THE Agreement of Sundry places of Scripture, seeming in show to jar, Serving in stead of Commentaries, not only for these, but others like, Translated out of French, and now first published by Arthure Broke.  

¶ Seen and allowed, according to the ordre appointed in the Queen's majesties Injunctions.   
Imprinted at London, in Paul's Churchyard, at the sign of the Crane, by Lucas Harrison. Anno. 1563.   

The printer to the Reader.  
THE AUTHORS' Absence's, whose only countenance would have feared faults, & polished a far meaner work: pleadeth in excuse of the apparent slackness, in perusing this small treatise which, as now it swarms with matter and singular perfect, had also flowed with Eloquencemought he have enjoyed himself, when the Realm thought good to command him. But, sith, even absent, he mought hereby benefit the godly: though repining to see his learned knowledge racked from Eloquence, enforced he was, by my oft entreaties, to leave behind him this orphan Babe. Worthy in deed, for lawful and unspotted doctrine, to bear his Sires Name: howbeit, yet rough, unmeet to match with many other his travails, satisfying the high expectation that fame had blown of him. Notwithstanding, sith it is not the least trial of mercy, to father the fatherless: what he disdaineth in this young Imp, for it hath not yet reached the honourable rooms of the rest: that, ye, to whom hereby commodity by our means shall grow, accept to your patronage. That, as the cause of imperfection, (if any be) rose for your sakes, through my means: so the ꝓtection from the envious (sitheven much it shroudeth worthy envy) may precede from your Curtesyes. It doing, your selves shall ye discharge of unkindness, me of blame, him of fear, Which, if by one praise worthy work, ye will not, small encouragement hath be, hereafter, with the venture of his fame, to tender your profit. And I as light cause, to hazard my thanks, in like importunity on the learned Shame therefore be it, to neglect your friends, Fear and doubt to hinder yourselves. Which as ye shall seek to avoid: so, in eschewing the Causes, pursue the contrary.  
SOme men heretofore have attempted this self manner of writing & the same work that is here offered unto you: Neither was their labour altogether vain. For at the least if they had but gathered such places of Scripture as seem to disagree, and done theirendevour to agree then, though they have not yielded the true meaning of places which they had taken in hand to expound: yet so it is the this invention of theirs hath given a taste & opened away unto such other as followed than, who were able to give a more certain resolution of the same differences. Let every one have his praise: but chief let not the first inventors be grieved that those which came after holp themselves with their invention, and that having a greater light of the scripture they laboured to open the which before was very darkly handled. Neither let the last sort seek to set forth themselves to the dyscommendation of those that went before: but let both parts setting abroad simply that which god hath given them, bring forth their works with a common agreement to the glory of him only which openeth the eyes of men, and giveth them understanding and wisdom to speak well.  
Be it so than (friendly Reader) that you read that others works that have treated on this manner, or be it that you be desirous to take profit of this present work: I pray you bring with you a sober & quiet judgement. And I hope that when you shall have red the other you will not refuse the reading of this as unprofitable. As at other times it hath been needful to repress the frenzy of many troubled spirits: so think you that at this day all such are not yet so stilled, but y● they give many occasions of terrible frays, overthrowing & corrupting the meaning of the scriptures to confirm their opinions. And it is necessary that they should be withstood. And because the most troublesome and hard fight of theirs, that we must abide, is when y● assault is given us by the holy▪ scriptures, of which self scriptures we must borrow all our strength & defence, it behoveth us in this case, to use great wisdom by which we may repulse the deceipts & sleights of our adversaries, and so to apply them to our purpose as nevertheless we mistake than not & so be destitute of weapon & defence. For if we were assailed by any other mean, either by philosophy or by any other doctrine of men, it were an easy matter to repulse such assaults, for the word of God which we make our bucklar & defence, is of strength against all doctrines, & is above all doctrines. But here in is all the doubt when by the word men will destroy the word in us and us in the word. There are many that read the holy scriptures, to this purpose only that by the they may establish the traditions & ordinances of men. They seek in them some cover to keep their trifling ceremonies There are other that having Imagined or taken some opinion in their head holding wilfully and stubbornly, that which they have once conceived, they wrist awry & overthwartly the places of scripture having regard to their own ambition rather than to the teaching & edifying of the simple ones. There are also diverse which (not caring for any religion but rather wishing that all thing were disordered, & that every one should do what seemeth him best) wickedly take certain scrapings of y● holy scriptures, and assoon as they have found in them some little show of discord, they lay hand on y● as if they had over come all, tending to no other end but to bring the word of god to be despised & hated & the reading of it suspected. How is the world at this day filled full of Epicures & contemners. Contrariwise there are very few that it the mark, which bring with them a good mind & read & hear the scriptures to find Christ in them, & to confirm themself in the true faith, & to obey God devoutly as they ought But these Hogs & Dogs would not once vouchsafe to open their eyes to look upon one only syllable in them if it were not to find some jar in them & to make them disagree, & to have some occasion to find fault with them. But the holy ghost which is the teacher and author of the scriptures who is y● spirit of truth ever like to himself, always fast & constant proffers nor brings forth any thing that is contrary to himself, nor any thing to entangle or trouble the spirit of the fathful reader, or to make him uncertain, or in doubt what opinion to believe & what not to believe. For verily if there be any disagreeing in the holy scriptures how may a man know what is certain & sound? How shall a man discern the truth from the which is false, the good from y● il, the certain from the uncertain, the light from y● darkness? Wherefore we must not fear that the scriptures deceive us, as if there were any disagreeing in them, neither need we doubt that the false expounders of them shall have the upper hand, & reach to y● mark that they shot at, if to the reading of them we bring with us a spirit ready to be taught: but rather we shall have whereon to stay us, & to defend us against all assaults. I hope that they which shallbe guided with such a spirit of meekness may be holp by this work which as yet is but begun.  
This is but only a proof offered in haste, at which if you shall begin to take profit, let us understand it, & you shall give him that hath thus begun the occasion to go further forward which thing also he promiseth you. Read and profiite in the fear of the Lord.  
FINIS   

1  No Man knoweth whether he be worthy of Love or of Hate. Ecclesiast. ● I know in whom I believe and am sure that he can keep that which I gave him to keep until that Day. Tym. ●. ep. ● 
THE MOST IGNORANT of all, so they be not stubborn may easily understand what Solomon meaneth in this part of Scripture, to 〈◊〉, that we travail in hayne if we judge by the present state, whom God loveth or whom he hateth: for God showeth not his love continually to those whom he will prosper, nor his hate to them whom he will afflict. And that to reprove the vayrenesse of man's understanding which is dull even in those things which chief ought to be known.  
But this that is spoken touching the judgement of outward things, and so far forth as a man may judge of himself lets not at all the certainty of faith neither doth it cause a faithful man to be unassured of y● love of God, and not resolved that life is laid up for him in heaven. This assuredness maketh us know what difference there is between faith and opinion. Faith leaneth not on the authority of men, neither doth it doubtfully rest on God: but a certain knowledge is joined with faith. So if according to the conceit of men we speak of things that chance unto us, we have no assurance of god's goodness toward us. But when faith guideth the spirit of man, than man is well assured what so ever betide him, that nothing shall separate him from the love wherewith God loveth him.   

2  Seek and you shall find. Math. 7. I was found of those that sought me not. isaiah. 65. 
THis commodity we have by faith in our prayers, that if in faith we seek God, we shall find him always redi to succour us in all our necesities, he is priest of himself to grant our requests, so that we pray to him. And his riches shallbe displayed unto us, so that we seek them and ask them. It is certain that God watcheth often for the safety of his faithful when they sleep, to the end he may prevent their prayers. For, we were more than miserable if in this our brutal dullness God tarried for our prayers. But because Christ speaketh here to his Disciples he showeth them plainly in what manner the heavenly father will make us partakers of his gifts. Although therefore he give us all good things freely: yet notwithstanding to exercise our faith, he will have us seek him by our prayers, on which he will bestow that which proceedeth from his goodness only.  
So, God will have us seek him, yet he is the first that sought and found us, which thing appeareth in that he saith he was found, but it was of those that sought him not, which was when he graffed us into his household by faith. And therein he declareth that his grace and mere goodness hath prevented us, & that we brought with us no desert, or worthiness at all.   

3  I will remember their sin no more. Genesis. 3 Verily I say to thee, thou shalt not departed from thence till thou have paid the last farthing. Math. 5. 
EVEN after that we have offended, God notwithstanding promiseth to be at one with us: for of nature he is gentle and prone to pardon, else our offences and wickedness would shut the door and entrance to his bounty, if we had not this thing ever set before our eyes, that he easily pardoneth and forgetteth our sins, he keepeth not in mind the faults and wrongs that are done to him: for he condescendeth willingly and of his own accord to fall to agreement. But it behoveth us to know that this is not spoken to all mankind indifferently, but is a privilege belonging properly to his Church. For it is said in deuteronomy, that God revengeth terribly casting back the faults of the Fathers into the bosom of the Children. God's wrath against rebels, unbelievers and obstinate persons shall never be appeased. And in some sort that may agree hereunto, which Christ our Lord saith. Verily I say unto thee thou shalt not come out from thence till thou have paid the uttermost Farthing. Albeit Christ simply giveth warning that it is very profitable for us even after the manner of men to agree with our adversaries betime, because that rigorous men are often damaged by their own evil desire. Yet this similitude may be well and fitly applied to God, that judgement with out mercy shallbe executed on him that will not agree or be reconciled with his brethren, or that shall strive to the uttermost.   

4  Art thou called a servant? care not. 1. Corint. 7. Yet if thou can be at liberty, be so rather. 1. Corint. 7. 
EVery man must be content with his calling and follow it: not that men are so bound but some may lawfully change their estate or trade of life: but men ought to amend their unadvised desire, by which some are stirred to change their sort of life without any just occasion, whether it be through superstition or curiousness of conscience, or some other fond motion. To be short, this sentence bringeth all men to this point to remember what standeth with their calling. If any be called to bondage saith Saint Paul, he must not be vexed with carefulness: but rather mass have his conscience quiet. He will have bondmen to be of good there and not troubled as though bondage should let them from the service and true obedience of God. Notwithstanding he mitigateth that sentence: for (sayeth he) if the servant can fitly bring to pass to come into freedom, let him take to him that more commodious state of life. He teacheth that liberty not only is good: but also more commodious than bondage. This then maketh these two sentences no whit to disagree. For Saint Paul biddeth not servants to steal away from their masters, or to use any force toward their masters, so to shake of the yoke of bondage from their necks: But he adviseth them not to be troubled, as though their state of life did take from them the Christian liberty.   

5  When I held my peace my bones woox old. Psalm. 23. In crying and groaning my bones wax old. Psalm. 23. 
ALthough there be some little show of contrariety in these words, yet they may be easily agreed. The poor sinner is spoken of who feeleth himself cast out of the favour of God. And the Prophet speaketh not here of a common kind of trial: but of an extreme rigour, by which the sinner is utterly overthrown. As in deed if we be not drawn by forcible means, we never advance ourself with a very earnest desire to seek to be at one with God. Therefore whether the sinner seek ease by holding his peace & saying nothing: or by crying and brayeng, his bones never lyn to wax old, nor all his strength to waste: on which side soever he turn him, and by what soever will or affection he be led. Let his mouth be shut up that he say nothing: let him have it open to bray and fill the air with cries: To be short, let him do all that seemeth him good to find ease of his grief, yet it avails him nothing till he be come again into the favour of God.   

6  Thy God is one only God. Deutero. 6. I have appointed thee the God of Pharaoh. Exod. 1. 
THIS is very true, that there is but one God, & the same very. God & onli God that by his some jesus Christ showed himself only wise, only almighty, and wholly good, at whose hand alone we must look for safety, & all manner of good things. He is the true God whom faith discerneth from the vain & foolish inventions of men, & embracing him with an assured certainty, it neither boweth nor wavereth. Yet for all that a man may also say. Many are called Gods not of their own being: but by partaking of dignity, insomuchas God hath made them his vicar's & Deputies in some particular office, as it is said in the. 83. Psalm. I have said you are Gods. For he speaketh there to Princes & Governors of the earth. By the self reason the scripture calleth the Angel's Gods, for that the glory of God shineth in the world through them. Now this tittle conveyed over from God as well to Angels, as to men, declareth what God doth by them, & what charge and office he hath given them. And that is in such sort, that no part of God's glory is thereby minished. For he doth not so impart his force & strength to creatures, as in y● mean season any of his power is taken from him. He doth not so work by them that in the mean time he resigneth his own power. He will not have his glory so shine in them. that the whilst it be darkened in himself.   

7  All flesh shall see the Salvation of God. isaiah. 40. The wicked shall not see the glory or magnificence of God. isaiah. 26. 
IN the the Prophet Esay saith, all flesh shall see the salvation of God, his purpose is to show that the work of the redemption of the Church shall be so glorious that all men shall openly see that God is the author of such a deliverance, & it shall make visible his Majesty & Power. But the wicked & unbelievers have no eyes meet so to considre it, as it may profit them. The Lord by sundry means maketh his power, his justice, & bounty shine: and yet the unbeleving & proud occupy not their spirits and wits about it. So although all may behold the glory of jesus Christ: nevertheless few have known it because of their blindness. There have been but few that have had their eyes opened by the holy Ghost, to see this glory in our Lord jesus.   

8  I will harden the heart of Pharaoh. Exod. 4. Pharaoh hath hardened his heart. Exod. 8. 
LIKE as God hath kept unto himself this liberty to have mercy on whom it seemeth good to him, and that therein we can find out no cause above his will: so also he refuseth as many as he will, and therein his will sufficeth for all reasons. Saint Paul handling this argument in the. 9 Chapter to the Romans, allegeth that which God had said to Moses before, I will have mercy on whomsoever I will have mercy. On the contrary side he proponeth that which the Scriptures say to Pharaoh, Exod. 9 I have stirred thee up even to this self purpose that in thee I may show my power, & that my name may be renowned through all the earth. Then after he concludeth that God hath mercy on whom it seemeth good to him and hardeneth whom he wil The lord affirmeth that it is himself that stirred up Pharaoh to this very end that being vanquished and subdued whilst he stubbournly resisted the power of god, he should serve for an instruction to teach how invincible the arm of God is. Then, in that he hardened the heart of Pharaoh, he is not only unreprovable: but also in his wisdom and equity wonderful. And when it is said that God hardeneth, it is not only me it thereby that God suffereth, but also that his Godly wrath worketh: for all outward things which serve to build the reprobare, are evident tokens of his anger. And Satan himself which inwardly worketh strongly, is so Gods minister that he doth nothing out by the commandment of God. Yet not withstanding this also is true that Pharaoh hath hardened his heart God truly, doth harden, but he doth well & justly that which he doth. ● an hardeneth himself, but what he doth, he doth stubbournly, against the will of God who calleth him to repeniaunce and salvation.  
This we may see plainly by the exhortation which that holy Ghost maketh in the. 95. Psalm, when he saith, If to day ye will hear his voice harden not your hearts, He declareth that our stubbornness and rebellion against. God cometh out of none other fountain than of our wicked will, when we shut the door against his grace. We have already by nature a heart of stone, and this hardening is natural unto us even from our mother's womb, and only God may soften and amend our hardness. notwithstanding in that we refuse the voice of God, that proceedeth of our wilful obstinacy, and not of any constraint that cometh from else where or from without us. Every man may be a witness of this to himself: Wherefore it is not without just cause that the holy Ghost reproveth all unbelievers forsomuch as stubbournly they withstand God, neither is 〈◊〉 any beside themselves that taught them to rebel. Pharaoh may well screw for a notable crample hereof. So God remaineth just, & the naughty and hardened man is justly punished.   

19  Increase and Multiply, Genesis ●. Happy are the barren that etc., Luke. ●3. 
WHEN God had at the beginning ordained marriage, he spoke thus to Man & Woman which he himself had joined together, Grow and multiply.  
In giving them his blessing he willeth them to engender a line, beginning at the marriage which he had ordained and hallowed, he cometh down to generation. Such is then the blessing of God from which as from a spring all mankind is derived. And we ought not only to consider it in a generalty but in every one particularly: for we are fruitful or barren touching the begetting of issue, according as god pours forth his blessing and power on some, and withholdeth it from other some. But when it is said Luc. 23. that blessed shall be barren women that shall not conceive. This is not spoken simply as though a woman were to be accompled happy in that she bringeth not forth children, for rather therein is the lack of the blessing of God whereof we spoke: but our Lord jesus speaketh there of the dreadful judgement of God which should come upon the jews, so that then the barren women should be happy in comparison of others which should not only feel their own misery in their own proper bodies: but also their children's. To be short, seeing this showeth an extremity of despair to wish mountains to fall on them, to curse their issue, jesus Christ showeth that the jews shall feel that they have not had to do with a mortal man but with the living God.   

10  There is no respect of persons with God. 2. Ephesi. 6. Colloss. 3. Unto whom shall I have regard but to the poor and lowly of spirit, and trembling at my words. Esay. 66. 
WHen we read that God accepteth not nor hath respect of persons: that is not to say that he hath no regard to men, as though he were careless of them: but by this manner of speaking we must understand that he looketh on y● cleanness of the heart, & on the inward innocency, & that he regardeth not those things which blear the eyes of men, & are commonly esteemed of them, as race, country, dignity, riches, honour, beauty & other like things. Also he hath no respect unto the contrary things which procure disdain & sometimes hate, as poverti, low and base state. And this happeneth oftenest in judgement, where affections overthwartly reign, which are conceived by respect of persons. They that are in any dignity flatter themselves, as though God should savour them for such corruption, and think that the little or poor ones cannot be so worthy as they, that God should vouchsafe to cast his eyes on them to take their part: but of what estate or condition, of what country or kindred, soever men be, they shall be pleasing unto God that fear him and do that is right.  
Now when it is said that god looketh upon the poor, and lowly, it is not meant that he hath more respect unto the person, but to the truth that is in the person which can not be in him but through the goodness of God. So he hath regard to that that is his and not to that that men can have of themselves. In this place of Esay the false opinion that men conceive of the service of God is overthrown in asmuchas they suppose that ceremonies and outward, observances are much worth of themselves: but God careth not a whit for them. When men think to appease & content him by such shows he rather casteth his eyes on hearts thrown down, & trembling at his word, whereby he showeth openly how we must behave ourself to become acceptable unto God, to weet, so that all our powers, & all our senses be ordered to give true obedience unto God, and that we attribute nothing unto ourselves by fond presumption: for the nature of our faith is to obey God, and causeth him when he speaketh to us, to be heard of us attentively and quietly.   

11  Thou art not a God that lovest iniquity. Psalm. 5. He hardeneth whom he will. Roman. 9 
DAued in this fifth psalm setteth forth a comfort to all the faithful, & gives them council how to behave themselves as often as their enemies cruelly persecute them, and guilefully, and violently oppress them. His advise is that they should have recourse to the defence of God, who will not fail to repress in good time, all their cruelty. And seeing it is so that right and equity are pleasing unto him, it can not otherwise be but that he would take vengeance of all wicked and unrighteous men. For how can it be y● such should avoid his judgement, and abide unpunished, sith he is the judge of the world? For his office is to destroy all the wicked, for he hateth all wickedness, and hath already prepared a reward for the proud. And although he defer the punishment and vengeance for a while, yet he will at last go up into his judgement seat, & will openly declare that he is a just judge enemy to the wicked & a friend to the good and righteous.  
Now then to agree this place with that other which saith, God hardens whom he will, there needeth none other doctrine but that which may be gathered out of this sentence, to weet, that God hateth all iniquity, that is to say, although he work by Satan and by the wicked, & useth their iniquity to execute his judgements: Yet he is not author of sin, neither doth sin please him, for always he setteth before him a just & holy purpose, so that he condemneth & punisheth righfully & justly those that he driveth by his secret providence, whether it seemeth good unto him. Verily he hardeneth whom he will, yet is there no unrighteousness in him, for he doth nothing but y● which is righteously done. And not only he foreseeth the ruin of the wicked: but also their fall is appointed by his council and will. As Solomon sayeth. Proverb. 16. that not only the destruction of the unrighteous and proud was known before: but also they were appointed to perdition, even as God by his bounty and mercy keepeth the faithful, and suffereth not the devil to have power on them, nor them to be suppress with sin. So also, he doth not only give over those and denies them his grace whom he will punish: but also he blindeth them and giveth them over into a reprobate sense, delivering them to the power of the devil. Shall we then attribute unto God any thing at all in evil works because that if he denied not his grace, no man should be given into a reproved sense? It is certain that the wicked are given into a reprobate sense not only by the suffering of God: but it cometh to pass through his just judgement, & his upright order that the wicked are vexed by this rage, aswell through their own concupiscence, as by the force of the devil. Yet we must not lay any fault on God, for the roots of sin are still remaining in a sinner. Therefore, when we find such sentences in the Scripture, that God himself blindeth or hardeneth the heart of man, they assign not the beginning unto God, neither do they make him author of evil, so as the fault aught to be imputed unto him. It is said that God gives over the reprobate to diverse desires, is this to say that he depraveth or corrupteth their heart? Not so, for the reason why the heart of man is subject to froward desires, is forasmuch as it was already corrupt and faulty. Moreover it is said that God blindeth and hardeneth. May a man say therefore that he is the author or minister of sin? God forbid, but rather by this means he taketh vengeance and punisheth sins, & that he doth justly without doing them wrong, in asmuch as they have refused to be ruled by his sprite. It followeth then that the spring of sin is not in God, neither may the fault be imputed to him as though he took pleasure in evil doing. Thus it booteth man nothing to haste with God endeavouring to lay his faults and offences on him. And this is the reason whatsoever evil there is, it proceedeth from the evil appetite of men.   

12  His mercies are above all his works. Psalm. 145. He showeth mercy to whom he will. Roman. ●. 
WE have already seen that God is no way beholding or bound to any creature, he is free in all his wills and workings, no man hath given unto him to provoke him to recompense. If he reccave to mercy, and if he save, it is of his mere goodness, as also if he condemn he hath a just cause to do it. He hath mercy then on whom he will, and not on all, he offereth his grace to all, but all are not made partakers of his grace: but yet his bounty & mercy is stretched over all his works, that is to say, God not only of his mercy and fatherly bountuousnesse forgiveth sins: but also useth liberality indifferently towards all, as he maketh his sun to shine upon the good and evil. The reprobate are among the works of God, in asmuch as he formed their bodies and their souls. Although therefore the remission of sins be a treasure hidden from the wicked & proud: Yet their iniquity letteth not God from spreading his mercies and bounties largely upon them also. But in the mean time these unthankful ones swallow down the liberality of God not tasting or feeling it at all: Only the believing know what it is to enjoy the grace & favour of God, as it is said in the. 34. Psalm. Draw you near to him and be you lightened & your faces shall not be ashamed. See and taste how sweet the Lord is. And moreover seeing it is so that our offences & sins, wrap all the world in God's curse, his mercy likewise both stretch even to brute beasts which he helpeth.   

13  God tempteth no man. jacob 1. God tempted Abraham. Genesis. 2●. 
IT is an easy thing to agree these two places, if we understand, what difference there is between plucking that out which is hid within the hearts, and stirring the hearts inwardly to naughty desires. When saint james saith that God tempteth none it is to the end that no man should lay his sin upon an other, and much less upon God, and the reason followeth, that God is not tempted to do evil: But every one is tempted when he is drawn & taken by the bait of his own concupiscence. He treateth then of inward temptations which be nothing but unruly appetites that stir us to sin. This than is very well said that God is not the author of such temptations because they rise from the corruption of our nature. This doctrine is set forth because it is a very common thing among men to lay else where the fault of evils which they commit: Yea, & they stick not to charge God with it, wherein they show themselves the very sons of their father Adam that said, the woman that thou gavest me deceived me. Then we are brought, back to the confessing of our own fault and sin, to the end that we should not put God in our place as though he himself did move us to sin. We may not therefore remove our offences from us to others, seeing that we have & carry the root in our own concupiscence. For although Satan make us taste his poison, and his blasts kindle evil desires in us: Yet are we not driven to sin by any outward constraint, but our flesh stirreth us, and we of our own accord obey the enticements of it. This notwithstanding shall not let us to say that God hath his manner of tempting, as he tempted Abraham, that is to say, he brought him to a true proof to search the faith of his servant to the quick. This ought to be most manifest, there are also outward remptations which are sent us of God to prove our patience and to try our faith by offering us some occasion to make our mind known.   

14  No man ever saw God. john. 1. I saw the Lord face to face. Genesis. 32. 
This sentence that no man ever saw God must not be understanded only of the outward sight which is with bodily eyes: But also generally, that as God dwelleth in a light that can not be attained to, so also he can not be known but in his son jesus Christ who is his lively Image. God which was before as it were hid in his secret, and profound glory, became as it were visible in jesus Christ. And so when the son is called the lively Image of the father, that belongeth to the particular benefit of the new testament. And when it is added the only Son, which is in the bosom of his father, the same hath told it thee, it is showed how God is manifested in the Gospel and what difference there is between the old fathers and us, and how we be in higher degree than they▪ as S. Paul showeth. 2. Corin. 3. that there is no more a veil now as there was in old time under the law. But God is openly beheld in the face of jesus Christ, not that the ancient fathers were without the knowledge of God, among which the Prophets even at this day bear a torch before us to light us: but in comparison of us they had but small sparks of the true light, and we at this day be lighted with a full light. Now as touching that, that is said of jacob that he saw the Lord face to face, it is very true that he had but a little taste of the glory of God: Yet was it not without cause that this holy patriarch did set forth this vision above all the other in which God had not so manifestly appeared unto him: Yet notwithstanding in comparison of the brightness of the Gospel yea or of the law it was only a little spark or a very dim beam. jacob then saw the Lord of an unwonted fashion, so he speaketh in respect of other revelations that he had, and not in comparison of the appearance of the Gospel which we have at this day. If we will speak of an excellent vision, there is scarcely any such as Moses' vision which he obtained in the hill, which is spoken of in Exo. 33 and yet God pronounceth expressly thou mayest not see my face, only thou shall see me behind. He signifieth by this similitude that the time of the full and clear reveling was not yet come. But now, let the face of Christ be taken from us, & there is no mean whereby any man be he never so excellent, may see God, the signs in which of old he showed himself, have declared, that the look of man can not pierce to the beholding of God, whose being is incomprehensible, as when he appeared in a cloud, in flame, and smoke.   

15  The wicked shall not rise in judgement. Psalm. 1. We shall all rise to judgement. 1 Corint. 15. 
THere is very great diversity between these two sentences, for in the first Psalm there is nothing spoken of the last judgement, nor of that rising up, which shallbe when the son of God shall come to judge both the quick and the dead. The Prophet's mind is to show that the state of the happy life is grounded upon a good conscience, wherefore it is no marvel if the wicked be by and by disappointed of the felicity which they themself have imagined. They have their pleasure in this world, and they triumph whilst all things are full of trouble here beneath, as thieves skirmyshing in the forest & woods when the provost Martial is far of from them: Yet things shall not be always so dysordered, but when they shallbe brought into some good order, than their pleasures shallbe taken from them, so that they shall feel that they were drunk when they thought they had been happy. The wicked then & proud are pronounced to be miserable for asmuch as to be blessed, a man must have a good conscience. It is very true, that before they be searched to the quick, all things laugh on them, but the whilst none deserveth to be called or accounted blessed, except he be held up by a fast soundness of heart, when the good and just be tried, them at length men know which is the fast and true pureness. Thus when it is said that the proud and wicked, shall not rise up in judgement, the meaning is, they cannot stand upright or abide it when they are examined by the Just judgement of God: And withal, this also is true, that the wicked shall rise again in the last judgement of Christ aswell as the good: but in a diverse sort as it is said. john. 5. the hour shall come, in which all they that are in the graves shall hear the voice of the son of God, and they that shall have done well shall go into the resurrection of life, and they that shall have done evil into the resurrection of condemnation. True it is that in the Articles of our faith there is no mention made of y● rising of the wicked neither of their eternal death because y ● ●rede which containeth the said Articles is a brief sum of the faith of the Christians wherein nothing is entreated of but that which serveth to comfort the chosen, showing them the good things which God hath prepared for them. It was made to quiet the consciences of the faithful in y● they have wherewith to maintain and stablish themselves in the hope of their salvation, which the wicked shall have no part of briefly, the resurrection of the wicked is not to set them in better state: But rather to make them altogether confounded, and accursed for ever more. Howbeit the power of God shall appear in their resurrection when he shall punish everlastingly both their bodies and souls, as also it shallbe seen in the rising again of the good and just, when he shall make them wholly and continually blessed.   

