the disposinge of the inheritance and are then at the last confirmed and in full strengthe when the testators or will makers are desceased In like maner Christ being dead the Heauenly graces are exhibited and geuen to vs euen as oute of a Testamente or will. The Greeke interpreters of the Byble haue translated the Greeke word Dhiatheken to signify a Testament the whiche word our Euangelist Mathewe vseth also Howbeit S. Hierom hath translated it to signifye a league or couenant Of the which woord when the Scripture maketh mencion namely that God entered into a league whether it were by the olde or newe with his people it meaneth that couenaunte and promise by the whiche God promised that hee would be the God of his people and by the which his people promised likewise that thei would take him for their God for their father and sauiour and that they woulde geue themselues wholly to the wil of God. The oulde leage and Testamente therefore is that by the which God chose Abraham and his seede After that hee did renue with all the people by Moyses in the mounte Sion This was also confirmed agayne in Iosue as we may reade in the fower and twētye Chapter of his Booke The newe leage and Testamente is that by the which God chose all Nations to be his people by the Gospell of the which Testament the Prophetes foreshewed many thinges as Esay Ieremye and others This Testamente is described by remission of sinnes and in destributinge the amplenes of the spirite to all the electe that they maye knowe the Lorde from the smallest to the greatest hauinge the lawe written in their hartes The holye fathers of olde time also were partakers of this leage and Testament but not so clerely in such mightynes of spirite as now that Christ is exalted For truly there is but one mediator of God and mā neither was there any man which was able to please God at anye tyme but the same had his sinnes remitted and the lawe of God by some meanes written in his hart The bloud of Christ is one price of redemption to all the saints But as the more full and perfect reuelation of the old Testament was confirmed by the same bloude of Christ but vnder the type notwithstandinge of the bloude of a yonge bullocke euen so the new was sealed by no other bloude then by the preciouse harte bloud of Christ himselfe For immediatlye after the death resurrection of the Lord the Gospell begā to be preached to all creatures and a new people to be gathered Herevppon the Lord sayth that he geeueth his bloud of the newe Testament that is by the which this new Testament was sealed and the Testamente it selfe confirmed with this bloude For this cause truly wee acknowledge and worship God the father and are partakers in deede of the true spirite and of the grace of the new Testamēt because Christ liueth in vs and because we are flesh of his flesh C. But two things are here worthy to be noted For wee gather by this worde Testamente or leage that there is a promise included in the holy Supper By that which their error is confuted which deny that fayth is holpen cherished stayed vp and increased by Sacramentes For betwene the Testament of God and the faith of men there is alwayes mutuall relation Whervppon it followeth that they are not onely amonge men externall signes of profession but also inwarde helpes of fayth Furthermore by this word Newe Christ went about to teache that old figures haue nowe an ende that they might geeue place to the firme and eternall couenant There is therefore here a crosse opposition or comparison betweene this mystery and the shadowes of the Lawe whereby it appeareth how much our condition is better than the fathers which after the sacrifyce finished on the Crosse do enioye the sounde and perfect truth That is shed for manye Luke declareth that he said also For you Christ doth here depaint and set forth himselfe as thoughe hee were hanginge on the Crosse and imbrewed with bloude For hee sayth which is shed and not which was shed And when he sayth For you in Luke hee declareth his owne innocencye which was not subiecte to deathe for so muche as the Prince of this world which had rule ouer death had nothing in him because he was free from sinne wherevppon it was not needefull that hee should offer for his owne sinnes first accordinge to the maner of the hye priestes because he is holy vndefiled voyde of all sinne Hee teacheth also howe great his loue is toward vs that when hee ought nothinge vnto death he would suffer the same for vs Greater loue hath no man than this that a man bestow his life for his frends But whereas this our Euangelist Mathewe sayth that Christe sayde For manye some man might marueile seinge the Apostle sayth Christe dyed for all that they which liue shoulde not henceforth liue vnto themselues And seinge it is saide in another place that Christ is the propitiation for the sinnes of the whole worlde The aunswere to this doubt is That our sauiour Christe vnder the name of manye doth meane not onely a part of the world but all mankinde also For hee opposeth or setteth many against one as if he shoulde saye that hee is the redeemer not of one man onelye but that hee suffereth deathe to deliuer many from the gilt of sinne and cursse Euen so in the fifte to the Romaynes S. Paule taketh manye for all men by a comparison betwene one and many Neither is there any doubt but that Christe speakinge here to a few ment to make the doctrine cōmon to more Notwithstandinge wee must also note that in Luke he speakinge to his Disciples by name exhorteth all the faithfull to apply the effusiō of his bloud to their vse Thereforefore when we come to the holye Table let not onelye this generall cogitacion come into our minde that the worlde is redemed by the bloude of Christ but also let euerye man thincke with himselfe that Christ hath satisfyed for his sinnes M. For the death of Christ is a vniuersall redemption for that cause he is called the sauioure of the world and the preachinge of the Gospell was sent into the whole world that all men might be called to the fayth of Christ But because the elect onely do receiue this grace he is specially said to be the sauioure of the electe and faithfull who in comparison of the reprobate are fewe yet in them selues are many For the remission of sinnes C. That whereof Mathewe and Marke made no mencion in the signe of bread they nowe expresse in the Cuppe namelye that his bloud shoulde be shed for the remission of sinnes But this note ought to be referred to both partes Therefore to the ende wee may eate the fleshe of Christ aright wee must behould his offeringe because it was
hathe taughte you to fle from the vengeāce to come But vvhen he savve many C. In this place Mathew doth shewe that Iohn dothe not onely preache repentance generally but also dothe apply the same to personnes And certainely it wyll be a colde kinde of teachinge excepte the preachers wysely waye the time the person and the place where and to whom they preache For nothinge is more out of order then continually to keepe one kynde of order in teching For this cause Iohn is thought more seuerely to handell the Phariseis and Saduceies who because of their hipocrisie disdaine with the whiche they did swel sawe that more sharply he must pricke and touche them then the comon sorte of people M As concernyng the Saduceys Phariseys and Esseys reade Iosephus in his seconde booke de bello Iudaico These were special sectes among the people The Phariseys dyd professe the more sure knowledge of the rytes and customes of the lawe they were had in great veneration and reuerence of the people and they got vnto them selues the greateste parte of domination and rule neither did they onely oppresse the people with the burthen of the prescripte lawe but also with theyr owne traditions in the whiche thynge the Saduce is were greately against them as we may reade in Iosephus C. But they are deceiued whiche thinck them to be so named of the diuision as though they beinge seperated from the order of the common sort of people might take a degree proper vnto them selues They were called also Pherussim that is to saye interpreters because not beinge contente with the symple letter they professed that they had the keye to vnderstande secrete misteries Whereof there arose a wonderfull myxture and confusion of errours when as they takinge to them selues the dignitie of mastership did with their wicked lust and sence also with wonderfull pride thrust in steede of the trewth their own inuentions Bu. Luke bothe of the Scribes and Phariseis wryteth thus when Paule perceiued that the one parte were Phariseis and the other Saduceis he cryed out in the councell Menne and bretherne I am a Pharisey the sonne of a Pharisey Of the hope and resurrection of the dead I am iudged And whē he had so saide there arose a debate betwene the Phariseis and Saduceys and the multitude was deuided For the Saduceis say that there is no resurrection neyther angel nor spirite but the Phariseys graunte bothe B. Therfore the Phariseyes dyd acknowledge destenye notwithstanding with the lybertie of the minde beleuing the immortalitie of the soule The Saduceys wolde graunt nothing to come by desteny but attrybuted all thynges to the wyll of man neyther wold they allowe the immortalitie of the soule these also were more rude of manners further from humanitie then the phariseis Bu. The Esseyes were the third secte so called as labouringe and workinge they attributed all thinges to desteny B. they professed a marueylous continent life muche lyke vnto our olde monkes Bu. Besides they did not allowe wedlocke and parte did admitte it but with great warines Of these bothe Iosephus in his second booke of the warre of the Iewes in the .vii. chapi And Plini in his 5. booke and 17. chapter writeth at large But nowe let vs returne to the woordes of Iohn O generation of vipers C. That we may wel vnderstād the meaning of the holy man we must note that there is nothinge that dothe more amase and abashe hipocrites whiche deceiue other by the outwarde