoulde hauehave full power to saue vsus, or least that we shoulde hauehave familiar accesse vntounto hym. Further, sith that the hower of death was now at hand, the Lorde himselfe would make his Godheade knowen, that all the godly might without feare put their confidence in him. For if he were only man, it were neither lawfull to glory in him, nor to hope to be saued by him. Now we vnderstand his purpose, that he shewed himselfe to be the sonne of God, not so much for his owne sake, as that he might establish our faith on his heauenly power. For as the infirmity of the fleshe, wherein he came neare to vsus, maketh vsus bolde to approche neare vntounto him: so if that onelyonly shoulde be before our eyes, it would rather fill vsus with feare and desperation, then make vsus to be of good hope. Yet it is to be noted, that the Scribes are not reprehended, because they taught that Christ shoulde be the sonne of Dauid, but because they imagined Christ to be meere manne, who shoulde come from heauen, to take vponupon him the nature and person of a man. Neither doeth the Lord speake these woordes expresly of himselfe: but he simply sheweth that the Scribes were in a wicked errour, which only loked for a Redemer from the earth, and of the progenie of man. But thoughe it was an olde opinion amongst them, yet we gather by Mathew, that they were asked before the people what they thought.

43. Howe then doeth Dauid in spirite. The saying of Christe that Dauid spake in spirit, is a forceable and vehement speache. For he opposeth the prophesie of a thing to come, to the testimony of a thing present. For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day. They say that the kingdom of Dauid was commended with this commendation, as if that God who had appoynted him to raigne, would rise against the furious endeuours of his ennemies, and hee sayeth they shall preuaile nothinge againste the will of God. Least the Scribes should obiecte any such thing, Christ sayeth before, that the Psalme was not made nor spoken of the person of Dauid, but was spoken by the spirite of prophesie, describing the kingdom of Christ which was to come: so also it is easie to be prooued out of the text, that the words which are read in that place, can neither agree vntounto Dauid, nor to any other earthly kings. For Dauid in that place doth bring in a king adorned with a new priesthoode, whereby it was necessary that the olde shadowes of the law shoulde be abrogated.

p. 602Nowe it is to be seene how he proueth that Christ should be of greater excellency, then that he could be begotten of the seede of Dauid onelyonly: Namely, because that Dauid, who was the king and heade of the people, calleth him Lord. VVhereof it followeth, that in him there was somwhat more then a man. Yet the reason seemeth to be very weake & cold: because it may be excepted, that when hee gaue this P…alme to the people to be song, not hauing respect of his own persō, he gaue Christ authority ouer others. But I doe take exception to the contrary, when as hee was one of the mēbers of the Church, there was nothing more vnlikely, then that he would depriue himselfe of the common doctrine. Here he commandeth all the children of God to reioyce as it were with one voice, for that they shuld be safe vnderunder the defence of the heauenly and victorious king. If he should be separate from the body of the church, he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few, the kingdom of Christ should not extend so farre as to Dauid. But nowe neither he, nor any other, can exempt himselfe from his subiection, but that withall he must fal away from the hope of eternall saluation. Therfore sith a better thing could not befall vntounto Dauid, then to be comprehended within the compasse of the churche, he made this Psalme aswel for himself as for the rest of the people. In sum, by this title Christ is appoynted to be the chiefe and only king, that should raigne ouer all the faithful. Neither may there be any exception admitted, but where the redemer is made gouernour of the churche, all men should be brought to one order. VVherefore it is not to be douted but that Dauid would submit himself to his gouernment, that he might be accounted amongst the people of God. But now heere ariseth an other question: coulde not God hauehave raised vp some man whom he might hauehave made the redeemer, that might hauehave ben Dauids Lord, though he was his sonne: For the substantiall name of God is not here set downe, but only Adenai, which is oftentimes giuen also to men. I answer, Christe taketh it for graunted, who is exempted from the number of men, & is exalted to that degre of honor, that he shuld be the chief head of the church, that he was not mee…e man, but also endued with the maiesty of God, for the eternall God who chalengeth this with an oth to himself alone, that eueryevery knee shuld bow before him, Isa. 45. 23. & 42. 8. He also sweareth that he wil not giuegive his glory to another, Ro. 14. 11. And Paul sayth, Phil. 2. 9. while Christ was made king, he hadde a name giuen him, which is aboue eueryevery name, that before him eueryevery knee should bow. And though Paule had neuer spoken it, yet so it is, that Christ is therfore aboue Dauid & all other holy kings, because that he is also aboue angels. VVhichWhich could not befall to any man which is a creature, except the same were also GOD manifested in the flesh. I graunt that he doeth not heere expresly, and in woorde expresse his diuine power, but it maye easily bee gathered that hee is God, who is placed aboue all creatures.