16  jesus Christ forbiddeth us to be angry. Mathe. 5. David sayeth be angry. Psalm. 4. 
Jesus Christ leading men back to his authority which of right aught to be set before all, 
Pau. Eph. 4.  ancient and repulsing the common opinion of that scribes, setteth forth three degrees of condemnation beside the violence of hands, signifying thereby that this decree of God, thou shalt not kill, doth not only restrain the hands: But also all affections that are contrary to brotherly love, and he openly calleth them manquellers which shall but be angry with their neighbours, or that shall arrogantly mock them, or that shall by any outrageous word offend them. And although he condemneth to the torment of fire only those which use against their neighbours open reproaches and dyspytes: Yet he doth not exclude wrath and anger from this pain: But alluding unto earthly judgements he doth witness that God will be also the judge of secret and hidden anger to punish it. Now when Saint Paul: Eph. 4. saith, be angry and sin not, whether he have therein alleged the testimony of the Psalm either else that he did only allude thereunto following the greek translation. Howsoever it be, he hath applied this sentence very well to his purpose: for he showeth thereby what a fault it is for men to spew up their collar on other men, seeing in themself they have matter enough to be angry with themselves to keep them from offending other, wherefore he would they should rather fret inwardly and exercise their collar against themselves, for there is cause enough for them to be angry and to deal dyspytefully with themselves. And forasmuch as the infidels that have no fear of God nor any quick feeling of him run headlong at all adventure. They are warned (if at least wise there be yet any hope of help in them) to cry & tremble within themselves. For hereof comes the presuption and fool hardiness of all the proud through which they stick not to make war with God. They are drunk with a vain and fond assurance, and they harden themselves with their own will, when forgetting god and themselves, they follow at that, to which their fond and lewd sensuality driveth them. The medicine to make them sin no more in this behalf is that they wake out of their deep slumber, and begin to stir and tremble in themselves. So when they shall have well shaken of their sluggishness the desire to sin shall cease in them, for whence cometh it that the unbelieving sort deal so spitefully with the good and simple, and that they raise up so many troubles and storms? but hereof, that they are to well at ease in themself. Doubtless by our anger and indignation we offend God, first, when we are angry for every light cause, and oft without a cause, or being moved by the wrongs which are done to us particularly. Again being once moved to collar we pass beyond our bounds and run forth without measure. Lastly we stir up that anger against our brethren which we should stir up against ourselves, & against our own offences: but the true tempering of a lawful collar which causeth us not to offend is when we seek the matter of anger rather in ourself, than in others bending our anger against our own vices. As touching others we must be angry with their faults rather than with their persons, and we must not conceive displeasure of faults and offences committed against us: but rather the zeal of the glory of the Lord ought to inflame us to anger. To conclude, let our anger be so moved in us that when need is it may be appeased but let it not be mingled with the troublesome affections of the flesh.   

17  Eye for eye and tooth for tooth. Exod. 21●. If any man strike thee on the right cheek give him the other also. Math. 5. 
IN this place of Exodus, God giveth a Law for judges and Magistrates to the end they might punish with a like pain the wrongs and dispightes that are done. As it is reason that his blood should be spilled that hath spilled blood. Likewise it is reason that he that hath pulled out another man's eye should have his eye pulled out also, and so in like case his tooth. But because then that under this cloak every one would avenge himself and reward with like, the Lord jesus doth give warning that although it was decreed that judges should repress the violence of the Wicked and Proud and punnyshe it: yet every man ought patiently to endure the private wrongs that should be done to them. Butte by this sentence, if any Man strike you on the right cheek, offer him the other also, the Lord jesus meant not to overthrow the law appointed by his father, but only so fashion the hearts of his faithful to a measure & softness, to the end that when they should be once or twice stricken they should not be discouraged therewith. It is true that jesus Christ wythholdeth as well our hands from revenge as our hearts: but when any man with out outrage and revenge can defend himself, and so keep his goods that no man wrong him, the words of Christ forbid not such a man peaceably and soberly to turn away the violence which he seeth near unto him. A man may castlye think that Christ would not exhort his faithful to whet or kindle foorther the malice of them that already burn to much with a raging appetite to hurt. Now to offer or give the other cheek after that one blow is received at a proud man's hand what were it else but to move him the more? Every one mai easily know at what mark our lord jesus shooteth, that is to say that end of one fray will be the beginning of another, and therefore the faithful all the time of their life, must abide diverse despites and many injuries by continual degrees, when they have been once harmed. By this lesson he will have them fashioned and brought to suffer, that in suffering patiently they may learn to be patiented.   

18  Thou when thou prayest go into thy chambre. Math. 6. My house shall be called the house of prayer. isaiah. 56. 
OF old time the Lord would be called upon only by the jews, and therefore he had appointed a temple to them only, as Saint Paul saith in the 6. to the Romans. To Israel belongeth the choice, the glory, the agreements, the decrees of the Law, the service of God, and the promises. The temple than was placed among them by a singular privilege. Now that which is said by Esay agreed with the circumstance of the time: for he foretelleth the calling of the Gentiles, for he promiseth that God shall not only cause his temple to recover the former magnificence: but also that all nations shall assemble there and all the world shall agree in the true religion. And till the time of christ the temple was truly the place or house of prayer, to wit, so long as the law had force with her shadows. And it began to be a house of prayer unto all nations when the doctrine of the Gospel was blown abroad, by which all the world hath been united in agreement of faith. Now then since all the difference that was between the jews & the Gentiles is at the last taken away, the entry into the house of God is open to all men, of what country soever they be. For the church is so enlarged that it stretcheth through all the regions of the earth: for all people are called to pray and to call upon the name of God But when Christ saith, that when we would make our prayer we should go into our secret chambre, it is to teach us to 〈◊〉 the example of the hypocrites and not the common places where the faithful come together to pray. For the Hypocrites are wont to pray in the assemblies and in the ends of the streets because they would be seen of men. They grossly and shamefully profane the name of God in that they pray openly or rather make show of praying because they would be praised of men. Therefore he commandeth those that be his to enter into their closerts if they will pray as they ought, and make such a prayer as may be pleasing unto God. It is true that we are commanded in sundry places of the Scripture to pray unto God in the midst of a great assembly and to give him thanks before all the people, and that to the end to witness our faith or to acknowledge ourselves unto him, and also to move others to do the like, neither doth Christ turn us away from such a zeal and exercise: but only he doth warn us to have God before our eyes as often as we purpose to pray. This is not then, to say, that we should fly from men and that we cannot rightly pray except we withdraw ourself a part: for he speaketh by comparison signifying that we should seek some solitary place, rather than conet the presence of men to see us pray. To be short whether any man pray alone, or before others, he must be contented with the only witness of God, as though he were withdrawn into some place apart.   

19  I am the Lord and there is none other forming the light & creating the darkness making peace & working evil, I am the Lord doing all things. isaiah. 45. When the devil speaketh lies, he speaketh that that is his own, for he is a 〈◊〉 and the father of lying. jeremy. 8. 
IN this place of Esay Gods providence is spoken of by which all things are governed both the good and 〈◊〉, the merry & sad. Here all men are warned (whereas before they did assign all things to fortune & to their Idols) to acknowledge the power and stength of God to the end they should yield to him the government and glory of all things. If this be required even at the Pagan's hands, let us considre a little what shame it ought to be to them that bear the name of Christians to take from him his power and to spoil him of his strength and glory to the end to give it over unto diverse governors which they themselves have forged after their own apetit. For God is not acknowledged or advoutched for God when men attribute unto him a bare name only: but when all authority is given unto him. Hereby we may see that when it is said that God is he that maketh peace and createth ill, it is not to be understood that he is the doer or author of naughty things, and the opposition which is here shelves it more plainly, to weet, this word peace, for there is a contrariety herein between prosperity & adversity, for a man ought to understand by peace prosperity as also by the all adversity, to weet, war famine, & all other like things, where as if there were a contrariety between justice & evil this error might have sun colour: but the contrariety that is here shows veri well another self, to were, that there is neither prosperity nor adversity, neither good nor evil but that proceedeth from y● hand of God of whom we cannot say that he is author of the fault but of the pain. There are restimentes ●now in the holy Scripture which show plainly that the Lord shall ●aue the mischievous and proud to chasten us by them: yet for all that we cannot say that he breatheth into them the 〈◊〉 but he useth it or serves his cour●e with it or correct us, & therein doth the 〈◊〉 judge. So we may conclude that God is the only author of all things, that is to say, prosperity and adversity are sent by him (although he use the hand of men) to the end that nothing be attributes to forrane or to any other cause.  
But even as God tempreth not nor stirreth any person to evil doing as he himself is not tempted to evil, so also the Devil burneth with a raging desire of doing ill. God will use him & his wickedness to prove & try us: yet the wickedness is rooted in y● spirit of the Devil, and God hath not breath 〈◊〉 into him: he is called a liar and a murderer and that he hath of his own, he is accustomed to lie and can do nothing else but forge lies, with craft and guile, but that he hath of himself and not of the first creation of God: for when the Lord jesus maketh him the workman and author of lies he doth manifestly separate him from God and makes him all together contrary to God, so much we may well say of all the wicked and reprobate that are obstinate in their wickedness God hath in no wise wrought the evil or mischief that is in them.   

20  Honour thy father and thy mother and he that shall curse his Father & Mother let him die the death. Exod. 20. 〈◊〉 If any come to me & hate not his Father and Mother he cannot be my Disciple. Luke. 14. 
THIS commandment is set forth in the law of God that we should honour our fathers & mothers, and this commaundementt requires that the children be lowly toward their fathers obey them, reverence them, and help them, as they are bound, and to be at their commandment. The true love is there required without which there can be no true obedience, and as the promise of long life is made unto those that obeis their fathers and mothers, in the curse is pronounces against such as curse or speak ill or are stubborn toward their parents, yea they are adjudged to Death by the law of God. Exod. 21. levit. 10. Deut. 〈◊〉 and though they should escape the hand of men▪ yet God will revenge 〈◊〉 in some sort although he ●arry long, as we may see it by common experience. For how many of such people die either in the wars either in bralles, or are every day given into the hands of the hangman or die shamefully before their age, or in some other sort: so that a man may perceive that it is God's hand that maketh them die with shame. And if it come to pass that they escape to the old & later age: yet do they but pine away because they are destitute of the blessing of God. Then seeing the love of Parents is so much commended unto us, yea and that in such sort that whosoever doth against it either by rebellion, either by disobedience, or by striking, is adjudged to Death by the certain decree of God. How may this agree with it, that a man should hate his Father and Mother to follow the son of God. Our Lord jesus commandeth us not to take away and put of the affections of men, he doth not forbid us to love our parents as we ought, but he doth decree, that all the mutual love that is between men should keep his own due ordre to the end that the fear of God should be far above all. Let the house band love his wife, the wife her husband, the father his son, the son his father so as for all that, the love of man beareth not the reverence that is due unto our Lord jesus. For if among men themself even where the line of friendship is strayghtest, there are some above others, is it not reason that the son of God should be placed before all. And in very deed this is not a sufficient acknowled● to consider what it is to be received among the Disciples of jesus Christ if the price of this honour and dignity have not the force in us to subdue and repress all the affections of our flesh. It now any man think that this manner of speech, to hate his Father is to hard, yet it is one self sense, as if he said if the love of our fathers and mothers let us from following Christ we must Manfully resist it.   

21  Hebr. 6. They that have been once illumynated, and have tasted the heavenly gift, and been partakers of the holy Ghost & have tasted the good word of God and the power of the world to come, it is unpossible they should be renewed by repentance if they fall back. Whosoever shall call upon the name of God shall be saved. 
WHEN God pronounceth his threatenings unto us and is willing to astonne us with them, he pricks us forward as sluggish & slow asses to seek our salvation. And in these judgements he setteth before us dreadful signs, as though the sun were altogether dimmed with darkness, & the moon turned into blood, and all that is here below mingled and confounded. And also after that he hath so filled the heaven and earth with darkness, yet for all that he showeth us the mean how we mai openly see our salvation shine before our eyes, that is by calling upon his name. If God did but simply promise to save us, yet that were a great matter: but behold here a more excellent and far greater thing, when he promiseth this salvation among divers bottomless depths and gulfs of Death. When all things shallbe confounded, and that there shall be on every side fear of death, only let us call upon the goodness of God and we shall be saved. Although therefore there be a gulf of evils to swallow in y● poor sinner, yet a remedi is set before him to escape. This sentence is general, for without exception our good God receiveth all men unto him, and by this means calleth them to salvation. And seeing that no man is shut out from calling upon God, the gate of salvation is open unto all, and there is nothing but our own unbelief that letteth us to enter. But although it be said all, yet notwithstanding we must understand only those unto whom God showeth himself by his gospel. As in the calling upon him there is a certainty of salvation, even so we must be resolved that without this calling on the name of God we are more than wretches and castaways. In the mean time the calling is not separated from faith seeing it is grounded upon faith only: but the Prayer of an Hypocrite and of a despiser deserveth not to be called the calling upon the name of God. Now to the end that this sentence of the Epistle to the hebrews may not seem to take away that which is here set forth, we must mark the circumstances thereof, and how the name of God cannot be called upon by them which after they have tasted heavenly things become obstinate, and of what fall the Apostle speaketh, to the end that seem not strange unto us which he saith, it is unpossible that they which fall back should be renewed by repentance, let us understand then that there be two sorts of falls, one is particular, the other is general and universal. When a man hath committed one fault or many, he is fallen from the state of a Christian man, then how many sins there are, so many fails there are, and from this fall a man may be raised up by repentance through the grace & goodness of God. But the Apostle speaketh not of theft, of adultery or whoredom, of perjury, of slaughter, or drunkenness: but he noteth a general turning back or universal appostasle or falling from the Gospel, when the obstinate sinner offendeth God, not only in one sort: but wholly forsaketh his grace for ever. But yet we must note the grace's of God, which are there rehearsed: For what may a man look for at his hand that turneth back from the word of the Lord, that quencheth the light thereof, that spoileth himself of the heavenly gift, and forsaketh the partaking of the holy ghost? Now seeing that is to refuse God fully, it is also to shut up his heart wholly in such sort as repentance which is one of the heavenly gifts should not have power to enter, and that cannot chance to a man except he sin against the holy ghost. And such a fault is unforgivable, as Christ hath pronounced. For he that transgresseth the second table and the first by ignorance is not yet guilty of such a turning back or falling from God. And God taketh away his grace from none but from the reprobate, that is to say, in such sort as he leaveth them no hope remaining. Then they that by their pride and obstinate wickedness have cast of the benefits of God, with what repentance can they at any time be touched?   

22  Of myself I judge no man. jerem. 8. The father hath given all judgement to his son. joan. 5. 
FOR the good understanding of the first of these two sentences we must also look on the which Christ said before, making answer to his adversaries. He said to them you judge according to the flesh, he reproved them for that they judged after the froward understanding of their flesh or according to the appearance of the person. Now, where y● either affections & desires of the flesh reign or the respect of the person causeth judgement to be given, we must in no sort look the truth and equity may have place, & there where the spirit ruleth not, the flesh cannot well & rightly judge. And touching him, to show unto his enemies that they be rash & led with a fierce & proud spirit, he saith that he judgeth not foolishly as they do. His enemies took upon them to great licence to judge foolishly & rashly, & he that whilst forbore to do the office of a judge, although he might judge without doing them wrong, and yet they could not abide him. But to the end that it should not seem that he giveth up the authority that was given him of his father, he addeth farther, and if I judge my judgement is true. That is to say, that his witness deserveth well to be allowed. So, a man may know what this sentence meaneth, to we●e, that the father hath given all judgement to his son, that is, that the father governeth all the world in the person of his son, and exerciseth his jurisdiction under the rule of him: Not that the father as a private man remaineth now idle in heaven without meddling with any thing: for this manner of speaking is not so much in respect of God as of men. The father changed not his state at all when he appointed Christ to be King, ruler, & sovereign governor of heaven and earth: For being in his son he worketh in him and by him: But because that when men will climb up to God all their senses by and by fail them. Therefore jesus Christ is set before our eyes as the visible Image of invisible God. See now how a man must agree these two places. Christ judgeth not his adversaries foolishly as they did judge him proudly and stoutly and yet he might well judge them without taking any thing in hand that belonged not to him: Yet he judgeth all the world as his father hath appointed him thereunto. And we must not seek the secrets of high places, seeing God provideth for our weakness when he showeth himself near unto us in the person of his son. Whensoever there is any thing to do touching our state, touching the government of all the world, and touching the heavenly defence of our salvation, we must direct our sight upon jesus Christ the son of God, as in deed all power is given him and the heavenly father appeareth to us in the face of his son.   

23  Who is he that hath known the mind of the Lord. Roma. 12. But we have known the mind of Christ. 1. Cor. 2. 
SAINT Paul speaking of the predestination of God, showeth us that if men consider it according to their own understanding they are therein altogether blind. And a man can not dispute of an unknown thing but by great foolhardiness and fond overweening. Wherefore men may not rise above the Oracles and revelations of God, for how may a man know his meaning and council any farther than those things which by him have been revealed unto us. In that case men can discern no more than a blind man in the dark. But yet for all that our faith is not a whit overthrown, it leaveth not to make us certain of God's goodness toward us, seeing it proceedeth not from the fineness of man's wit: But from the only lightening of the holy ghost. For this cause in the second Chapter of the first to the Corrinthians Saint Paul having showed that as the mysteries of God do far surmount the conceit of our understanding, by and by after he joineth thereunto, that the faithful understand and know the meaning of the son of God, because they have not received a spirit that is of this world, but the spirit that they have was given them of God, by which they are taught the mercy and goodness of him which otherwise is comprehensible. All faithful servants know by the teaching of the holy ghost, that which is far above the fleshly sense so that they speak boldly and freely as out of the mouth of the Lord. Wherefore even as by their own ability they cannot come unto the knowledge of the high mysteries of God: so by the grace of the holy ghost they have a certain and clear knowledge of the same. Now the holy ghost must go before & we must follow, we must stay where he leaveth us, & there we must set fast our foot. But if any man desire to know more than the same spirit hath opened, he shallbe everprest with the infinite brightness of his light.   

24  The same is Helye. Mathe. 11. I am not Helias. joan. 1. 
According to the true interpretation of the Prophet Malachy jesus Christ affirmeth justly that john the Baptist is Helias, if you will receive him saith he the same is Helia that should come. He shows how john began to Preach the good tidings of the kingdom of God, that is to say, in asmuch as he was the same Helias that should be sent before the face of God. Then jesus Christ's will is to have this fearful coming of God that was celebrated by Malachy acknowledged of the Jews seeing that the same Helie that was there promised, did then as it were the duty of a porter. But john the Baptist also speaketh the truth in saying that he is not Helia. The jews knew by the Prophecy of Malachye the Helie should be as it were as a daystarre to show the coming of the Messiah. In the mean time they held this overthwart opinion that the soul parting forth of one body, should enter into the body of another man. Because malachi said that Helia should be sent, they thought that the same Helie that was in y● time of king Achab should come again. Wherefore john the Baptist answered rightly and truly that he was not Helia, for he spoke and answered according to their opinion.   

25  Those that he hath called he hath also sanctified. Roman. 8. Many are called but few are chosen. Mathe. 20. 
IT will be an easy matter to agree these two places, so we understand that there are two sorts of callings, one of the which is spoken of in the eight of the Romans, the other in y● xx. of Matthew. first than there is one calling which is effectual that is the discovering of the eternal election, when God by the ministry of his word & the grace of his holy spirit declareth unto us & maketh us to know perfectly that he is our father. Here we have not to do only with y● outward preaching, which should but beat our ears except that the second were joined to it, that is to say, the holy ghost which causeth this calling to have his effect. And they that in this sort be called be also sanctified, they, possess the free righteousness which is in jesus Christ. They be sanctified, they have also a continuing of God's goodness from the calling until the death▪ There is another sort of calling with which god calleth all 〈◊〉 by his gospel. Many infected & unclean people press in by force which though for a while they occupy a place among others: yet at the last they are driven out, & drawn to punishment. Not all they by a great many that be called, or bidden, or that have some entry into the Church, are made partakers of everlasting life: but only they whom y● son of God shall find prepared, & clad in such a garment as is worthy of the heavenly palace.   

26  He is not the light. joan. 1. He was the burning and shining lamp. 〈◊〉 
IN both these places john the Baptist is spoken of. First when it is said that john was not the light, that is to be understood of y● light which doth give light to every man coming into the world. jesus Christ only is that light, who maketh every one of us to feel some force of his clearness. And true it is y● as he is the eternal light: so he hath a brightness that is natural to him & is not taken from any where else: But rather we are sent back to y● experience that we all have of it. Seeing our lord jesus maketh us all partakers of his brightness, we must also confess this honour to belong to him alone, & generally all men are here contained. For we know, that men have this singular to them above all living things that they have reason & understanding, they carry graven in their hearts the difference of good and evil. There is no man therefore but hath some sight of this great & everlasting light. This cannot be said of john the baptist nor of any other whosoever he be, of whom it is said rightly that he is not the light, to the end his brightness be it never so great dim not the clearness of the glory of God. For some did so stick to john the Baptist that they made no account of our Lord jesus: As if a man should be astoned with the sight of the dawning day, or of some little star, and the whilst vouchsafe not to turn his eyes toward the sun.  
Now as touching the other sentence, it is also true that john the baptist was a burning and shining lamp. This may be said of all faithful, that they be lights to the Lord, as Saint Paul calleth them. Ephe. 5. and the reason is because they are lightened by his spirit. And they have their eyes open not only for themself: but also to direct and guide other into the way of salvation. The Apostles also have carried the torch of the Gospel to drive darkness out of the world. Although therefore the faithful be decked with this honourable title that they are called lights, and that inasmuch as they have the word of life and salvation, they must shine in the world as lights & torches: Yet jesus Christ doth attribute this particularly to his Apostles and the ministers of his Gospel because they carry a lantern before other to lead & to guide them. For seeing we be all blind in the midst of darkness, God lighteth us by the light of his word which is spoken to us by his ministers: Yet he garnisheth john the baptist particularly with this title of honour, because that by his ministry, God gave a much more excellent light to his Church.   

27  There is but one good, and that is God. Mark 10. A good man bringeth forth good out of the treasure of his heart. Luke. 6. 
IT is true that men be they never so excellent cannot deserve so honourable a title as to be called good, no not the Angels. For they have not one only drop of goodness of themself: But they have from God whatsoever they have that is good. Beside, be it in men, or be it in the Angels, goodness is but begun in them, it is not perfect. Yet we must understand what y● meaning of our Lord jesus Christ is, when he saith to the young man, why dost thou call me good? There is none good but God, he will not affirm there that he is God: but he bringeth this young man in, to believe his doctrine. He had already a certain affection to obey: but jesus Christ will have him mount higher, to hear this holy doctrine as from the mouth of the living God, and not of a mortal man. For as men are wont to make of devils Angels, so without discretion, men call them good teachers, which have no true or good feeling of God. And so are the gifts of God profaned. It is no marvel then that Christ sends this young man to God to the end he may give authority to his doctrine. Yet there is no inconvenience in calling a man good when God hath changed his heart, which by nature was ill, and when he hath printed in him some of his goodness. So the goodness shallbe always Gods, and the man also shallbe good: Yet it shall not be of himself: But in that God hath made him such. So it is said that a good man bringeth forth goodness from the good treasure of his heart. This sentence admonisheth the faithful which made profession to be God's servants to examine and advise them diligently what they set forth. Nothing will come out of the sack but what is in it, as the proverb sayeth, The naughty heart cannot but bear witness of itself by profane words, and by wicked words. So a heart fearing God sends forth fruits worthy a Christian man. But we must return to this point that the heart cannot be good but by the only goodness and grace of God, and out of this self root the good fruits also shall spring.   

28  Mark. ●. Touching the day and hour, none knoweth it, no not the Angels that are in heaven, nor the son himself: none but the father. All power is given me in heaven and in earth. Math. ●. 
IF all power be given to our Lord jesus as well in heaven as in earth, it seemeth there is nothing, no not in heaven hid or unknown unto him. But by the way we must note to what purpose he spoke this. Christ willing to appoint his Apostles to Preach the Gospel, first spoke to them of his power. A mean or common authority had not in this case sufficed. But it was meet that he which sent to have eternal and happy life to be promised in his name, should have an Empire sovereign, and in very deed divine, to th'end that all the world might be brought in awe of him and that his doctrine which should be published should be able to ●ame all loftiness, and to bring down all mankind, the Apostles had never been persuaded to take on them so hard a charge except they had been very certain that their warrant was placed in heaven being of sovereign power. He calls himself Lord and king as well of heaven as of earth, because that in that he bringeth men so true obedience, by the preaching of his gospel he hath established and appointed the throne of his Kingdom on earth. And in that he regenerateth his faithful into a new life, and calleth them to the hope of salvation, he openneth the heavens to the end to life up to happy immortality with the Angels those which before not only creep in y● world but also were plunged in the dark bottomless depth of death. True it is that Christ everlastingly hath had with his father all power and authority, and that of his own right: but yet it is said that it was given him, to we●e, in our flesh. Then he is appointed governor, judge, & sovereign Prince over all the whole Church, but it was not clearly known till after his resurrection. For then at the last he was adorned with the marks of a sovereign King, and receiving a name above all names, he had also the ends of all things in his hand● to dispose them at his good pleasure. But whilst he is yet in our mortal flesh it is said that the son himself knoweth not when the day shall be of his fearful coming. In asmuchas he is God nothing is unknown unto him. He hath been ever God, neither hath his Manhood taken any thing from his divine majesty. The two natures were unseparably joined together in him: but it was in such sort, that neither of both lost their property. Chief the Divinity rested and showed not itself as often as it was expedient that the nature of man did that which belonged to it, to accomplish the charge and office of a Mediator. Wherefore there is no absurdity or inconvenience in this that the son of God who knew all, yet according to the conceit and understanding of his manhood there was some thing which he knew not: for otherwise he could not have been subject either to grief or to carefulness, or have been like unto us.  
A man may reply that this cannot be spoken of the son of God that he was ignorant, because ignorance is the punishment of sin, and he sinned never. It is also spoken here of the heavenly Angels, that this day is hidden from them, will any say that this ignorance proceedeth of sin? Though they have in no wise offended, yet are they in somwise ignorant. As touching the son of God, he hath so put on man's flesh that he hath taken on him the pains due for sin. And where he knew not of the later day according to his human nature, that doth no more take away any thing from his ●●nne nature, than his being mortal did.   

29  You have the poor with you always, but me you shall not have always. Math. 26. I am always with you, until the end of the world. Math. 28. 
THe Lord jesus speaketh of himself in both places touching the first, allowing the which Mary had done, he shows how this service pleased him, that is not that he took pleasure in the 〈◊〉 which had been poured out upon him for the good ●auours sake: but in 〈◊〉 respect of his burial, because that by such a 〈◊〉 he would give them to understand that his grave should be filled with good savour, as be did spread savour of life and salvation through all the world. But sith that the truth of this figure hath been perfectly accomplished, and the son of God when he came out of the grave performed with the good savour and quickening smell of his death, not only one house, but the whole world. It were a folly to begin again to do that which should be without cause or profit. And therefore he sendeth us back to the poor to the end we should not excuse ourself as though we could no more occupy ourselves in his service: for once he required such service as that which Mary did to him. But now seeing he is mounted into the heavenly glory, there is neither gold nor silver nor precious ointments, nor sumptuousness whatsoever they be which we may offer unto him to do him acceptable service. Now where he saith, you shall not have me always with you, that is to take from us all excuse, as though he said, that from thence forward he would no more take pleasure in that which once he would have done to him. He maketh a distinction between the ordinary service, which must be ever used among the faithful, and that extraordinary service which had an end when he went up into heaven. Will we bestow our money well in true Sacrifice and in holy offering? Let us bestow it to relieve the necessity of the poor and needy. For our Lord jesus saith that he is no longer with us in this world to be served with pomps and outward preparations. And we know, yea and we feel by the experience of faith that Christ is present with us by his strength & ghostly grace. But he dwelleth not visibly among us 〈◊〉 of us earthly honour. He saith 〈◊〉 you unto the end of the world. He had ●●yd that he was appointed King of heaven and of earth. afterward us promiseth to assist his apostles whom he had enjoined a hard office & charge, warning them not to look upon that which they could do of themselves: but to lean upon his strength and inumerble power. The manner of this presence which the Lord promiseth to his faithful must be understood spiritually: for it is not needful that he should not come down from heaven to secure us seeing he can help us by the grace of his holy spirit, stretching forth his hand to us from the highest of the heavens. As touching his human nature it is certain that there is an infinite distance between him and us. But he not only spreads the efficacy of his spirit through all the world: but also he dwelleth truly in us. Moreover this promiss is not made only to the apostles: for it reacheth even to the end of the world. Very true it is that he promiseth his aid, chiefly to his ministers which for that they are weak and needy in every condition, could not execute the least part of their office. Seeing then their charge is as troublesome and hard as it is healthful, assuredly they have more need than all other of the assistance of our Lord jesus, to the end they may have the victory of all the assaults and battles of this world: as in these days it is showed us by plain experience, that christ worketh wonderfully by a secret manner, so that the gospel hath his course though Satan lay many lets in the way. But generally all the faithful are partakers of this promiss, to the end no man should be discouraged as though he were forsaken.  
Let us then make this conclusion that although Christ be departed into heaven, yet he is not so departed butt that he ever is and will be to the end with us. He hath taken away the presence of his body from our sight: but he leaveth not the whilst to assist his faithful which must yet live in this world, but he governeth the world with a more present strength. This promise of his continual assistance was accomplished by his ascension, in which as y● body of the son of god was lifted up above all the heavens: so his power and efficacy is spread beyond all the bounds of heaven and of earth. So then these two things may well be said, that the son of God is no more among us, and yet he is among us, and shall be ever until the end of the world. He is here no more according to the presence of his humane nature, but he is here according to the presence of his Majesty. For a few days the Church had him present in his flesh, now not seeing him with bodily eyes, she possesseth him by faith.   

