and he doeth it For I my selfe also am a man. M. Here the Centurion coÌfirmeth by his example the confession of his faithe of the power of Christe bringing in an argument of the more to the lesse For he estemed more the deuine power whiche was in Christ then the rule and domination whiche he had ouer his souldiours and seruauntes B. As if he should saye I am nothing at all like vnto thee in power which as yet am vnder the subiection of another man where as thou haste all thinges in thy hande and yet with my woorde can I make my seruauntes to do any thing my souldiours at my commaundement are obedient and those whiche are vnder my rule grudge not to fulfill my mynde Howe muche more then canste thou do with thy worde whatsoeuer thou wilt in all thinges as in healing diseases in restoring health in putting awaye death in restoring lyfe M. Here al they haue an ensample set before them whiche are magistrates maisters ouer housholdes that they may learne by their power to acknowledge the power of God thinke vpon his deuine woorde and coÌmaundement If our wordes be so muche able to preuayle among men that whatsoeuer we saie and commaunde they do and fulfill when as notwithstandinge we our selues are miserable men nothing differing from others howe muche more hath the worde of God his power in ruling all vniuersally Furthermore let them gather of their owne obedience after this sorte Beholde thou art a man set vnder the power of another and thou saiest vnto this go and he goeth to another come he commeth and to the third do this and he doeth it loking and requiring of them their due obedience Therefore if so great obedieÌce be shewed to thée whiche arte a man subiect to others the whiche thou also requirest to be done as a duty tell me I pray thée how thou wilt behaue thy selfe if thou be disobedient to thy lord of whom thou hast receiued that power and in whose name this obedieÌce is done to thée if he saye vnto thée go and thou goest not come thou comest not do this and thou doest not B. Here also we must note that all thinges that are good procede of God are done by his power according to the saying of S. Paule It is neither in the willer nor in the ronner but in the mercy of god For who wyll not muche meruaile at the great goodnes of God if he way howe littel this Centurion being an Ethnike the more prophane by reason of his affayres in the warres had heard of Christe and howe muche be beleued Let all fleshe therefore humble him selfe to the maiestie of God the whiche except he of his goodnes reuoke to life it must nedes perishe 10 VVhen Iesus hearde these woordes he meruailed and sayde to them that folowed him verely I say vnto you I haue not found so great faith in Israel VVhen Iesus hearde these vvordes C. Although admiration belong not to God because it ariseth of newe thinges vnloked for notwithstaÌding it might happeÌ in Christ because he taking vpon him our fleshe was endewed with mans affections B. He meruayleth therefore in respecte of his humanitie at so wonderfull a myracle of the goodnes of God that so greate faith should be geuen to an Ethnicke Heathen man being rudely brought vp in respect of his faith in so muche that he should excell the people of God in the excellency of faithe B. Before God being knowen almoste only in Iury nowe of a prophane man he is more knowne then of many of the Iewes A newe thing truly and straunge worthy of admiration And sayde to them that follovved him B. To the ende the people which followed him might also meruaile and might haue a desire to immitate the fayth of the man he saythe thus vnto theÌ Verely I say vnto you I haue not founde so great faithe in Israell C. The whiche woordes are spoken as the Logicians terme it Secundum quid non simpliciter that is in respect of his faithe not simplely that he did excell in generall For if we coÌsider all the partes of faith the faith of Mary excelled in this that she beleued her self to be with childe by the holy Ghoste that she might bringe forth the only begotten sonne of God furthermore because she beleued the sonne whiche shoulde be borne of her to be his owne maker and the creator redemer of the whole worlde But for two causes specially Christe did coÌmend preferre the faith of this GeÌtile heatheÌ man before the faith of the Iewes namely because that of so small and littell taste of his doctrine he brought forth so sodainly such gret frute SecoÌdly wher as the Iewes did to much depeÌd vpoÌ earthly signes external this Centurion this GeÌtile HeatheÌ man requireth no signe at all but dothe affirme his onely woorde to be sufficient for him Christ was coÌming vnto him not because ther required any necessitie but to proue trie this faith of the maÌ wherfore he doth