44. The Lorde said to my Lorde. The holy ghost beginneth here a triumphant song to al the godly, so that they might boldly stand against sathan & all the wicked, and might laugh their madnes to scorne, forasmuche as they goe about to throwe Christ out of his throne. Therefore, least they should be amased or afraid, when they should see great stirres vppon the earth, they are commaunded to oppose the holy and inuiolable decree of p. 603God against all their endeuours to the contrary. Therfore the meaning is, though men become mad, yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shalbe in vaine, because that it standeth not vponupon the pleasure of men, but is erected by god to stād for euer. Therfore, so oft as this kingdom is violently assaulted, let vsus remēber this heauenly oracle: for certainly this promisse was laid vp in Christes hand, that eueryevery of the faithful might apply the same to their own profit. And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth. The sitting also on the right hād, is metaphorically taken for the second or next degree, which Gods vicar or deputy holdeth. VVherfore it signifieth asmuch as to get great authority & power in the name of God: as we know that god committed these things to his only sonne, that he might gouerne his church by his hande. So this speache appoynteth not any place, but rather includeth both heauen and earth vnderunder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne, to let vsus vnderstand that his kingdom cannot be vanquished nor beaten downe, not that he should be depriued of the power that is giuen him, when his ennemies are ouerthrowen: but because that he shal stand found for euer, when al his enemies are fallen. Yet the estate of the kingdome which is seene at this day must be noted, least we should be troubled, when we see it assaulted on eueryevery side.

1. Iesus spake to the multitude. This was a very profitable admonition, that amongst so many dissentions, and grudging contentions, amongest the troubled and confused estate of things, in the desolation of a right & lawfull gouernment, yet the authority of the woord of God shoulde remaine safe. For to this ende bent the purpose of Christe, least the people being offended with the sinnes of the Scribes, shoulde cast of all regarde and reuerence of the law. For we know how readily mennes mindes are bent to loath and despise the same. Especially, where the life of the pastours is dissolute, all men commonly fall to wantonnesse after theyr example, as if they had a graunt to doe it freely. The same also (nay somewhat woorse) falleth out in dissentions: for the greater part shaking off the yoake, powre foorth their lustes, and breake forth into extreme contempt. Furthermore, at that time the Scribes were euen enflamed wyth couetousnesse, they swelled with ambition, their extortiōs were knowne, their fearful cruelty and corruption of their liues were so great, that they seemed to hauehave conspired the ouerthrowe of the lawe. Moreouer, they had peruerted the right and naturall sense of the lawe, with their corrupt commentaries, so that Christe was compelled sharply to contende wyth them: because they were caried with a wonderfull madnesse to quenche the light of the truthe. Therefore, because it was to be feared least that many shoulde growe into contempt of all godlinesse, partly by reason of such corruptions, partly because of tumultuous contentions, Christ meeteth with them in good time, and sayth that it should be wickedly done, if for the corruptions of men, true religion should be beaten downe, and the law should be any thing the lesse regarded. Sith that the Scribes were moste obstinate ennemies againste the truthe, because they oppressed the Church with their tyranny, Christ was compelled to discouer their corruptions. For except that good and simple men had bene drawen out of their bondage, the gate had beene shutte vppe against the Gospel. There was also another reason: because the people thoughte that lawfull for them, which they sawe theyr rulers do, they made a law vntounto themselues of their corrupt liues. But least any man should wrest those things which he shuld speake into a diuers sense, he vseth this speach before, what maner of men soeuer the doctours be, yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues, or that they should take the liberty to sinne of their wicked examples. And this wisedome must be diligently noted. For many while they take holde of one thing, that they might bring the vngodly and the wicked into hatred and infamie, doe with an vnaduised zeale mixe and confounde all things togither. For all discipline is despised, shame is troden downe: to be shorte, there remaineth no regard of honestie: yea, many become impudent, and doe of purpose spread abroade the sinnes of the Priestes, that p. 605they might hauehave the better cloake for their sinne. But Christ doeth inu…y so against the Scribes, that first he deliuereth the law of God from contempt. Therefore wee must learne to vse the same wisedome, if we desire that our reprehensions should do any good: yet againe it is good to note, that Christ was not afraid of offending any man: whereby he shoulde be kept from discouering those vngodly Doctours, as they had deserued. He onelyonly helde this moderation, least the woord of God shoulde grow into contempt through the wickednesse of men. Further, to let vsus vnderstand that he spake of the sinnes, and not to procure hatred to the personnes of men, but least that infection should spread further, Marke sayeth expresly that he spake in his doctrine. By which words he declareth, that he wold hauehave the hearers profit by these admonitiōs, that they might take hede to themselues. And though Luke semeth to restrain this to the disciples, yet it is probable that he directeth this speach generally to the whole multitude. The which doeth also more euidently appeare by Mathewe: and the matter it selfe required that Christ shoulde hauehave respecte to all men in generall.