30  Thy will be done on earth as it is done in heaven. Math. 6. Appeasing by the blood of his cross the things which be as well in heaven as in earth. Colloss. 1. 
WE desire by this petition contained in the lords prayer, that all creatures may truly and perfectly obey God on earth, as his▪ Angels in heaven do, and execute his commandments & all his holy ordinances without any gain saying, and not seek to displease him in any sort. Like as they know that there is nothing better than that which God wills: so they do readily obey him. And this is the cause why they abide still and are not subject to change and corruption, and why they have quietness and continual happiness. To weet, because they are in all and altogether agreeing to the will of God. Seeing then there is nothing in them that withstandeth the holy and good will of God, nothing that turns them away from his holy decrees, nothing that can be desired or wished beside his good pleasure, it can not be but they enjoy sovereign rest and true blessefulnesse.  
sith it is so that the Angels of heaven since their creation have ever in all things and altogether yielded unto God true obedience, & by that means there hath never been strife or hatred between him and them, how cometh it to pass that they had need to be reconciled? For in the first Chapter of the Collossians mention is made not only of men which are meant by the things which be on earth: but also of Angels which are meant by things that are in heaven. If hereupon a man would say that the Angels have been set at one with men, and so the heavenly creatures are at one again with earthly things. This is not that which Saint Paul meaneth here: for he saith expressly that God hath reconciled them to himself. The manner of man's reconciling to God is this, that before while they were estranged from him by sin, they should have felt him to be a judge to their ruin and condemnation, if the grace of the mediator had not come between to appease his anger. So the atonement made between God and men, is that the hatred and strifes were taken away by jesus Christ our Lord, and so god of a judge was made a Father. Between God and the Angels there is another reason for in this case there was no offence or starting back, and therefore there was no separation or alienating: yet there is two reasons why the Angels should be atoned with God. For since they be creatures they were not out of danger of stumbling, but that they were strengthened by the grace of our Lord jesus. This now helpeth greatly to make continual peace with God, to weet, to tarry in one steady state of righteousness so that there be no fear of falling or revolting, or otherwise doing so that they might be estranged from god. Moreover in this same obedience which they yield to God, it is certain that there cannot be so exquisite or so perfect a perfitness as may thoroughly and in all respects satisfy God so that they should need no pardon. And for that consideration is it that good job said, God shall find wickedness in his Angels. So whatsoever perfect cleanness a man may find out, if it be brought before the justice of God, it shall be but uncleanness. Wherefore let us conclude that the Angels have not so perfect righteousness as sufficeth to ●oyne them wholly with God. Wherefore they have need of a peace and atonement maker by whose grace they may cleave fully unto God.   

31  My flesh is verily meat. joan. 6. The flesh profiteth nothing. joan. 6. 
THAT is very true which is said in the 36 Psalm, to we●e that the spring of life resteth in God, and no man can justly vaunt him to have life but in somuch as it is breathed into him by God But because the majesty of God should be as a hidden fountain (as in deed it is far above our knowledge) it is openly showed forth in jesus Christ, in him we have a clear wellspring whereout we may draw, we may see it by that which is said joan. 6▪ that as the father hath life in himself so he hath given to his son to have life in himself, Whereby he showeth that he only is the fountain of life and that by his voice and word he spreadeth this life on all men, for life would not flow from his mouth unto us if he had not in himself the cause and original of it: for it is not said that God hath life in himself only, because he only liveth of his own power: but also because that having in himself fullness of life, he giveth life to all things. So he would not have life to be as it were hid and buried in himself. And for this cause he hath yielded it over unto his son, that so it might fall down upon us. Now then this life is poured into the flesh of jesus Christ, so that whosoever seeketh life else where shall find Death. The souls than find no where but in his flesh the meat wherewith they are fed into everlasting life. This is a wonderful secret of God that in our flesh he hath offered us life, where before there was but matter of Death, and by that mean he provideth for our infirmity and weakness, when to enjoy life he calleth us not above the clouds, but displays it v●on earth as if he drew us into the secret places of his kingdom. In the mean time correcting the loftiness and pride of our minds, he trieth the lowliness and obedience of our faith. His will is that to find life we should stay on the flesh of his son, which in show is little to be regarded. As the body waxeth weak and drieth up when the ordinary food is taken from it: so if the soul be not fed with y● flesh of the son of God, which is the heavenly food, it will suddenly starve for hunger. When we seek the matter of life in the flesh of jesus Christ, than we find life in him. So the glory and excellency of the children of God, is in Christ crucified: for that as soon as we turn us back from the sacrifice of his death, we can find nothing but death, and there is no other mean by which the faithful are brought to the knowledge of his power, but by his death & resurrection. If then we will the son shall show himself unto us to be the head and author of life, we must receive him as the servant of his Father. For we are made rich in all sort of good things in that he impoverished and abased himself, his humbling of himself, and his going down into Hell hath lifted us up into heaven by taking on him the curse of the cross he hath raised up a triumphaunte bow in token of glory and victory. But now Christ himself sayeth of his flesh that it profiteth nothing. Yet in so speaking be doth not exclude alike all profit of the flesh, as though there were no profit to be taken of it. He sayeth it profiteth nothing when it is parted from the spirit. Whence proceedeth it that it giveth life but inasmuch as it is spiritual? They that stick at the earthy nature of his flesh shall find nothing in it but that that is Dead. But when we lift up our eyes to the strength o● the spirit which is spread upon the flesh, we shall there find effectuously and by the experience of Faith that it is not with out cause that it is called quyckening. Well then we may well say that the flesh of jesus Christ is verily meat, and yet for all that it profiteth nothing. It is meat because we get life by it, because that in it God hath been reconciled unto us, because in it we find all the parts of our Salvation accomplished. It profiteth nothing if it be considered according to it own nature and beginning. For the seed of Abraham which of itself is subject to Death can not give life, but it receiveth of the spirit that wherewith we may be fed. For our part, to the end we may eat, we must bring with us a spiritual mouth of faith before we can be truly nourished or sustained by it, now the self-same flesh is not immortal of itself. Moreover it belongeth not to the nature of it in any wise to quicken souls, yet though this virtue yrocede from else where, notwithstanding it letteth not this title to belong to it. Even as the everlasting word of God is the spring and fountain of life, so the 〈◊〉 that is in him in his divinity cometh from the flesh of his son even unto us, as by a pipe. But we shall yet better understand this, if we mark what is the cause of life, to were righteousness. Though righteousness come not but from God: yet it cannot be clearly showed unto us but in the flesh of his son: for in the same the redemption of men was fully ended, in the same the sacrifice was offered to wipe out sins, in the same the obedience was yielded to God, by which he was made at one with us, the same also was filled with the sanctification of the holy ghost, the same finally was received into heavenly glory after the conquest had of death. In the same than all the parts of life were placed to the end none might justly find fault that he is deprived of life, because it is hid far from him.   

32  He that taketh the sword shall die with the sword. Mathe. 26. He that hath a garment let him sell it and buy a sword. Luke. 22. 
Jesus Christ speaking thus whosoever taketh a sword shall die on a sword, confirmeth the commandment of the law by which private persons are forbidden the use of the sword. When God straightly forbade us all slaughters & wicked murders, his will was to show thereby, how well he loveth mankind. So jesus Christ would not that folk should defend themself by violence & strong hand because that god in the law hath forbidden to strike. It were then a mad folly to infer thereupon that it is not lawful for ●dges & Magistrates to strike with the sword. It is very true that it is not lawful for any man to take the sword in hand to use it at his fantasy, to be the cause or furtherance of any murder. But the Magistrates who are appointed to be the officers of God by whom he exerciseth his judgements, must not be set among the common sort of men. There is more in it than so, to wit, by these words of Christ their power & authority is maintained: for when he pronounceth the murderers shallbe put to death, we may very well infer thereof that the sword is put into the hand of the judges to punish those that unjustly have slain. It may happen sometime the mansleyars shallbe other wise punished, but this is the ordinary mean by which god would that the cruelty & proud felony of the wicked should be repressed & not abide unpunished: Yet for all that his mind is not by the other sentence to arm every one with a sword to strike whensoever he wil He signifieth by a figure the great and terrible troubles were at hand, as if a captain in the war minding to set his men in battle a ray, should cry alarm he commandeth the laying aside all other cares they should be bend to nothing else but to fight, so that they should not care either for meat or drink: for as men are wont to do in extreme dangers he will have them sell all even to their walle● or scrip to furnish them with weapon. But this battle to which he calleth them is not an outward battle, but only under this similitude of fight, he admonisheth them to think that they must sustain many fearful & hard conflicts and horrible charges of spiritual battles. So a man may easily see that these sentences are not so diverse that there is any contrariety in them.   

33  Whosoever cometh to me I will not cast him of. joan. 6. It is not of him that wylls nor of him that runs but of God, that hath mercy. Roman. 6. 
BEfore that our Lord jesus spoke this that he will cast of none of them that come unto him, he had said. All that my father gave me, etc. Where he signifieth that faith is not in the will of men so as any can say that it is in his liberty to believe or not to believe, or the faith is a thing by chance or at all adventures. But God chooseth his faithful to give them to his son, even as it were from hand to hand. For when he sayeth that all that is given him, cometh, we may easily gather hereof that all come not. We may well say also that God worketh in his chosen by so great an efficacy of his spirit when he so useth his free goodness that none of them falleth. For the father regenerateth his chosen, & then giveth them to his son to make them obedient to the Gospel. faith then being a free gift proceeding from the goodness of God is the same that openeth the way for men to go to the Lord jesus, and the obstinate and unbelieving have no access thither, and they that come to him, come to him after an other manner than by their own force or wills. And when they have submitted themself under his defence, they shall be freely received. These two sentences therefore not only do not disagree: but rather one doth confirm the other. For where saint Paul saith that it is neither of him that wills nor of him that runs, but of him that hath mercy, it is to show that men may run or will or bestow all their force: but yet they cannot make open the way of God Of necessity, God must work in it of his mere mercy, he is no way bound to any man, if he do good to any all this good comes of his mere liberality. And when he hath ones used this liberality it is so done as he followeth his work to the end, as much as belongeth to the salvation of the faithful It is then God that of his mercy giveth his faithful to his son which come not to him of their own motion but because they are given to the son, or as. S. Paul sayeth because that God hath used mercy where it hath pleased him to use mercy.   

34  I am not come to judge the world but to save the world. 〈◊〉. 1●. I am come into the world with judgement. joan. 9 
IT is certain that the son of God came into the world chief to this end to save men. Surely he was not sent hither without cause. Now so it is that he was not sent to destroy, them it followeth that he came to do the office of a saviour. For what needed he to come down to cast us away sith we were more than castawayes. Then we must consider nothing in our Lord jesus, but y● God according to his infinite goodness would save us by him yea us, that were lost. As often therefore as our sins press us, & that Satan eggeth us to despair or discomfort, we must hold before us this buckler, that God will not suffer us to be oppressed with eternal ruin, forasmuch as he hath ordained his son to be the salvation of the world. And for this cause he saith, that he came not to judge & to condemn the world, but to save it, the wickedness of them that proudly retect God, is worthy to be condemned. But yet he assuageth the severity which he might use against such while he stayeth from pronouncing judgement against them, because he rather came to save al. And although he spoke here of those that of a wilful stubborness despise the doctrine of the Gospel which was offered them. Yet for a while leaving the person of the sovereign judge he offers salvation indifferently to all, and gently reacheth forth his hand to all, to the end that all might be very desirous to repent. He came to call all, & having forgotten the person of a judge he mindeth nothing else but to draw all men to him, & to deliver from death and destruction those that seem to be altogether lost. But in the means season, this belongeth to the proper and natural office of jesus Christ. For where the unbelieving and obstinate be more grievously condemned for refusing the Gospel, it is by accident, and not by nature. As touching that he came in judgement, as touching that he is called the stone of offence, as touching that he is appointed for the fall of many, all these things are accidental: for those that refuse the grace that is offered in him, deserve to feel him as a rigorous judge revenging so vylannous a contempt, and so horrible an unthankfulness. As much may a man say of the Gospel although it be the power of God to salvation to all that believe it: Yet the unthankfulness of many makes it turn to them unto death. So the ministers are ready at hand to revenge, to break and throw down the pride of all the enemies of the Gospel: when the true obedience of the faithful shallbe accomplished. 2. Cor. 10. The Gospel is first and chiefly appointed to be for the salvation of the faithful. But then afterward the stubborn & unbelieving shall not remain unpunished, who despising the grace of the Lord jesus have chosen to have him rather the author of death than of life. Behold how the son of God is come to save and not to judge or condemn, and yet he came in judgement. Howbeit in this second sentence this word of judgement cannot be simply taken for the punishment of the obstinate and contemners of God: for it streatcheth forth even to the grace of illumination. jesus Christ is come in judgement, that is to say, he setteth again in good order things that were out of order, which is done by a marvelous secret wisdom of God and beyond all man's understanding.   

35  If I witness any thing of myself my witness is not true. joan. 5. Though I witness of myself my witness is true. joan. 8. 
AS touching the first sentence, our Lord jesus meaneth not that his witness it not sufficient to be believed, for that in other places he defends it strongly, and earnestly: but he speaketh as agreeing herein with his adversaries, as he should thus say well believe me not, yet are there enough of others the witness of me. He speaketh them after the common fashion of men which bring themself into suspicion when they bear witness of themself, as though he would his enemies should take the matter as if his witness were nothing worth. It is certain that y● witness that any man beareth of himself ought in no case to be received as true & lawful, no, not though y● thing that be he saith be true for in deed no man is a sufficient witness in his own cause. Now although it is not reason or me●e that the son of God should be set among them: Yet he had rather give over his right to convince his adversaries by the authority of God. But yet the witness of our Lord jesus is of authority enough of itself and hath no need of men's confirmations for asmuch as he is not of the common sort of men. And therefore he addeth that he knoweth well whence he came, and whither he must go. He exempts himself out of the common sort of other men. Although therefore other be suspected in their own and private causes, and that it is appointed by the laws that a man should not believe or trust any man that speaketh for his own profit or advantage: yet this hath no place in Christ who is far above all the world, & is not reckoned to be of the common sort of men, but his father hath given him this privilege that by his only word he causeth all men to obey him,   

36  I will do nothing of myself. joan. 5. No man taketh my life from me but I leave it of myself. joan. 10. 
IN the first sentence our saviour jesus Christ maketh answer to the slanders of the Jews which judged maliciously of y● work which he had done in healing y● man that had be. 38. years sick. They looked only on his humane flesh, and therefore despised him although they saw in him works that were in deed Godly. Wherefore he would have them to go higher and to behold God in him and in y● works which he wrought, to the end by that mean they might be moved to believe him. This than is not simply to say that he can do nothing of himself, for he is God eternal & almighty. And this belongeth not particularly to the everlasting word: but to the son of God, in asmuch as he was manifested in the flesh. Such is this manner of speaking when he sayeth joan. 14. The word which you hear is not mine, but his that sent me. It is well known that he is the eternal wisdom of God his father which made all the Prophets & Apostles, & other trusty servants of God to speak. But this he saith to lift men up unto the Majesty of God, which staying at y● outward look of jesus Christ, could not owe such reverence to the word as it deserved, except they had been well assured that it is God which speaketh in his son, and that the son speaketh through his father. All this matter must be referred to this opposition, to weet, that they that think they have to do with a mortal man when they accuse the Lord jesus of his doings which were in very deed divine, are far out of the way. And therefore he affirmeth earnestly that he hath done nothing in the healing of this man that is diverse or contrary to his fathers will.  
And by the other sentence, he meaneth that men have no power on him to take his life from him, but that he could have thundered upon all his enemies if he would, and so have consumed all their attempts. But in that he dieth, it is with his will, he being able to withstand the violence of his adversaries: but being also willing to obey the will of his father which had ordered and appointed his son to die to deliver us. Now than not only he sayeth that men cannot put him to death but in as much as he suffereth them: but also he exempteth himself from all force of necessity. But it standeth other wise with us, for we must needs die because of our sin. Christ in deed was borne a mortal man, but his submission was voluntary and not a forced bondage enjoined him from else where. Then let us conclude that he can do nothing of himself in asmuch as he wills that all his works be weighed according to his divine power, & that the respect of his manhood should not dim their brightness, and also that none of their dignity should be taken away from them. In y● mean season he may of himself in respect of men give over his life, obeying rather the good pleasure of his father, & burning with the desire of the salvation of his, than to withstand the furious assaults of his adversaries.   

37  Who is he that resisteth his will. Roman. 9 You have ever resisted the holy ghost. Act. 7. 
SAINT Paul asketh this question in the person of the proud & wicked which cannot refrain from barking with open mouth against the justice of God. And thus their affection is very well expressed: for not content to defend themself, they put God in their place. Beside, when they have laid the fault of their condemnation upon him they speak dispytfully against his invincible power. They are constrained to agree that he is just, but it is with murmuring because they can not resist him, as if they would say thus. What reason is there that God should be angry with us? Doth not he whatsoever seemeth good to him? who should withstand him, seeing he hath form us such, seeing he doth all after his will and pleasure, what else doth he in destroying us, but revenge himself upon his work? for it is not in our power to war with him, if we should resist him yet he would continually have the victory. They therefore will conclude that it is a wrong judgement if God do destroy them. Such are the murmuryngs of the proud. And yet this is true that no man can withstand the will of God, by which all things are made, yea made with all uprightness. If the causes of this good pleasure be hid from us we must not therefore inquire why he doth thus and thus: we must hear quietly that which the Lord will say, and we must with all lowliness and obedience subscribe to his faithful & true judgements. else what manner of madness were it, and devilish presumption that man full of vanity should not grant to God more wisdom than to his own fleshly reason. And when the things that are done, like him not, to plead with his Master that he should have done otherwise. There is also another will of God which is declared to us in his word, which men cannot be ignorant of except it be maliciously, & by which his grace is offered unto all. When the unfaithful refuse this grace offered by the Prophets and servants of God, it is said that they withstand the holy ghost: for this toucheth not secret revelations which God breatheth inwardly into every faithful man: but the outward ministry by which y● goodness of god is set before men   

38  Whosoever asketh he receiveth. Math. 7. You ask but receive not, jacobi, 4. 
IN the first sentence the Lord jesus offereth the grace of his Father to sinners, signfieng that god of his good will is ready to hear us so that we pray to him. His riches are poured forth to us so that we ask them of him. But this ask and prayingmust be made in faith, else it is neither ask nor prayer unto God. They than that being void of all goodness sake not this remedi to help their poverty or need, shall have punishment due to their negligence As contrariwise as many as shall ask in faith shall not fail to enjoy the fruit of their prayers. It happeneth truly many times that the faithful sleep and God watcheth for their salvation, and so he preventeth their desires and prayers. For we were more than miserable considering our great dullness if God should tarry till we open our mouths to pray to him. But to speak better, there is nothing but his own goodness that stirreth him to give us faith which go-before all prayers both in time and order. Yet because he speaketh these words only to his faithful he showeth us simply how the heavenly Father will make us partakers of his benefits. Although he he give us all things freely: yet to exercise our faith he commandeth us to pray to him, to the end he may grant to our prayers that which notwithstanding flows from his mere goodness and liberality.  
But because faith only is that which obtaineth and goeth not beyond the bounds of God's will which is declared by his word. Saint james saith here very well, You ask but receive not. and he addeth to it the cause, for that you ask it to the end to bestow it on your desires and pleasures. Is it reason that men shall make God the servant of their pleasures and fond desires? when they temper not their desires after the manner that God hath ordained but with an inordinate liberty give themself the bridle to ask things which they should be ashamed to ask or to open before a man who soever he were. It is good reason that they should be denied. Certainly there is no fear nor reverence nor good opinion of god among us when we are so hardy and rash to ask of God things which our own conscience would not grant us. Then before we shall obtain we must bridle our desires. The way to bridle them is to make them obedient and subject to God. To conclude we shall obtain when Faith which is ruled by the holy and good will of God shall frame our hearts. We shall not obtain when we ask according to our desires neither should it be expedient for us to obtain in that sort.   

39  By one only offering he hath hallowed for ever those that be sanctified. Hebr. 10. I fulfil the want of the afflictions of Christ in my flesh for his body which is the Church. Colloss. 1. 
ALL things that were expedient for our salvation were accomplished and brought to perfection by the only oblation of the Lord jesus. And surely no man can allege any thing against this. And all faithful are fully hallowed and sanctified in his only sacrifice. If the Lord jesus be Christ he is also the true Priest. And if he be the true Priest, then must of necessity his sacrifice be perfect. For else he should in nothing differ from the Levitical Priests which were sinners. And his sacrifice should differ no whit from the old sacrifice of beasts. Seeing then his sacrifice is perfect, it is also sufficient, and it must not be offered again, nor any other added to it. God hath no need of men's help, neither must men set to their hands after him when he hath perfected or ended any thing. Then if it be so that all other oblations that have been added after Christ's oblation are not only unprofitable, but also abominable, as put to without & against God's word. What other thing shall there be for men to offer to God by which they may add some overplus to the merit of the passion of the son of God? The death of the just is precious before the face of God, and chiefly of his martyrs which have shed their blood for the testimony of his truth. Yet their blood is not so precious as that it may deserve any thing to fill our redemption as though it had not been altogether accomplished by our Lord jesus. But now Saint Paul saith that he supplies that which lacks in the passion of Christ for the Church. True it is that the faithful martyrs suffer for the church, as also the son of God the chief of martyrs suffered for the Church: but yet there is a diverse reason of their suffering: For though the martyrs die as brethren for their brethren: yet there is no one whose blood is shed for the remission of sins, which thing the lord jesus did for us. And he therein did set forth nothing for us to follow but for which we should give thanks to him. And as the son of God only was made the son ●●man to the end he might make us children of God. So he only being without fault hath received punishment for us to the end we might obtain by him and without any desert of ours the grace which we could not deserve. So we may say, y● the faithful have received crowns: but they have not given them. Of their strength and constancy have been taken examples of patience, not gifts of righteousness. Their deaths also were particular, and there is not one that by his death hath cleared any man's debt. Shall we then say that Saint Paul would say that any thing that belonged to our salvation lacked in the passion of christ which had need after to be accomplished and supplied by the death of any other, as if that which jesus Christ suffered sufficed not for the redemption of men? it were an execrable blasphemy. But saint Paul so speaketh because the body of the Church must be made perfect by the affliction of the faithful when the members of the body are made like unto their head. Let us then see how the holy martyrs suffer for the Church. Those that god hath chosen he hath also appointed and ●idestinated to be made like to the Image of his son, that he may be the first borne of many brethren. We know that between the head and the members there is such unity, that the name of Christ containeth sometime all the body. As when Saint Paul maketh mention 1. Corinth. 12. of the Church, he concludeth at the length that it is with jesus Christ as with a man's body. As the Son of God once suffered in himself so he suffereth daily in his members. And in this sort the passions are accomplished which the heavenly father hath appointed by his ordinance unto the body of his son.  
Moreover we must not seek another more faithful expounder of that which Saint Paul sayeth than himself when he addeth to it that he suffereth for the Church according to the dispensation or commission that was given unto him. For he was not appointed to be a minister of redemption, neither did he shed his blood to deliver the faithful from everlasting death. But we know the ministry was committed to him to edify the Church and not to redeem it. And this is it that he saith in another place that he suffereth all things for the chosen's sake, that they might obtain the salvation which is in jesus Christ. And 2. Cor. 1. he saith that he suffereth all thing for their comfort and salvation. Then let us take this for the conclusion, that the son of God only hath suffered for the remission of the sins of the faithful. The Martyrs also suffer for the Church, but it is only for the confirmation of the same.   

40  Preach the gospel to every creature. Mark. 16 Cast not your pearl before swine. Math. 7. 
THE Apostles had commission to Preach the Gospel to all creatures that were able to hear and receive it, and that without accepting of any person, people, or nation, forasmuchas the Lord jesus was come to take away all difference between the jews and Gentiles, that the jews on the one side should not shut up salvation among themselves, and that the Gentiles on the other side should not despair as shut out and banished from the eternal kingdom. He will have his kingdom published every where that the Gentiles with the jews may be brought to the true obedience of Faith, and that the Gospel may be a seal to all faithful shepherds and ministers wherewith their doctrine should be sealed. Under the Law the Prophets had limits appointed them within the bounds of jury: but after that the fence was broken the son of God would that the ministers of his Gospel should go farther of to sow and spread the doctrine of salvation throughout all the regions of the world. first the birthright abode among the jews: yet afterward the heritage of the happy life was made common to the Gentiles. So the prophecy was accomplished of which the Prophets make so often mention that the Messiah was given to the Gentiles for a light, to the end he might be the salvation of God even to the ends of the earth. To this purpose he said, Go and preach the Gospel to every creature. For after that peace was proclaimed to all the household folk, the same message came also unto strangers, and to those that were far of. Although that charge were given to the apostles: yet it behoved them also to keep this decree, and even at this day it behoveth all ministers to keep it, to weet, that they give not holy things to dogs and that they hurl not pearl before Swine. The treasure of the heavenly wisdom ought to be kept for God's children only, and not to be thrown abroad to the proud contemners of God. They have commandment to preach the Gospel to every creature, and saint Paul affirmeth that the preaching thereof is a savour of Death to the reprobate. And there is nothing more certain than that it is offered every day to the unbelieving and obstinate by the commandment of God as a witness against them, to make them the more with out excuse. Because the ministers or the Gospel and all they that are called to the office of teaching can not discern between the children of God & Swine. Therefore their charge is to offer the doctrine of Salvation indifferently to all. For though at the first they see many self willed stubborn and unapt to be taught: yet Christian charity will not suffer us to account them as people altogether desperate. Yet in the mean season we must see who they be that Christ calleth dogs and Swine. We must not at the first take all those for such that are either profane or unclean or that are void of the fear of God and of true religion. But those that by sure and manifest tokens have already showed a stubborn contempt of God, so that a man knoweth that their malice is out of all hope. Here than dogs and Swine are they which have already been as it were glutted full with a poisoned despising of all God's goodness, and will not be reformed.  
And so we must deny the Gospel to none but to such as so proudly have retected it when it hath been offered them that a man knoweth that they themselves of their own stubbornness have condemned themselves.   

41  God will that all men should be saved. 〈◊〉. 2. There are but few that are saved. 〈◊〉. 14. 
IF the Gospel be the power of God to Salvation to all believers, it is certain that all they to whom the Gospel is offered are also called to the hope of everlasting and blessed life. Moreover as the calling is a teaching of the secret election, so God admitteth those to the possession of eternal salvation which he maketh partakers of his gospel. For the Gospel openneth unto us the righteousness of God which is a certain entry into life. But how cometh this to pass that all men are not saved, seeing God willeth it? for who can let the will of God? which as it is very good and very just, so is it almighty. This question might have some colour if Saint Paul spoke of every man. But yet thereto a man might make answer. For although we may not weigh the will of God by his secret and hidden judgements, yet when he showeth it to us by ouward signs and testimonies, a man may say that he hath in himself decreed that which he will every man should do. But because this serveth nothing for the expounding of this sentence, we must understand what Saint Paul meaneth, to weet that there is no estate in the world shut out from salvation, and from the blessed life: but rather God would that the Gospel should be offered to all. And if we understand that the preaching of the Gospel is quickening, in that it revealeth to us the righteousness of God which is a certain way to give an entrance into life, we shall not think that strange which saint Paul saith that Gods will is that all men should be saved seeing he would have all come to the knowledge of the truth. But here he speaketh of sorts of men, of estates and conditions of them, and not of every man a part. For the intent of the Apostle is none other but to contain Princes in the number, and that men should not consider what manner of men Princes were at that time: but what God would have them to be. Salvation cometh to us no otherwise but by God's free liberality. Now the same God which hath made us partakers of the happy life & of eternal salvation, may sometimes stretch his grace even to them. The same the already of his goodness hath drawn us unto him, may one day bring them likewise which us.  
But the whilst how many are there that by their unthankfulness and stubbornness make themself unworthy of this salvation? What could God have done of all that which belonged to the salvation of men which he hath not done? And behold the greater part stoutly and proudly reject the grace of God. Is not this agreeable to God's righteousness that such should feel him a rigorous judge, whom they would not acknowledge or accept for a Saviour.  
If we compare the great number of those with the little number of the chosen and faithful, we shall perceive how true this sentence is that there are very few of those that be saved. How many Mahomates are here beneath in the world? how many jews? And how many are there which vaunt them of the name of Christians, yet are they no Christians? And among the faithful how many Hypocrites are there? and what shall we make of the rest of other men? but a little grain hid under a great heap of chaff. Then a man may well say that Gods will is that all men should be saved, yet there are but few saved. God stretcheth his hand and arm to all men upon earth: but y● more part draw back as though they had not to do with God nor with his bounty, with his grace nor with his salvation.   