shewes of holynes then to haue their hipocrisy detected and to be thretened with the vengeaunce of god For that god may thunder generally against the whole worlde by false immagination they make vnto them selues a sanctuarye because they perswade thē selues that they haue nothing to do with the iudgement of god If any man doo thincke that Iohon kept a preposterouse order in receyuing them at the fyrst gretinge so sharpely we answere that they were not vnknowne to him but that he had good inteligence of them before and yet not by experience or his owne knowledge but rather by the secrete reuelation of the spirite of god Wherefore they were not to be spared one whit lest they came home againe more puft with pride then they wente It was necessary therfore that their highe stomackes should be abated Againe if any shall obiecte that they ought not to haue bē dismaied with so harde a reproche synce that comming to baptisme they wold afterwarde shew them selues to be altered and to become newe men we maye easely aunswere that suche as do lye vnto God and being wonte to dally with them selues doo vse falshod and dissimulatiō in stede of truth are the more sharpely to be vrged to true repentance For the obstinacie of hypocrites is wonderfull therefore vntyll by force and violence they are fleyne they wyl holde their skinne fast Now where as Iohn doth openly before all men reproue and rebuke them it perseyneth to example in the whiche sence Luke doth say that it was spoken to the multitude For althoughe Iohn spake vnto a fewe yet he hadde respecte vnto the multitude that he mighte make theim afraide As Paule to Timothe bad vs looke euer for that fruite in open reprehentions sayinge Those whiche offende openly reproue openly that others may be afraid Therfore in the parson of the Phariseys and Saduceys he dothe comprehende the whole multitude leaste they shoulde shewe a fayned clooke of repentaunce in stede of trewe affection Moreouer it belonged greatly to the people to knowe what the Saduceyes and Phariseys were of whom miserably the trew worshippinge of God was corrupted the churche destroyed and all trewe religion quite subuerted finallye with their corruptyon they extinguyshed the trewe and cleere light of God and with their vices infected all thynges Therefore it is certayne that Iohn went publiquely and openly to the Phariseis that he might admonishe the whole church of God least that any more through vaine shewes thei should blynd the eyes of the simple throughe wicked tyrrany kepe the people in oppression In this therefore we may beholde the constant boldnesse of Iohn who for al that they excelled others dyd not one whit spare theyr dignitie but sharply as they deserued reprehended them Euen to it becometh all godly teachers to be bould constant and not to feare any power or authoritie of men but without al feare to contend against all that exalteth it selfe agaynste Christ But and if they that came fainedly to baptisme to beare the name of the Gospell were so sharply and cruelly rebuked and dealt withall howe shall we deale with the professed and sworne ennemies of Christe whiche do not onely refuse all tast and sauour of holsome doctrine but also with sworde and fyer do violently rage to seke the vtter destroyinge of the name of Chryst Certainely if thou compare the polluted Pope and his bloddy caynishe clergy with the Saduces and
with externall offices and dueties So it came to passe that euery one thought him selfe free from murther whiche killed not his brother with violente hande Againe he thought hym selfe free without spotte or pollusion yea to be verye chaste before God which defyled not his body with adultery But this prophanation of the law was in no wyse to be suffered when as it is vndoubted for certayne that the spiritual worship of god was euery wher required of Moses And God whiche gaue the lawe bythe mouth of Moyses dyd speake the same as well to the hartes as to the handes and eies Thou shalt not kill M. Christ here dothe not alleage the commandementes of the lawe as they are placed in the lawe but as they were depraued and corrupted of the wicked Scribes and Phariseyes and interpreted taught amisse to the rude and ignorant people to the end he might make the doctrine and ryghteousenes of the Scribes and Phariseys playne and apparant to the people and so admonishe them to beware of it wherefore he saith not it is written in the law but it was saide to them of olde time least any man should thincke that it was newly inuented in Christes time Moreouer wher as he sayth Ye haue harde that it was said of olde time that is as if he should haue said it is not vnknown what the scribes and phariseyes haue spoken of the commaundement against murther C. Hitherto the litterall exposition of the law hath ben published by the Scribes amōg you that it is sufficient if a man refrain his hande from murther and violence howe so euer their mindes are inflamed with yre hatred and enuy But I teach and warn you to haue a farther respect and because loue is the fulfyllinge of the lawe I say that ye hurt your neighbour so oftē as any thing is vnfrēdly wrought against hym For trewely the lawe required the Harte in the time of Moyses as we shewed before the whiche Christ also here requireth in expoundynge the same We haue a sufficiente example of the phariseical interpretation in the Gospel after S. Iohn Where they sayd it is not lauful for vs to put any mā to death Where as notwithstanding they beinge with ire hatred enuy replenyshed deliuered Christ to Pilate to be crucified For vvhosoeuer killeth shal be in danger of Iudgemēt This sentence doth confirme that which was spoken of before To be in daunger of iudgement is to be subiect to the payne and punishemente which by iudgement is appoynted to the offender Or as some men think iudgement signifieth that by the which it is required whether a man wittingly or vnwittingly with his good wil or by chāce killed his neighboure For the law doth playnely distynguishe betwene wylfull and not wilfull murther 22. But I saye vnto you that whosoeuer is angry with his brother vnaduisedly shal be in daunger of iudgement And who so euer saithe vnto his brother Racha shall be in daunger of a counsell But whosoeuer saithe thou foole shall be in daunger of hell fyer But I say vnto you B. Here againe oure sauiour Christ with an earnest affirmation doth shewe his minde M. Yea he dothe strongely fortifie his auctoritie against the opinion of the Phariseis For this worde I hath an emphasis great force with it As if he should haue saide I your maister sente from heauen saye vnto you whiche are my dysciples that the lawe requireth more then that you hold your hands for it requireth a mind voyde of al anger and hatred C. Christ therefore bryngeth not this aunswere against the commaundement of Moyses but againste the immagynation of the Scribes and Phariseis And because they did boast of antiquitie Christ calleth the people to his auctoritie to the whiche all antiquitie ought to geue place Whereby we maye gather of howe much more value the treweth is then custome and antiquitie That euery one vvhiche is angrye Bu. Here he setteth before them certain particulars by doinge of the which they synne no lesse then by committing murther althoughe by certaine degrees one sinne is greater then an other and euery synne also in it selfe doth growe and increase And trewely the first degre or steppe to murther is anger and burning ire the impacient and impotent commotion of the mind and as the philosophers saye the desire of ponishinge Therfore the angry man wisheth euill to his neybour and seketh to hurte hym if he may Wherefore S. Iames saith The wrath of man worketh not that whiche is righteouse before god And S. Iohn Euery one that hateth his brother is a man floar M. Ire and hatred differ so muche from murther as doth the roote from the fruite so that murther beinge the fruite of Ire is let by no other reason thē this that the angry parson is not able or elles feareth ponishement For our minde being taken with Ire is so bent that with whom so euer it is angry it sekethe his destruction Cayne being angry sought occasion to sleye his brother and because there was none to let hym he broughte his purpose to effecte Esawe being kindled with Ire against his brother threatned to kyl hym Euen so Saule beyng angry with Dauid sought to kil him which afterwarde he assayed Yea this affection dothe often preuayle in the very elect As we may read of Dauid who was angery with Naball the foole in so muche that he was inflamed to reuenge toke counsaile to sley him Wherefore not in vayne the Apostell excludeth the angry person out of the kingdom of heauen in the whiche what doth he elles meane but that the wickednesse of our nature is dānable Wherevpon Christ him selfe also saith Excepte a man be borne from aboue he can not se the kingdome of God. Vnaduisedly E. Or in vaine or without a iust cause for so signifieth the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the olde Greke bokes haue So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger frō that whiche is vndeserued affirmynge that the affection can not be taken from vs but neuerthelesse that it maye be ruled subdued Christe is here angry with the Phariseies in his fathers cause Paule was likewise angrye with the false prophetes Moyses likwise that the children of Israell commytted Idolatry Shall be in daunger of iudgement M. That is to saye before God to whom the wyll of mans harte is euen as the worke it selfe That is to say he shall be in daunger of the diuine iudgement he shall I say be condemned to ponishment and death no lesse then he which is conuict before the iudge and condempned to die But we must here note that he saythe not he shall be damned in iudgemente but he shal be in daunger of iudgemente that is to saye he is worthy to be iudged of God except he were saued by his mercy So that