2. They sitte in Moses seat. It is not without consideration that I hauehave set that heere whiche Luke rehearseth in another place. For besides that it is the same doctrine, I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes, he added also other reprehensions, which Mathewe deferde to a proper place. For nowe we hauehave seene how the Euangelists hauehave placed diuers sayings of Christ togither, as occasion required. But because that Mathewe wryteth more at large, I will rather interpreat that which he wryteth. The Lorde in sum exhorteth the faithfull, sith the Scribes liued moste wickedly, not to leade their life after their corrupt maners, but rather to frame it accordinge to the rule of the lawe, which they heare out of the mouthes of the Scribes. For it was necessary (as I touched euen nowe) that he should reprehende many corruptions in them, least they shoulde infecte the whole people. Therefore, least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers, hee commaundeth the faithfull to attend to their wordes, but not to their deedes: As if that he should hauehave sayd, there is no cause why the euill examples of the pastours should hinder the children of God from liuinge well. VnderUnder the name of the Scribes are the Doctours or the interpreaters of the law noted, and it agreeth very well with the Hebrewe phrase. And it is certaine that Luke calleth the same men lawyers. But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes: because that at the time this secte had the chiefe place in the gouernment of the Church, and in the interpretation of the scripture. For we shewed other where that when the Sadduces and the Essenes would be accoūted learned, according to the learned, the Pharisies followed an other maner of teaching deliuered vntounto them from their elders, as it were from hande to hand, so that they would searche out more subtilly the mysticall sense of the scripture. And thereof they had their name giuen them: for they are called Pherusim as interpreaters. And though they had defiled the whole scripture with their inuentions: yet because they gloried in that popular kinde, they had most authority in setting forth the worship of God, and the discipline of holy life. Therefore the sentence must be resolued thus: p. 606the Pharisies & the rest of the Scribes: or the Scribes amongst whom the Pharisies hauehave the greatest honor, are in their words, good maisters of an vpright life: but in their vngodly dedes they teach you very yl: wherfore marke rather their mouthes then their hands. Now it is demanded whether we must obey what soeuer the doctors do cōmand without putting any differēce. For it sufficiently appeareth that the Scribes of that age had wickedly & vngodly corrupted the law with their vngodly fantasies, & had laden the miserable soules with vnrighteous lawes, & had defiled the worship of God with many superstitions, and Christ woulde hauehave their doctrine kept, as if that it were not lawful to resist their tyranny. The answer is easie, he doeth not simply compare eueryevery doctrine with their li…e: but this was Christes purpose to put a difference betweene the holy law of God & their prophane works: for to fit in Moses chaire, is nothing els then to shew out of the law of God how they should liue. And though I do not certainly know whēce this maner of speach is borowed, yet their cōiecture is probable which do refer it to the pulpit which Esdras set vp, whēce the law was red. Neh. 8. 4. And when the Rabbines wold speake of the scripture, they of the cōpany which were to speake, arose in order. But it may be that the custome was to read the law it self out of a higher place. He therfore sitteth in the chaire of Moses, which commandeth not of himself, or of his owne iudgement, but of the authority and woord of God. Yet herewithal is noted a lawful calling: for Christ doeth therfore command that the Scribes shuld be heard, because they were the publike teachers of the church. The papists which do giuegive lawes, think it inough to hauehave the title and the place: for to this ende doe they wrest Christes words, as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do cōmand. But this cauil is confuted againe & againe, in another cōmandement of Christes, where he willeth to take heede of the leauen of the Pharisies. If by the authority of Christ it is not only lawful, but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe: it is euident that what soeuer they please to cōmande, may not be receiued without choise & iudgement. Furthermore, if Christ wold hauehave tied their consciences to the precepts of men, he had spokē falsly other where, saying that god was worshipped in vain with the precepts of men. Heereby it appeareth, that christ exhorted the people that they shuld so far obey the Scribes, as they continued in the simple & pure interpretation of the law. For Aug. doth very wel & aptly according to the mind of Christ, expoūd the sitting of the Scribes in Moses chair, to be that they taught the lawe of God: and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office. To the which words he presently addeth, therfore God teacheth by them: but if they will teache their owne, heare them not, do not after them. In the treatise vpō Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana, answeareth: Because the good faithful men do not hear all men, but they hear God himself obediētly, therfore they are heard profitably, who also do profitably abstain from those things they should not do. Therfore the chair not of the Scribes but of Moses cōpelled them to teach good things yea though they did those things which were not good. In their life they did their own works▪ but the chair which was none of theirs, suffred thē not to teach their owne doctrines.