42  God hath shut all in unbelief to the end he might show mercy to all. Roma. 11 He that will not believe shall be condemned. Mar. 16. 
The Apostle signifieth two things by this former sentence. First that there is nothing in man whereby he deserveth to be preferred before other beside the mere grace and goodness of god. Wherefore they that already have some hope of salvation must not despair of other: for whatsoever they are now they have been heretofore as all the others now are. If by the only mercy and goodness of God they are come out of unbelief they ought likewise to leave some place to others. Yet this is not to say that God so blindeth all men that their unbelief ought to be imputed unto him: but he by his providence so ordered the matter that all should be guilty of incredulity to th'end he might keep all men short and bound under his judgements, and that is to the end that salvation might come from his only goodness and all deserts should be trodden under foot. Secondarily that God in the dispensation of his grace is not letted from bestowing it on whom it shalseme good to him. Let us then say that he hath shut us all under unbelief to the end he might have mercy on all. That is to say, to the end that none of those which shallbe called to salvation should think to obtain salvation but only through the mercy of God.  
Then seeing it is so that God in bestowing his grace, is not let from giving it to whom he will, we may also save that he is not let to exercise his judgements wheresoever it seemeth good to him. The Gospel is the power of God to salvation: but that is to the faithful only. And whosoever believeth it shallbe saved. But as promise is made to draw mankind unto faith: so is there a terrible threatening of destruction against all the obstinate & unfaithful, to as●ōne them. These are they that refuse salvation that is offered them, which pluck upon their heads fearful ruin and condemnation. And they are not only wrapped in the common and general destruction of all mankind: but also they bear the fault of their own unthankfulness.   

43  judge not and you shall not be judged. Mathe. 7. judge just judgement, joan. 7. 
WHEN the Lord jesus sayeth judge not, he doth not precisely forbid to judge: but his meaning is to heal a sickness which is naturally almost in all This we see ordinarily that every man gives him the head but every man busyeth himself to judge other men straight. And hardly shall a man find any one that is not tickled with desire to inquire of other men's faults. All will confess that it is an unsufferable evil to slatter themself in their own vices, and to be so near markers of the offences of their brethren. But there is a plague yet more dangerous that diverse while they condemn other, themselves will have leave to sin. See then what our Lord jesus doth in saying judge not, to wit, he represseth the flesh and froward appetite of checking, tawnting and backbiting: yet is it not meant hereby the the faithful should have their eyes blind filded to y● end they should discern nothing: but they ought to bridle themselves lest they should be carried away with to great a desire to judge. For when any one coveteth to judge his brethren, he cannot but be over rigorous. Thus when Christ commandeth that we should not judge, he meaneth that we should not curiously inquire of the doynages of our brethren. But in the mean season he will not have us to be without judgement or discretion in such sort as we should not be able to put a difference between the good and the evil or to say what is just and right, and what is wrong: but he would there should be a wise moderation used, and that to judge well and rightly a man should look simply to the deed, and not to the person. It behoveth us to mark why the Lord jesus spoke thus. He had to do with the jews which did interpret his works maliciously & with a perverse affection though they were forced to grant that they were divine. He setteth before their eyes circumcision to which they bear reverence & that of right. When they did it on the Sabbath day they knew well that the law of God was not broken, for asmuch as the works of God agree very well one with another. What reason is there that they did not say asmuch of the works of Christ but that their spirits were occupied before with a foolish judgement which they had conceived of his person. Wherefore there shall never be right judgement given if it be not pronounced according to the truth of the deed: for as soon as a man setteth the persons before his eyes, he directeth also his senses to them, so that forthwith the truth vanisheth.   

44  When you pray speak not much. Mathe. 6. Pray without ceasing. 1. Thess. 8. 5. 
OUR Lord jesus reproveth a fault in Hypocrites which think they are able to persuade God by much babbling and foolish rehearsal of words. And the continuing in prayer that is so much praised and commanded in the holy scripture is not contrary to this doctrine: For when the faithful man conceiveth a prayer and maketh it with a holy & good affection, his tongue goeth not before his heart. Moreover the favour of God is not gotten by an affected babbling of words: but rather a true faithful heart shooteth out his affections as flying shafts which have power to pierce even unto heaven. This forbidding of babbling and vain repeating of words in prayer, doth not let the continuance of prayer, not that God on his behalf hath any need that a man should make him any rehearsals, or that a man should offer unto him any remembrances, or when a man hath spoken to him on●e that he hath need to be moved the second time: but this tarrying still or continuing in prayer is of duty requisite in us. Every man ought to consider well his necessities, and how he hath continually need of the succour of God. It is true that he could give us all necessary things before we should open our mouth to pray to him: and surely if of his goodness he prevented not our prayers, yea our desires we should be more than miserable: but he will so exercise our faith, and the end and use of our prayers is, that casting our plaints and groans into the fatherly bosom of God, we might be well assured that he would forsake us in nothing.   

45  Bear the burdens one of another. Galat. 6. Every one shall bear his own burden. Galat. 6. 
THIS nature teacheth us, when we see any man laden with a burden which he cannot bear or under which he falleth down, to unload him in some sort, either else to ease him with the least hurt that may be. If there be any gentleness in us, we must chief show it to the bearing the faults of our brethren, which faults are properly called loads or burdens. But when we are commanded to bear the weakness one of another, it is not meant that by ●auoryng or cloaking we should nourish the evils or vices of our brethren and neighbours: but rather that we should unload them. Now y● must be done by soft and quiet correction. There are many adulterers and whoremasters that would have Christ to be bawd, Many thieves that would that he were their hider, Many folks of evil life that would make him defender of their wicked deeds, and that the faithful should serve them with their shoulders to discharge them of their own uncleanness. But we see wherefore we are appointed to bear the burdens of our brethren, to weet, to the end that in supporting them we should endeavour to set them again in the right way. Now this that he addeth afterward serves for y● interpretation of that that was said before. Then we shallbe pressed & ready lovingly to unburden others when every man shall well look on himself to see what manner of one he is. And when he shall have diligently examined his own work not deceiving himself by thinking that he is any thing, or is worth ought. We have nothing of our own whereof we may boast but we are so void of all good that all our glory is but mere vanity. If we think diligently hereon we shall wax more gentle and meek towards others. Whence cometh this pride that maketh us exalt ourselves above others? whence cometh the proud and cruel sharpness? but hereof that every one will be set a loft, and look upon all the rest as being underneath at his feet: but yet because in comparing our selves with other we make other by estimation to be of very small value, we are sent back to the trying of our selves to the end we should not measure ourselves by another man's yard, to y● end that none of us should please himself because others diplease him: but turning his look from other, every one ought to search out his own conscience, and to consider lively his own work. That is no true pray●e which we seek to attain by the dysaduantage of another man's good name: but that which we get without making comparison of their base renown with our greatness, and to take from us all pride, the conclusion is that every one shall bear his own burden. God's judgement is hereby set before our eyes before whom every one must give account of his life, and there shallbe no comparison made, but every man shall there carry his own burden: for this is that that deceiveth us. He that hath but one eye or he that is pooreblind, being among the blind thinketh that he seeth well: but one shall not acquit another from his sin.   

46  Carry nothing on the way neither staff nor wallet nor bread nor money. Luke. 9 You shall carry nothing on the way but a staff. Marc. 6. 
THE difficulty is in this that Saint Matthew and Saint Luke say that it was forbidden them to carry a rod or staff. And Saint Mark saith, they were suffered to carry a staff. Before this difficulty be resolved we must see what the purpose of our Lord jesus is. He would that his Aposties should in a little time visit all the country of jewrye, and that they should speedily return to him. And that this might be done he forbiddeth them to carry with them any baggage which might let them from making haste. And this commandment must be restrained to this viage. They might well have had wallets, staves, shoes, garments, gold and silver in their houses: but to the end they might be the lighter he commandeth them to leave behind, every burden that might load them. But as touching the staff Saint Matthew and saint Luke mean such staves as might load or hinder them that should carry them. But Saint Mark meaneth a staff which they carry commonly that take journeys in hand, and they carry them only to stay them up and to help them out of the mire or an ill way, or to leap a dyke as the custom and manner in old time was to carry a staff to journey withal. As appeareth by that which is said in Genesis. I passed jordan with my staff. jacob confesseth by these words that he was not laden with riches when he came into Syria.   

47  jesus tarried in jewry & baptized. joan. 3. jesus did not baptize. joan. 4. 
ONE of these places serves to expound the other. For when it is said in the. 4. of john that our Lord jesus baptized more disciples than john, the correction is also added to wit, though jesus baptized not, but his Disciples baptized, and this baptism is called the baptism of the Son of God, and that to the end we should understand that the baptism ought not to be esteemed after the person of the minister but the strength thereof dependeth wholly on him that is the author of it, in whose name it is given, and on his holy ordinance. And this serveth to comfort us, that we know that baptism is no less able to wash and renew us than if it were administered to us by the very hand of the son of God. If we ask why he stayed from the administration of the outward sign, the reason is easily given, too were, because he would leave a testimony to all ages and generations that the baptism is in nothing diminished when it is offered by a mortal man. Wherefore Christ not only baptizeth inwardly by his holy spirit: but we ought asmuch to esteem that sign which we receive at the hand of a mortal man as if Christ himself stretched out his hand to us from heaven. jesus Christ then baptized and did not baptize. He baptized forasmuch as the baptism that was ministered by the hands of his disciples was advoutched to be his, and esteemed such as if himself had baptized. He did not baptize, because he did not administer the outward sign but caused his disciples to do it.   

48  Thou shalt hate thine enemy. Mathe. 5. love your enemies. Math. 5. 
WHen God speaketh of our neighbours, it is certain that he comprehendeth all the kind of man: for as every man is given to himself as often as any particular commodities part one from the other, the mutual partaking which nature herself enjoineth us, is forsaken, to the end then that we might be kept in bond of brotherly love, God testifieth that all men be our neighbours because that nature common to us all maketh us all friends among ourselves. As often as a man beholdeth a man, because it is his flesh and his bone, so often it behoveth him necessarily to behold himself as in a glass, but because the most part depart from this holy fellowship, yet notwithstanding the order of nature is not broken by their lewdness, because we must look upon God who is author of this unity and conjunction. And therefore this commandment by which we are appointed to love our neighbour, is general. But it is marvel how the Scribes fell into this absurdltie to restrain this word neighbours unto weldoers, and those which by their pleasures and services that they do deserve to be loved. They measured neyghbourhode according to the affection of every one. Wherefore they said those only were to be taken for neighbours which for their good deeds are worthy to have friendship borne unto them, or at the least such as do pleasure for pleasure. Common reason counseleth every one so, and for this cause the children of the proud world were never ashamed to confess and show openly their hatred having some reason to make it of value: but the love which God commands and recommendeth in his law doth not look upon that that every one deserveth: but it stretcheth forth unto the unworthy, the overthwart & unthankful. Now when jesus Christ sayeth, but I say unto you love your enemies, he maketh not a new law or ordinance: but he bringeth again the law of his father into his true and natural meaning correcting the false and pernerss expositions and gloss of the scribes, by which they had corrupted and falsified the pureness of the law of God, he leaveth then this holy ordinance in his perfect state. Thou shalt love thy neighbour: yet he will show how it shallbe duly accomplished, to weet, when we shall love not only those that do us good: but also those that procure our hurt.   

49  Take heed thou tell it to no body. Math. 8. Tell all the things that God hath done to thee. Luke. 8. 
CHRIST forbids the leper whom he healed to tell unto other what was happened unto him. And the reason is this, the convenient time to tell it was not yet come. True it is that this miracle ought not to be hid or suppressed: but there was a certain cause why the Lord jesus would not that the brute of this miracle should be so suddenly spread abroad, or at the least would not have it done by the leper. And touching that the leper could not hold his peace, although it seem that therein he did show some sign of acknowledging the benefit: yet he was so far from deserving any praise thereby, that he was rather worthy of rebuke, because he did not obey the commandment of the Son of God. If we were willing to reknowledge the healing of his leprosy to him that had healed him, he could not have done it better than by using simple obedience which before God is better worth than all offerings and sacrifice and it is the beginning of the true service of God. And as touching that he saith to the possessed with a spirit whom he had also healed, report all that God hath done unto thee, we must likewise note the reason why he gave this commandment. All the miracles that Christ did could not be long hid, neither had it been reason to suppress the power of God by which his will was that all the world should be prepared to life: but sometimes he would that men should hold their peace a while because the opportunity was not yet come. Sometime also he commanded his miracles to be published to y● end he might be taken for the true minister & Prophet of God, & to have authority to teach, calling his miracle the work of god. For it was requisite that the people which as yet were rude should be instructed, forasmuchas they as yet knew not his Divinity. And though Christ be the ladder by which we go up to the father: nevertheless because he was not yet manifested he begun with his Father till such time as he had a more type opportunity.   

50  If any man strike thee on the right cheek turn the other to him also. jesus Christ smitten by the servant of the high Priest answered. If I have il said bear witness of the ill: but if I have said well, why dost thou strike me? 
This first sentence was expounded here above. The sum is that our Lord jesus would fashion the hearts of the faithful to keep a measure and uprightness, who (although they be provoked) ought for all that rather to appease the injuries by patience than by yealoing again wrong for wrong to stir up men which already were to much stirred. The way to quench fire is not to put to it such matter as is meet to kindle it more. To repress one wrong by another wrong, and one outrage by another outrage what is it else but to set on fire the which already burnt to much. He will then have us so to be measured in our passions that when any outrage is done unto us we should be ready to suffer a new wrong rather than to wreak us of that which hath been done unto us. Notwithstanding when Christ answered so unto the servant of the buy Priest, it seemeth he fulfilled not that which he appointeth and commandeth his faithful to observe for he turneth not his right cheek to him that struck him on the left. But it is to be understand, that in christian patience it is not always requisite that he that hath been stricken and wronged, should put up the wrong done unto him without speaking a word: but first he must patiently suffer the wrong that hath been done him. Furthermore he must forget all revenging lust, and endeavour to overcome the ill by well doing. The wicked are butt to much stirred by the spirit of Satan to hurt and endamage, and of themself they are tomuch provoked though they be not otherwise egged forth. Therefore this were an ill interpreting of Christ's words to say that a man should by new provocation stir those to il doing which are already overmuch infained by their wicked affection. For y● meaning of his words tend to nothing else but that every one of us should be ready to suffer the. two. wrong rather than to reuē●e the first. This then letteth not but that a Christian man that hath been strike & outraged wrongfully may complain, so that his heart be void of all rancour, & his hands clean from all revenge   

51  I am not come to bring peace but the sword. Marc. 10. I give you my peace, I leave you my peace. joan. 14. 
Because the greater part of men, not only are enemies to the gospel: but also resist it maliciously, it is not possible to profess Christ without fight and without the hatred of many. All the faithful therefore are warned to prepare themself to fight, because they must needs fight for the testimony of the truth. But the Prophets every where promise peace and quiet state under the reign of Christ. Hereupon what could a man hope for, but that out of hand wheresoever a man were all things should be quiet? And seeing the son of God is called our peace, and that y● Gospel reconcileth us to God, what can a man say thereof but that there is a brotherly agreement appointed to be among us. And therefore it seemeth not that this agreeth with the oracles of the Prophet's that strife, bralles, and wars should be kindled in y● world where peace and the Gospel is preached. And besides it is much less agreeing with the office of Christ, and with the nature of the Gospel. But the peace of which the Prophets make mention is only among the true servants and the faithful of God, and in Godly consciences, in as much as it is joined with faith, and reacheth not unto the unbelieving and stubborn, though it be liberally offered unto them, and they can not abide to enter in favour and covenant with god. And thereof comes it that the message of peace raiseth in them troubles and greater storms than before. For Satan that reigneth in the reproved, is mad assoon as he heareth of that name of jesus Christ, and the ungodliness of the proud and wicked is sharpened when the doctrine of the son of God is set before them. So the naughtiness of men causeth that Christ which is author of peace is made an occasion of troubles. Thus our lord jesus Christ may well be said to leave us peace for in that he went to his father, he forsook us not: but left us the good savour of his spiritual presence. It can not be but that peace is with us, & that we be always happy by his blessing which is the fruit that we reap when we yield true and perfect obedience to his Gospel, which because it taketh away the filthiness of the wicked, and that they cannot abide to be cleansed to be brought to god is rightly called a sword sent to the wicked to waken their consciences and to stir up troubles against them.   

52  When you have done all things, say, we are unprofitable servants. Luc. 17. We have followed thee, what shall become of us then? Math. 19 
BOTH we and all that we have belong to God by right, and he possesseth us as slaves. Therefore what service soever we endeavour to do him, yet is there nothing that bindeth him as though we deserved. For seeing we belong to him, it is certain that he can owe nothing unto us. We are no less bound and beholding unto him than bondmen and slaves were in old time to their masters, which were in such state that they got nothing for themself: but were held and kept under the bondage of their masters with all their labours, their force, and diligence, yea even unto blood. If such power be granted to one mortal man over another man, that he may make him work day and night, and yet thereby he shall not be bound to recompense him with like how much more shall it be lawful for God to require of us all that we can labour and do in all our life as far as our power and ability can stretch, so that notwithstanding he be no way● bound unto us? Although it be a froward arrogantnesse to imagine that god oweth any thing to men, as though they deserved at his hand: yet there is no fault more common than such pride, for every man would call God to a reckoning. And this is the cause why men have imagined deservings, and this opinion hath had place almost in all times. And this is that that made the apostles to ask this question, we have followed thee what commodity then or recompense shall we have? And it seemeth that they have some colour to ask it seeing the scripture so many times promiseth hire and recompense to works, to which by this means it seemeth to attribute some worthiness or desert. But true it is that we are so subject to the rule of God that we own to him both ourself and all that is in us. Now then the higher is not promised any other way but of the mere and good pleasure of God. For they that by mutual relation join the desert with the higher are greatly deceived because that God is not moved by the worthiness of the works to recompense them: but by his gentleness and free goodness. True it is that by the bargains of the law God is bound to men but it is on that condition that they perform all that is there required of them. But because this bond is voluntary it is certain and sure that man can ask or require nothing of God as though he had deserved any thing at his hand By this means the pride of the flesh falleth down flat on the ground. For although a man had fulfilled the law: yet he could not bring in any reckoning to God, as if he were bound to yield unto him some overplus, for he should only have paid that which he ought. And in this sense it is said that we be unprofitable servants, for God receiveth nothing of us that cometh from elsewhere, but only he gathereth up the fruit of his demayne.  
Now the Apostles vaunt that they have left all and followed Christ. But what was that all? for seeing they were handy crafts men, and poor as touching the goods of this world, and also despised. Scarcely was there any thing in their houses to leave behind them. It was then a vain boast, as we see ordinarily how free men are to praise and value the services that they do to God. But howsoever the case stand, if we had forsaken Kingdoms and rich possessions to follow Christ, yet all our services be they never so exquisite and heaped together deserve not the least of his graces, neither can we bring to pass but that we shall remain unprofitable servants.   

53  If any man cleanse himself of these things he Shallbe a vessel sanctified to honour. Timot. 2. God worketh all in all. 1. Cor. 12. 
THIS sentence is always true that it is not of willer nor of the runner but of God that hath mercy. If a man allege that it is in the power of man to cleanse himself and to make himself a vessel sanctified to honour: it is a vain objection, for Saint Paul speaketh not here of the election of men to show who is the cause of our election as he doth in the. 9 Chapter to the Romans: but only he will that we resemble not the in●dels which we see to be borne to destruction. It is then a folly to gather of these words that it is in the power of man to associate himself in the number of the children of God, and to make himself the cause of his own adoption. If the reprobate be vessels of shame and dishonour, they have this dishonour enclosed within them. But yet they disfygure not the house, neither is the master of the house dishonoured by them, which in the diversity of members ordaineth and appointeth every vessel to to the use that it is worthy of. It behous to learn to make ourself meet for more honest usages. For we have as it were a glass before our eyes in the person of the reproved to behold that there is a detestable unhappiness in man when he serveth not the glory of God, this only warning is to us a strong buckelar to repulse those that will have men to be the cause of their own predestination, as though Saint Paul had given a rule to men of that which they should do before they were borne, yea, before the foundations of the world were laid. Moreover if a man will gather hereof that man hath free choice enough to prepare himself to be formed to give obedience unto God. Although it have some likelihood: yet they that so say do argue very weakly, for here an express commandment is given to y● faithful to to cleanse themself from y● filth of the infidels. Forasmuch as they must be sanctified unto God.  
There is a like commandment everywhere in the holy Scriptures. We see clearly hereby that we be called to holiness. There is a difference between the calling and the office of Christians and between their faculty and power. It is certain that the faithful are required to purge themselves: but God witnesseth sufficiently that it is his office to purge when he promiseth to send pure and clean waters, to the end we may be made clean. And therefore we must desire of God that he will purge us of our filthiness rather than to prove our own strength without his aid. Now hereof we will take this doctrine that there is no goodness in men which proceedeth not of God. And we may boldly pronounce that it is God that worketh all things in al. True it is y● Saint Paul stretcheth not this sentence to the general providence of god but he speaketh only of the liberalyty that God useth toward us when he bestoweth sombenefit on every one of us. So that we may gather of this sentence that there is no good in men nor anya thing worthy praise but that which proceedeth from the goodness of God.   

54  They shall be all taught of God. joan. 6. Search the Scriptures. joan. 5. 
OUR Lord jesus to confirm that which he had said, to weet, that no man comes to him except his father draw him, allegeth the witness of Esay 54. Chapter. Where y● Prophet maketh mention of the restoring of y● Church, & promiseth that her children shall be taught under the schooling of God. And hereof a man may rasily gather that the Church cannot be set again in good ordre unless that God taking the charge of instructing y● faithful bring them to him. This meam of teaching standeth not only in y● outward voice: but also the secret strength & working of y● holy ghost. So that this instruction of God is the inward lightning of the heart. Esay showeth openly y● them y● Church is truly builded when she hath children taught of god. And this consequence maketh well to y● purpose, that men have not yet eyes meet to behold the light of life, until God have opened them. It is certain that all the sermons should serve to no purpose, if god taught not inwardly by his spirit. Nevertheless he would not take away the mean which he himself had ordained, to weet, to hear and read the Scriptures, as though it were not necessary for men to be instructed by the outward ministry, but y● it should not behous them only to wait for revelations from above. But when Christ sayeth. Search the Scriptures, he reproveth the fond vaunting of the hypocrites which said they had life in them and yet they meddled only with the dead letter. Truly light should be sought in the Scriptures saying they be appointed for us for that use and to that end: not withstanding what booteth it to think that the scripture bringeth life, and the whilst to go away from the natural meaning of them, and to put the light of life by perverse opinions. How may it be that the law should quicken without Christ which only quickeneth it? Beside, this place teacheth us that if we would have true knowledge of God and of jesus Christ his son we must take it of the scriptures. For if we forge imaginations of God after our fantasies, and as it shall seem good to us we have but a vain Imagination, and a shadow in stead of God. But the whilst let us remember how we must search the scriptures. If we go to to them thinking to find any thing in them by our own diligence or wisdom, we shall bring away with us nothing else but false & vain opinions. But we must resign our spirits to god, to the end that he which is the author of the scriptures may make us well to understand the truth of them.   

55  Flesh and blood cannot possess the Kingdom of God. Cor. 15. We believe the resurrection of the flesh. 
Among the articles of our faith we believe that our bodies shall rise again: without this the preaching of the Gospel were vain, for if our bodies rise not again, christ is not risen again & if he be not risen again, what shall becomm of our hope? This is the argument which Saint Paul maketh. 1. Corinth. 15. then every man shall rise again in his own body, and the flesh of every one that shall have been corrupted and shall have slept in the earth shall be fully restored and joined again to his soul, when it shall have put of all weakness and corruption to be made like unto the glorious body of jesus christ. Though there be nothing that the understanding of man repulseth more: yet faith is not deceived when she holdeth assuredly on the power of God joined with his promiss. He that hath made man of nothing, can easily make him hole again after that he hath been wasted. Now to y● end this should not seem so strange to us, the spirit sets before our eyes an ordinary experience. After that the corn is cast into the ground it seemeth to be lost for it rots and wasteth in the ground but afterward it springeth up fairer. So when the body hath been corrupted it tarrieth the time appointed by God to come out of the earth & to be altogether perfect.  
So then even as the corn by means of the seed taketh again a new shape, and that more fairer: so the faithful which dieth and goeth to rest with the seed of jesus Christ which is the spirit of God, is raised again by the same spirit which raised the son of God from death. Moreover God hath given a visible certainty hereof in jesus Christ, so that is manifestly set before our eyes which otherwise seemed unto us altogether incredible. Therefore to understand perfectly what our resurrection shallbe, we must still look upon Christ who is the mirror and substance of it. Like as he rose again in the self body in which he suffered: so we also shall rise again in the self same flesh which we carry about with us. And also as after his resurrection he had another glory much greater than he had had before: so we shall be far other after our rising again. And this serveth to expound the other sentence, that flesh & blood cannot possess the kingdom of God, to weet, in the same quality that now they are in, and until this corruption be changed to incorruption. Before we be able to receive this heavenvly heritage, our bodies must be renewed, in asmuch as they are subject to corruption they cannot enter into the kingdom of God which is incorruptible, unto which they shall have no access till Christ have fashioned us a new after his own Image, otherwise our flesh shall not be partaker of the glory of God till it be renewed and quickened by the spirit of Christ.   

56  And he is the atonement for our sins, and not only for ours. but also for the sins of the whole world. 1. joan. 2. I pray not for the world, joan. 17. 
THE sum of the first sentence comes to this point, that y● faithful should be thoroughly persuaded that the cleansing gotten by jesus Christ extendeth unto all those that have received the Gospel by faith, and that is to the end a man should not think that this benefit is restrained to a few people only, or to certain ages. A man may reply, how may this be that the sins of all the world are blotted our. There at certain frentrycke spirits which under this colour receive all the reprobates to salvation, yea the devil himself. But we ought not to tarry about the refuting of this monstrous opinion. If a man say that jesus Christ hath sufficiently suffered for the faults of all the world but that his death hath profited the faithful only this is somewhat, but it is not all. For here is another meaning in the words of saint john, that is to say, that this benefit is become common to the whole Church, and therefore the reprobate are excluded. When he saith of all the world it is spoken of them that should believe, and which were scattered in diverse countries of the world. For than we are made truly to understand what the grace of jesus Christ is when it is told us that it is the only salvation of all the world.  
As touching that other sentence where Christ saith that he prayeth not for the world, this word world is taken in another meaning, to weet, for the reprobate. And therein he showeth openly that he will ask nothing which agreeth not with the good pleasure of his father. He recommendeth unto him those only which his father loveth of his own good will. For he sayeth he prayeth not for those that are cut of from the kingdom of God, because he hath not care but only for his own sheep which he had received at the hand of his father. A man will say that here is an absurdity, for the best rule we have to make our prayers by, is to follow jesus Christ and to have him for our Master and leader. Then we are appointed to pray for all generally, moreover the Son of God himself prayed afterward indifferently for all saying, forgive them, for they know not what they do. Very true it is that we must pray for all men: Yet for all that such prayers are restrained to the faithful and chosen only. We ought to desire that this man and that man, and every man might be saved and so to comprehend all mankind because we cannot yet discern the faithful from the reprobate. In the mean season notwithstanding when we desire that the kingdom of God should come, we also pray that he confound and beat down his foes. Behold the only difference that there is, we pray for the health of all those whom we know to be form after the Image of God, which have one nature common with us. And we leave to the judgement of God the destruction of those which he knoweth to be reprobates. But as touching our Lord jesus Christ, there is another manner of reason to be alleged. faith and love make him to pray so: but this is not all, he mounteth above all men, he entereth into the inner chamber of the heavens where he goeth even unto the secrets of his father, and having presently before his eyes his father's hidden judgements, he knoweth well for whom he should pray, desiring nothing that is against the will of him, nor making any prayer or request for those that are cast back from him, he is the propitiation for the sins of all men, yea truly, of the chosen and faithful, he is not so for the reprobate, because his Father hath cast them of.   