order or regarde caste here and there C. By the whiche woordes we may gather how greate the securitie and slouthfulnesse of the hyghe priestes was who beinge appoynted to set forthe the doctryne of God became idell and slowe bellies They beinge arrogant and proude boasted theim selues to be the heades of the people but Christ notwithstandynge acknowlegeth neuer a one of them to be a pastore Wee maye at this daye beholde the lyke arrogancye in the Papacy which is replenished with titels and names of pastors and curates but in deede they are worse then the rauenynge wolues There are an innumerable sorte of them which vnder this titell and pretence destroy and deuoure the people To be shorte when as they are dombe dogges they are not ashamed to bragge and boaste of theyr pryncipalitie and gouernance But we must here what Christe sayth that no idell and negligent parsons are sheepeherbes and that those are wanderynge and straying sheepe whiche are not gathered into the sheepefoulde of God by the doctryne of the Gospell 37 Then saythe he to his disciples the haruest trewely is plenteouse but the labourers are fewe Bu. He meaneth that there are very many of the people desyrouse of the doctrine of the Gospell but fewe mynisters apre and meete to instructe the people to godlynesse and to labour in the mynisterie of goddes kyngedome He vseth here an Allegorye taken of a rusticall matter B. For by the plentifull haruest he vnderstandeth the greate multitude of people prone and redye bente to here the woorde of God those also whiche thyrsted after the trewthe of the Gospell C. For although the greater nomber dyd reiecte by filthye ingratitude the proffered sauinge health yet dyd God esteme the smal handfull of his elect more thē the whole world besydes But the labourers are fevve Althoughe there were many that intruded theym selues yet because there were few that behaued them selues faythfully he counteth them not amonge the workemen Paule whē he complained of the euyll labourers he had respecte vnto theyr boastinge M. When as Chryste therefore calleth them labourars whiche are mynysters of his Churche he meaneth that the ministery and dispensation of the Gospell is not accomplyshed and fynysshed with idelnesse but with labour with woorke and trauayle This was the cause that Paule so often tymes sayde I feare me least I laboure in vayne agayne Helpe the women whiche laboure with mee in the Gospell also And whiche speciallye laboure in the worde and doctrine 38 Praye ye therefore the Lorde of the haruest that he wil send labourers into the haruest Pray ye therfore the lord B. By these woordes our sauiour Christ sufficientely declareth that it is not in mannes power and strengthe to sende labourars into the harueste but that he muste praye the Lorde of the harueste namely the father that he woulde sende woorkemen or reapers into the haruest Wherevppon Paule wrytynge of this thynge saythe Suche truste haue wee throughe Chryste to Godwarde not that we are sufficyent of our selues to thinck any thynge as of oure selues but if we be able to any thyng the same commeth of God whiche hath made vs able to minyster the newe testamente And hee speaketh of his mynysterye towarde the Corynthyans whom he made by his preachynge the epistel of Chryst wrytten by the spyryte in theyr hartes that is trewe Chrystians For God by his holy spiritie worketh all in all When as then no mā at any tyme shal be a sincere fitt minister of Christes Gospell neither shall any teache as they ought excepte the lorde styrre them vp indue them with the giftes of his holy spirite so often as we see nede of good ministers it is necessary that we lift vp our eyes vnto him and craue the remedy at his handes And truely if we loke about vs circumspectly we shal finde that there was neuer more nede of faythful haruest men then there is at this daye That he vvill sende labourers E. The oulde Gréeke translatiō signifieth that he wold cast out labourers And so haue many very auncient Lattin bookes also But the new interpretour thought good to tourne it thus that he would thrust out that we might vnderstand that they must be sent very shortly or els that they muste bee thruste out with violence against their willes into the worke of god The which thing Hierome noted citing this place B. We must praye therefore vnto God that by his holy spirite he woulde make preachers and sende them out into the whole worlde without the whiche there can be no preachers in dede Saint Paule therefore sayth very well Howe can they preache without they be sente As if he should haue sayde It is not possible that any man shoulde preache the Gospell truely excepte he be appointed and called to the same by god Bu. Neither shal the prayers of the faythfull be vnproffitable or in vayne as wycked men immagin whiche thinke that the omnipotency of God doth rule guyde and gouerne all thynges without our prayers But the wycked worthely peryshe which preferre with all their might wycked and vngodly pastors and flatterers and tourning awaye their eares from the truthe are turned to fables The .x. Chapter AND VVHEN his twelue disciples were called vnto hym he gaue them power against vncleane spirites to cast them out and to heale all manner of sycknes and all manner of diseases And vvhen his tvvelue M. This chapter agreeth with the whiche went before For Christ taking occasion of the compassion mercy whiche he had on the people by his office for he is the good and true shepeherde he beginneth nowe to consider the people and to sende them true shepeherdes C. Here therefore the vocation and calling of the Apostels is described vnto vs not as it was before when the lorde prepared them to their office and chose them into his fellowship For nowe they are called to the present function they are commaunded to prepare them selues to the worke cōmaundementes are geuen vnto them and leaste they should wante authoritie they are replenyshed with the power of the holy ghoste At the first therfore they were chosen in hope of the labour to com But nowe Christe telleth them that the houre is come in the whiche they muste set their handes to the worke Notwithstanding we must note that as yet Christ speaketh not of the continuall Apostelship but only of the temporal preaching by the whiche the myndes of men might be stirred and lifted vp that they mighte be the more attentiue to heare the words of Christe Nowe then they are sent that they maye declare in Iury that the tyme of their visitation and sauing health is at hande Afterwarde Christe appointeth ordayneth them to preache the Gospell throughout the whole worlde Here only he taketh them vnto hym as helpers to get vnto him audience whiche his voyce alone could not bryng to passe afterward he sendeth them as I
sayde euen nowe into the whole world His tvvelue disciples M. This number of twelue in the scriptures and workes of god is holy and excellent For this did note and signifie the instauration and reforming that should be of the churche For as the people dyd sprynge of twelue Patriarkes euen so nowe the reliques or remnaunte beyng scattered abroade Christe calleth to remēbraunce his ofspringe that they might haue a sure and certayne hope of his restoring And although the kyngdome of God did not so florishe in Iury that the state of the people was whole and sound but rather that people whiche was nowe miserably falne and decayed in despising the grace and mercy to them offered by their ingratitude deserued double destruction Yet notwithstanding this stayed and letted not but that a newe people might be borne again Afterward it came to passe that God sent from farre the rod and Scepter of the power of his sonne out of Sion that there might spryng out of that well head suche a one as shoulde plentifully water all the foure partes of the worlde Then did God gather from all partes his people Israell that they myghte growe and encrease into one body yea and not only the dispersed and torne members but suche men also as before were altogether alienate from the people of god Therefore the Lorde appointing not in vaine the twelue as Patriarkes testifieth the renuinge of the churche Admitte nowe that he admonished the Iewes by this number of the ende and cause of his comming But because they gaue no place to the grace of God he begat vnto hym selfe a newe people If we haue respect to the beginning this might seme a ridiculous thing but the ende whiche was wonderfull and the fruitfull propagation of the churche declareth that the Apostels do farre excell the Patriarkes both in the degree of honoure and also in the fertillitie of succession M. To be shorte as the multitude people of the Iewes came of the carnall generation of the twelue sonnes of Israell euen so the multitude of the faythfull whiche in number passeth the sande by the sea syde by spiritual byrthe came of the twelue Apostels For if Paule speake truly in saying that he begat those whiche he brought vnto the faythe of Christe Why then should not the like be sayde of the reste of the Apostles According to this exāple the Byshop of Rome obserueth the number of twelue in the election of his Cardinalles whome he choseth in stede of the Apostels His disciples E. Luke saith that Christ afterwarde called them Apostels He gaue them povver Some olde Gréeke bookes haue as it is here He gaue them power against vncleane spirites Other some haue as the olde interpretour also He gaue thē power of vncleane spirites The whiche ambiguitie and doubtfull speache being mislyked of Hilary he readeth it He gaue them power to caste out vncleane spirites The Gréee woorde signifieth power and authoritie to do anye thing the whiche power truely amonge men wanting the strengthe and facultie to execute the Lawe is voyde of the effecte But in deuine matters it fareth not so For to God the facultie and power are ioyned together Wherefore because the disciples receyue here power of Christ the true sonne of God they receiue also with the same the vertue and strengthe which is able to worke the effect Wherupon we reade in an other place that these twoo facultie