p. 6074. For they binde burdens. He accuseth not the Scribes, as if they should tyranically oppresse the soules with hard & vnrighteous lawes: for though they had brought in many superfluous rites (as it appeareth by other places) yet Christ doth not touch that fault now: for he compareth true doctrine with a corrupt and dissolute life. Also it is no maruel that the law of God is called a heauy burden, and hard to bee borne, and especially in respect of our infirmity. But thogh the Scribes required nothing, but that which God had cōmanded: yet Christ doth here reproue their strait and austere kind of teaching, which is cōmon with these proud hypocrites, so that they do imperiously require of others what soeuer is due to god: they are not to be entreated frō vrging others in their dueties, & they do flatteringly spare thēselues, euen in those things which they doe seuerely enioyne to others, & carelesly they giuegive themselues to any thing. In which sense Ezechiel reproueth them, for that they ruled with austerity & power. For they which doe earnestly feare God, though they endeuour to frame their disciples to obey him sincerely and perfectly, yet because they are seuere, rather towards thēselues then towards others, they are not so precise exactors: further, because they know their own infirmity, they do louingly forgiue the weak. But none cā be imagined more bold or more cruel in cōmāding, then the blockish contēners of God: because they care not for the difficulty of that, from the which they do exempt themselues. VVherfore no man can orderly rule others, but he which first hath ruled himself. 5. Al their works they do. He had said euen now that the Scribes liued far otherwise then they taught: but now he addeth, that if they had a shew of any good thing, euen that was but fained and toyishe: because they had no other purpose but to please men and to glorye of thēselues. And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life. For a sincere worshipper of god wil neuer giuegive himself to these vainglorious boastings, wherwith the hypocrits are puffed vp: so he doth not only reprooue ambition in the Scribes and the Pharisies: but sith the Lord had condemned the transgression and contempt of the law of god in their whole life, least they should obiect their fained holinesse as a defence, he answereth it before it be obiected, that these things wherof they glory, are but friuolous trifles, & not to be accounted of, because ther raigned nothing in them, but mere boasting. Afterward he bringeth foorth one kind wherby such ambition was easily knowen, for that euen in the …ems of their garmēts they wold shew before the eies of mē that thei wer good obseruers of the law. For to what end wer the borders of their garments broder, & their philacteries exceding the common custome of the people, but to make a vaine shew? The Lord had commanded the Iewes to weare certaine choyse sentences, both in their forhead and vppon their garments: for because that man woulde easily forget the lawe, therefore the Lord would that his people should thus …e put in minde therof. And therefore were they also commaunded to wryte such sentences vponupon the postes of their houses, that whether soeuer they turned their eyes, they might presently hauehave some godly admonition. But what did the Scribes? They wore the commaundements of God more gorgeously wroughte vppon their garments, that they might differ from the rest of the people. And in this their glorious boasting, their filthy ambition was bewrayed. p. 608But hereby we do also learne, how wise men are, to adde their own vain fantasies, to the ende they might couer their owne sinnes vnderunder some colour and cloake of vertues: as in this, that they wrest to serue their hypocrisie, those exercises of godlinesse which God commaunded. There was nothing more profitable then to exercise all the senses in meditating of the lawe: neither was that commaunded of the Lord in vaine. But they were so farre from profiting by such instructions, that they put a perfect righteousnes in the decking of their garments, and despised the law in al their life. For the lawe of the Lord coulde not more reprochefully be derided, then when as in a stagelike habite they woulde faine to keepe the same, and woulde call to be the keepers of it persons prepared to playe a comedy. That which Marke and Luke do speake of the robes, doth tend to the same ende: for we know that the people of the East vsed long garments eueryevery wher, which fashion they also kepe at this day. But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished frō the rest of the people. And it was not without a cause, that the teachers shuld be so apparelled, that there might be more grauity and modesty in their apparell, then in the common sort. But the Scribes had wickedly turned that to serue their pleasure and pomp. The which example the popish sacrificers wrested to serue them, whose robes appeare to be nothing else but badges and tokens of their proud tyrannie.