specially coÌmeÌd this faith because it is satisfied with the word only He saith not here com lord se touch no he desireth not any corporal preseÌce tuchiÌg but he beleueth such efficacy to be included in the word that thereby he knewe the healthe of his seruaunt might be recouered And hereupoÌ may be gathered a generall rule namely although God woulde haue our sauynge health wrought in the fleshe of Christe and doth dayly seale the same by Sacramentes Notwithstandinge we muste seke the certaintie of the same out of his woorde For excepte this authoritie be attributed to the woorde that we graunt that so sone as God hathe spoken by his ministers that our synnes are forgeuen vs and that we are restored vnto lyfe all the sure truste of saluation dothe falle awaye By this place also we vnderstande that the Centurion was no Israelite 11 I saye vnto you that many shal come from the Easte and VVeste and shal reste with Abraham Isaac and Iacob in the kyngdome of heauen A. Now Christe takyng occasion of the faythe of the Centurion dothe in fewe woordes touche the callynge of the Gentyles and the reiecting of the Iewes C. For as Christe in the parsone of the seruaunt propounded a taste and as it were the fyrste fruytes of his grace to the Gentyles euen so he dothe teache his dominion to be a token of the callynge hereafter of the Gentyles and of the dispersyng the fayth throughout the whole worlde neyther doth he onely teache that they shall comme out of the countreys whiche are at hande but also out of all the partes of the whole worlde And although this be declared already by many of the Prophetes notwithstandinge in the beginning it semed absurde and incredible to the Iewes whiche immagined that God was bounde to the sede of Abraham Wherefore not without admiration this was heard that they which were
straungers and foriners should be of the housholde and heyres of the kingdome of heauen And not onely that but this that the couenaunt and league of saluation should by and by be publyshed that the whole worlde myght growe into one body of the churche when he saythe that the Gentyles which should come to the faythe shoulde bee partakers of the same saluation with Abraham Isaac and Iacob Bu. They reste with Abraham Isaac and Iacob in the kingdome of heauen whiche being partakers of the promises of God which he made with the holy fathers do at the lengthe possesse the kingdome of heauen with them beinge made the sonnes of God coheyres with Christe and fellowes with the sainctes C. To be briefe this senteÌce is as much as if he should haue saide they shall haue the same life Wherby certainly we may gather that the same sauing health which is exhibited vnto vs in Christ was exhibited in times paste vnto the fathers Neyther should the kingdome be common to all except there were but one faith which is the onely meane to obtaine the same The same manner of speaking the lorde vsed to his Apostles when he sayde I apointe vnto you a kingdome as my father hath appointed to me that ye maye eate drinke at my table in the kingdome 12 But the children of the kingdom shal be cast out into vtter darkenes there shal be weping and gnashing of teeth But the children of the. M. This is the other matter which we saide Christ had here in hande namely of the reiecting of the Iewes C. But it may be demaunded how Christe calleth them the children of the kingdome whiche were nothing lesse theÌ the sonnes of Abraham For truely they whiche are alienate from the faythe ought not to be numbred in the flocke of Christ It may be aunswered that although they were not truly of the flock of Christ notwithstaÌding because thei had a roume in the flocke or churche he grauÌteth this title vnto them Furthermore we muste note that the couenaunt and promyse of God was of such force so long as it stode in the sede of Abraham that properly the inheritauÌce of the kingdom of heauen did pertaine vnto them at the least in respect of God him selfe then as yet they were holy braunches of the holy roote And truely that deniall or forsakinge whiche afterward folowed dothe sufficiently declare that they were then accoumpted of the housholde of god M. Therefore because the promises of the kingdome the testameÌt did properly pertain vnto the Iewes they ar worthely called the soÌnes of the kingdoÌ Of this matter Paul doth dispute at large in his epistle to the Romaynes C. Secondly we muste note that Christe dothe not speake of euery one but of the whole nation This truely was farre harder then the calling of the Gentiles For it mighte seme scarse tollerable for the Gentiles to be planted knytte and vnited to the same body by frée adoption with the posteritie of Abraham Notwithstanding Christe pronounceth that they shal