or authoritie and power are ioyned together But because the Apostels were of no reputatiō almost among men and the Ambassage whiche was committed vnto them was altogether deuine Furthermore when as thei did neither excell in wytte nor eloquence and againe the excellencie and newenes of the thinge required more then possibely could be in man It was necessary that thei should haue farther authoritie from some other Bu. Furthermore when Moyses shoulde promulgate and set forth the Lawe the Lorde prepared hym authoritie by many signes and miracles Therefore it was conuenient that nowe lykewyse by tokens and wonders he shoulde gette credite to the preachers of his Gospell For truely without the authoritie of the teacher the doctrine it selfe semeth weake and of small force although otherwyse it might seme sufficient C. Wherefore Christe seing before hande that his Apostels by shewing of myracles should get great credite and reuerence among the people he endeweth them aboundauntly with heauēly power And hereupon the lawefull vse of myracles may bee gathered whiche was to seale ratifie and confirme the doctrine of the Gospell Wherefore the Papistes are falsefiers and wicked deprauers of the workes of God in separating the woorde from myracles To caste them out M. By this it appeareth that they receiued not power to do with the deuels as them listed but to driue expell and caste them out They coulde not therefore sende them into men and vse their workes to the destruction of mankynde For they receiued power so ouer all kynde of diseases that they mighte make of those that were sick whole those that were blynde to see those that were dombe to speake and those that were lame to walke but the contrary by this their authoritie and power they coulde not do 2 The names of the twelue Apostels are these The firste Symon whiche is called Peter and Andrew his brother Iames the sonne of Zebede and Iohn his brother The names of the tvvelue are Bu. It was necessary that the names of the Apostels should be put in wryting because it was not mete that the heades of our religion the speciall witnesses of the catholique truthe the lightes of the whole worlde should remayne vnspoken of M. This also is the māner and wonte of the scripture not to suffer the names of those whose workes God vsed to his ministery to lye hidden in obliuion but to expresse them by their names what they were partely that we may know that they are not neglected of God whiche serue hym and partly that we being myndefull of their faythe shoulde followe their godly example For it bryngeth vnto vs great vtillitie and proffite to knowe them by name whose ministery and seruice God hath vouchesafed to vse for oure greate commoditie and sauing health Euen so Moyses dothe Chronacle their names by whose industry and labour the tabernacle was made And in an other place their names are rehearsed whiche brought backe againe the Arke of God whiche Dauid made into the Tabernacle The firste Symon H. Here we muste note that the other Euangelistes do not reherse the Apostels names in the same order that Matthew doth leaste that any man shoulde make Peter the chiefest of all the reste because he is put here in the firste place For the other two Euangelistes rehersing the Apostels names by couples place Matthew before Thomas And Matthewe him selfe for modesties sake preferreth Thomas And Paule reherseth Iames in the firste place saying Iames and Cephas and Iohn which semed to be the pillers
those worthy onely whiche were no synners for if that were so why dyd Christe kepe company with Publicanes and synners and offered his grace vnto them Whiche also sayde I came not to call the righteous but synners to repentaunce Or we may symplely vnderstande those to be worthy whiche study integritie of lyfe and in whome the feare of God is and religion as we sayde euen nowe And there abyde C. This also pertaineth to makynge haste in theyr iourney For if they shoulde haue made any longe tarience in one towne then must they nedes haue shifted their Inne often leaste they shoulde bee ouerchargeable to one man When as Christ therfore cōmaundeth thē to abide tary at their first Iune vntill they go frō thence vnto another citie he signifieth that they must make haste that the Gospell beinge published in one cittie they may go by and by to another And that this is the meaning of Christe it appeareth more playnly by the wordes of Luke when he saythe Go not from house to house For this had bene vnsemely for the Apostels beinge Ambassadours of the heauēly kingdome so to do 12 And when ye come into an house salute the same E. Certaine old Greke bookes adde these woordes sayinge Peace be vnto this house And so hath the olde interpretours also C. Because the disciples coulde not discerne the true sincere worshippers of God frō those that were contēners despisers the lorde cōmaūdeth thē to salute frēdly euery house the thei com into For a salutation is an entraunce or beginning of talke Euen nowe they were admonished to go vnto those houses in the whiche the study of godlines was knowē to florishe but because sometime it commeth to passe that they whiche are of greate fame and are well accompted of bewraye theyr owne impietie when triall is made it was necessary that this commaundement shoulde be geuen vnto them The sence and meaninge therefore of thys place is thys Proue at your first commynge whether the goodmen of the houses to whome yee come can be content to heare you willingly or no and whosoeuer shall gladly receiue imbrace your doctrine abyde with them that your salutation may be confirmed But if any refuse or reiecte the same departe out of hande from them and withdrawe and plucke backe from them so muche as you may your salutatiō again M. This salutation semeth to bee that whiche Christ commaunded to his disciples saying In to what house so euer ye enter firste saye peace be in this house After this manner the Iewes were wōte to salute one an other Christe therefore woulde that his disciples shoulde vse this wonted beneuolence of saluting to the ende they might wynne the myndes of those whiche by the Gospell shoulde bee brought to the kyngdome And therefore he sayth firste saye For a salutation is a signe of beneuolence of frendship and of loue by the whiche we wishe well vnto those to whome we come Whereuppon Christe cōmaundeth vs to salute not only our frendes after the manner of the Gentiles but also our enemies 13 And if the house be worthy let youre peace come vpō it but if it be not worthy let your peace returne to you again And if the house be Bu. As if he shold haue saide by this token ye shall truely knowe who are worthy namely they whiche receiue your preaching A. Therefore if the house be worthy that is if the goodman of the house be worthy that is to saye If he receiue your salutation For Luke sayth in steade of this And if the sonne of peace be there your peace shall reste vpon it that we may vnderstand that the peace which the goodmā of the house deserueth is so offered that it pertaineth to the reste of his houshold also and that it shall reste vpon the whole house if it be receiued of the good man of the house Furthermore that the dignitie of the house dothe consiste in the good man of the house it appeareth by Luke whē he saith If the sonne of peace be there And this is the special goodnes of God whiche appeared in the olde testament also because he appointed the grace of the couenaunt promise not only in the lorde of the house but also with him he toke al that were of his house as appeareth in Noe Abraham Isaac Iacob and in Zacheus also whē Christ said To day peace is entred into this house because that he also is made a childe of Abraham But if it be not vvorthy M. Luke hath but if he shall not receiue you that is if he be not worthy declare it in not receiuing you Let your peace retourne M. That is get you by and by from them and so much as you may retracte your salutation again For his woordes are in effecte thus Because they for their ingratitude are vnworthy to haue the blessinge of God whiche yee wishe vnto them breake of your communication and go to some other 14 And whosoeuer shal not receiue you nor will heare your preaching when ye depart out of the house or that cittie shake of the duste of your feete And vhosoeuer M. Hetherto the lorde instructed his apostels howe they shoulde shonne and auoyde the vnworthy get them selues to those that were worthy Nowe he teacheth them what they shall do if they chaunce to come to any that be vnworthy and contemners of the grace of god He hath tolde thē how thei should behaue them selues to the worthy Now therefore he sheweth them of the vnworthy and firste of all he setteth before thē a marke or token to the which they must haue respect according to the which thei must iudge of the worthy with whō they abyde and of the vnworthy from whom they departe namely if they be receyued and hearde or not receiued not hearde that by this meanes they may very well knowe who are worthy and who not And he doth not only commaunde his disciples to departe from those whiche by ingratitude reiecte the grace offered vnto them but also to shake the oust of their feete against thē and by the same to testifie what horrible punishement shall come in time vpon such as contemne the Gospell And also by this seuere denunciation of the vengeaunce of God Christ would comforte his disciples leaste they should be dismayed and discouraged for the contempte of his doctrine and leaste the ingratitude of the worlde should let or state them in their busines And we se howe Paule bearing him selfe bolde on this consolation did boldly despyse al the contumacy of men that he myghte go through euen the middest of troubles cōstantly and bosteth him self to be a swete sauour vnto Christe although the sauor of death to them that perishe Moreouer this place teacheth howe muche the lord estemeth his Gospell and truely for so muche as it is an excellent treasure they are to vnthankefull whiche reiecte the same being