6. And they louelove the chiefe roumes. He proueth by manifest signes, that the Scribes had no desire of godlinesse in them, but were altogither giuen to ambition. For none do desire the chiefe roumes, and the chiefe seates, but they which had rather to be proudly extold amongst men, then to be approued of God. But Christ doeth condemne this especially in them, that they desired to be called masters: For though the name Rabbi signified of it self excellency, yet it was growen at that time into such an vse amongst the Iewes, that they called the masters and teachers of the lawe by that name. But Christ sayeth that this honour belongeth not to any manne, but to himselfe alone: whereof it followeth, that it can not be giuen to men without doing iniury to him. But this seemeth to be too harde and absurde, sith that Christ doeth not teache vsus now by himselfe, but ordaineth and setteth masters ouer vsus: and it were a follye to take away the name from them, to whom he giueth the office. Yea, when hee was conuersant vponupon the earth, he ordained Apostles which should go and teach in his name. If that the question be of the title, Paul certainly would not hauehave gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ, when hee called himselfe the maister and doctour of the Gentiles, 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order, that eueryevery one might hauehave his owne right, there is no cause why any manne should striue about the woorde. Therfore Christ regardeth not how they be called, which discharge the office of teaching, but he tieth them within their bondes, least they shuld raigne ouer the faith of the brethren. For this distinction must alwayes be holden, that Christ onelyonly must be obeyed, because the voyce of the father spake from heauen of him onelyonly.

Heare him. And the doctours must be his ministers, so as he may be heard in them, and they may be masters vnderunder him, because that they supply his p. 609roume. The summe is, that he may hauehave his authority wholely to himselfe, and that no mortall man should take the least part of it away from him. So he is the onelyonly pastour: but yet hee admitteth many pastours vnderunder him, so that he only may be aboue all, and may gouerne the churche by them. So the cōtrary must be noted: for because that we are brethren, no man must striue to vse mastershippe ouer others. And so it followeth, that such mastership as doth not violate brotherly felowship amōgst the godly, is not condemned. To be short, heere is nothing els commaunded, but that all men should depend of Christes mouth only. Paul reasoneth almost after the same maner, when hee sayeth that we are forbidden to iudge rashly one of an other, because we are all brethren, and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10.

9. And call no man your father. He chalengeth the honour of a father to God alone, almost in the same sense, in which he sayd euen nowe that he was the onelyonly maister. For men tooke not this name to themselues, but it was graunted them by God. VVherefore it is not only lawfull to call them our fathers vppon earth, but it is a wicked thing to depriue them of that honour. Neither is that distinction whiche some doe make, to any purpose, that menne which doe begette children, are fathers accordinge to the flesh: but that God onelyonly is the father of the spirites. I graunte that God is so distinguished sometime from men (as to the Hebrewes 12. 5.) but sith Paule doeth often call himselfe a spirituall father, 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seene howe that agreeth with the woordes of Christe. Therefore this is the true meaninge, the honour of a father is giuen wrongfully to men, if the glory of God be thereby darkened. And that doeth come to passe so oft as mortal man will be accounted a father of himselfe without God, when as all degrees of kinred doe depende of God alone through Christ, and they doe so agree amongest themselues, that God is properly the onelyonly father of all menne. So the former sentence of the maistershippe of Christe is againe rehearsed the seconde time, that we might know this to be the lawful order, if God alone doe rule and enioy a fatherly right and authority ouer all menne: and Christ woulde hauehave all menne subiecte, and become disciples to his doctrine. As it is sayde other where, that Christe is the onelyonly head of the Churche, Ephes. 1. 22. because that it is meete that the whole body be subiect and obedient to him.