57  It is easier for a cable to pass through a nedells eye then for a rich man to enter into the kingdom of God. Mark. 10. My yoke is favourable & my burden light, Mathe. 9 
VERILY the yoke of our Lord jesus is favourable: yet it will not seem so to us according to y● fleshly feeling, because of the rebellion of our flesh we shall ever shun this yoke as cumbersome & hard to bear. But than it shall become easy unto us, and we shall bow our necks quietly under it, when being clothed with mildness we shall be made like unto the son of God. And therefore it is that he sayeth learn of me for I am gentle and lowly of heart. He will have us bear his yoke, but to the end the uneasynesse should not astonne us, he saith learn of me, signifying thereby that this yoke will not be troublesome when by his example we shall be brought to mildness and lowliness. To this also belongeth that which he addeth, you shall find rest, for as long as the flesh shall kick against it we shall do nothing but bray and storm, and they that refusing to take the yoke of the Son of God, go about to appease God by another mean, do but labour in vain.  
But if so be that among other, the covetous will not bow their neck under the yoke of the Lord jesus, what letteth that this sentence should not be true? to wit, that it is an easier matter for a cable to pass through the eye of an needle, than for a rich man to enter into the kingdom of God, not that riches of their nature hinder us to follow God: but in as much as our nature is perverse & naughty, hardly can it come to pass but that they which are rich and have great abundance of goods should stray ercedyngly out of the way. Covetousness is condemned by this sentence as a deadly pestilence: notwithstanding there with all is showed what hindrance riches bring. And this must not seem unto us new or strange that he saith that the rich shall hardly find an open place to enter into the kingdom of heaven: for it is a vice almost common to all to trust in their richesses. So than that rich warned of the danger whereunto they may fall must take heed. The poor contenting themselves with their low state ought not to covet that which may bring them more loss or trouble than profit or ease. By this mean, they which have great wealth, are as it were held tied by Satan that they should not aspire to heaven: but covetousness and all other vices of men, let not the easiness of the yoke of Christ.   

58  The abolishing of the former commandment cometh by means of the weakness and unprofitableness of it. Hebr. 7. Do we abolish the la by faith? no, rather we establish the law. 
WHEN the Apostle to that hebrews sayeth that the first ordinance ceased signifying that the law and the office of priesthood were at an end because this law was weak and unprofitable, he showeth evidently that he speaketh in respect of ceremonies forasmuch as he addeth thereunto the office of sacrificing. The ceremonies had no certainty in themself, and of themself they help not a whit to salvation: for as touching that the promise of grace was tied unto them, and that which Moses testifieth in sundry places that God should be appeased by sacrifices, and that by them sins should be blotted out, it belonged not properly to the oblations and sacrifices: but it proceeded from another thing. For even as all ceremonies were referred to Christ: so they borrowed of him their power and working, or to say better, they could nothing of themself and did nothing: but all their virtue depended only upon the Lord jesus. Seeing then the jews allege them against Christ, the Apostle applying his purpose to their falyshe opinion, he also denydeth them from Christ. But what? are they separated from Christ there remaineth nothing unto them but this weakness, and unprofytablenesse of which he speaketh. To be short, a man shall find no commodity in old ceremonies till he be come to Christ. Let us say then, that that law is called unprofitable when it is without Christ, of this sort is the taking away of the first commandment. The first laws and ordinances are abolished by the latter. The law had been published long before david. Then he rained when he brought forth this prophecy of the creating of a new priest. It is then a new law which abolisheth the first. Now seeing the first is abolished by that latter that came after, a man might say that faith which came after, did abolish the law that went before Yet we see what Saint Paul saith in this place, that not only the law is not made vain and unprofitable by faith: but rather it is confirmed and established, that as often as the law is set against faith, the fleshly sense taketh hold by-and-by of an opinion of repugnance, as though one were contrary to the other. Now this perverse imagination hath place chiefly among those, that having no right understanding of the law, like nothing else in it but the righteousness of works, and leave the promises. And this was said in reproach to Christ himself, that he endeavoured to abolish the law by his preaching. This made him to protest that he came not to abolish the law: but to fulfil it. And this suspicion belonged as well to manners as to y● ceremonies. For seeing the Gospel maketh an end of the ceremonies of Moses, it was thought that it went about to destroy or overthrow the ministry of Moses. Beside, forasmuch as it bringeth to nought all righteousness of works, it is thought likewise that it is contracye to so many witnesses of the law where God affirmeth that in the law he hath showed to the Israelites the way of righteousness and salvation. Wherefore this that Saint Paul saith here, is not referred only to the moral law● but to all the law generally. For first, the law of manners is truly confirmed and established by the faith which is in Christ, in asmuch as it was given to the end that it should admonish a man of his iniquity & so should bring him to Christ without whom it is unperfect, & cannot but farther provoke the desire of ill doing, & so to pluck upon man a greater condemnation. But when a man is come to Christ, he findeth in him the perfect righteousness of the law which righteousness is become ours also by imputation. secondarily there we find sanctification by which our hearts are fashioned to y● observing of the law, True it is that this observation is yet imperfect, howbeit it leavelleth at the butt. There is a like reason touching ceremonies which cease and vanish by the coming of Christ: yet notwithstanding they are truly strengthened by him. If a man esteem them by themself, they are but figures and unprofitable shadows. Then only a man shall find that there is some strength in them when they look to a better end.   

59  Go not to the Gentiles. Mathe. 10. Go through all the world. Mathe. 16. 
THE first charge that Christ gave his disciples stretched no further than to the country of jewry, his will was that the jews being stirred up to hope for salvation at hand, should become attentive hearers of Christ. afterward he commanded them to Preach even to all the ends and corners of the earth. But for that time he would that their voice should be as it were shut within the land of jewrye. And the reason thereof is because his father sent him to be the minister of circumcision to perform the promises that had been made of old time to the fathers: as it is said in the. 15. to the Romans. Well, is it so that God entered into a special league with the line of Abraham? then is it not without cause that Christ at the first kept in grace among the chosen people till the proper & fit time to publish it were come. But since his resurrection he hath poured forth upon all nations the blessing that for the second time had been promised. For, then the Veil of the temple was broken and the wall of debate broken down At the first the dignity of the birthright tarried among the Jews, yet afterward the heritage of life was made common to the Gentiles. So Christ was appointed to be a light unto the Gentiles, and salvation unto the ends of the earth Therefore after that peace had been Preached to the household folk, the message of the same peace came also unto strangers.   

60  Be ye wise as serpents Mathe. 10. If any among you think to be wise, let him be made a fool in this world. 1. Cor. ●. 
Because the Apostles should be sent as sheep among wolves and wild beasts, they had need to be wise. For if they had not had wit to take good heed to themselves they might have been devoured of wolves, and the rage of wild and cruel beasts had letted them from doing their duty. They were sent with this condition that they should have store of enemies. Their wisdom then ought so to be tempered that they should not be more fearful than need was they should, and to slack in executing there office. For we see it come ordinarily to pass that they which will be accounted very wise and ware, are for the most part fearful and slow in their work. True it is that because of the dangers that are laid on every side, it behoveth greatly the disciples of the Son of GOD to be heedful in looking to themself. But because there is great damage that they should be kept back by s●outh and idleness, he wills that they should go roundly and frankly where their vocation alotteth them. first the faithful are commanded so to have care of life that they cast not themself foolishly into dangers and that they take not on them to presumptuously overhard adventures. Then afterward simpleness is required at thery hand, to the end they should not be so fear full and so letted from doing of their duty, but that they should be simple withal, to the end nothing should be done rashly. Such is the wisdom that God requireth, first in the ministers of his word, than afterward generally in all his faithful But when Saint Paul saith that to be truly wise we must be made fools in this world, he speaketh against the foolish presumption of men that will be wise in their own conceit. He exhorteth us not to deceive ourselves by a false opinion, attributing unto ourself any wisdom. For in very deed all they which lean upon their own wit are greatly abused, and it is spoken chief against those which are not content with the simpleness of the Gospel, not that it is requisite we should altogether refuse the wisdom which is given us of nature, or that which we have gotten by long use and knowledge of things: but only that we should reduce it to the true obedience of God, to the end we should not be wise but by his word. For to be made a fool in this world, is to desire to give place to the will of God, and to receive with fear and reverence all that he teacheth us, rather than to follow that which to ourself seemeth good and allowable.  
To the end then those two places may be well agreed, we must make a distinction between the true wisdom and the false. The false wisdom and that which deceiveth us, is when we content us with ourself as touching the taking of counsel in our business either to govern ourself, or to take ordre for that we have to do, when we depend not of any other, when we have not need of the guiding of another, but when we think we are able enough to guide ourself. And contrariwise the true wisdom is when we are fools to the world renouncing our own reason and wisdom, and as it were having our eyes shut, we suffer God to govern us. And when distrusting ourself we rest upon him setting all our wisdom in him, yielding ourself easy to be taught and altogether obedient. Thus our wisdom must turn to smok, to the end the will of God may reign over us, that we be void of our own wisdom that we may be filled with the wisdom of God.   

61  Greet no man by the way. Luc. ●0. Greet one another with a holy kiss. 1. Cor. 16. 
WHEN Christ gave this commandment to the. 70. Disciples, his will was that they should use such diligence that when they should meet any man on the way, they should not tarry, no, not to bid god speed them, for fear of being letted, so. 1. of the Kings the. 4. the Prophet Elisee sending his Boy to the Sunanite woman forbade him to salute any man by the way. Thereto also belongeth that which saint Luke addeth that Christ commanded his Disciples to take and eat y● which should be offered them, he doth not command them only to be content with little meat: but also while they were in journey to live upon other men's charges to the end they should not tarry to buy and to make provision of any thing for themself: he will not then have them to be uncourteous, disdaining to salute those that they meet, but that they should walk so as they should overpasie all stops. But as for that which saint Paul saith it was a very common custom among the jews to salute one another by kissing, as a man mai see in the scriptures. The greeks also used it oftentimes, but it is veri like he speaketh of the accustomed kissing by which they saluted each other in the holy assemblies. For a man mai easily judge that even in y● apostles time in the administering of y● supper they used y● kiss. Sins the time certain nations disdaining this custom of kissing, in stead of it have had a Pax which was offered to be kissed. But howsoever the case stand, seeing that kissing was a sign or witness of mutual love, Saint Paul's mind is to exhort the Corrinthians to bear good will one to another, and to use such signs to make their love known, always provided that there be no uncleanness or feigning. Thus a man may see easily that there is no contrariety in these two sentences.   

62  Take heed and beware of the Levaine of the Pharysies. Math. 16. The Scribes and pharisees are set in Moses' chair, all things them which they shall command you to keep, keep them and do them. Math. 23. 
THAT which Saint Luke addeth to the first sentence in the. 12. chapter, is to expound it, when he saith Beware of the Levayne of the Pharysies, which is hypocrisy. But yet this should not be enough if that should not be added which is spoken in Saint Matthew to wit that Christ spoke of their doctrine. Beside then that he warneth them to fly the life and manners of the pharisees, he willeth them also to take heed of the spring of all feigned and false show of wisdom or holiness, and the matter of all vain pomp and foolish boast, which though before men it seem in show to be a great matter: yet it is nothing before God. Even as the eyes of the Lord do behold the truth. jeremy. 6. so doth he instruct the faithful and teacheth them a true and perfect holiness to the end they may cleave to justice with a pure and sound heart.  
contrariwise the ordinances and traditions of men leaving aside the spiritual service have goodly outward shows as though God would be entrapped or deceived by such enticements and allurings. Although there be great shows in outer ceremonies: yet if they be weighed by themself, they are but small trifles before God. So see we that the leavains of men are puffed up, but before God they have no strength at al. In the other sentence our Lord jesus showeth with what reverence we ought to receive the doctrine of God. Out of what mouth soever it proceedeth it behoveth us to hearken to it and obey it. Though the Scribes and pharisees were ill livers and that a man should in no wise follow their life: yet must he frame his manners and life according to the rule of the law, which is hard at their mouth. It was necessary for him to reprove many faults in them to the end all the people should not be infected with them. They were ministers of the doctrine, but to the end the doctrine shuldnot be corrupted through their faults, the Lord jesus willeth the faithful to be diligent hearers of their words and not followers of their works.  
But now we must see whether with out making any conscience a man ought to obey all that which the Doctors of the church command and ordain. For it is certain that the scribes of the time which S. Luke calleth Doctors of the law did wickedly & falsely corrupt the law by false interpretations and gloss, and did load the poor souls with unjust laws and with many superstitions depraved the pure service of God. And lo here the son of God will have their doctrine kept as though a man should not resist their tyranny at al. But it is very easy to resolve this doubt: for the meaning of Christ was to make difference between the holy law of God and their profane works. To sit in the chair of Moses is nothing else but to teach (by the law of God) how a man should live. So that a man may say he is set in Moses chair which commandeth not of himself or of his own mind, but by the authority of God. So if a man mark which is y● levain of the pharisees, & what y● fastness & pureness of the chair of Moses should be, which doth not admit but the holy ordinances of God, a man shall find that there is no contrariety in these. ij. places.   

63  There shall be one shepherd and one flock. joan. 10. He shall divide the sheep from the goats. Math. 25. 
THE difficulty shall be easily resolved when we shall understand that in the first sentence mention is made only of all faithful which should be gathered together in one flock. And in the second it is showed that at the last the sheep shall be separated from the Goats where now they are mingled one with another. As touching the first, even as we believe and confess that there is one holy universal church: so it necessarily behoveth that there should be a body of one only head. There is one God saith saint Paul, there is one faith, there is one baptism, so we must be one as also we be called to one self hope: so it is said Ephes. 4. Now albeit it seem to be divided into many flocks: yet the faithful which are scattered here and there through all the world, are shut within one park and closed within one hedge and closure, for one self word is preached to all, they use all like sacraments, they have all one self rule of praying to God, they have all in one manner that which is requisite for the profession of their faith. Now the mean by which all the flock of God is gathered together, is when there is but one shepherd for all, and when his voice only is heard, when the Church is made subject to Christ only and obeyeth his commandment and heareth his voice and his doctrine then is it in good state. But when the Lord jesus is dumb, when his majesty is trodden under foot when his holy ordinances are set forth to be mocked at and contemned, what can a man say of that goodly unity, but that it is a devilish synagogue or conspiracy, worse and more execrable with out all comparison than any waste or spoil. There is no Church but where Christ reigneth, there is no knowledge of God but where the honour of the shepherd is given unto Christ.  
But the other sentence showeth that all the disorders that are this day in the world shallbe brought again into good order. There are Hypocrites mired with the true children of God, they have some show to be of the flock and are among the sheep but when the son of God shall come to restore them, the goats shall be put apart and cast 〈◊〉, and the sheep shall be gathered together into the eternal Kingdom of God.  
The state of this Kingdom shall be well governed when the just shall have obtained the crown of glory, and when the wicked shallbe recompensed as they have deserved. Now this division which shall be of goats from among the lambs signifieth that now there are wicked mired among the good, yea, in such 〈◊〉 that they live as in one self fold. So the faithful must not think their state over troublesome because as now they be constrained to live with the goats, yea, and that at their hand they endure terrible assaults and displeasures.   

64  God rested the seventh day from all the works that he had made. Gensi●. 2. My Father worketh even till this hour. joan. 6. 
A MAN must understand what the rest of God is, and then he shall easily resolve this doubt when it is said that he rested the seventh day that is not to say that he left his works so as he hath no more care of them, as if a master Mason or Carpenter having finished the building of his house should leave it to him that could ocupy it, not caring any more for it, or as a shippe-wright afterthat he hath finished a vessel should give it over to the waves of the sea not caring what should betide of it. So the rest or Sabat of God is not a sluggishness or idleness, but a sound perfection which bringeth with it a quiet state of rest. God then rested from all his works, that is to say he ceased from creating of new kinds of any thing. There was so sound a perfection that nothing could be added. Wherefore it is said that God hath set to the last hand. And that which is recited by Moses is asmuch as if he had said, that which God was determined to do was then fulfilled. To be short this is spoken only to show the perfectness of the building of the world, so that here of a man could not gather that God so rested from his works that he hath left them of seeing they have no virtue or force nor substance but in him. In the mean time it is certain that God worketh and is occupied continually in that he upholdeth the world by his power, that he governeth it by his providence, that he maintains all creatures in their being, and also multiplies them. Thereby a man may see how true this sentence of the Son is, My Father worketh from the beginning even till now: for if God never so little withdraw his hand, all things shall perish in a moment, and shall be strayghtways brought to nought, as it is said in the. 104. Psalm. Besides a man could not well know that God is the creator and fashioner of heaven and earth except this be attributed unto him that he giveth strength and quickening to all things, that he sustaineth the world by his high virtue, that he governeth it by his high council and maintaineth it by his goodness and stayeth all things according to his good pleasure, as well beneath here in earth as there above in heaven. Lo then how it behoveth us to conclude, the making of the world was perfect in six days, but the governing it dureth for ever, & God is continually busied to maintain and conserve the order of the same. This is that which Saint Paul saith. Act. 17 that we live and have our moving and being in God. And he not only maintaineth by a general providence the nature which he hath created: but also he governeth and ordereth every part of it. And chief his faithful be governed and kept by him whom he hath received under his defence and safeguard.   

65  It is appointed for men that they should once die. Hebr. 9 Whosoever believeth in me shall never die. joan. 2. 
Although we had no witness of the Scripture, yet our own frailness doth warn us enough of the truth of this sentence, that it is ordained that all men shall once die. The riches, the honour, the dignity & strength of men, nor whatsoever there is beside can redeem a man from this condition. And this argument is infallible: where sin is there is death, all men are sinners, it followeth then that all men shall die, & we need no other reason to prove that all that went before us were sinners but that by Death they were taken out of this world, and that we also and they which shall follow us be sinners, but that it is decreed by the sentence of God that we and they shall die. Death is the higher or reward of sin. But now that which is said hitherto extendeth unto the Death of the body, for the body is subject to Death because of sin. Furthermore we must understand how Christ protesteth so often times that he is life and how he saith else where that Who so believeth in him are now already raised from Death to Life, that they shall never die. He speaketh of the souls of his faithful which are begotten anew with an uncorruptible seed, and which have the spirit of Christ dwelling in them by which they receive continual force. The body is subject to die because of sin: but this spirit is life because of righteousness. Rom. 5. Then jesus Christ is the life because he never suffereth the life to decay which he hath once given, but conserveth it to the end. Seeing the flesh is so frail, what would befall of men, if after they have once obtained life, they were left to themselves? Therefore we must conclude that there is a continual and permanente state of life grounded in the strength of jesus Christ, to the end he may perform that which he hath once begun. This is very true that the outward man is marred and corrupted daily in the faithful: but they are so far from losing by that mean any of their true life that rather it is so increased by that mean: for the inward man is there by renewed as it is said. 2. Cor. 3. and (which is more) Death itself is unto them a freedom from the bondage of Death.   

66  He that keepeth Israel will not slumber nor sleep. Psal. 121. Rise up Lord why sleepest thou? Psal 44. 
This Sentence is very worthy to be noted, that God is the keeper & defender of all his faithful, yea, so a keeper that he will make them whole and safe in all sorts. There is great talking of the power of God, but in the mean time how many are there that in all their talk have this reply in their mouth. God can if he will, but we are uncertain and in doubt of his intent. So we must not only attribute power unto God: but also a fatherly care and continual watchfulness. And we ought to have him before our eyes as our continual defender which watcheth at all hours for our salvation to the end we might rest us fafely upon his holy providence. On one side the Epicures forge that God hath no care at all for the world and so they quench all fear and reverence of God. But on the other side there is danger least when a man hath imagined that God governeth the world it should be a confounded ymagynation by which a man were not resolved that God hath care for all his faithful partycularlye: for so our spirits should hang in doubt, & should float in continual unquietness. And surely a man can never call upon God earnestly nor with a good and lively affection, till the certainty of this keeping be well printed in the heart. But now such complaints are many times in the scriptures, & chief in the Psalms. Lord rise or awake why sleepest thou? The judgement of the flesh maketh us so to speak and think that God is laid down, and that he sleepeth when he doth not manifestly exercise his judgements when we are afflicted and that we feel not the remedies as soon as we have called upon God: It seemeth to us that he sleepeth, but it is not so. This good Lord suffereth us to lament so and to make him such complaints in our prayers: yet it behoveth us to be certainly persuaded that he continually and without ceasing watcheth for our profit and salvation: but because our spirits be stowe, we conceive not at the first what care h● hath of us. The faithful then require he should show in effect that he is neither forgetful nor a sleep. All must be resolved that God hath his eyes set on them though he dissemble: yet notwithstanding because this persuasion is of faith & not of the flesh, they cast familiarly into the bosom of God this contrary judgement which they have conceived of the present sight of the deed, & by this means they cast out of their hearts these filthy affections to the end faith should afterward come forth pure & clear.   

67  The just shall live by faith. Abac. 2 This do and thou shalt live. Luke. 10. 
THE proud confidence of the flesh is contrary to faith which the Prophet saith the just shall live. When he hath made mention of the destruction of the proud, he addeth also that the life of the meek and just consisteth in faith. But there is nothing that maketh a man to line before God but righteousness. It followeth them that our righteousness also consisteth in faith, and this life which we have of faith is not to dure only for a while: but is firm for ever. For it is saith by which we mount a loft, it is faith by which we pass over all dangers of this present life, & overcomm all miseries & troubles, faith is to us an assured port in the midst of the storms and tempests of this world. To be short, faith maketh us to obtain victory against all the world as S. john saith in his first canonical. Wherefore let us thus conclude that they which are counted just with God, live by faith only. Then let us hold this, seeing no man can be justified otherwise than by faith, also no man can live but by faith, for life can not be but where righteousness is. The law verily containeth perfect justice, so that if any could accomplish a law he should obtain life because he should find righteousness in the law sufficient to make him live: as also the promise is made in the law that whosoever shall do y● things contained in it shall live. And this is y● which is here said Do this and thou shalt live. But in the mean season we must see how this promise agreeth with the free justification which is by faith. For the reason why God justfieth us freely, is not for that the law showeth not perfect righteousness: but because we fail in keeping it. Wherefore all the scripture pronounceth that there is no man that can obtain life by it. The fault is not in the law but in the weakness of man, and the fault is in our flesh. So a man may say that these two sentences agree well together: for the law showeth how men may obtain righteousness by their works, and that no man is justified by his works, for the lack is not in the doctrine of the law, but in men. Beside, it was meet that jesus Christ should clear himself of the false accusing of the Jews, and of the slander which he knew well the rude and ignorant charged him with, as though he had abolished the law in that it is the continual rule of righteousness.   

68  The Law administereth death. 2. Cor. 5. His commandment is everlasting life. joan. 12. 
SAINT Paul calleth the law not only the administer of death but also of damnation, and that justly. For where men are warned of their duty and they hear that all they that satisfy not the justice of God are cursed, they are constrained to find themselves guilty of sin and death They bring therefore from the law nothing else but such a condemnation: forasmuch as God claimeth y● to which a man standeth bound to him. And in the mean season he giveth not the power or ability to fulfil it. The law only gives the rule of well living, but the whilst it reformeth not the hearts to the obedience of justice, and it declareth eternal death to transgressors, and therefore it can not but condemn, or to say better, the office of the law is to show the sickness, but it is in such sort as it giveth no hope of healing. For seeing it leaveth a man to himself, it must needs be that it awardeth him to die. Lo, how the law is the minister of death.  
But to accord this sentence with the first, it behoveth to look upon the opposition that is between the law & the Gospel. For jesus Christ in the second place speaketh of his Gospel when he maketh protestation that he spoke not of himself: but his father that sent him he himself gave commandment to his son of the which he should say and speak. And he addeth that he knoweth well that this commandment is eternal life. To understand this opposition it behoveth us to return to that which Saint Paul sayeth in the self place. 2. Cor. 3. the law was written in tables of stone. Then it was but a doctrine of the letter. This lack in the law was to be amended by the Gospel: for so long as it was engraved in tables of stone it must needs be frail. The Gospel than is holy & unbreakeable atonement, forasmuch as it was ratified by the holy ghost. In stead then that the law is the minister of death and damnation, the Gospel by which men are regenerated and reconciled to God by the free forgiveness of sins, is the minister of righteousness, and consequently of life. It was said that the office of the law is to set forth the sickness, but not to show what remedy a man might have to heal it. But the office of the Gospel is to give to the hopeless a ready remedy. It was showed that the law leaving a man to himself gives & pronounceth sentence of death: but y● gospel bringing us to jesus Christ opens the gare of life. So a man may say at a word that this is a continual accident to the law to kill, because all they that abide under it are under the curse. But in the Gospel the justice of God is revealed from faith to faith, and therefore it is the power of God to salvation to every one that believeth.   

69  The law is the minister of death. 2. Cor. 3. The law of the Lord refresheth the soul, the testimony of the Lord giveth wisdom to the ignorant, his commandment lighteneth the eyes. Psal. 1●. 
HERE before a man might see how the law is the minister of death, not that it is such in itself, for perfect righteousness is contained in it, and by consequent life is enclosed in it. But such it is in us which be weak and not able to fulfil it, and as breakers of it not able to draw any thing out of it but death, which it pronounceth to all those that shall not do the things which are therein contained. If now we will agree these two sentences, we must add to them that which Saint Paul himself addeth in this third Chapter of the second to the Corrinthians to wit, that our Lord is the spirit. He had said before of the law that the letter killeth, but the spirit joined with the letter quickeneth. The doctrine of the law is literal and not only dead but also the giver of death. contrariwise he calleth Christ the spirit of it, signifying thereby that then it shallbe quick and quickening, when it shall be breathed in by Christ. Let the soul be joined with the body, and of those two shall be made a man quick, garnished with sense and understanding, and meet for all works of life. Take away and part the soul from the body, and it shall be but a carrayn dead without any feeling at al.  
Now a man may accord these praises which david gives to the law with these sentences of Saint Paul. For when Christ is joined to the law as the soul with the body, the praises which david giveth it, belong to it, it lighteneth the eyes, it giveth wisdom to little ones, it refresheth the soul. Take away and separate Christ from the law, and it shall remain dead and the minister of death and damnation. Then Christ is the life of the law.  
These things verily seem to be contrary altogether one against another, that the law recreateth the souls, and yet it is a dead letter and giveth death, that it lighteneth the eyes, and yet it suppresseth the light which is within having a Veil set against it that it rejoiceth the hearts and the spirits, and yet bringing a spirit of bondage it astonneth and agasteth. But david speaketh not simply of the bare commandments, but he comprehendeth all the league by which God had adopted the children of Abraham for his people. And therefore he joineth the fres' promises of salvation with the rule of well living, yea Christ himself upon whom the adoption was grounded. Saint Paul who had to do with the perverse interpreters of the law which did separate it from the grace and spirit of Christ, doth but touch the simple ministry of Moses. Now it is very certain that when the law is not quickened by the spirit of Christ, it is not only unprofitable: but also it bringeth death to the scholars of it. For without Christ there is in the law nothing but an unentreatable rigour which bringeth all mankind under the wrath and curse of God. Moreover the rebellion of the flesh tarrieth remaining in us, which inflameth in us an obstinate hatred against God and his law, and thence proceedeth this weary bondage and horror.   

70  Now why tempt you God in laying a yoke on the necks of his disciples which neither our fathers nor we have been able to bear. Act. 15. And his commandments are not heavy. 1. joan 5. 
OUR own experience and the holy scriptures sufficiently bear witness that the yoke of the law is more than we can bear. Moreover it is clear that because the renouncing of ourself is as it were a trial of the true observation of the law. We dare not say that it is easy for a man to renounce himself: but rather seeing the law is spiritual (as Saint Paul saith) & of our part we are nothing but flesh, there must needs be a great difference between the law of God and us. And where Saint Peter sayeth it is a yoke which not our fathers were able to bear, he speaketh not of y● only which men have accomplished but also of the which they might have done. Neither speaketh he of any common persons but of y● holy fathers: seth he saith that such could not bear the yoke of the law, it appeareth that it is impossible for men to bear it. Here he meddleth not only with the works and will of men, but also with their power & ability. With this also Saint Paul agreeth affirming that it was impossible for the law to give us life, because it was weak through y● flesh. If any man can perform the law, certainly he shall find in it the life which was promised in it. But when Saint Paul saith that life cannot be attained by the law a man may well conclude that in it is required a righteousness so high and perfect as man can not accomplish. If a man look upon nothing else but the strength of man's nature not only he shall not be strong enough to bear the yoke of the law: but also he shall be unable to move his little finger to fulfil the least jot of it. These sentences are very certain and true, that all the thoughts of man's understanding are perverse even from childhood, that all the senses of the flesh are enemies to God, that there is none that seeketh God, and many other like which are often found in the scriptures A man then may conclude that not only man's ability is weak and unperfect touching the fulfilling of the law: but also that he hath no strength or power at all to accomplish it. What is then to be understood of Saint john's words who saith that the commandments of God are not heavy? This is the answer, that the hardness proceedeth not at all from the law: but from the fault of our flesh. This is that which was alleged by Saint Paul, who after he had said it was not possible for the law to justify us, by-and-by after layeth the fault on our flesh. Saint Paul in these sentences which have been here above alleged compareth the law with the faulty nature of man. David in other places which seem to be very contrary to the first showeth how they are minded and affectioned which are regenerate by the holy ghost, they take great pleasure in it. And in deed Saint john restrains this sentence to the children of God, saying that this cometh of the power of the holy ghost, that it is no grief to the faithful to obey God.  
Yet hereunto a man may reply that although the faithful are governed and regenerate by the spirit of God, yet have they a hard fight to sustain against their own flesh. And let them enforce themselves the most they can, yet scarcely shall they do half their duty. And beside there is this withal, that they are oftentime shaken, and are ready almost to fall down under the burden. We see whereabout Saint Paul that great and excellent Apostle went. He complaineth that he was kept captyne, & mourns accounting himself to be in miserable case, in that he can not serve God with a frank will. But consider why, the law is called soft and easy, it is forasmuch as being defended with heavenly power we overcome the concupiscence of our flesh. For howsoever the flesh striveth, the faithful see that there is nothing that may more delight them, than the serving obeying, and following of God. But yet that this may be better understood, it behoveth us to join with these commandments the fatherly goodness of God, by which the rigour of the law is assuaged. So when we know that God beareth favourably with us although we can not fulfil the law with our works, yet this goodness maketh us readier to obey him. And this is that which is said in the. 130. Psalm. forgiveness is with thee O Lord that thou shouldest be feared and redoubted. So a man may perceive hereby that the law is soft & easy to keep. And if it chance the faithful to fall in some sort, yet their heart fails them not because the pardon holdeth them up.   