no tyme the worde of God was preached there neyther was any myracles wrought for them to beholde to worke repentaunce But in the citties of Galilae whiche Christe rebuked there was exceding obstinacie in despising the miracles whiche he wrought often times among them by the power of god In effect the wordes of Christ tende to no other ende then to shewe that Chorazin and Bethsaida dyd excell Tyre and Sydon in mallice in the incurable contempte of god M And yet notwithstandinge there is no cause why we shoulde contende with God because he neglecteth those of whō there mighte be hope and sheweth hys power to contemners For he leaueth al those iustely to destruction to whom he vouchsafeth not to shewe his mercy Nowe if it be his wyll in taking awaye his woorde from some to haue them peryshe And in offerynge the same to other to exhort them to repentance who hath any thynge at all thereby to accuse hym of parcialitie and vnrighteousenes Therefore we knowynge our owne infyrmitie let vs learne to beholde this altitude and highnesse For their prowde curiositie is not tollerable which cannot abide to geue the glory prayse of ryghteousenes to God but so farre as theyr vnderstandinge is able to comprehende the same In sackecloth and asshes C. Those that were wonte in tyme past to mourne and repente were wont to be apparelled with sackeclothe and asshes Sackclothe and ashes were externall signes whiche were vsed in solempne repentance whē the people had offended which made the people the more earnest affected in repētyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a solēpne vse and custome in the churche of God not that Christ doth stande vpon this parte but because hee bendeth hym selfe to the capacitie of the common people We do knowe that repentance was not required of the faythfull onely for a fewe dayes but it was requyred to the ende they shoulde meditate in the same and exercise it euen to the deathe Nowe if these externall signes shoulde stil continue then must we weare euerye daye and euery hower sackecloth then muste we continually sprinkel our selues with ashes because we oughte neuer to ceasse from repentance Therefore this externall profession of repentaunce muste not alwayes be vsed but onely when men aryse from some greate fall and haynous cryme and tourne vnto God with a sorrowfull harte for the same And trewly sackcloth and ashes are signes of offēce to pacifie the wrathe of the iudge and therfore they do properly pertaine to the begynnyng of the conuersion Nowe seinge men do testifie by this ceremony and declare theyr sorrowe and griefe it is necessary that the hate of sin the feare of God and the mortifycatyon of the fleshe do go before accordinge to the sayinge of the Prophete Rent your hartes and not your garmentes and so forthe And now we see wherfore Christ ioyneth sackeclothe and ashes to repentance when he maketh mention of Tyre and Sydon to whose inhabitauntes the Gospell coulde not be preached without the condemnation of theyr lyfe past and the exhortation to repentaunce and amendement of lyfe 22 Neuerthelesse I say vnto you it shal be easyer for Tyre and Sydon in the day of iudgement then for you Bu. Nowe he declareth by a comparison the greate and greuouse ponishement of those Citties whiche haue reiected the grace of God offered vnto them M. Let those citties therefore stande in feare to whom the trewth of the Gospel hath ben preached more then to other vnles they shew forth the fruit of the same in theyr lyfe and conuersation A For truely the contempte of the woorde of God can not escape longe vnponyshed In the daye of iudgemente C. There are som whiche vnderstande by the day of iudgement that tyme in the which God ponyshed the land of Iewry but some a graet deale better referre it to the day of iudgmente which shall be after the consummation of the worlde as before in the tenthe chapter 23 And thou Capernaū which art lyfte vp vnto heauen shalt be cast downe into hell For if the myracles whiche haue ben done in thee had bene shewed in Sodome they had remayned vnto this daye And thou Capernaum Bu. This Apostrophe or conuersion hath a wonderful Emphasis as if a man should reprehende a company of wicked persons and at the length forsakinge al other shoulde conuerte and turne his reprehensiō to some one notorious wicked person and say Ye haue all committed iniquitie wherfore ye shall al accordinge to your desertes be ponysshed and plagued but thou perniciouse and wycked fellowe aboue all other whiche haste commytted so haynouss offence that no man in wickednes is like vnto thee thou I say shalt haue farre greatter ponishement then the rest C. Euen so Christe namely aboue all others reprehendeth Capernaum because he was in no place more conuersante then there B. This cittie Capernaum was the most famous cittie of Galilae bothe because it was the publyque and common place of marchādise all thinges necessary beinge there bought and solde and also because that Christe had wrought many of his excellent miracles in the same as it is said before C. This trewely was such a dignitie as none might be compared to the same that the sonne of God chose this citie in stede of his pallace and sanctuary in the which he mighte begin his kyngedome and priesthode But surely it was so ouerwhelmed and drowned in fylthynes as it no droppe or sparke of Goddes grace had once ben sene or hard of in the same and therfore Chryst pronounceth that the more goddes benefytes were bestowed vppon theim the more horryble ponishement was at hande prepared for them VVhiche art lyft vp A. In two olde greke bokes it is red with an interrogation as readeth it also the olde interpretoure sayinge Shalte thou be lyfted vp to heauen Shalte be throvven dovvne that is thy fame shall haue a fall thou shalte be despoyled of thy glory and thou shalte vtterly be destroyed Because if the myracles had ben done in So. M. He terrefyeth theim by the exaumple of the Sodomites because if they hadde not so great a consideration of the iudgement to come as they shoulde haue that then he mighte moue them to the same Wee se here also that as some sinnes are gretter then other some so one ponishmente shall be greater then an other least that we shoulde rashely heape one synne vppon an other For this cause Christ saith therefore ye shall receyue the greatter dampnation And S. Paule saith Accordinge to thy harte beinge harde and impenitent thou heapest to thy selfe a treasure of wrathe agaynst the daye of wrath and of the openynge of the ryghteouse iudgement of god They had remayned vnto Before wee declared that Chryste spake accordinge to the capacitie of manne not foreshewinge what shoulde haue come if he had sent a prophete to the Sodomites
and incourage the disciples to constancie namely that although their faith was obscure and base yet notwithstandinge they were chosen of the Lord as the fyrste fruites that at the lengthe of that contemptible and base beginning a newe Church might spring and aryse which church shold be a conquerer euen against hel gates as we shal here an on I vvyll buyld my congregation M. The latten translation hathe Ecclesiam meam my Churche whiche is a Gréeke worde and signifieth a congregation or conuocatiō of people The which word the threscore ten interpretours vsed so often as in the olde testamente they red this woorde Cahal or Edah which two wordes signifie a congregation flocke or multitude As in the .xxii. Psalme In the myddeste of the congregation wyl I prayse thee And in the fyftene chapter of the boke of nombers there is mention made of this woorde congregation thre tymes at the leaste And in Deutronomye it is sayde Into the congregation of the lorde c. Moreouer in Exodus the foure and thirtie chapter we haue this woord congregation and in the seuenth Psalme The whiche woorde the threscore and ten interpretours sometime cal by the name of Synagogge and somtime by the name of Churche But in this place Christ calleth euery congregation flocke corporation and societie of faythefull men hys churche whom God hath chosen to euerlastinge life in the same saithe hope and loue of the spirite in what place of the world soeuer they be This Church was at all tymes as in the tyme of Adam Noe Abraham Isaac Iacob Moyses Dauid and in the tyme of al the Prophetes although it were but small There was a Churche of the Iewes and of the Gentiles and there is a Churche or congregation as yet at this day of the faythfull which beleue the same saluation and remission of synnes by Christ althoughe hee was made man and suffered There hath bene alwaies but one Churche the headde whereof is Christ as the Apostel Paule teachethe in his epistell to the Ephesians Oftentimes the Church is taken for the Seniors of the Church as in this place If he beare not them tell the Church if he heare not the Churche let let him be vnto thee as an Ethnike or a Publicane M. Let them therefore see which at this day boast and glorye in the title of the Churche beinge in dede ennemies of the Church what head they haue and of whose congregation they are mēbers The woulfe loueth the shepefoldes but not as a shepe not as the pastor but as a wulfe We must also note this that Christe saide not to Peter I will builde thy Churche but my Churche that we may know the church to belōg to Christ and not to Peter For Peter is not lorde of the Churche but Christ Christ saithe that his shepe are euery where And the Apostels call those that are Christiās the flocke of the lord not their owne flocke they acknowledge them selues to be mynisters and not lordes Herupon the Apostell exhorted the byshops to raigne ouer their flocke not as lordes but as geuers of good insaumple to their flocke The church therfore belongeth to Christ not vnto any one man It is geuen to him of the father of whom as a sonne he hath receiued al thinges with ful power And then beyonde the right of the fyrste begotten be redemed his Church or inheritance with a greate price euen with his own preciouse bloud And in an other place it