11. But he that is the greatest amongest you. In this sentence he declareth that he doeth not Sophistically quarrell about woordes, but hath rather respecte to the matter: least any manne forgetfull of his estate, should take vppon him more then is meete. Therefore he sayeth that the greatest dignity in the Churche is not to rule, but to minister. VVho soeuer keepeth himselfe in this measure, robbeth neither God nor Christe of any thing, what title soeuer he hauehave. So againe that authority whiche derogateth from the maistershippe of Christe, doeth pretende the title of a seruaunt in vaine. For what profiteth it the Pope when hee hath oppressed poore soules with tyrannous lawes, to call himselfe the seruaunt of the seruants of God, but that he might openly rise vppe against God, and opprobriously laugh menne to scorne?

But as Christe doeth not stande vppon woordes, so hee gaue this precise p. 610commaundement to his Disciples, that they should not aspire nor desire to clime higher, that they may equally maintaine a brotherly fellowship vnderunder the heauenly Father: and that they which do excell in honour, shoulde become seruaunts to others. Hee addeth that notable sentence whych is expounded in an other place. He that exalteth hymselfe, shall be brought lowe, &c.

Hee inueigheth yet more sharpely againste them, and hee doeth it not so muche for their cause, as that he might call backe the common and simple people from their secte. For though we see the vengeance of God against the reprobate proposed oft-times in the scripture, that they might be the more inexcusable: yet vnderunder the personne of them, the children of GOD doe receiue profitable admonitions, least they shoulde intangle themselues in the same snares of wickednesse, but that they shoulde beware of the like destruction. For when the Scribes hauing ouerthrowne the woorshippe of GOD, and corrupted the doctrine of godlinesse, woulde beare no correction, and in a desperate madnesse opposed themselues (to the destruction of themselues and the whole people) againste the redemption profered, it was meete that they shoulde be made odious and detestable to all menne. Thoughe Christe did not so muche respecte what they hadde deserued, as what was profitable for the rude and vnlearned people. For his will was, at the ende of his life, to leaue some solemne testimonie, that no manne might but he which wittingly and willingly woulde, be deceiued by those vngodly knaues. And wee knowe what a hinderaunce the foolish reuerence of the false teachers was to the simple, least they shoulde bee deliuered from errours. The Iewes were then defiled with false doctrine, yea they hadde drunke vppe many superstitions euen from their infancie. Sith it was a difficult and hard matter of it selfe to drawe them backe into the way, they were moste hindered by a preposterous opinion whiche they hadde conceiued of the false teachers, for that they thought the false teachers to bee the lawfull pastours p. 611of the Churche, the chiefe maisters of the woorshippe of GOD, and pillers of godlinesse. Adde also, that they were so bewitched, that they coulde scarce be drawen from thence, but by a violent feare. Therfore Christe denounceth the horrible iudgement of God againste them, not that hee might heale the Scribes, but that hee might driue the rest by feare from their deceitfull practises. As at this day wee are enforced to thunder the sharplyer againste the Popishe cleargie, not for any other cause, but that they which are apte to bee taught, and not altogither cast awaye, shoulde giuegive eare to their saluation, and being smitten wyth the iudgement of GOD, shoulde breake those deadly superstitious snares wherein they are holden prisonners. VVhereof it may be gathered, that their tender daintinesse is crueltie, whiche are troubled with our earnest vehemencie. It displeaseth them that the wolues shoulde bee so sharpely and hardly handled, whiche doe daily seeke to kill and to deuoure the sheepe: and yet they see the miserable sheepe deceiued with a vain pomp, cast themselues willingly into the wolues …awes, except the Pastour who desireth that they shoulde be safe, and endeuoureth to deliuer them from destruction, shoulde driue them away wyth a loude crying voice. Therefore the purpose of Christe must bee remembered, that we after hys example might seuerely threaten those wicked deceiuers, & cry out aloud against them: that who soeuer are curable might flee from them for fear of destruction. For thoughe the ennemies of the truthe doe not profitte thereby, yet they must be cited to the tribunall seat of God, and others must be warned, that the same cursse is ready to fall vppon them, if they depart not speedily from that wicked company.