71  No man ever hated his flesh. Ephes. 5. They that are of Christ have crucified their flesh. Gal 5. 
THese two sentences are altogether different but not contrary at all. The Prophet Esay willing to show what one man oweth to another saith. Despise not thy flesh, we are bones & flesh one of another we are of one self shape & nature. We can use no violence or do wrong to another except we defile our own shape & nature while we scorn other, the rebuke is on ourself. Though this be spoken of the common nature of all men: yet Saint Paul applying this sentence to the conjunction which is between a man and his wife, passeth farther forth, showing that there is not between them a conjunction only by likeness of nature: but also the bond of marriage which maketh them both one. He than formeth his argument bringing it from nature itself, to exhort husbands to love their wives. For there is no man but that naturally loveth himself, & no man can love himself unless he love his wife also, in asmuch as his wife is his own flesh.  
What letteth this but that we may say that they which are of Christ have crucified their flesh? For is not the crucifying of the flesh a hating it or rather taming it? to the end that it turn not a man away from his salvation. And this is our true Christendom as touching our life, that we make not a false profession to be Christians. That is to say, that this faulty flesh be mortified which is a work of the cross of the Son of God, for it is not the proper work of men: but by the grace of God we are graffed in the fellowship of the death of Christ, to the end we should live no more after our own appetite. So then we enjoy the privilege of God's children when we are buried with Christ through a true renouncing of ourself, and abolishing of the old man: not that flesh is altogether destroyed: but because it may not have rule, but rather must give place to the spirit. What contrariety or discord is there between these two sentences?   

72  They have not received the promises. Hebr. 1● They have obtained the promises. Hebr. 11 
ALTHOUGH god remain true, though we all should be unfaithful, yet our unfaithfulness maketh the promises to be unto us vain and without effect. Faith contrariwise maketh men to have experience of Gods truth in all his promises. So it is said that the fathers obtained the promises of God. But it behoveth us to add that which is there also added. It is said in the same Chapter that Abraham offered his only son after that he had received the promises. It seemed that in the death of Isaac all the promises should cease. For it was said, thy seed shallbe called in Isaac. Furthermore we must not consider Isaac as some private man among other: but as him that had Christ enclosed in him. But Abraham had so received the promises by faith that he gave such honour to god that had made the promise that he was able to raise his son Isaac from the dead. Now than he rejecteth not the promise that had been made: but he stretcheth the virtue and the truth of it farther than the life of his son: for he limiteth not the power of God within so straight bonds, as though it should be tied or buried in the death of Isaac: Lo how he was not afterward disappointed of the truth of the promises.  
But now let us see how the same Apostle saith that the fathers received not the promises. He speaketh not simply, but by comparison, & showeth what difference is between the fathers of old time and us, where God abundantly poureth forth his grace upon us, he gave them only a taste of it where he showeth himself as it were present to our eyes: he showed them from a far in the dark the Image of his Christ: yet they were at quiet and never fell from the faith. The Apostle then maketh his argument thus. A far greater occasion of perseverance is now a days given unto us, therefore if we shrink we are doubly inexcusable.  
They from far of beheld the spiritual kingdom of jesus Christ, whose face in these days is so near unto us. More over they saluted the promises from a far, in stead of that they dwell so familiarly this day among us: And yet they continued till the death. What a negligence were it, if we should not believe, yea, how great were our sickness if we should fail in our faith?  
But yet a man might say that they could not believe except they had received the promises. Upon the which it behoved necessarily that their faith should be grounded. This (as we have said already) is spoken by comparison, for they were far of from this degree unto which God hath lifted us up. Wherefore, though on self salvation were promised to them and us: yet they had not the same clearness of the promises that we this day enjoy under the kingdom of jesus Christ: but they were content to behold it from a far.   

73  None is gone up to heaven but he, which came down from heaven, the Son of man which is in heaven. joan. 3. O Father, I will that they which thou haste given me shall be there where I am, that they may see my glory. joan. 17. 
ALL men that think to mount up to heaven by the quickness of their wits, that is to say, who by their own sense think purely to know the mysteries of God, and to be illuminated with spiritual understanding, are greatly deceived. The carnal man (saith Saint Paul) comprehends not the things which are of God. So then all the fineness of man's wit is far recoiled back from those things that belong to God, because man is far underneath God. The Lord jesus sayeth that he alone went up into heavenand that the passage is shut against all the rest. first he humbleth us when he shutteth the entry to heaven from all men. And hither also Saint Paul leadeth us when he saith that we must be fools in ourselves if we will be wise in God. But there is nothing that we do more unwillingly. And when we come to God all our wits fail us and fall quite away. But forasmuch as Christ hath opened heaven unto us, he offereth us with all the ready remedy, when he saith, that that which is denied to all the rest, is granted unto the son of man. For it is not for his own commodity that he went up to heaven, but that he might be our leader and sure guide. Therefore he called himself the son of man that we should not doubt but the entry into heaven is common to us as well as to him. He hath put on our humane flesh, that we might be partakers of all his benefits, yea he only knoweth the secrets of his father. But he admitteth us to his secrets which otherwise should be hidden from us.  
Now to come to the understanding of the other sentence. The son of God desireth that where he is now there also we should be. And his desire importeth an effect, that is, that we shall be indeed where he is. True it is that he is with us until the end of the world, and according to his promise we enjoy his blessed presence and for ever shall enjoy it. But bysyde that he will also have us at the last brought to his heavenly Kingdom, and that we then should enjoy the same glory, to the which he is now raised up. For he speaketh of the perfect blessefulnesse of his faithful. His desire that his faithful should be received into heaven, shall not be frustrate. Unto this part is referred that which is added after, namely that they may see my glory. From that time forward the apostles saw the glory of the son of God: but it was as a little glimpse of light, in respect of that glori which shall be thoroughly manifested in the heavenly Kingdom, as if one being shut in darkness through a little cleft enjoyed a little light The whilst, let us remember that even as no man can now go up unto the hidden counsels of God, how sharp soever or subtle his wit be, except the son of man which is jesus Christ cause him to go up: so no man shall come unto the heavenly glori, unless the same son of man heave him up.   

74  I come not to call the righteous but sinners. Math. 9. Salvation is far from sinners. Psal. 119. 
THE righteous are welcome to god namely they that with a good conscience do all that they may to obey God according to his holy righteousness which not withstanding make not account of their own righteousness, but as of dung. But here mention is made of those righteous which contenting themselves with their own righteousness would not be better by the grace and mere goodness of God. And that also which Christ saith here, is not only to beat back the pride and hypocrisy of the Scribes: but there is beside a general doctrine in this sentence, that the grace of the son of God shall not profit us except we earnestly feel our sins and groan under their burden. And that thereby we be moved to come to him in all humbleness. On the other part the weak consciences are lifted up into a sure trust: for we must not fear that Christ will cast away sinners, sith he is descended from his heavenly glory to call them.  
The contrariety than shall be taken away when we shall understand that there are two sorts of sinners. The scripture many times useth this word in that sort, and chief in the Psalms, meaning those that of stubbornness harden themselves in all ill and of pride refuse all the graces of God. And to speak at a word, which in their dissolute and desperate life carry a certain mark of reprobation. It is truly said of such that salvation is far from them, seeing they reject jesus Christ which is author of salvation. Christ then is not a Saviour unto all sinners, as also it is added that he is come to call sinners to repentance. Pardon is given us, but it is not to nourish and maintain sine but to bring us to live well and Godly. For the son reconcileth us to his father under this condition, that being bought again by his blood, we should offer ourself as lively sacrifices, as. S. Paul saith. 'Tis 3. The goodness and mercy of God is opened to the end that renouncing all carnal desires we should live holily. Where there is no repentance there also is no salvation.   

75  I write you not a new commandment but the old commandment which you had from the beginning. 1. joan. 2. Again I write you a new commandment. ● joan. 2. 
THE commandment that is spoken of here is of charity & love. It is called an old commandment because the faithful have heard it spoken of from the beginning. Long usage ought to make it old, We know well enough that novelty is always odious and suspected. Beside, we receive not easily a yoke which before we have not been accustomed to. Moreover when we have received any manner of doctrine, if we see it changed or any thing in it altered, we are troubled. To the end than we should not hate or suspect this commandment, to the end also we should not think that any thing is added to it. It is said that it is old, not for because that of long time since this commandment was given to the father's: but because there is even at this day non of the faithful but hath learned it, even from his first entering into the knowledge of the Gospel. Beside, it behoveth us not to take nor receive the gospel as a doctrine forged of late: but as proceeding from god, & as his eternal truth. A man must not measure the aunciency of the Gospel by that space of the time, in which it was brought us. In it Gods eternal will is manifested unto us. He not only gave us the rule of good & holy life when we were called first to the faith of jesus Christ: but also he alloweth it in all times, and it hath been always abiding before him. In deed the true aunciency, and that that deserveth to have credire, and to be had in reverence among men, is the which taketh beginning at God. For whatsoever prescription of years there be in the inventions of men: yet can they not have so great authority as to bury God's truth. This self commandment is also called new, as y● which God (as a man would say) reneweth in giving it ordinarily to the end the faithful should abide in it all the time of their life, because there is nothing that they aught to desire more. After the children have learned their first rules they lay them aside to give place to more high & fast doctrine. But contrariwise this doctrine of brotherly love is never out of season but it hath a continual strength, so that it is as well that latter perfection as that first teaching. And this is that that jesus Christ saith. joan. 13. I give you a new commandment, that is, that you love one another. When the laws and ordinances are new they are more diligently observed, afterward they slip by little and little out of the remembrance of men, and at length are clear out of use. To the end than that Christ might the better print the doctrine of love in the hearts of his faithful, he recommendeth as new. He would we should continually remember this commandment, as if it were an ordinance newly decreed. So by that which hath been said here before, a man may see how the commandment of charity and brotherly love is ancient and also how it is new.   

76  give almose and behold all things are clean. Luc. 11. And if I give all my substance to secure the poor, if I have no love I am nothing. 
IT behoveth us to mark who they be to whom Christ directeth this saying. and to what purpose. He had reproved the Pharisien hypocrites which did appoint cleanness to be in outward washings: saying, you cleanse those things that are without, and the whilst, that which is within you, is full of theft, of deceit and malice. O fools hath not he that made that which is without made also that that is within? So, according to his custom he mindeth to withdraw them from ceremonies, to bring them to true love: saying openly that it is not water that cleanseth as well men as the meats: but it is well-doing. Not that he would diminish the grace of God by these words, neither doth he reject the ceremonies of the law as vain and unprofitable: but speaking to those that with signs and bare figures did arrogantly mock God, he showed that the lawful use only sanctifieth the meat. But have we a will to know how we shall use our meats well and rightly, that shall be when of our plenty we shall relieve the need of the poor. Wherefore it were far better to give almose of our overplus, than to be to scrupulous in washing our hands and vessels, and in so doing to let pass and forget the poor. When he saith that all things are clean when we give almose, this signifieth not that in almose there is any satisfaction by which we should be cleansed from our offences. For Christ debateth not here with what price we should buy the forgiveness of our sins: but he showeth that they that distribute a part of their bread to the poor shall eat their bread purely. But saint Paul saith that though he should give all his goods to be employed to the relieving of the necessity of the poor, nevertheless if he have not love, all that is nothing, And thus where is the cleanness of which mention is made before? He himself soluteth sufficiently this question when he saith, If I have no love. Love then maketh almose pure: and almose well and charitably distributed maketh us to use well and holy the meats which God hath given us. There are then almoses which are given without love. If a man consider by itself the almose done to the poor and chyeflye when a man unclotheth himself to cloth other, it is worthy of great praise. But because often times one kind of ambition goeth before and cometh forth of another kind of ambition, and not of a true liberality, or else when he himself which is liberal is destitute of other parts of love (for the inward liberalyty itself is only one part of Christian love) it may be that this work that otherwise is commendable, though it be fair before the eyes of men and greatly praised, yet it shall be nothing before God.   

77  Rebuke before all men those that sin. Timo. 5. Reprove thy brother betwixt him & thee alone. Math. 18. 
SAYNTT Paul speaking of the accusation that ought to be made against the Elders of the Church, will not have it received under two or three witnesses.  
For seeing they must reprove the faults of other they should easily come to be hated of other, & their doctrine should be easily rejected, if a man should easily admit the accusers that would blame them. Yet lest y● il livers should take an occasion thereof to sin & to exempt themself from all correction, he willeth that all they that lead a dissolute and offensive life should be openly rebuked. And forthwith the reason is added, That other may fear. Whensoever any ordre is taken for the good, the wicked take hold of it and by that means will have a privilege or freedom from punishment. He moderateth then the which he had said of false and unjust accusations, to the end that none should think that under this shadow it should be lawful for him to sin. That is to say, it behoveth that babbling tongues should be repressed, y● the elders falsely accused should not be wrongfully blamed & defamed. Yet if there be among them an ill liver he ought rygrously to be punished & corrected. And why? that when other see that they which are of degree & dignity are not for borne, they being warned by such example should be the more in fear For why should a man give more liberty to those whose sins may most hurt, than to those whose faults shall not be of so great offence. By the way, this must be understood of those sins & faults which give open occasion of offence. For if any of the ancients or ministers commit any light fault and no notable crime, he should rather be rebuked a part, than blamed openly. Now this is so far from contrarying the sentence of our Saviour Christ, that it rather serveth it for an exposition. For when by the first sentence we know how a man should behave himself in rebuking open sins, we may also understand by the second how a man should use himself in reproving the faults which as yet are secret and hid. Christ having showed how we must bear the weakness of other, showeth afterward how and to what end & how long it behoveth us to suffer them. He giveth us a mean, which is, not to offend to much, or to give occasion of evil to the weak: and yet it is fit their sickness should be healed. He giveth this commandment to his faithful so to spare one another that notwithstanding they endeavour to correctvice And this is worthy diligently to be noted, for when we spare or bear with men, it can hardly be but that we shall forbear to reprove them boldly. We do all (welnyghe) decline to one side or to the other, either we are content to deceive one another by dangerous & deadly flattery, either else we are to sharp in pursuing faults and sins when we should redress them. He there setteth forth three degrees of brotherly correction: but hereit shall suffice to show that as a man ought to reprove openly those sins which are open or known of al. So as touching the sins y● as yet are secret, we must prove this remedy, before we pass any further namely whether by warning given a part to the offender a man may withturne him from his offence. But if he cannot be won by such a mean, other remedies are spoken of also. The difference then between open faults and particular sins taketh away all difficulty.   

78  I say not that I pray to my father for you. joan. 16. He entreateth for you. Rom. 1. 
SAINT john in the second Chapter of his first canonical, sayeth, if we have sinned we have an advocate namely jesus Christ the just. We are yet very far of from the perfection of righteousness, & beside we do ordinarily make ourself faulty. But herein are we comforted that we have a ready and sovereign remedy to appease god, by having recourse unto jesus Christ his Son. And this is a thing whereon our consciences may rest, this is that wherein standeth the righteousness of men, and wherein is grounded the hope of their salvation: otherwise our tongues & mouths are defiled & our prayers sin. But the son of God is our mouth, out of which we speak things pleasing unto God: he is our altar whereupon we offer our prayers in a sacrifice of swear savour: he is our eye with which we behold God a merciful God unto us. So he speaketh & entreateth for us, not that we must account or measure this increacing according to our fleshly understanding. For we must not think that he is on his knees to make any request or supplication, or that he hath his hands joined together and lifted up to pray: but because he presenteth himself continually with his death and resurrection which are in stead of a perpetual intercession and have the continual efficacy and strength of a lively prayer to get us grace at his father's hand, and to make him grant our requests. But he is so our advocate, that we must ask nothing but in his name, & when we shall ask or make request in his name, than the treasures of heaven must be opened and liberally dealt out. For God will deny nothing that shallbe asked in the name of jesus Christ his Son. How saith he then that it shall be no more needful that he should entreat for his disciples? And what need is there to pray in his name, if he take on him the charge to be our advocate or intercessor. And Saint Paul saith in this eight of the Epistle to the Romans that he entreateth for us. Saint John calleth him our advocate. For answer, It behoveth to understand that Christ sayeth not here simply that he will not be our advocate, he meaneth that his father shall be so bend to do good to his. Disciples that he will give them of his own accord & without much a do, all that they shall require of him, for the great love that he beareth them. He will prevent the advocate or intercessor which (if this were not) should speak for them. And to conclude he addeth, the father himself loveth you because you have lover me, and have believed that I came forth from God. Yet the father can hear & grant no prayer, neither can he receive any as pleasing unto him but through his Son. So we are taught that when God hath once be gone to love us, his love is so great that he even preventeth all that which is necessary to bring us unto him.   

79  My God my God why haste thou forsaken me. Psalm. 22. I am not alone for my father is with me. Math. 27. 
This was the chief fight, 
joan. 16.  and the hardest of all the to 〈◊〉 that our Lord jesus suffer 〈◊〉 for he was so far of from aid or favour at his father's hand to ease him in his last distress, that he rather felt him something removed and gone from him. For not only this good Lord offered his body for the ransom of our atonement with God: but also he suffered in his soul the pains which we had deserved, & by this mean he was truly made the man of sorrows, as Esay saith, Chap. 53. And therefore we must not stay only at the utter torment, for it behoved Christ to present himself be fore the judgement seat of his father, bearing upon him our condemmation, to the end he might make amends for us. Now there is nothing more horrible than to find God a judge whose wrath surmonnteth all the deaths that a man can devyfe. Seeing then this kind of trial was offered to 〈◊〉 Lord jesus that God was against him, & that by the mean he was as it were appointed to destruction. Fear and honour took him, yea, such as had an hundred times six allowed in all the men in the world: but he abode a vanquysher by a wonderful power of the holy ghost. This fear made him to make this our cry, My God my God why haste thou forsaken me, not feignedly nor after the opinion of other: but the inward heaviness of his spirit was so violent and burning that it made him so to cry. Now then, not only he suffered the natural death, not only his soul was separated from his body: but as Saint Paul sayeth, Act. 2. he fett the pangs of death, that is to say, he was pressed with marvelous anguish. It had been a very small matter if Christ had escaped with a natural death only: but it was expedient he should feel the rigour of God's judgement that he might be our true intercessor to his father and that he might stand between him and us to keep the wrath of God from falling on our heads. To do this it was needful he should abide the assault of all the powers and force of hell and the horror of eternal death. And this is that that is said in the Articles of our faith, that he descended into hell when he suffered so many vylannyes, so many injuries & outrages, when he sweat blood, when his soul was pained even unto the death, when he was shamefully hanged between two thieves as one forsaken of God and of men, without help favour and comfort, when he yielded his ghost upon the Cross, bearing the curse of the anger of God which is the true hell, feeling condemnation upon himself, the pains and griefs that we ourselves had deserved for our sins and iniquities. To be short when he was counted as a worm of the earth, & not as a man. May we not well say y● he went down into hell which had well nigh swallowed him in.  
Sinners had deserved to be altogether swallowed up & confounded by the just judgement of God, before which they could in no wise stand. Seing then he represented the person of all sinners, and presented himself before God to abide the judgement for them, it was needful that he should feel this distress in his conscience as if he had been forsaken of God, and even as though God had been angr● with him, so horrible and fearful is the judgement of God, Albeit he was in all things pleasing to his father and albeit he had no way offended him: yet he was accounted on the Cross more wicked than thieves: for Barrabas was quite and he condemned. All duties of humanity were denied, yea such as were offered to other which should be put to death for their misdeeds. He showed then such extremity of anguish when on the Cross he made this outcry. My God my God why haste thou forsaken me? It is no marvel then if it be said that he descended down into hell, that is to say to the deep gulfs of all miseries, and myscheving. For he suffered the death which by the wrath of God was laid upon ill doers. Is not this a terrible thing for a man to feel himself forsaken of God, to find no favour or suttour at his hand when he calleth on him, when a man looketh for nothing else of him but that he hath conspired to destroy him.  
Now seeing it is so that he spoke not this word after the opinion of other but as he felt it in deed, how is it that he sayeth in this 16. of john, that he is not alone but that his father is with him? Although it seem that therein is some absurdity, that such a word of despair should come out of the mouth of the Son of God: yet when he felt the death and destruction according to the feeling of the flesh, he ceased not to have a fast faith in his heart, by which he beheld God present, of whose absence he complaineth. For a while his God head gave place to the weakness of the flesh in asmuch as touched our salvation, to the end he might accomplish all the parts of our redemption.  
There is also a difference between the feeling of nature and the knowledge and understanding of faith, Wherefore these two things may well agree, that Christ conceived in his spirit that God had forsaken him, and that according as the feeling of man told him. And yet for all that he had this fyrmnesse of faith that God was gentle and favourable to him. Which thing he showeth when he maketh this preface that he hath recourse to God as to his God, & that, before he make any mention of the temptation, which he beateth back strongly and firmly by the buckler of faith.  
Furthermore in this fearful careful carefulness, his faith abode safe and whole so that complaining to be forsaken he trusted to the near aid of God. But we must mark to what purpose he saith that his father is with him. For albeit he might well have spoken this word even in his anguish: yet it behoveth us to mark the circumstance of the place. He had said before that the hour was come already that every one of his Apostles should be scattered abroad and should leave him alone. He addeth thereunto by and by this correction. Though I be not alone, but my father is with me. He signifieth that though all the world should forsake him yet should he be nothing abated thereby. His truth and his glory are grounded in him and depend not on the world's believing it, or not believing. If all the world forsake him, yet he ceaseth not to abide whole. For he is God not having any need at all of the help of any other. Let him be left alone yet his father will take his part: so that he shall not need to borrow aught of men. Whosoever shall have this well printed in his heart shall not cease to abide fast though all the world shaken, yea and the very forsaking of all other shall not over throw his faith. For he which contenteth not himself with God only he doth him not the honour that belongeth to him, howsoever it be although the violence of the extreme anguish, made this cry and this vehement word to come out of the mouth of the son of God, My God my God why hast thou forsaken me? yet was, it ever true that his father was with him. Wherefore we ought not to think that his father was at any time against him or angry with him: for how should he be angry with his well-beloved son in whom he was well pleased. Or how could Christ appease or quench the wrath of God and make an atonement between God and men if he were angry with him.   

80  The world cannot hate you. joan. 7. Because you are not of the world but that I have parted you from the world, therefore the world hateth you. joan 15. 
CHrist in this first sentence speaketh of his kinsfolk that as yet were fleshly (for it is there said of them that they believed not in him) he said to them, my time is not yet come, but your time is always ready. And he addeth, the world cannot hate you, he showeth wherein he differeth from them.  
They might and had libertre to show themselves at all times to the world and without danger, because the world was friendly and favourable to them. But as for him he is afraid of his person, and not without cause, for that the world is his deadly enemy. Thereby he openly declareth that they were fleshly. For whosoever will have peace with the world he must consent to vice and to all manner of wickedness.  
Touching the other place, he speaketh to another sort of folk, to were, to his Apostles which were begotten a new, and by that begetting, parted from the world. Now the true felicity of the faithful stands herein, because that by this mean they are delivered from destruction. Then he maketh here a difference beetwene, those that are not regenerated and the true faithful, which though they study to have peace with all men: yet they look on the which is lawful not giving themselves over to y● corruptions of the world to please it. This notwithstanding is not to say that all they which are hated of the world are therefore well-beloved of God: For we see this come to pass yea ordinarily, that there is strife between the worldings, and one of them hateth another, forasmuch as the world is full of hot debate within itself. But here Christ goeth about to show that the world hateth nothing in the faithful but that which is of God. Now the diversity of the persons well considered in these two sentences shall make us to know that there is no dysagreeing. The one sort cannot be hated of the world because they are of the world. The other cannot be loved of the world because they be not of it.   

81  As for me I take witness of no man. joan 5. And you also shall bear witness of me joan. 15. 
BECAUSE the Apostles of Christ should be the instruments of the holy ghost and he should speak by their mouth he telleth them that the witness which the holy ghost shall bear unto them, shall not be of such sort as they shall have it for their private profit, or that they alone should enjoy it: but they themselves shall spread it a great way further abroad.  
Thus he joineth together these two things that faith is by hearing, and yet the certainty of it is by the seal of the holy ghost. A man should deceive himself to think that naturally a man conceiveth faith by only hearing. On the other part a man ought to cast away the perverse opinion of a heap of fantastical & stubborn spirits which disdain preaching, & yet in the means season have their mouths full of revelations, and do nothing but vomit out heavenly Oracles. So then, besides that, the holy ghost must seal the grace of Christ in our hearts, the ministers must declare it us. So our Lord jesus saith that john the Baptist had borne witness of him and pronounced of his Apostles that they shallbe his witnesses How then saith he that he will not have the witness of man? The answer is this, Christ useth the witness of john the Baptist, not that he on his behalf hath any need of his testimony: but in respect of us it is expedient for us to have some confirmation that way. Men borrow witness one of another because they cannot miss such an aid. There is a far other manner of reason touching God and his son Christ. A man may well say that virtue needeth not to be aided or stayed by any others: But what hath man in himself wherewith he may uphold the truth of God. And Christ himself afterward addeth that he bringeth forth the record of john the Baptist because of them. He signifieth by these words that he looketh not so much unto himself as to the profit and health of men, when he stirreth preachers of his gospel and Herawlds of his word whereby he assureth us of his good will which he showeth to be wonderful in this that he tempereth and moderateth all things for our profit and salvation. The son of god then taketh not witness of any man in respect of himself, & yet he taketh it in respect of us.   

82  The nations do naturally the things that are of the Law. Rom. 2. Flesh is not subject to the law of God. Roma. 8. 
SAint Paul not content to condemn men by the word and to pronounce the just judgement of God against them: will also convince them by evident reasons, to the end he may stir them to love and seek the son of God. What shall it avail men to pretend ignorance, even those that have not the law? for by their works and their own doings they declare sufficiently that they have some rule of righteousness in themselves. This is it that he saith the Gentiles or Pagans do naturally the things that are of the law. For there was never nation so much enemy to humanity but hath had some ordinances and laws to keep them in some discipline. Seeing then all nations are inclined of their own accord to give and to make laws for themselves, not forced thereto: it appeareth that there is a certain ununderstanding of righteousness and equity naturally imprinted in the minds of men. By this mean they have law without the law. For though they have not the law given and written by Moses: yet are they not altogether destitute of the knowledge of equity and right. For otherwise they could not discern between virtue and vice, neither should they praise virtue nor punish vice. Lo what is to do naturally the things that are of the law, yet notwithstanding this letteth not the other sentence to be true, that flesh is not subject and cannot stoop to the law of god For seeing there is in men some seed of religion although they be corrupted they are naturally stirred forward to some kind of righteousness to th'end they might be the better convinced, and that no man should be able to say that ignorance should excuse him. But the corruption that is in them causeth that how many thoughts, meditations, affections, or wills soever they have, so many hatreds have they against God. He hath openly declared his will in his law. The fleshly thoughts altogether withstand it. It followeth them that they make open war against the will of God. This proveth that it is an intolerable blasphemy to say that nothing is done but that which is allowed of God.   