is saide Ye are boughte with a great price be not therefore the seruantes of men Also in an other place Christ dyed for all men that they whiche lyue might not liue vnto thē selues but vnto hym which died for them And again No man liueth to him selfe and no man dyeth vnto him self for whether we liue or die we are the lordes for Christe dyed rose againe that he might be lorde bothe of the quicke and the deade They greatly erre therefore whiche seke for rule in the flocke and congregation of the lorde and also whiche refusynge to submytte them selues to the power and domynion of Chryst laye their heades vnder the feete of men And the gates of hell shall not prevaile against it Z. The gates of Citties for the moste parte are very stronge and haue percullices to set before them C. Therfore by the name of Gates all kynd of force and munition is noted Z. and by hel Gates all Satanicall and deuelishe power is to be vnderstode These promises are great and moste firme whiche do pacifie and comforte the consciences of the faythful when they consider them selues to be so setteled and graunted that they knowe for a suertie howe they are able to resist all the power of Sathan Accordynge to the saying of saincte Paule There is no condemnatiō to those that are in Christe Iesu And If God be with vs who can be agaynst vs who spared not his owne sonne but gaue hym for vs howe then should he not with hym geue vs all thinges Who shall saye any thynge to the charge of Goddes electe c. C. Althoughe the pronoune it may be referred eyther to the rocke to fayth or to the Churche yet notwithstandynge the latter sence doth better agree namely that the firme state of the Church shal stande immoueable and inuincible against all the power of Sathan and that because the treweth of God shall for euer indure Also to this sentence agreeth the saying of Iohn This is the victory whiche ouercommeth the worlde euen oure faythe M. Christians therefore holde them faste by the trewe rocke beinge so firmely buylded vpon the same that nothinge can ouerthrowe them For this is a most sure and certaine promise that they which are vnited in Christ and acknowledge hym to be theyr mediatoure shall euen to the worldes ende be defended frō all harme For that which is spoken of the body of the Church pertaineth to euery particuler member of the same in that they be one in Christ A. According to the saying of our sauiour Christ I knowe my shepe they followe me I geue vnto them eternall lyfe and they shal neuer perishe neyther shal any mā plucke them out of my hande Notwithstandyng we are here taught that so lōg as the churche is vpon the earthe it shall neuer be quiete but styll subiecte to reproche and ignominie For in that the Church is sayd to haue the preemynence ouer Sathan it is euident that Sathan shall stil seke to destroy it But let vs by this comfortable voyce of Christe glorye and tryumphe ouer him voyde of all feare and care seynge that Christ is our captayne and conquerer 19 And I wyll geue vnto thee the keies of the kyngedome of heauen and what so euer thou byndest in earthe shall be bounde in heauen and what so euer thou lousest in earthe shal be loused in heauen And I vvyll geue vnto thee
right that pertaineth vnto him to his father but rather to the ende he might bringe the greatter maiestie to his woorde For as in the syxtene chapter goinge before hee went not about to stablishe euery doctrine but that onelye whiche came out of his mouth Euen so in this place he saith not that al iudgemēt shall be firme and stable but that iudgemente onely whiche procedeth from his members whereof he is the headde Wherupon it followeth that men are in no poynte preiudiciall vnto God when they pronounce nothing but that whiche commeth out of his mouthe and do onely seeke to execute that faithfully whiche he commaundeth For althoughe Christ be the onelye iudge of the whole worlde yet notwithstanding he wyl haue the ministers of his woorde to be proclaymers of his Iustice and the Churche also to set forth his iudgement And so it commeth to passe that he derogateth nothing from hym selfe in vsyng the ministery of mē but byndethe and lowseth him selfe notwithstandinge Bu. Herby it is euident howe vnorderly yea howe falsely many gather of this place that the Church can do al thinges specially that it can make lawes as concernyng religion the which whosoeuer despiseth despiseth the lawes of god But truely Christ speaketh not here as concernynge the power to make deuine lawes but as concernyng Christian and brotherly admonition as concernyng exhortation reprehention correction taking away offences A. and of the Iudgement of the Church that which ought to followe the woorde of God in al thinges that it may be not only humane but deuine Iudgement Question C. Notwithstandinge here ariseth a question That seinge the Church doth suffer many Hypocrites and dothe absolue also manye whiche do but fayne repentance whether suche are absolued in heauen or no Answere We must answere that Christe doth not pronounce absolution to any but to such as vnfaynedly and truely reconcile them selues to the Churche For he sekinge to comforte the weake and trembling consciences and to take away all feare pronounceth that whosoeuer haue synned are receyued agayne into the fauoure of the Churche are delyuered from al gilte and absolued before God. For he appoynted this vnto vs as a pledge of his heauēly grace whiche pertayneth in no pointe vnto Hypocrites which peruert the pure vse of reconciliation This bryngeth no small comforte to the godlye to the increasynge of theyr hope when that they heare their synnes to be put away before God and his angelles so soone as they haue obtayned pardone at the handes of the Churche In the other parte the minde of Christ is nothing ambiguouse and doubtfull For Christe to the ende he might abate the pride of obstinate persons which deny them selues to be vnder the rule of men and alwayes appeale to the tribunall seate of God pronounceth that the dampnation pronounced of those whom they so despyse is ratifyed before God and his angels in heauen In the meane time he encourageth his mynisters to execute Iust seuerytie least they be discouraged at their wicked obstinacie whiche contemne and reiecte discipline Whereby wee maye beholde and see howe that the iurisdiction of the spirituall Churche whiche ponisheth syn by the woorde of the lorde is moste excellente and a reamedy against corruption a preseruatiue of health the foundation of order and the bonde of vnitie Therefore when the Churche dothe excommunicate manifest and open adulterers whoremasters theeues murtherers sediciouse persons periurers false-witnesse bearers obstinate persons and suche like whiche beinge admonished of their faltes do make a ieste at God his Iudgemēt they vsurpe nothing to them selues without authoritie but vse their power and rule cōmytted vnto theim by god Finally least any man shoulde despise this iudgemente of the Churche or make small accompt that they are depriued the company of faythefull men the lorde openlye declareth that their iudgemente is nothinge elles but the settinge forthe of his Iudgement that the same is established and confirmed in heauen whiche they do in earthe For they haue the worde of the lorde by the which they may condēne the peruerse and obstinate they haue the woorde of the lorde by the which they may receiue the penitent into fauour againe And they cannot erre nor swarue from the iudgement of God because they iudge not but by the law of God whiche is not vncertayne or any earthly opinion but the holy wyl of God and a deuine oracle Herby also we may sée how folyshely the Papistes wrest this presente place to maintaine theyr counterfaite authoritie whiche was nothing els but tiranny It is most sure and certayne that authoritie to excommunicate was committed to the Church but whether any one mā not called by the church but created by the horned and monstruouse beast whiche sendethe forthe at hys owne wyll and pleasure vayne blastes of excommunication whether any such I say haue any aucthoritie by the word of God there is no doubt for he hath not For it is euident that the lawful gouernment of the Church was committed not onely to the Clergye or ministers of the woorde but also to certaine of the layty as to maiestrates which should be iudges of the manners of the people Yet notwithstandinge they being not contented with this impudēcie go about farther to proue out of this place as we towched before that what burthens so euer they lay vpon mennes shoulders they oughte to beare it We wyll not say that they beinge mortall ennemies of the Church vsurpe and take vnto them selues by vyolence the power authoritie permytted vnto the Church onely we say that they abuse this place of Scripture not vnderstandinge the meaninge of our sauioure Christ With no lesse madnes and foolishnes also they go aboute by this place to defende their Auriculer confession But so vaine and friuolouse are their resons that they deserue not in this place any confutation 19 Agayne I say vnto you that if two of you agree in earthe vpon any manner of thing whatsoeuer they desire they shall haue it of my father whiche is in heauen Agayne I say vnto you M. Some olde Greeke bookes haue Agayne verely I saye vnto you In this woorde Agayne there is a confirmatiō if wee adde vnto it Verely it wyll be a double confirmation as if he should haue sayd It shal not be onely confirmed and ratified in heauen if ye excōmunicate any man but moreouer I say vnto you if ye pray for a sinner vnto God he wil heare you not onelye the vniuersall Churche but also twoo if they with one consente praye faythfully C. Furthermore hee teacheth that God wyll not onely geeue his spirite of counsel wisedome to those that aske it but also wyl brynge to passe that whatsoeuer they shal do by his word shall want neyther power nor effecte But he ioynyng consent and agremente with prayer teacheth howe soberly and reuerently the faythful ought to behaue them selues in publique assemblies The synner