be vnited to the end God might admitte straungers into the bosome of Abraham and denye the chyldren B. that the laste may be firste and the fyrste last M. So that it is not to be thoughte that the Lorde woulde haue all the Iewyshe chyldren of the kyngdome to be caste out but he hathe selected and chosen to hym selfe certayne of them as saynt Paule wryteth to the Romaynes Euen as we may not thinke that all the Gentiles shal be saued but that the chosen of God shal be gathered from amonge them Into vtter darkenes C. There is a secrete antithesis in this woorde vtter darkenes for Christe dothe signifie that out of his kyngdome whiche is the kyngdome of lyghte there reigneth nothynge but darkenes For the Scriptures when they make mencion of darkenes do signifie metaphorically a horrible kynde of payne whiche the tongue of man in this lyfe cannot expresse nor the harte imagine Bu. So that by these greuous threatenynges Christe went not about to dismaye the Iewes or to brynge them into dispayre but rather to drawe them out of the myre and puddell of incredulitie and to wynne the Gentiles vnto hym who came to saue bothe the Iewe and the Gentyle There shal be vvepynge M. This is a Metaphor by the whiche he compareth that vnhappy state and condition of the damned to captiues sytting in a dongeon or darke place full of horror and feare who are constrayned by an euell conscience feare of the iudgement to come to wepe wayle mourne gnashe their teethe And thus thought he good to set foorthe the tormentes of damned soules 13 And Iesus sayde vnto the Centurion go thy waye and as thou beleuest ââ¦o shall it be vnto thee And his seruaunt was healed in the selfe same hower And Iesus sayde vnto the Centurion M. Nowe the Lorde aunswerynge the Centurion graunteth him his petitioÌ as if he should say be of good chere and quiet thy minde For go thy waye in this place hath such signification Neyther is this a symple commaundement to go vnto his owne whiche shoulde cary with it ambition but it is an assent or agreinge to that whiche was demaunded So Dauid consentinge to the woman of Thecoa sayd go home to thy house I wyll geue a charge for thee So we reade that Christ did often tymes sende awaye the afflicted after they had obtayned consolation at his handes saying go in peace and be whole from thy plague And in another place he saythe go thy sonne lyueth And as thou beleuest so shall Bu. In fewe woordes euidently he declareth the efficacy of faythe Faythe bryngeth to passe and is the cause that we receyue that by the power operation of the holy ghoste whiche we beleue of the woorde of god The Centurion beleued that the Lorde coulde heale his seruaunte lying sycke therefore the lorde healed hym C. Hereby it appeareth howe louingly our Sauioure Christe poureth out his grace if he may haue the vessell of fayth open vnto hym For although oure Sauioure Christe speaketh vnto the Centurion notwithstanding there is no doubte but that by his example he woulde haue vs all to haue the lyke faythe Moreouer we are here taught what is the cause that God dothe oftentymes reiecte oure prayers surely our incredulitie and vnbeliefe Wherefore if in faythe we come vnto hym we maye be sure our prayers shal be harde So shall it be vnto thee M. These woordes do not onely expresse and set forth the goodnes of Christe but also his omnipotency by the whiche he hathe in his wyll and power lyfe and death healthe and syckenesse yea onely with his assente he restored this seruaunte whiche was euen nowe at the poynte of deathe to healthe and lyfe He saythe not go thy waye I wyll praye vnto my father for thee or for thy seruaunte but he saythe go thy waye be it vnto thee according to thy faythe
thyng himselfe to eate but commaunded her parentes to geeue it her So after that Lazarouse was raysed from deathe he caused a feaste to be made Peter also by this argumente confyrmeth the resurrection of Christe because he dyd eate and dryncke with the lorde after his deathe 27 And when Iesus departed thence two blind men followed him crying and saying O thou sonne of Dauid haue mercy on vs. And vvhen Iesus departed Bu. By a newe proofe and a newe benefyte he declareth to the whole world that there is no dyssease so incurable whiche the lorde is not able to heale Tvvo blynde men follovved C. The other twoo Euangelistes omytt this myracle because as sayncte Iohn saythe they determyned not to set forthe all the deedes of Chryste but gatherynge the chyefest amonge a greate maynye go aboute to proue hym to be the Messias Matthewe saythe here that twoo blynde men had theyr syghte restored vnto theÌ but not so soone as Chryste was wonte to helpe others that were dysseased afflicted troubled For hee geueth these two no answere