83  circumcision profiteth truly if thou perform the la. Rom. 2. If you be circumcised Christ profiteth you nothing. Gal. 5. 
circumcision was a sign of our lords league by which he had separated Abraham and his seed for his heritage, it seemeth to the jews that they had somewhat to boast of when they were Circumcised: but because leaving the truth of the sign, they stayed only at the outward appearance, Saint Paul showeth that by the bare sign they have nothing that they may attribute to themselves. The truth of circumcision did consist in the spiritual promiss to which Faith must necessarily be adjoined. The jews despised the one and the other, both Faith and the promise. Al then that they had was but a fond and vain trust. Wherefore applying his purpose to this so gross an error, he leaveth to speak of the chief use of Circumcision. They thought that Circumcision was of itself a work meet to purchase righteousness To speak then after their opinion he saith that if a man look upon the work in circumcision, he that is circumcised must show himself a perfect and sound servant of God. The work then of circumcision shall be perfection, as if S. Paul should say. If you will have Circumcision profit or serve for any thing it shallbe when you perfectly keep y● law. As much may a man say now a days of our Baptism if any man leaning to the trust of the water of baptism think to be justified because he hath received the outer sign as though he had already holiness by that work, and that by that means he should not regard the end of baptism to were, that by it the Lord calleth us to holiness of life. What should then become of the promise and grace which Baptism testifieth and sealeth unto us, it were to content us with a vain sign, and not to care for that which is sound and fast in the baptism. Here than he speaketh not of Circumcision purposely what it is worth in itself: but he speaketh to those that did falsely interpret the signs, and sendeth them to the truth. Here he meaneth that men must observe the law before Circuncision 〈◊〉 profit him.  
He tendeth to another end in this place of the Epistle to the Galathians where he saith, behold I Paul declare unto you that if you be● Circumcised Christ profiteth you nothing, he speaketh not only of the outward cutting 〈◊〉 the ceremony but, he striveth against the perverse doctrine of false apostles which said that it ought to be kept as a 〈◊〉 of God necessary for all faithful and that in the same was a certain desert: These gloss and devilish inventions made Christ unprofitable, not that the false apostles denied Christ or would that he were altogether cast of, and taken away, but they made such a partenership between his grace, and the works of the law, that they did ascribe unto him but the half part of salvation. But the son of God will not be so divided and yet he can nothing at all profit us unless we receive him all whole. To be short, it is unpossible to mingle the grace of Christ & meritorious works together. Circumcision them profiteth if a man join the truth to it: on the other part if we go about to join Circumcision with the grace of Christ as if by it a man were helped to get salvation, not only it is unprofitable but also it diminisheth the grace of Christ.   

84  Thou shalt worship the Lord thy God and him only thou shalt serve. Deut. 6. Abraham rising up worshipped the people of the Land. Genesis. 2●. 
IT is not needful to heap up many testimonies of Scripture to prove that only God is worthy of worship: for it is clear enough and easy to be known. And though in this first sentence this word alone be not added to the first part but only to the second: yet it were a trifling and more than childish cavillation to say that God ought to be served only. But as touching worshipping there are other to whom it may well be offered, as men speak of the worship of service which is given to saints that are dead and to their Images and Idols, and to their bones and relics, but we must look upon the deed rather than upon a word or two, as oft as the service of God is spoken of. This sentence is manifest and plain and is sufficiently understood of itself. Thou shalt honour the Lord thy God and shalt serve him only: and if it have need of an expounder, why was the Devil (when he would have made christ to worship him) repulsed by this self sentence, but because the son of God gave, to understand that no other ought to be worshipped but God? The Scripture appointeth and commandeth that God only should be worshipped served and honoured. We must see to what end. If man take away or break how little so ever it be, of God's glory, to give it to creatures, it is a heinous robbing of Gods service and honour. And serwe not plainly that this is done as oft as we acknowledge these benefits to come from creatures of which God would be acknowledged the only author? Now even as to speak properly, religion is spiritual but y● outward profession of religion belongeth to y● body: so not only the service and inward obedience are due to God alone: but also we must join to it the outward witness. This then is certain that only God ought to be honoured.  
Notwithstanding the Scripture leaveth not to use the same word in many places in another meaning. As in this sentence we hear that Abraham worshipped the people of the land, of whose inhabitants he went about to buy a piece of inheritance for a burying place. Now by this manner of speaking Moses signifieth, that Abraham did reverence to the people as custom is to do in bowing the knee, or by some other countenance or gesture of the body.  
This reverence is done both to men and to God, but the end is very divers. Men one to another bend their knee when they meet, or bow down the head or put of their cap: and this is done for good manners, or civil honour's sake: but if they do it one to another for religion or conscience sake, it is Idolatry and an outrageous sacrilege: for religion suffereth no other service or honour to be done but that which belongeth to God. Moreover it was the common fashion of those of the East which were to full of ceremonies as it appeareth by the histories. Therefore we must not measure this honour which Abraham did to this people according to the manners of the people of these parts which are not so ceremonial.   

85  Eve speaking of Cayn her son said I have gotten a man of the Lord▪ Genesis. 4. Not as cain which was of the wicked and killed his brother. ●. joan. 3. 
Howsoever this place of Genesis may be expounded, a man might think that cain was blessed of God. first if it be expounded, I have gotten a man with the Lord, this is as if it were said by the benefit or grace of god, as if Eve imputed it to the blessing of God that she had offspring, as it is said in the. 126. Psalm, The fruit of the womb is a gift and blessing of God. Secondarily if a man say I have gotten or possessed by the lords help, it is as much to say as God hath done me this good turn that I have a man. In this manner Eve should give thanks to God for that he had begun to raise posterity of her, where she was worthy never to have children, as well as she deserved to be everlastingly destroyed. thirdly if a man expound it. I have possessed a man of God, it should be as if Eve did promise herself already to have the overcomer of the Serpent which had been promised. So the Faith of Eve should be praised in that, that she had embraced the promise by Faith that the head of the Devil should be crushed by her seed. Fourthly if a man receive this exposition which is the most allowable of all, I have gotten or possess a man unto the Lord, it should be as if Eve joyed in herself for the child that was born unto her, offering it to God as the first fruit of her generation. Howsoever this be taken, it seemeth that in the birth of Cain there is matter of rejoicing for asmuchas he is of the Lord. Eve truly not knowing what a one her Son Cayn should be, either praiseth the Lord or giveth him thanks, or acknowledgeth the benefit of god but the end showed evidently that S. john spoke very well, when entreating of brotherly love he would have us abhor and fear the example of cain which was the murderer of his own brother who is as a patron of all the wicked which are filled with cruelty, hypocrisy, envy, evil will and hatred and such as can not but show that they are possessed of the Devil. cain then was had through the Lord, for was his mother's desire in conceiving. But the whyleste he was of the wicked which is the Devil, in that he had a perverse heart, and hate bare rule in all his life: and having killed his brother for no other cause but in as much as the works of his brother were just, he showed manifestly that the Devil who is the Father of murderers possessed him.   

86  Did our Princes know truly that this is very Christ? but we know whence this man is. joan ●. If they had known him they had never crucified the Lord of glory. 1. Co● 2. 
SOme of the jews knowing what deadly hatred the governors and chief of them bare to the Lord jesus, and seeing that he preached openly, and notwithstanding no man laid hand on him: they ask this question, how might it be that our rulers had known that this fellow is the true Messiah? Herein there is some sign of knowledge, because that although they desired to put him to death, yet they do it not. These jews asking this question think it to be a work of God: yet can they not lift up their eyes to God's providence. So do fleshly men. For as oft as they see before them any strange work of God they wonder at it, but it cometh not in their mind at all to consider the power of God & to take profit of it. And as for these men that say they know whence Christ is, they know but who are his fleshly parents: but when they should ascend unto the wonderful wisdom & infinite goodness of God whence he was sent us, they are together blind.  
A man seeth hereby how not only me have their eyes stopped when they should judge of things that belong to God: but also they have this fault as it were of nature, that is to say, they are very witty in forging themselves lets to keep them from coming to the knowledge of god.  
Satan truly offereth very often occasions of offence by which many turn away from the son of God. But though their way were plain and very smooth, yet so it is that every one will lay stumbling blocks before his own feet. There needed nothing but y● unbelief of the governors to withdraw all this press of people from Christ: but is this let taken from them? yet devise they a new occasion to keep them from coming to the faith. The example of the governors ought to move them: yet so far are they from following that which is good & right that they stumble even at the first step So if the Lord conduct not and guide our steps until the end though we have something well begun, yet afterward we shall stroy & lose stomach. But Saint Paul speaketh of another manner of knowledge in this second Chapter of the first to the Corrinthians. This knowledge cometh not of fleshly sight, for so Pilate, judas, the scribes, & Christ's very enemies which were led & driven with a mad rage to put him to death, might well have known him. There was another thing in him wherein y● wisdom of God shine clearly, the which notwithstanding the great ones could not comprehend. To crucify our Lord Christ, of one side were the governors of the jews which were in reputation of holiness and wisdom above all other, on the other side pilate and the Empire of Rome. Herein a man seeth manifestly the blindness of all those which are not wise but after the flesh. But for the better understanding hereof let us note that there are to sorts of ignorance, the first is that which proceedeth from an unadvised zeal, and doth not simply reject the which is good, but it rejecteth it because it thinketh it to be ill. But although no man so sinneth of ignorance that the whilst he is not guilty before God of a naughty conscience because hypocrisy is ever mixed withal, or some pride or despising: Nevertheless it happeneth sometimes that all judgement & understanding is so cloaked in the wit of man that nothing appeareth but mere ignorance, not only to the eyes of other, but also of themselves. Saint Paul was such a one before he was lightened. For he hated jesus Christ and his doctrine in that he was carried away with a fond zeal not knowing what he did, and yet he was not without hypocrisy nor without pride, so that he was inexcusable before God. But his vices were altogether covered with ignorance and blindness, so that himself perceived them not nor felt them.  
The second manner of ignorance is more like to a stubborness and wilfulness than a mere ignorance: for they that of their own accord rise up against God, are as it were freniticke men. They have eyes and yet they see not. These governors were such, and we must not marvel that Saint Paul so speaketh of them, for if they had well known the wisdom of God, they had never crucified Christ. For the Scribes and Pharisyes did not so know that the doctrine of jesus Christ was true but that in the mean time they erred as doltyshe people.   

87  There are many Antichrist's even already, wherefore we know that it is the latter tyme. 1. joan. 2. Brethren, we pray you be not soon moved in your wits, and be not troubled, neither by spirit nor by word, nor by Epistle as from us, as if the day of the Lord were at hand. ●. Thess. 2. 
IT is certain that among other tokens the coming of Antichrist is an infallible mark of the latter days. Now the Apostles by the latter days or the latter time note the reign of Christ which is from his first coming, unto the day of the resurrection, as it is showed. 2. Peter. 3 and as Saint Paul saith. 1 Cor. 10 the ends of ages are come unto us. And else where he foretelleth that from the beginning theridamas shallbe a turning back, which shallbe as a general evil. After that he setteth forth the adversary of Christ to be head of all Apostasy which shall sit in the temple of God attributing Godhead unto himself and the honour's that be due● God. During this time or during the reign of Christ which is y● latter time there shallbe many Antichrist's: For since Christ, as many heretics as there have been and authors of sects, so many members were there of the kingdom which is contrary to the Kingdom of Christ.  
But yet it is not in us to make the time near at hand or to limyte it in certain years or ages after our foolish fantasies and dreams. And neither must we foolishly receive at others hands such prognostications, lest we might be unadvisedly astoned through such reports, or that we should promise ourself vainly some light or sudden passage to the resurrection as though we should be exempt from the Cross of our Lord jesus Christ. There are many places in the holy Scriptures which bear witness that the day of the Lord is at hand, yet it behoveth us to consider in what meaning it is spoken, to weet, in respect of God, which whom a thousand years are as a day. But in the mean season God will have us wait for him from hour to hour and continually, so that we appoint him not a certain space of time. And so he giveth us this warning. Watch, saith he, for you know neither the day nor the hour. Moreover these false prognosticators which are repulsed by Saint Paul in stead of that they should hold the minds of men in doubt, to the end the tarrying should not be tedious to them, they would have men assured that the son of God would come very shortly.   

88  Who confesseth me before men I will acknowledge him also before my father which is in heaven. Math. 10. Have we not Prophesied in thy name? But then I will say to them, I knew you never. Math. 7. 
THE strength and valiantness of Christ's disciples ought to tend to this end, that they should be always ready to confess his holy name. The greater part of men make small account of this confession, yet the son of God doth put it among the chief exercises of true religion & that of good right. For if earthly princes call their subjects to bear weapon for the defence of their glory and honour, and to augment their riches: what reason can there be that the faithful of Christ should not at the least employ their tongues to maintain the glory and honour of their heavenly King. There is not one Christian man alone, whom the son of God will not have to be a witness of his truth.  
But to inflame our zeal he addeth to it a singular promise that if we make confession of him before men he will likewise advoutch us before his father which is in heaven. When we shall have confessed him here beneath in earth, deserve we that he should advoutch us in heaven? Who is the son of God? And who are we? He will bear witness of us. And what a vyllanny shall this be of us to refuse to bear witness of him. If we make comparison of our● self which are mortal men and of no value with God and his Angels, and all his heavenly glory, how much more excellent is that which Christ promiseth us, than that which he requireth of us? For though the unbelievers are men and perverse men, yet Christ our Lord esteemeth the witness which we bear of him before them as if God with his Angels were present to hear our witness. How then ought this promise to move us to make confession of him here beneath before men seeing he will advoutche us in heaven before his father?  
But in the second sentence our Lord jesus summoneth the hypocrites before his judgement seat. For whilst they occupy any place in the Church, they flatter themselves, and withal they abuse other. He pronounceth then that the day shall come in which the flower shallbe purged and the straw and chaff shallbe parted from the good grain. They shall boast that they Prophesied in the name of the Son of God, that is to say, done the office of teaching under his authority or leading: but they shall at the length know that what fair confession so ever they have made outwardly, it shall be for all that nothing in effect, howsoever men esteem it.  
They shall have confessed him with their tongue, so Christ will confess also on his part, that all the fair profession that they shall have made, hath been but lies and vanity. And behold what the confession of Christ containeth, that he never accounted them for his, no not when they boasted themself to be the pillars of the Church. The Lord knoweth well those that be his saith Saint Paul, let them that call upon the name of the Lord withdraw themself from all iniquity. Let us then make a distinction between the true confessiand the false, and we shall know who they are that Christ avoucheth & who they be that he casteth of,   

89  Blessed are they that fear the Lord. Psalm. 128. Fear is not in love. 1. joan. 4. 
THERE are two sorts of fear, the first proceedeth of Faith which maketh us apprehend the presence of God: and this apprehension can not be without fear: notwithstanding that fear is not without comfort. The wicked also may have fear and horror of the presence of the lord but that fear maketh them to remain confounded.  
There is a goodly example of both in the resurrection of the Son of God. The Soldiers that kept the tomb feared. The holy women also that came to anoint his body were afraid. But let us hear what difference there is between the one fear and the other. The Soldiers which were enured with tumults and strife were for all that so astonnied and swallowed up with fight that they fell as half dead, yea not having strength or power to rise. The women likewise feared but comfort followed by and by after which raised them up from their fear & flight so that at the last they began to hope for some better thing. And truly it is very convenient that y● high majesty of God should indifferently make all to tremble, as well the good as the ill, to the end that all flesh may keep silence before his face. But after that the Lord himself hath humbled the faithful, forthwith he appeaseth their fearfulness least being overcharged they should fall under the burden, and not that only, but also he healeth by the mildness of his grace the wound and hurt which he himself caused. But as touching the reprobate and proud they are suddenly flyghted, and wither by little and little in their torments: as men out of their wits are aghast for a little while: yet are they not touched to the quick, for by and by they forget that they were in fear, not that the remembrance of the fear is altogether out of them, but because this lively apprehension of God's power is fallen from them.  
Now as touching the first Fear which proceedeth of Faith, it maketh us to walk in all reverence and obedience unto God's justice. And therefore it maketh us happy because God will never forsake those that obey him in fear and lowliness. This is contrary to the common opinion of all men that they that seat the Lord are happy and principally in this life. For how many Epicures are there which vomit out blasphemies, saying that God favoureth the wicked when they prosper in their wickedness. Moreover the prosperity of the wicked troubleth and maketh the weak to waver: beside, they faint in trouble and unquietness. And although the despisers of God are not very well at their ease, and that the state of the good is in some sort good and tolerable: yet so it is that the more part have their eyes blind or shut up when they consider God's providence. But howsoever it be, this is very certain that happy are they that fear the Lord.  
Now if it be so that true charity (which can not be without Faith, and is not but of the holy Ghost) causeth us to know that we abide in God and he in us: how is it said that fear is not in love? but that love driveth out all fear?  
We must remember the second kind of fear which bringeth nothing but trembling and horror. There is in deed a servile fear which is altogether contrary to willing reverence. When we love not God frankly as our father but are chiefly constrained by fear of punishment: but saint john meaneth another thing: his mind is to show that when we know by Faith what the love of god to us is, we have peace in our conscience which is contrary to this fear. And though we cannot yet altogether drive fear away, because we can have but a little taste of the love of God towards us, yet whennesoever we have recourse to God as to an assured port free from all fear and danger of wrack and of all storms and tempests fear is truly driven away because it giveth place to faith. Fear then is not in love, not that it moveth not our hearts, but because it troubleth us not nor letteth not our rest which we obtain by faith. So a man may say of those two sayings that there is in them diversity, but no contrariety.   

90  touch me not for I am not yet gone up to my father. The women handled his feet and bend themselves down before him. joan. 20. 
A Man may easily agree these two places, 
Math. 28.  if we look upon the affection of mary Magdalene and on the manner of the other women's doings. Christ suffereth these to touch him to the end his resurrection might be certainly known. And therefore Saint Matthew addeth that the women, bowed down before him which was an argument or a sign of an undoubted knowledge. Also he suffered his disciples to touch him and specially Thomas to put his fingers within the hollowness of his wounds. And that he did because it was needful, to put them out of all doubt of his resurrection. But when he saw that mary stayed at his bodily presence and looked for no other happier manner of enjoying him than that he should be conversant in earth with them, a man ought not to marvel if he were willing to moderate and correct this unadvised zeal. Wherefore let us take this for a certainty that Christ forbade not mary to touch him till he saw that she Importunely desired to keep him still in the world. The reason is added thereunto which sufficiently showeth that which is very worthy to be noted, to weet, that he is not yet gone up to his father. Now he will make mary to understand that she ought to suspend her affection till time he were received into the heavenly glory. Beside this he showeth what the end of his resurrection is: not such as mary devised it to be according to her fantasy, to weet, that after his resurrection he should triumph here below in y● world, but rather that by going up into heavenly glory he might take possession of the kingdom that was promised him & being set on the right hand and in the glory of his father, he might maintain his Church by the power of his holy spirit. Marry than did ill, forasmuch as contenting herself with the half of the resurrection of jesus Christ she desired to have him present in the world. And as for us, if we will not fail to find jesus Christ, we must lift up our spirits a loft. Moreover, as many as endeavour to go to him have need to unwrap themselves of all earthly affections of the flesh.   

91  Beware you do not your righteousness before men to the end to be seen of them. Math. 6. Let your light so shine before men that they may see your good works & may glorify your father which is in heaven. 〈◊〉 
CHrist warneth his faithful to do good works simply before god, not having care for their appearance before men, which is a warning very necessary, for it is always to be doubted least ambition thrust in itself among the virtues: and it cometh to pass often times that there is not so commendable work but by ambition is corrupted. Christ speaketh now of almose, now of prayers, & both are good testimonies of the honesty of a man: but when a man dealeth almose or prayeth only to this purpose to be seen of men, what belongeth to such an almose man or to such a prayer, but only that he be esteemed of men? We see then that here he goeth about to cure the sickness of ambition, by which men seek for glory at men's hands for their well doing. But the whilst the Christian virtues can not be in a man except they shine unto other. This cannot otherwise be. Even as a man filled full of vices cannot be so close but that he shall be an ill example to other: so the virtues can not so abide in a virtuous man but that other shall perceive them. Yet a Christian man being as it were hid in hymselves ought to desire that men should so see his virtues that all the glory should be given to God. So not only these two sentences dysagree not in themselves but also the second serveth to expound the first. For this second exhorting the faithful to all good works taketh from them all ambitition and pride sith it will that the whole tend to this end that God be glorified. Good works can not but shine though we hide us as much as we wil Saint Paul saith. 1. Cor. 8. The faithful procure good not only before God: but also before men. This shall be said else where by Christ himself, that it behoveth us to withdraw our self into secret places and into our closerts when we will do any good work: But it is said only to take away and to correct ambition. But here he setteth forth before us another end, namely the only glory of God to be our mark. So it is not enough to do good works, but we must look to what end we do them. An ill end will make that the works which of themself are good shall be corrupt, not in themself, but in the person of him that doth them.   

92  A good shepherd giveth his life for his sheep, but the hireling runs his way. joan. 10. When they shall persecute you in one town fly to another. Math. 10. 
THE Lord jesus as the chief shepherd and Prince of Bishops, showeth with what affection he loveth his sheep when he saith that he giveth his life for them, which thing he did in deed so that all they which refuse to be kept and defended of this so loving and so gentle a shepherd show themselves very unthankful, and are worthy to die an hundred times, and they offer themself to all wretchedness. Then afterward he showeth of what sort the hireling is, and he that is not the true shepherd, and to whom the sheep belong not. If the wild beast come upon the sheep he leaveth the whole flock for a pray and runneth away. They which are the true ministers of Christ in whom he worketh by his holy spirit endeavour to follow him that setteth them a work: among which there have been many that have notspared to shed their blood for the safety of their sheep and that as well before his coming as afterward But there is a perfect patron in the person of Christ which must serve for a certain rule to all the ministers of his Gospel, but the hireling which thinketh that the sheep belong not all to him, careth not for the scattering of them, no not when he should see them in the Wolves throat. Such a one than hath nothing in him that belongeth to a good shepherd: for his flight showeth that he hath respect to his belly and not to the flock. Let him bear a good countenance as long as he will while there is quietness in the Church: but when time is to abide blows, he can not hide the untrustiness and sloth that is in his heart. Now seeing Christ condemneth such a vilannous flight, and good cause why: how cometh it to pass that in another place he appointeth his apostles to fly from town to town when they are persecuted? It is easy to answer. In giving them this commandment his mind is not that they should become hirelings and should set aside all carefulness for their sheep, or to forsake their charge as if they were well and wholly discharged: but he suffereth them yea and he appointeth them when they are hunted from one place to fly to another: but not on the condition that they should sleep or rest them, or leave all: but to the end to endeavour to employ themselves from well to better. For this happeneth but to oft that they which have suffered one persecution would be willing to rest as foiled Soldiers. But Christ giveth no such time of rest to his servants, but his commandment is that they should not cease till they have ended their course. And we must mark that he hiddeth them not to fly into Caves or secret places: but when their labour profiteth not in one town, he would that they should withdraw themself unto another, where other manner of people are for the salvation of the which they may busy themself again. Having this resolution we may easily soil this doubt, to weet, if all that fly aught to be holden for hirelings.  
Thus a man may say that we ought not without difference to condemn all those that fly: yet the whilst every flight is not lawful. Some to precise and straight have condemned flying away as if it were a kind of denial: if it were so, a part of the reproach should fall on Christ and his apostles. And on the other side, if it were lawful to fly for every occasion, what difference were there in the time of persecution between the good shepherd and the hireling? A man may keep here a good mean. Let not the shepherd leave his place for fear, nor let him by his flight betray his flock, nor let him give example of fickleness, yet let him not without good advisement throw himself into dangers. If all the Church be persecuted, or if men seek to put to death a part of it, it were il done of the shepherd to absent himself whose duty was to offer forth his own life to save others. But sometime it may come to pass that by absenting himself, he may appease the rage of the enemies, and so he may by departing provide profitably for all the whole Church.   

93  Thou art perfect in beauty above the sons of men, grace is poured forth in thy lips. Psalm. 45. There is in him neither favour, nor beauty and we have seen him that he had no fashion or form. Esay. 53. 
Whosoever was author of this 45. Psalm spoke so of that which was worthy sight in Solomon, that the whilst he looked higher up, to weet to the description of the excellency of the King of Kings which is our Lord jesus Christ. Among other things he praiseth the beauty of the face of a King and so beginneth. Not that beauty for itself ought greatly to be esteemed, seeing it hath no place among the virtues: but because that in the face often times is showed a witness of a good and noble natural disposition, as by salomon's look only it might appear that he was endued with excellent graces. It is not needful for us to pass further forth to declare other virtues and graces contained in this Psalm. It is enough to show that this beauty did more fully shine in the face of jesus Christ, than in any other, which was a proof that he was filled full of all graces beyond and above all other. But where Esay sayeth that in Christ was neither form nor beauty, he mente not to take from him the glory which was ever given him of his father, but he showeth to how evil and hideous a form he was brought for the love of us. When he bore our langes, all his beauty (after the opinion of men) was laid down: yet that notwithstanding he was lifted up unto high glory before his father. A man than ought not to judge of the glory of Christ according to the respect of men, but to apprehend by faith all that which the Scriptures teach of him. And when it is said that there was neither beauty nor shape in him, this is not to be understood only of his person which was despised of the world and at the last judged to shameful Death, but also of his whole reign which in the judgement of men had neither form nor magnificence, nor appearance of beauty, nor any thing to turn the eyes of men on him to behold any goodly ornament upon him: for although Christ were risen again. yet the Jews ever considered him crucified and in infamy.   

94  He shall reign over the house of jacob for ever and his reign shall have no end. 1. Cor. 15. And then the end, when he shall have given the kingdom to God the Father. Luke. 2. 
THE Prophets in many places have foretold & promised the that kingdom of David should be continual yet did it flourish only in the time of David & Solomon his son. The third king after David, that is to say Roban, had but one tribe & a half of the twelve: and so the strength & the riches of his kingdom were greatly diminished. After Roboam the kingdom ceased not to be troubled and endangered by many overthrows, till that at the last it fell down altogether: but the Angel declareth here, that when this Kingdom shall be once established in the person of Christ, it shall not be subject to ruin, but shall be endless. But it behoveth us also to mark that though God ought chiefly to be keeper and governor of Christ's Kingdom and of the Church, and to see that it should never decay on earth so long as the Sun and Moon should last, yet the true continuance belongeth to the blessedness and glory to come. The faithful then succeed so in continual ordre one after another, that at the last they must be received into heaven where they shall reign without end. Now this seemeth to make against this eternity, to were that the Son shall once give up the kingdom to the Father, and that which is added by and by after, when the father shall have made all thing subject to his son, the Son also shall make himself subject to the Father. How may a man agree these two things, that the reign of Christ shall have no end, & that which is spoken here that Christ shall be brought into subjection. It behoveth us to note that all power was given to Christ, in that that he was manifested in y● flesh. True it is y● such a majesty belonged not to a man which were only a man: but y● father hath exalted and glorified him in the same nature in which he had been abated and humbled, and hath given him a name unto the which every knee should bend and bow. Bisydes we must note that he hath been so appointed sovereign Lord and King that he is as it were God's Deputy and Lieutenant for the government of the world, not that he worketh, and that in the mean time the father doth nothing but is idle: for how might this be seeing the son is the wisdom and counsel of the father? seeing he is of one self substance and being with him, yea truly one self God? But the reason why the Scripture testifieth that jesus Christ now hath the Empire or rule as Deputy of his father, it is to the end we should not think that there is another Lord, Governor, Protector, and judge of the quick & Dead: but y● we should have all our senses stated on the beholding of him. We acknowledge God for our conductor, and Governor, but it is in the face of jesus christ a man. Yet the son shall then restore the Kingdom which he hath received to y● end we may cleave wholly unto God. And in this doing he will not departed from this Kingdom, but he will transport it from his manhood unto his glorious Godhead: for them the access shallbe open to us from which now we are put back by means of our weakness. So Christ shall become subject to his father: for then the veil shallbe taken away & we shall openly behold God in his glorious majesty, and the manhood of the some shall be no more between both, to make us see the face of God as through a glass.   

95  I am not sent but to the lost sheep of the house of Israel. Math. 10. I gave thee to be a light unto the Gentiles to the end thou mightest be my saving health even to the ends of the earth. isaiah. 49. 
Saint Paul in the. 15. Chapter to the Romans, saith that Christ was appointed to be the minister of Circuncision. He himself testifieth here that he was appointed to be the minister of heavenly grace only for the jews. Hereon he argueth that he ought not to secure strangers: but this is not to say that the grace and virtue of the Lord jesus was continually shut in within so strait bounds, but because the reason of the time so would that he should begin with the jews, and for that time give himself only unto them, for the wall was not broken before the resurrection, so that the Son of God himself might proclaim peace unto the Gentiles which were banished from the Kingdom of God. This is the reason why he forbade his apostles to sow their doctrine any where but in jewry only, yea for that time. And therefore he saith here truly & justly that he was not sent but for the jews until at the length the gentiles should succeed also in their order.  
For a time he gave himself to the jews, but after that by his resurrection he had broken the wall, he showeth in deed that he was not only come to preach peace to those that were at hand but to those also that were far of: & he was appointed to be y● light & saving health of the Gentiles as well as of the jews. So the travail of Christ and of all the Church had not their efficacy toward the jews only but also toward the Gentiles. And moreover seeing that the jews did take no profit of the preaching of the Gospel, but did obstinately reject our Saviour Christ, therefore the Gentiles were put in their place. Lo now how Christ was given to be the light of the Gentiles, and how his saving health was manifested even unto the farthest ends of the world.   