13. You shutte vppe the kingdome of heauen. Christ pronounceth a cursse against them, because they peruerte their office to the generall destruction of all the people. For sith the gouernment of the Churche was in theyr handes, they shoulde hauehave beene as porters of the kingdome of heauen. For where vntounto belongeth religion and sacred doctrine, but to open the heauens for vsus? For we knowe that all mankinde is banished from God, and shutte out of the inheritance of eternall saluation. And the doctrine of godlinesse, is as the gate whereby we enter into life, therfore the scripture sayeth Metaphorically, that the keyes of the kingdome of heauen, are giuen to the pastours: as I hauehave shewed more at large in the sixteenth Chapter. And this definition must be remembered, which is more plainly deliuered in Lukes woordes, where Christe vpbraideth the Lawyers, because they tooke away the key of knowledge: Namelye, because that they being the keepers of the lawe of God, defrauded the people of the true vnderstanding of the same.

Therefore, as at this daye the keyes of the kingdome of heauen are committed to the pastours, that they shoulde admitte the faithfull into eternall lyfe, and should driue the vnfaithfull from all hope of the same: so in times past was the same office committed to the Priests and Scribes vnderunder the lawe.

Further, by the woorde knowledge we doe gather howe foolishly the Papistes doe make theyr fantasticall keyes: as if it were a certaine magicall power without the woorde of GOD. For Christ sayeth that none canne vse these keyes, but they whiche are minysters of the woorde.

p. 612If any manne wil obiecte, that the Pharisies, though they were corrupt interpreaters of the lawe, hadde yet the keyes: I answeare, thoughe they were committed vntounto them in respecte of their office, yet they were so ouerwhelmed with malice & deceit, that there remained no vse of them. Therefore Christe sayeth that they had taken away, or stolne away the key of knowledge, wherewith they should hauehave opened the gate of heauen. As at this day heauen is shut vp in Popery against the miserable people, while the porters (at the least they to whome this charge was cōmitted) doe by their tyranny hinder the opening of the same. So that vnlesse we were very blocks, we would not willingly giuegive our hands to vngodly tyrants, who do cruelly hinder vsus from entring into life.

14. For ye deuoure. Nowe he proceedeth further. For he doth not only lay open their sinnes, which were woorthy of hatred and detestation, but also he discouereth their fained and dissembled vertues wherewith they deceiued the people. If any man wold say, that it was not nedeful to reprooue those thinges, the example whereof were not hurtfull, it must be remembred, that the saluation of them coulde not otherwise be prouided for, which were intangled in the errours of the Scribes, except they shuld altogither depart from them. This cause therefore compelled Christe to speake against their vaine shewe of holinesse, which was the nursse of superstitions. Therefore he sayeth in summe, that euen there where they seemed to doe well, they did wickedly abuse the pretence of religion. There was some signe of rare godlines in their long prayers: for the holier a man is, the more he is giuen to the exercise of prayer. But Christe sayeth that the Scribes and Pharisies are so wicked, that they coulde not vse the chiefe part of religion without sinne: for their custome to pray was for filthy gaine sake. For they solde their prayers as hired labourers doe their daies workes. VVhereof we doe also gather that he doeth not precisely forbidde long prayers, as if the thing it selfe were sinfull (especially sith it behoueth the pastours of the church to be much bent to praier:) but this corruption is cōdemned, that a thing which of it self is commendable, should be turned to a wicked ende. For where as gaine is gotten by setting prayers out to hire, the more feruent (as they say) and deuout they seeme to be, the more is the name of God prophaned. But because the mindes of the people had bene wrongfully perswaded a longe time, Christ doth therfore threaten them the sharplier. For the pollution of so holy a thing could not be any small fault. And it is no maruell that they especially went about to entrap widowes: for sith simple women were bent to superstition, it was alwaies a common matter for lewd men to make their gaine of them. So Paule obiecteth against the false teachers of his time, that they ledde captiue simple women laden wyth sinnes, 2. Tim. 3. 6.