detters vnto him Finally how lyght are the offences of our bretherne committed againste vs if our obligation and somme whiche we owe vnto God be wayed Howe vnworthy therfore is he to drinke of the well of Goddes mercies which will geue no one drop of mercy to his brother The kingdome of heauen C. Here Christ maketh mention of the spirituall condition of the Churche as if he should haue said The matter standethe so betwene God men as it standeth betwen the soule and the spirituall lyfe betwene the mayster which is a cittezen and an earthly master and his seruauntes betwene money and the busines of this present lyfe B. The kyngedome of heauen saith he is lyke when as notwithstanding he bringeth in the example of the vnfaythfull seruaunt But he ment not to propounde a similytude which shoulde holde or agree in all pointes for parables doe not agree in euery respecte This was onely his meanyng Wyll ye haue God to be merciful to you be ye then in lyke maner mercyfull to your bretherne 24 And when hee had begon to recken one was broughte vnto hym whiche ought him ten thousande talentes And vvhen he had begon to recken M In that he maketh mention of ten thousande talentes and of a hundred pence also wee are admonished that wee owe more vnto God then our bretherne owe vnto vs. For we do more greuously and more oftē synne against God then any one of oure bretherne do or can synne againste vs. When as therefore we praye dayly to be forgeuen of God howe wicked a thinge is it not to forgeue our brother lesse faltes which dayly craueth pardon and forgeuensse at our handes Ten thousande talentes Bu. To the ende our sauiour Christe might set forthe vnto vs the ample and plentiful mercy of God he nameth tenne thousande talentes for the greatest debte and somme impossible to be payed For he sayth 25 But for as much as he was not able to paye his lorde commaunded hym to be solde and his wife and children and all that he had and paiemente to be made But forasmuche as he vvas not able Bu. There is no man able to satisfie for his synne For moste false and blasphemouse is the doctrine of Monkes whiche say that satisfaction may be made for our synnes The Prophete trewely and christianlye saith that all our synnes are heaped vppon Christe and he hath satisfyed for vs all A. Therefore all we being detters are constrayned to flee vnto the mercy of the lorde that we may obtayne remission of so greate dette His lorde commanded him to be solde C. To discusse here narowely vpon euery point were but in vayne For God dothe not shewe rigour alwayes at the begynning vntyll we beinge broughte by compultion to make intreatye do aske pardon at his handes nay hee dothe of his mercye and goodnesse oftentymes preuente vs but he onely teacheth that if God shoulde deale extreamely with vs and according to Iustice wee shoulde be broughte to naught Furthermore if he shold require of vs that which is due how great occasion haue we then to flee vnto praier because that is the onely refuge that remaineth to synners Bu. Wherevpon the Prophet Dauid being oppressed with the burthen of synne saide Enter not into Iudgement with thy seruante O lorde for no man luying shal be iustified in thy sight And his vvife and children Christ speaketh here according to the manner of the countrey For it was an olde lawe that he which was not able to pay should be a bondmā to the creditour shoulde be punished by the body for that which he was not able to pay in money As concerning the which matter Gelius in the first chapter of his twentieth boke writeth A. In the sacred histories also wee reade that a certaine woman of the wiues of the Prophetes cryed vnto Elisa sayinge thy seruaunte my husbande is deade and thou knowest that thy seruante dyd feare the lorde And the creditour is come to fette my twoo sonnes to be his bondmen 26 The seruant fel downe and besought his sayinge haue pacience with me and I will paie thee all Z. In this that he promiseth here to pay al the similitude doth not hold For a faythful minde dare not presume thus to saye neither can it haue trust to his own righteousenes for Christ alone hath satisfied 27 Then had the lorde pittie on that seruaunte and lowsed him and forgaue him the dette Then had the lorde pittie M. Here the proper nature and office of the Gospell is depaynted and sett forthe vnto vs Here also is declared howe the lorde dealeth with vs who despyseth not an humble contrite hearte as sayth the Prophet And forgaue him the dette This also is to be noted that synnes are forgeuē by the mercye of God onely and not for mannes merytes 28 So the same seruaunte went out and foūd one of his fellowes which ought him an hundred pence and he laide handes on him and toke him by the throte saying paie that thou owest 29 And his fellow sel down besought him sayinge haue pacience with me and I will paie thee all So the seruant vvent out Bu. The manners and behauiour of wicked persons ar here described who hauinge receyued a generall quittaunce of infinite sommes of det at the handes of God wyll not for al this remit forgeue a smal trifell and a farthinge in comparison of the other sōme VVhiche ought him an hundred pence C. Wee must alwayes note the greate difference betwene the two sōmes for when as one talente is more than an hundred pence what is then to som or value of a hūdred pence in respect of ten thousand talētes Bu. Budeus Plinius Iudge one of these pence to be in value estimatiō as much as one of our grotes Howbeit Georgeus Agricola in his 4. booke of Romaine weightes maketh a differēce betwen thē 30 And he wold not but wēt cast him into prison til he should paye the det Bu. Here more largelye is described the cruell sharpe and cutthrote dealyng of some towardes their bretherne for tryfelles when as God wōderfully hath blessed thē in all that their harte can desier 31 So when his fellowes sawe what was done they were verye sory and came and tolde vnto their lorde al that hap pened So vvhen his fellovves savve Bu. Here is set forth vnto vs the iust anger of the iudge the punishemēt which is laid vpō al such wicked vngodly personnes as will not gentelly forgeue the faltes and offences of theyr bretherne They vvere very sory C. Although in these wordes no misery is to be sought for yet notwithstanding because they contayne nothing but that which nature describeth we must know vnderstand that we shal haue so manye wytnesses aduersaries against vs before God as there be men liuing amongest vs because it can not be but that the crueltie which we shewe
cōfirme the promises made vnto the fathers Moreouer God in times paste diuersly and manye wayes spake vnto the fathers by Prophetes but in these laste dayes he hath spoken to vs by his owne Sonne whome he hath made heyre of al thinges They vvil stande in avve of my Sonne E. The Euangelist Luke hath Peraduenture they will stande in awe of my Sonne But this peraduenture is not founde neither in the Gréeke bookes nether in the olde Lattine bookes C. The which cogitatiō truely doth not properly belonge vnto god For he knew what woulde come to passe without all peraduenture so that he was not deceiued by hope of better chance But in parables we do often times sée that humaine affections are attributed vnto hym Notwithstandinge this sentence was not without cause added of our Sauiour Christe because he woulde thereby declare as in a glasse how farre passe all recouerye their wickednes was growen the which they to euidently declared in risynge with deuelishe fury againste the sonne of God whiche came to bring them to perfecte health 38. But when the husbandmen sawe the sonne they said among them selues this is the heyre come let vs kil him and let vs inioye his inheritaunce But vvhen the husbandmen A. Nowe he declareth how his sonne was receiued of them They sayde among them selues E. The Gréeke woorde is somwhat doubtefull whether it signify within themselues or amōg thē selues howbeit the most fete sēce is amōg them selues that thereby we may vnderstande that they had secrete talke among them selues of this conspiracye But they spake these wordes within thē selues when in spight of their téeth they were constrained to thinke him to be the Messias and when they sayd If we let him escape thus all men will beleue in him the Romanes shall come and take awaye bothe our roome and the people Come let vs kil him They spake this when Cayphas sayde It is expedient for you that one man dye for the people not that all the people perishe Also awaye with him crucify hym And let vs inioye his inheritaunce Bu. As if they shoulde haue said This man challengeth the vineyarde for his inheritāce makinge hym selfe the Kyng of the people of God He arrogateth to hymselfe equal with the Father come hyther therfore let vs kill this blasphemouse personne whereby wee maye in safety enioye his inheritance The inheritance of the Lord is the power of all thinges the people of God the holy Citty the dignity of the priestehode and the gouernement amonge saincts To the ende therefore saye they it maye be lawfull for vs to retayne and kepe the dignitye of the priestehode and the gouernement ouer the people let vs kill hym leaste peraduenture the Romaines hearynge that a kynge and sauioure is come vnto vs set vpon vs with battaile spoyle our cittie leade our people into captiuitie and burne oure temple A. This was the wicked madnes of the priestes C For as they by theyr cruell murther of the prophetes dyd thruste and depriue God so muche as in them laye from his inheritaunce euen so this was the heape of all mischiefes to kyll the sonne that they might raygne as in an house without an heyre For this was the cause that the aduersaries did so rage against Christ leaste they shoulde forgo and loose theyr tyranny as a praie For he it is by whom God the father wyll rule and to whom he hath geuen all empire Therfore the ambition and couetousnes of the prestes is noted which wente aboute to vsurpe vnto them selues the gouernemente of the vyneyarde