96  We were by nature the children of wrath as others. Ephe. 2. Otherwise your children should be unclean but now they are holy. 1. Cor. 7. 
IT is certain that all men without exception are worthy of condemnation till they be quit by the son of God without whom there is no righteousness or saving health nor excellency, for when. S. Paul sayeth that we were children of wrath, he meaneth that we were lost and worthy of eternal Death. For this word wrath signifieth God's judgement, as though he said that we were condemned before God. And we were such by nature, that is to say from our birth and from our Mother's womb. And if the jews were for a while the blessed seed yet as touching nature they were like unto other: the difference was only herein, that God dealing graciously with them delivered them from destruction: but this was a remedy that followed the ill. But how soever man eavyl, the Holy Ghost pronounceth that there is neither jew nor Greek but are all by nature subject to condemnation: And if we be of nature worthy of condemnation, it followeth then that sin hath the first and chief place in every one of us, for God is not angry but against sin. And the other sentence of the seventh Chapter of the first to the Corinth's, tendeth to a diverse end: for it is spoken of the holiness of Marriage. The band of marriage is singular: The wife is the half part of the husband, there be two in one flesh, there the husband is the wives head, there the woman is her husbands fellow in all things. It seemeth them that a faithful man cannot dwell which an unfaithful wife, or contrariwise, but that by so strict a knot the faithful must be polluted: but Marriage leaveth not therefore to be holy, neither must thou fear the infection, as though the believing part were defiled by the unbelieving. And behold the argument is brought from the effect. If the Marriage were defiled the children which should come of it should be unclean: but they be holy, it followeth then that the Marriage is holy. Even therefore as the unbelief of the one of the twain, either of the father or of the mother letteth not but that the children are borne holy, so also it letteth not but that the Marriage is holy.  
How then shall we agree this sentence with the other that of nature we are the children of wrath? or with this sentence of David? Behold I am conceived in sin. As it hath been said before, there is an universal increasing of sin and Damnation in the seed of Adam. All then from the first to the last are shut in under this curse whether they be descended from the faithful or from the unfaithful: for the faithful get not children according to the flesh in asmuch as they are regenerate by the holy ghost There is therefore in all one equal state and condition of nature so that they are subject as well unto sin as to eternal death. But where the holy ghost giveth here a special privilege to the faithful, that proceedeth from the benefit of the league: and when this grace followeth, that former course of nature is blotted out, and they which before were profaned and foul of nature, are now sanctified and hallowed to God by grace.   

97  cleansing it in the laver of water by the word. Ephe. 5. The blood of jesus Christ cleanseth us from all sin. ●. joan. 1. 
WE must not let pass that which was said before, to weet, that the Son of God gave himself for his Church, to the end he might sanctify it from all uncleanness, which thing is done through the forgiveness of sins, and by the regeneration of the spirit, the sanctification is inward but he addeth an outward sign in which the confirmation appeareth, that is, that the pledge of this sanctification was offered in baptism, but it is not meant that we should make us an Idol of baptism. We are washed & clean saith Saint Paul by baptism, but it is because God in it giveth us a testimony of our washing, and in y● same instant doth that which he representeth unto us. For if the truth were adjoined to the sign, this were no fit manner of speaking to say baptism is a washing of the soul: for who is so blockheaded to grant that the outward sign which is water hath in it the power to cleanse the ordures of the soul, if there were nothing else in the baptism but water. And a man could not truly say that baptism is the washing of souls. The true and only washing of them is the blood of our Lord jesus, which is applied unto us by y● power & grace of the holy ghost. And we must beware that we give not over to the outward sign, to the figure, or to the minister, the which belongeth to God only. The minister ought not to be accounted the author of this washing, nor water to be esteemed as the washing of souls, for that belongeth only to y● blood of the son of God. Beside, we must take heed that we in no wise trust either in the element, or in the man, seeing y● only & lawful use of the sacrament is to lead us strait as it were by the hand to Christ, & there to stay us. So. S. john saith, that it is the blood of Christ that washeth us from all uncleanness, he excepteth nothing to the end that no part of our washing how little soever it be should be attributed to any thing else. For this is the cause of our cleansing that Christ hath blotted out all our offences with his blood, to the end the faithful should be assured that they are pleasing unto him, because he is appeased towards them by the sacrifice of the death of his son. And this sacrifice containeth under it cleansing, washing, and sanctification, wherefore y● power & working of all these things belongeth only to y● blood of Christ. But albeit it be God that cleanseth by the blood of his son, and that it is not lawful to transport his glory to the sign, or to impart it to the figure, nevertheless there is no inconvenience or absurdity in saying that God useth the sign as an instrument, not that the power of God is enclosed in y● figure but because according to the conceiving of smallness & weakness he dystributes his virtue by such an aid. And God so works by y● sign that the whilst all the virtue and efficacy of the sign dependeth on the spirit of God, and that is to the end we should not fear that any thing is taken from the holy ghost which belongeth unto him: for there is nothing thereby attributed to the sign more than that it is an inferior instrument unprofitable of itself, saving in asmuch as it borroweth his virtue else where.   

98  Who can forgive sins but only God. Marc. 2. Whose sins soever you have forgiven they are forgiven, & whose soever you have kept they are kept. joan. 20. 
CHrist having healed the gouty said to him, man thy sins are forgiven thee. The scribes & hypocrite pharisees hearing it, although he had spoken nothing but what the Prophets were wont to say when they bare witness of the grace of God, they murmur notwithstanding, & blame Christ as though he had spoken blasphemy and of a mischievous desire to slander they ask this question, who beside God only can forgive sins? But although this came out of malicious mouths: yet most true it is that only God hath power & authority to forgive sins, as he only can condemn, so only he can quite. But when in this. 20. Chapter of Saint john Christ giveth charge to his Disciples to forgive sins he giveth not over unto them that which is proper to himself. It is proper unto him to remit and forgive sins, which honour he resygneth not to them, in asmuch as it belongeth to him: but he will have them bear record in his name of the forgiveness of sins and offences: so that it is he the reconcileth men to God. To be short it is he alone to speak fitly that forgiveth sins by his Apostles and ministers. How cometh it then to pass that he advanceth so highly their dignity, seeing that he appointeth them only for witnesses and declarers and not for authors of the benefit. This is done for the great establishing of our faith. As in deed there is nothing that more profiteth us, than that we resolve and persuade ourself that our sins come not into judgement or account before God. Zachary in the first Chapter of Saint Luke calleth this knowledge of the forgiveness and pardon of sins the knowledge of sins.  
Now seeing the good pleasure of God is such to use the witness of men for to allow this forgiveness of sins, than we shall quiet ourselves, when we shall know that it is God himself that speaketh to us in the person of his ministers. For this cause Saint Paul saith, we exhort you to be reconciled to god, as if jesus Christ himself made obtestation by us.  
The faithful then ought to be so resolved, that what they hear touching the forgiveness if sins, is ratified, and ought nolesse to esteem the reconciling or atonement which is declared unto them by the voice and word of men, than if he himself stretched his hand to them. Now mark two things which it behoveth us to remember. First that a treasure is offered us, but it is in little vessels, those are men, which are sent us to offer and open this treasure unto us in the name of another, not as their own riches but as his that scent them us. next that we ought to esteem this treasure no whit the less because it is in dyspiseable vessels, but rather we have occasion to give thanks unto God in that he hath dealt so favourably with men that they represent his person and the person of his Son, when they hear witnesses of the forgiveness of sins: so God only forgiveth sins, yet he confirmeth that which men appointed by him declare unto us touching the forgiveness of sins.   

99  Call no man on earth your father for there is but one that is your father, who is in heaven. Mat. 23. Honour thy father & thy mother. Exod. 20. 
THe Lord jesus had showed before that this honour belonged to no other to be called Lord but to God only. If this seem to hard forasmuch as he himself hath appointed men to be our Masters & teachers, the answer is easy. True it is the Christ himself when he yet dwelled on the earth chose his Apostles & appointed them to the office of teaching and if the strife be for the title, it is very certain that when Saint Paul named himself the Master teacher of the Gentiles, his mind was not wickedly to steal from Christ the honour that belonged unto him. Neither is Christ's meaning any thing else but to bring every man under him from the greatest to the smallest, to reserve his right wholly to himself. He careth not then with what title they be adorned which have the charge of teaching, only his will was to keep all men within these bounds that no man should usurp any rule over the faith of his brethren. Now in the same sense the honour of the name father belongeth to God: for men have not given to themself that name, but it hath been granted them of God. And it is not enough to say that men which have children are fathers according to the flesh and that God alone is father of the spirits. True it is that sometime a man shall find this distinction in the scriptures as in the. 12. Chapter to the hebrews. But seeing Saint Paul calleth himself very often a spiritual father, it behoveth us to see how this agreeth with the words of our Lord jesus, lo than what we must say. The honour of father is falsely given unto men when by that name the glory of God is darkened, that is when a mortal man separates himself from God to be accounted a father, seeing that all degrees of kindred depend of God only by Christ, and those degrees are so knit together, y● to speak fitly God is alone the father unto al.  
The whilst God willeth and commandeth us to honour our fathers to reverence them, to obey them, and to love them, and this commandment is confirmed by threats, and by promise. The threat is that all stubborn & disobedient children to their fathers should be punished by death. The promise is that they that shall honour and obey their father shall live long on the earth. Yet notwithstanding we must have this resolution before our eyes, that a man never ought to turn aside from the will of God.  
Now touching that the fathers have rule over their children it is for this reason, because God hath chosen them, imparting to them some part of his honour. The subjection than that children own unto their fathers ought to be unto them as a stair to lead them to the reverence and obedience of God, who is the chief father. But if the fathers will make their children to withstand God, they are no more their fathers but strangers, which would turn them from this true obedience, which they own to their true father.   

100  Abraham beeleved in God and it was imputed to him for righteousness. Gene. 5. Was not Abraham our Father justified by his works when he had offered his son Isaac upon the altar? Rom. 4. 
SAINT Paul to the Romans the. 4. Chapter, 
〈◊〉. 2.  to show that Abraham was not justified by his works, maketh this argument. If Abraham were justified by his works, he may beast of his desert: but so it is, that he hath nothing whereof to boast before God. It followeth then that he was not justified by his works. But this is his glory, & the thing he may boast of, that he embraced the goodness of God by faith.  
Faith maketh a man to come out of him, and leadeth him to God. So the glory of Abraham was not in his works nor in the worthiness of his person: but in the mere goodness and grace of God. For when a man will truly boast himself, he must bring nothing of his own, but the knowledge of his own misery, through which he may come to seek the goodness and mercy of God. And surely the righteousness which is of faith is the only rescue that the poor sinner hath being destitute of all works. So then Abraham, in the promise that was made to him did apprehend the goodness of god which was offered him, by which he felt that righteousness was imparted unto him.  
Let us now show how he was justified by works. It is a thing easy for every man to know that Saint james entreateth not how men obtain righteousness, for if we look narrowly to his meaning, we shall find that he meddleth not at all with the matter of justification: but he goeth about to show what that profession of faith is worth without works. The proves which he bringeth, are to be applied to this sentence, that faith is but dead without works: and that good works are ever joined with faith. To solute at a word this doubt, we must understand the double signification of this word justify. When S. Paul teacheth that we are justified by faith, he signifieth nothing else but that we obtain this commodity, that we are accounted to be just before God. But S. james looketh to another mark, namely whosoever sayeth he is a believer it behoveth he should show by works the truth of his belief. It is certain that. S. james minded not to show whereon the trust of Salvation ought to rest, wherein Saint Paul resteth only. This word than justification, according to Saint Paul, is the imputing of free righteousness before God or before his judgement seat. And according to Saint james it is a declaration or approving of righteousness by works or by effects, and that before men: as also a man may gather it of that he sayeth, Show me thy faith without thy works, and I will show thee my faith by my works. In this sense a man may confess without gainsaying that man is justified by his works, as if any man should say of some other that he is become rich since that he saw him buy a good & rich inheritance, forasmuch as his riches which before were hidden were set to sight. This is the conclusion. Before God men are justified by faith, that is so say counted just, before men they are justified by their works, that is to say declared or approved just.   

101  joan. 18. I spoke nothing in corners, I spoke openly to the world, I have taught in the assembly and in the temple. Math. 10. That which I tell you in the dark tell you it in the light, & that which you hear in your ear, Preach it on the houses. 
THe doctrine of salvation is offered to men to diverse ends. Christ speaketh to many after such a sort as though his word were unto them a language altogether strange & barbarous, & as though it served to no purpose but to beat their ears which a disordered & confused sound. True it that the word of god is ever clear of it own nature, but y● light of it is choked by the darkness of men. As touching the law though it were covered with a veil, yet God's truth was manifestly showed forth in it, saving that many had their eyes blinded. Touching y● gospel it is not veiled but unto y● reprobate, as. S Paul witnesseth, whose eyes & understandings are blinded by Satan. We must then hold this, that the word of God, is not dark but in asmuch as the world darkeneth it by his stubborn blindness. But though Christ say that it is not given to all to hear the secrets & mysteries of the kingdom of God, & that therefore he granteth that grace to none but to his disciples: yet notwithstanding so it is y● he will that that which he hath said to them in darkness or in their ears, should be published openly. He will that his Gospel be spread every where, & that it pass over all the lets & stops of men. This is a proverb or a common saying, that there is nothing so hid, but at some time it is opened: but this ought to be specially restrained to the doctrine of salvation which be victorious, as y● son of god promiseth, whatsoever men obstinately go about, to oppress it. It is certain that Christ preached sometimes in the temple, but because his doctrine was rejected it was yet as it were hid in certain dark corners: but he affirmeth that the time shall come that it shall be high & clear, and published over al. which we know came to pass in S. Paul very shortly after, for a man never heard thunder sound louder in any part of the world, than y● voice of that Gospel was heard throughout all the earth. So then when the Gospel had no great blaze or show of magnificence, it seemed that jesus Christ spoke as it were in the dark & in the ear.  
In the mean time notwithstanding true it is that there is nothing said in corners. It behoveth us to mark to what purpose he maketh this protestation. Cayphas the Priest calleth him to account as if he had had to do with a seditious man that had divided the Church by schisms and factious gathering disciples together, and as if he had had to do with a false Prophet which had endeavoured to corrupt the faith and true religion. Christ having exercised the office of a teacher entereth not into a new, neither will he let slip any thing that belongeth to the defence of the truth: but he showeth that he is ready to maintain that which he taught. But in so saying he debateth not what is lawful or not lawful, as if it be lawful to Preach secretly or openly but his mind is to repulse the proud unshamefastness of the Priest that inquired (as of a thing doubtful) of a thing which was very openly known. So, to make these two places agree, where he saith, he hath spoken nothing in secret, it ought to be referred to the very substance of the word which hath ever been like though the form and manner of teaching hath been diverse. He hath oftentimes taught those that were particularly his. He hath many times taught in the temple openly, but he hath taught nothing pryu●ly, as touching the substance, but that which he hath taught openly. He did not this of craft, as if of set purpose he would have kept close or hid from the people things which he said to very few in secret. Wherefore he might boldly protest with a safe conscience that had freely spoken, and purely published the sum of his doctrine.   

102  The son shall not bear the wickedness of his Father. Ezechiel. 18. I will visit the iniquity of the father upon the children even until the third and fourth generation. Exod. 20. 
IT seemeth there are many places in holy scriptures which show that God sometimes punisheth the innocent, which thing is greatly against all equity, and chief against the equity of God, who is not a God willing or allowing iniquity. And yet a man might think that this were signifying by these words that God will visit that iniquity unto the third & fourth generation. What hath he deserved that is not yet? If a man consider the condition of mankind this doubt shall easily be soiled. No man can look for any thing else but that the wrath of God should fall on his head, and that should come to pass of very right: for we are all sinners and unworthy of that favour of God. If God leave us as we are what occasion have we to complain to him? It is not enough to say that children shall abide temporal pains for the sins and offences of their fathers. For this is farther extended, & the revenge or punishment which he threateneth here can not be restrained to the present life, but as it is a sign of his love when he blesseth his servants children, so when he leaveth the seed of the wicked in his curse, it is a witness of his vengeance on them. In this manner, seeing all that nature of man is worthy of condemnation, they to whom God showeth no favour can look for nothing else but the destruction which is prepared for them. What can a father forsaken of the holy ghost do but live wickedly? Likewise his son forsaken of God, what can he do but follow the trace of perdition? And they that shall follow, what shall they do but go after into the same ruin? By this means a man may see that every one perisheth by his own iniquity & not by that unjust hate of God. Touching that the children are punished for the offences of their fathers, it is because they follow them, and though they be warned yet they amend not. But as touching that ezechiel sayeth in his 18. Chapter, that the son shall not bear the wickedness of his father, that was a common proverb in the mouth of the Israelites, that their fathers had eaten sour things, and their teth we● on edge with it. They signified thereby that their fathers had committed y● fault and that they endured the il and punishment without deserving it. But the Prophet Ezechiel pronounceth that they suffer for their own faults, and that it is in no sort agreeing with the justice of God that the just and innocent child should be punished for the faults and offences of another. Neither is it meant by this sentence that he visiteth the iniquity of the fathers in their children: for touching that the curse falleth upon their head, it is because they follow y● conditions and the tract of those that went before them. And therefore are punished as their fathers were. And although God leave them in cursedness, before they come into the world, yet he doth them no wrong neither can they accuse him of unrighteousness.   

103  Psalm. 5. Thou shalt destroy them that speak Lies. Genesis. 12. Abraham Lied and was not destroyed. 
GOD so often forbidding Lying in the holy Scriptures, and witnessing that Liars are not welcome unto him, showeth sufficiently how he will punish all Liars: for seeing the truth is in such sort natural to him that without it he were not God, 〈◊〉 should he leave Lies unpunished, seeing they he altogether contrary to his righteousness and truth? And hereupon we gather that a man ought not to excuse any manner of Lie with what fair colour soever a man cover 〈◊〉. It is not enough to reject or condemn Lies that are domageable, or joined with forswearing, but those also that are called pleasant Lies or Lies for recreation, or those that may serve to save the life of any ●an. As ●ruth cannot be but of God, so a Lie what one soever it be cannot be but of the Devil. In this place of the fift Psalm, David speaketh more specially, he setteth forth the judgement of God upon those that give themself to deceit Lying and unrighteousness And therewithal he comforteth the faithful to the end that as often as they shall have occasion to bear the oppression of the unrighteous they should withdraw themselves toward God who abhorreth all unrighteousness. For it is a good consequent. God hateth all the unrighteous, it followeth he will punish all the unrighteous.  
But as touching Abraham who lied saying Sara his wife, was his sister. Truly a man can not excuse his fault, for God had had other means to save his life than by his endangering his Wife's chastitis by help of a Lie. He excuseth himself after, that he hath not lied, and that he forged nothing contrary to the truth. This was surely a great fault, for it was not long of him that his Wife was abandoned over to adultery. If he were careful of his life (which thing was lawful for him and right) at the lest he should have cast his care on God. True it is that the providence of God letteth not the faithful from providing for themself: but it ought so to be done that they pass not the limits which God hath set for them: It is their certain that Abraham offended: but what reason were it to put this holy patriarch in the rank of the wicked, which have all their delight in dealing deceiptfullye with their neighbours, & lying, yea, before the eyes of god. Abraham's lie, & isaack's his sons, & the lies of all other faithful are worthy of blame, yea, and of punishment: but where faith hath place, there is also forgiveness of sins. And God suffereth not a faithful soul so to stray in such impiety, that at the last destruction should follow, yet notwithstanding the grace that is given to the faithful shall not let the truth of this sentence, that will destroy all Liars.   

104  Thou hast laid the earth from the beginning O Lord, and the heavens are the works of thy hands, they shall perish but thou art everlasting. Psalm. 21. Hebre. 1. The earth abideth for ever. Ecclesias. 1. 
WHEN it is said the earth abideth for ever, it is in respect of men that their vanity might be rebuked and their pride beaten down. One generation passeth and another cometh on, and the earth serveth for a continual dwelling place for men, even to the end of ages. The seasons have their overturning, and the nights follow after the days, there are diverse changes and wonderful, which a man seeth to come ordinarily: and all that doth not make the earth to waste or to stir out of her place The ●louds of the sea roar and swell, as it were to swallow all up and yet the earth ceaseth not yearly to bring forth her fruits, and to serve men for their abode. Such is God's excellent workmanship, such is his wonderful goodness toward mankind. For how cometh it that the earth is above the waters, but that God would of purpose prepare a lodging for men. The Philosophers themself confess, that seeing the Element of water is above the earth it is against all ordre of nature, that in all the world there is left any one country dry and habitable, as also it is said in the. 28. Chapter of job▪ that God represseth the violence and flowings of the sea, to the end the earth should not be covered, and so follow an horrible confusion. Yet this abideth true that heaven and earth shall perish. And it is spoken in respect of God, for if a man make comparison of all the world with God, it is but a figure that vanisheth away. In respect of us what is the aunciency of heaven and earth? Our life passeth, or rather flieth very fast away But how many ages of men are passed while the heavens keep their nature by continual moving? how many generations have perished since the earth abode fast? Nevertheless there is neither aunciency nor excellent ornament that keepeth Heaven and Earth from perishing. And this shall not be a sufficient exposition to say that there shall be only a change which shallbe as a certain kind of ruin: for though Heaven & Earth shall not be altogether brought to nothing, yet the change of nature shall consume the which is mortal or corruptible, so that the Heavens & earth shall become altogether other than they are. If this content not, let us hear what. S. Paul saith. Rom. 8. Every creature is subject to vanity not of it own accord▪ but because of him that made it subject in hope. For also the creature shall be delivered from the bondage of corruption to be in the freedom of the glory of the children of God. We know y● all creatures mourn and travail, as to bring forth young even till now. Heaven then and earth shall perish in asmuch as man throwing himself down headlong plucked all the world with him into disstruction.   

105  He will not break the broken read. Esay 43 Mathe. 12. Thou shalt bruise them as the potter's vessel. Psalm. 2. 
THE Prophets describe in many places the softness & gentleness of Christ, and by such similitudes as this is which is here set forth, they declare that he shall hold up the feeble & weak. He will not break altogether those that are half cracked: but rather will ease and strengthen them so that he will conserve and increase the good that is in them, and will help their weakness. For where there is any spark of true religion he keepeth it, and maketh that to shine which was half put out: where if he would use rigour we should be brought to nought. We are lame and do but halt & stagger, we are broken and taken out of our place: yet he casseth us not suddenly away as altogether unprofitable, but he long suffereth us to the end he might make us more constant and stronger. There was a sign of this myuldnesse given from heaven when the Son of God was consecrated and appointed to execute his charge, for the holy ghost was sent on him in shape of a Pigeon which representeth nothing else but mildness & softness. Now this terrible saying, that he shall break as an earthen pot, is not contrary to y● softness & gentleness which which the Lord jesus entertains his faithful: for as he showeth himself a loving shepherd, to those that are quiet sheep: so it behoveth him to handle the wild beasts roughly, to the end he may correct or at the least repress their wickedness and cruelty. Also in the hundred and ten Psalm, after that the true obedience of the faithful hath been praised, Christ is armed with force and strength to destroy in the day of his anger all the Kings, and all the armies that shall contrary him. And in deed both the one and the other is properly attributed to him. The father sent him, that by the ambassade of reconciliation he should make glad the poor and miserable, untie and let go the captives, heal the sick, draw the afflicted out of the dark shadows of Death, and lead them to the light of life. But because many provoke him to vengeance by their stubbournenesse and unthankfulness, therefore he playeth a new part to daunt their stowtenesse. He useth (then) a Sceptre of iron to break and bruise the pride of rebels: he hath his sheephoke to strengthen and stay his faithful, and in showing them his favourable staff, he turneth their sorrow fullness into joy.   

106  He hath set me at large and hath delivered me because he loved me. Psalm. 1. The Lord hath rewarded me according to my righteousness and hath yielded me according to the cleanness of my hands. Psalm. 1. 
David having protested that he had been drawn out of the low depths by the only hand and power of God, confesseth at the last, that nothing hath moved him to deliver him but his good pleasure, to the end that all the praise should be given him. But herewithal also it behoveth to note that he speaketh of the good pleasure of God, looking on his calling, & chief resting thereupon, that all the battles that had been set against him were not stirred up for any other cause but because he had simply obeyed the calling of God. And so the succour of God was ever ready and at hand, forasmuch as he did not thrust in himself of his own motion, but had been anointed before by the hand of Samuel, which was a figure of the free choice of God. But soon after he saith that God hath yelto him according to his righteousness, and according to the cleanness of his hands. It seemeth at the first sight that he is contrary to himself. He had attributed all to the good pleasure of God now he vaunteth that he hath been recompensed as he deserved. But a man may easily agree these two sentences. He had first protested that he came not into the hope of the Kingdom but under the admission and conduct of God, and that men had not given their voices to heave him up to this dignity, neither had he thrust himself in by his own motion: but forasmuch as the good pleasure of God was such. Both were necessary. first it behoved that God should prevent his servant with his free favour and grace, and that he should choose him to be King, and then after seeing David on his part obeyed him with a good conscience, and received the Kingly dignity which god had offered him. whatsoever his enemies devised to overthrow his Faith, he followed constantly the right course of his calling. Than not only these two sentences do not disagree, but one of them very well answereth the other: Moreover David doth not here present himself before God as being armed with whole and perfect righteousness, he offereth not here his whole life to be examined, whether there were any thing in it to be found fault withal or no, and that therefore he ought to obtain grace and to be accounted just. But willing to defend his innocency before God against the selaunders and false reproves of his enemies, he affirmeth that in this case he had borne himself purely and uprightly: forasmuch as he had enterprised nothing farther than God commanded him and whatsoever conspiracy his adversaries had made against him, yet he kept himself with the bounds of his calling.   

107  Math. ● I will not henceforth drink of this fruit of the vine, until I shall drink it new with you in the kingdom of my Father. Act. 10. We ate and drank with him after that he rose from the dead. 
TRUE it is that Christ after his resurrection had no need to eat and drink, he had in deed taken his body again, but it had such quality that it was no more subject either to hunger or to thirst. But when it is said that after his resurrection he ate and drank, it is to show what care he had to provide for the rudeness of those that were his, abacing himself so low that albeit he was adorned with heavenly glory yet he did eat and drink as if he had been a mortal man, and that was to the end his resurrection should not be dark or doubtful unto us. If curious men ask what became of that meat, the answer is, that as it was made of nothing so it was easily brought ●o nothing by the power of the Son of God. The meat which is taken for the nourishment of the body is digested: but we know that Christ took that meat to nourrish our faith. If a man reply that only he seemed to eat and drink, what had such a seeming prostted? It is not then needful to such 'scapes or starting holes: for when it is said that the son of God was not by his own need to eat & drink, but was willing to help the weakness of those that were his, it is enough to cut of all the trifling gloss of men. But when in the other place the Lord jesus speaketh by an Allegory he warneth his Disciples as well of his death that was at hand, as also of the heavenly life which he calleth new. For how much nearer the death of their Master, was so much the more ought they to be confirmed, to the end they should not be altogether discouraged. Moreover seeing his purpose was to set forth his death before their eyes in the holy Supper as in a glass, it is not without cause that he saith he shall shortly depart out of this world. Now because they were troublesome news he addeth straight after a comfort that they should not be afraid to die, seeing that after death that shall have a far better life. His death was nigh, but from thence he should pass to happy immortality, and should not live alone in the Kingdom of God, but his faithful bear him company in this heavenly life. By this mean he leadeth his faithful as it were by the hand to the Cross, and from thence he lifteth them up to the hope of rising again. If a man say that eating and drinking belongeth not to the Kingdom of God, it is to no purpose, Christ meaneth nothing but that his Disciples shallbe very shortly deprived of his presence, so that he shall live no more with them till he and they together shall enjoy the blessed & heavenly life. He saith that then there shallbe a new manner of drink and meat. And this is spoken simply and without a figure in Saint Luke till the Kingdom of God come. Lastly this cannot be understood of the time be twyrt his resurrection and his ascension during which he ate and drank with his disciples as it hath been said before. It was then a state or mean condition between the course of the mortal life and the mark of the heavenly life And then the Kingdom of God was not yet opened, and therefore he said to Mary I am not yet gone up to my Father. And withal the Disciples were not yet entered into the Kingdom of God to drink of the new wine with the Son of God being made partakers of one self glory. Then to take away all show of contrariety that might be between these two sentences, that he will not drink and yet he hath drunken he speaketh not precisely of eating and drinking, but of the conversation of this present Life.   
FINIS.  

☞ Imprinted at London, in Paul's Churchyard at the sign of the Crane, by Lucas Harryson. Anno. 1563.