15. For yee compasse sea and lande. The Scribes had gotten them fauour by this their zeale, for that they labored to bring strangers and the vncircū cised to the Iewish religion. And so if they had gotten any man by theyr swete perswasions or any other subtilty, they triumphed wonderfully as though the church were encreased. For this cause also had they much allowance of the cōmon people, for that by their industry & the power of God they had brought strangers to the Church. But Christ sayeth to the contrary, that they are so far from being worthy of praise for their labor p. 613that they rather prouoke the vengeance of God thereby more and more against themselues: for they draw them which ioyne themselues to theyr secte, into a greater destruction. For it must be noted how corrupt the estate, and howe confused religion was at that time: for as it was a notable woorke and a godly, to bring disciples to God: so to bring the Gentiles to the Iewish religion (which was at that time degenerate and stuffed full of wicked prophanations) was nothinge else but to drawe them out of Scylla into Charybdis. Furthermore, by their sacrilegious abusing of the name of God, they prouoked the greater vengeance against themselues, for that by reason of religion they tooke the greater libertie to sinne. The like example may be seene at this day amongest the Monkes, for they doe busily scrape togither Proselites from all places: but suche as of wantons, and of men of a wicked life they do make very deuils. For such is the corruption of those dennes wherein they keepe their Bacchus bankets, as woulde corrupt euen the Angels of heauen. Yet eueryevery kinde of the Monkes apparrell, is a fit couer for their sinnes.

16. VVoe be to you blinde guides. As ambition is almoste alwayes ioyned with hypocrisie, so the couetousnesse and extortion of the pastours is woont to nourish the superstitions of the people. The world doeth willingly runne into errours: yea, it doeth as it were procure it selfe to be deceiued and beguiled eueryevery way: but then doe false and corrupt woorshippings take place amongest them, when the chiefe maisters of religion doe confirme them. And it commeth to passe for the most parte, that the gouernours doe not only fauour those errours by winking at them, but they doe rather kindle them, and sette them the more on fire wyth their bellowes, because they see them gainful for them. So we see in Poperie, that when the sacrificers doe gape for gaine, superstition encreaseth many wayes: for they doe yet daily deuise many things wherewith they might the more bewitche the simple multitude.

p. 614And when Sathan hath once darkened their eyes with his mists, there is nothing so absurd or monstrous that they wil not receiue euen with gredines. Hereof it came to passe that the Iewes gaue more reuerēce to the golde of the temple, and to the holy offrings, then to the temple or to the aulta…. But the holines of the offrings depended vponupon the temple and the aultar, and this was only a meaner addition to the same. And it is to be supposed that the Scribes and Priests were the authors of this fansie: for it was a very fitte way for to gette them gain. But the errour was no lesse daungerous then foolish, because that it caried the people to grosse imaginations. There is not any thing more easie then for menne to fal away from the true worshippe of God. VVith the helpe therefore of this saile, it was an easie matter for sathan to drawe them altogither awaye from God, who already were bent more then was meete to foolishe imaginations. This is the reason why Christ doth so sharply rebuke that errour. And yet the papistes were not ashamed to abuse the holy name of God more shamefully then so. For a crust of vinowed bread, was more accoū ted of amongest them, then the holy booke of both the testaments: or else to lift vp the handes to heauen. So by this meanes ther was broughte in a fleshly worshipping of God, which by little and little blotted out all true feare of him.

It is nothing He doeth not meane by this word that all honour was taken away from the temple: but hee speaketh by the way of comparison. For when they extold their oblations more then was meete, the common people was drawn into such a reuerence of them, that the maiesty of the temple and the aultar was not accounted of, and they made lesse conscience of prophaning the same with periuries, then to sweare vnreuerently by the holy offerings.

18. And who soeuer sweareth by the aultar. The Lord doth that heere, which was meete to be done in reproouing of errours, in this that he calleth vsus backe to the fountaine, and teacheth vsus by the nature of an oth, that the temple doeth farre excell their offrings. Therfore he taketh that principle, that it is not lawfull to sweare but by the name of God, whereof it followeth, that what maner of othes soeuer menne shal deuise, God will hauehave his honour reserued to himselfe alone. VVhereof it is to be gathered againe, how and in what respect it is lawful to sweare by the temple: namely, because it is the seat and sanctuary of God: as by heauen, because the glory of God doeth shine there. For in suche outwarde tokens of his presence, the Lorde suffereth himselfe to be called to be a witnesse and a iudge, so that he may reserue his owne righte safe vntounto himselfe. For it were sinfull idolatrie to imagine that heauen had a Godhead. Nowe, the more token God hath sette of his glory in the temple, then in offerings, the more reuerence and estimation doth the name of the temple deserue. Nowe therefore we doe vnderstand in what sense Christe sayeth, that in swearing by heauen, he that dwelleth in heauen is sworne by, for that he would direct all maner of othes to their lawfull ende and purpose.