they them selues beynge but seruauntes This is an exaumple worthy to be noted of the ministers of the Churche to the ende they maye remember that they are Goddes seruantes and howe that they ought not challenge and take to them selues his authoritie rule but so to laboure in the vyneyarde that the fruite thereof may remayne to God and that they may onely seke for his glory A. For so the lorde sayde vnto his Apostelles I haue chosen you and ordeined you to go and brynge forthe fruite and that your fruite shoulde remayne 39 And they caught him and thrust him out of the vineyarde and slewe him And they caught him A. That wicked and cruell decree of the Phariseies agaynste the professours of Christ is well enough knowne by the whiche they conspired that if any confessed hym to be Christ hee shoulde be caste out of the synagogge Moreouer when they rated the blind mā they saide Be thou his disciple for wee are Moyses disciples And slevve him Bu. For the Lorde Iesus beinge taken and beinge condemned as ablasphemer and an excommunicate person was deliuered to Pilate to be crucifyed But the rulers of the people were in this poynte chiefely to be blamed whiche perswaded foolishe and common people that they shoulde aske to haue Christ geuen them to be crucified and Barrabas to be loused 40 VVhen the lord therfore of the vineyarde commeth what wyll he do vnto those husbande men Bu. Here the Iudgement of God is shewed whiche is prepared for all rebellyouse obstinate and vnthanckefull personnes For God the father cannot leaue suche horrible and crewell contempte of his onely begotten sonne vnpunyshed A. For he had also spoken to them by Moyses sayinge Whosoeuer wyll not harken vnto the woordes of the prophete which he shall speake in my name I wil require it of hym But those men durste not onely reiecte the sonne of God teachinge and speakinge vnto them but also they presumed with vyolence to put him to death yea euen to the most shamefull deathe of the crosse Wherefore they beinge worthy of the crewell vengeance of God haue felte at the length the hande of the lorde and the iust punishmentes of theyr rebellion 41 They saide vnto him For as much as they be euill he will trewely destroie them and will let out his vineyarde to other husbandemen whiche shall deliuer him the fruite in dew seasons He vvyll truely destroye them Bu. Our sauioure Christ by his former question caused the vnwise to confesse the truth For they are constrayned openly with theyr owne mouthes to grante that whiche he wolde hym selfe C. Notwithstanding the Euangelystes do here varry and dyffer a lyttell Our Euangelist Matthew saith that they were forced to cōfesse this them selues Marke saith that Christ did symplelye pronounce what the ponishement of suche wycked seruantes shoulde be And Luke more euidētly as it might seeme dysagreeth from them bothe for when Christ had pronounced the ponishment against these wycked seruauntes they dyd dislike of it saying God forbid But if wee do more depely way serche for the sence and meaning we shal finde no repugnance or disagrement at all For these priestes not perceyuing at the fyrste that this parable pertayneth vnto them but thinkinge that Christe spake in dede of suche wicked and vnthanckfull housebandemen they by and by sayde Suche
the inheritaunce as doth the Prophet Dauid also in his Psalmes where he sayth The Lorde hym selfe is the porcion of myne inheritaunce he sayth that they shal be ioyned vnto hypocrites that is they shal be punyshed with the same punyshment that hypocrits are And they are sayd to be hypocrites because they acknowledge the Lorde with the mouthe and make them selues the ministers of God and the seruauntes of the seruauntes of God when as they are in the Churche nothinge elles but idle bellies not seking the Lorde but them selues Bu. In steade of that which he saith here And geue him his porcion with hypocrites He sayde in an other place And caste him into vtter darkenes Ioyninge that there whiche nowe followeth There shal be vveaping and gnashing of teethe The whiche truly he added least any man should be ignoraunt of the inheritaunce prepared for hypocrites For it is wrytten in the holy Scripture No hypocrite shall come in his sighte To cast therefore the wicked into vtter darkenes and to geue them their portion with hypocrites is to cast them euerlastingly into helfler of the which reade the fift chap. going before The xxv Chapter THen shall the kyngdome of heauen bee like vnto tenne virgins which toke their lampes and wente to mete the bridegrome Then shall the kingdome M. This parable pertaineth to the same effecte that the other following doth to the whiche also the similitudes going before do belonge also namely to this ende that we should watche and kepe our selues ready to mete with the Lorde because the hower of his comming is vncertaine and vnknowne leaste if when he come for our vnreadines we be shut out Notwithstanding this parable is properly added that the faithfull might be confirmed and brought to perseuerance The Lorde knewe well enough how prone the nature of men is to ease and that it cōmeth often tymes to passe that they do not only faynte by reason of the prolonginge of the tyme but also perishe with a sodaine lotheing and yrckesomenes To remedy and cure this disease he teacheth that his disciples are not well prepared excepte they bee armed with sufferance for a long tyme The scope and end of this parable being knowē we shall not nede to stande about friuolous and triffeling reasons which serue nothing to the purpose and meaninge of Christe There are some whiche greately trouble them selues about the lyghtes about the vesselles land about the oyle where as the simple proper somme of these thinges is that a diligent endeuour for a small tyme is not sufficiēt except perseuerance and perpetuall constancy be ioyned therewith And this thing Christe expresseth by a moste apte similitude As appeareth by the woordes of S. Luke he exhorted the disciples seing thei shoulde trauayle through troublesome and darke places to take lightes with thē But because except oyle be put vnto it the weke of the candell wyll waxe drye and loose his lyghte Nowe Christe sayth that the faithfull haue nede of the helpe of vertue which increaseth the lyghte beynge kyndeled in their hartes Otherwyse that it woulde come to passe that before halfe were ended their diligence would decaye M. we must also note that it is not shadowed in this parable what shoulde happen to the vnbeleuing at the comminge of the lorde for they are iudged already but to those whiche are thought to be Christians and are called cittezins of the kyngdome of heauen As if he should saye Then shal that happen to those that feme to pertayne to the kyngdome of heauen whiche happened to the foolyshe vyrgins C. By the name of the kyngdome of heauen the state of the Churche to come is vnderstode whiche was to bee gathered by the woorke of the Messias And he vseth so excellent a tytle least the faithfull should deceiue them selues by the false immagination of blessed perfection Z. Christe tooke possession of this kyngdome by the preaching of the Gospell and specially after his resurrection when the disciples were sente throughout the whole worlde to preache the Gospell as it is sayd before VVhiche toke their lampes C. Christe taketh his similitude of the cōmon custome of men Very chyldishe was the speculatiō of Hierome and suche others which stretched this parable to the prayse of virginity seyng the purpose of Christe was nothinge els than to myttigate the griefe of tediousnes whiche the faithfull might haue by the delaye of his comming He sayth therefore that he doth requyre nothing of vs but that whiche one frende commonly sheweth to an other in the solemne right of mariage It was a common custome in the mariages of the people of the Iewes that the brydegrome should not come vnto the bryde vntil midnight and when he came a company of Iewyshe damsels hauinge torches mette him by the waye and brought hym to the brydge who came not once forthe without the bridegromes pleasure but sate at home waighting for the bridegrome According to this cōmon manner order of the Iewish mariage Christe speaketh here But the somme of the parable tendeth to this ende that it is not sufficiēt for any that they were once prepared and ready to doe their dutie except they continue to the ende And vvente to mete the bridegrome M. It is very corruptly added of the old interpretour in that hee saythe To mete the bridegrome and the bride Seing that it is founde in none of the Greke bookes And as for Chrysostom Hillarius and Theophilacte they make no mention of the bryde For Christe is the bridegrome and the whole parable tēdeth to this end that he nowe cōming we should go forth to mete him No part of the parable pertaineth to bryde nay they which can mete the brydegrome in good time euē they I say are the bride S. Austen expounding this place in a sermon whiche he made of the wordes of Christe out of the .xxii. chap. of Mathewe neither readeth nor maketh any mention of this worde bryde 2 But fiue of them were foolishe and fiue wer wise But fiue of thē vvere foolish M. He speaketh not here of vnfaithfull as it was said euen now but of foolishe and negligent Christiās We will not reason here of the virginitie neither of the number of tenne neither yet of this that so many are sayd to be foolish and so wyse For here we haue to shew who are true or false Cristiās Whose profession is to wayte for the Lorde to come and to make them selues ready to mete him A. and to perseuere in the study of a godly lyfe to the ende Bu. But they are mingled together without difference in this life and are ioyned together with one title of profession all are called Christians all are baptised al do professe the faith in Christ and the loking for his comming with euerlasting life but when the lorde shall come it shal be manifest who are sincere who not who are prepared and who not who shall be admitted and who