they crying styll after hym as he wente but as it were faynynge that he harde theim not suffered theym to followe hym to his lodgynge and there at the last he asketh theÌ what they thyncke or beleue of his power Therefore bothe in dede and wordes he taketh a tryall and iust examination of theyr faythe and pacience in sufferyng them to crye as thoug he regarded them not M. There is no doubte but that by the occasyon of the other myracle goynge before and by the fame of his benefytes whiche was spredde throughoute the whole worlde they were moued to followe after Chryste sayinge Haue mercy on vs. C. They expresse not theyr suite for it is enoughe for vs to call vpon God for our mysery M. Furthermore they callynge for mercye require not that whiche is vaine or without effecte but suche mercye as dyd not onely consyst in the affection of the hart but also whiche in deede dyd helpe theyr mysery which was beyng blynde to be restored to theyr sight Thou son of Dauid C. They call hym the sonne of Dauyd because the promyse whiche was made vnto Dauid was commonly in the mouthes of the Iewes They counted him not therfore as a prophete but they estemed him euen as he was to be Chryst the redemer of the whole worlde B. And it is lykely that Iesus was then commonlye thoughte to be the Messias promysed before in the lawe and prophetes For all the people at that tyme loked for Chryste In so muche that they tooke Iohn to be the Messias Whereby wee maye see howe inexcusable the obstynacye of the Pharyseys was which wolde not acknowledge the tyme of theyr visytation being admonyshed of the same by so many signes and tokens M. Moreouer it appereth howe lyttell fayth thynketh vpon daunger For it was decreed amonge the chiefe Rulars of the Iewes that euerye one that confessed this Iesus to bee Chryste the sonne of Dauyd shoulde bee caste oute of the Synagogge Notwithstandinge these blynde men were nothynge afrayde of this commaundement For their crye dothe sufficiently declare howe sounde in faythe they were 28 And wheÌ he was come into the house the blynde came vnto hym And Iesus saythe vnto theim Beleue ye that I am able to do this They saye vnto hym Lorde we beleue And vvhen he vas come into the hovvse B. The lord suffereth these blinde men to cry after him til he came to his lodging wherby he myghte make them more earneste and try them and make their faythe an exaumple for vs to followe The blinde came to hym A. That is they wente into the howse into the whiche Chryste was entered before theim M which is a syngular exaumple of the stedfaste faythe whiche ceasethe not to hope although at the firste time the petition be not graunted but continuethe mutable till the purpose be obteyned Suche was the faythe of the woman of Syrophenesia Beleue ye that I am able to do this B. He asketh them if they beleeue teachinge that faith is required to the obteininge of the power of Chryste and the wyll of God and that the same faithe by the which we beleue in Christ can heale and saue of his owne proper nature and force without the benefyte of prayer For he saithe not do you beleue that I can obtaine this at the hands of God but do you beleue that I can do this By the which wordes wholely such a faith is required by the which we attribute the dyuine power vnto Christ to obtayne any benefite at his handes Question But here it maye be demaunded whether it be sufficiente to make a faythful man to be perswaded of the power of God and of Chryste For so it maye be gathered by the woordes of Chryst Do ye beleue that I can do this And by many other places of the Scrypture it is manifest that the acknowledgynge of the diuine power is but vaine vnlesse wee be certaynelye perswaded of his wyll Notwithstandynge Chryste beynge contente with theyr aunswere doth commende the same as parfecte in all poynctes Wee aunswere when at the fyrste they had confessed hym to be the sonne of Dauid they were perswaded somewhat of his grace For by this tytell they declare hym to be the redeemer of theyr countreye and the aucthor of all good thynges Faythe therefore comprehendeth the mercy of God his fatherly loue his omnipotencie the good wyll of Chryste also towardes man with his power and strengthe But because men do commonlye attrybute lesse to the power of God and vertue of Chryste then they oughte this question is not withoute reason moued to the blynde whether they beleeue that Chryste can doe that whiche they professe with the mouthe And for this cause theyr faythe is commended because they beleeue hym to be the sonne of Dauyd beyng in so humble and base estate Lorde vve beleue A. Hym whom before they called the Sonne of Dauid they nowe call Lorde attrybutynge vnto hym no doubte the honoure of a Messias 29 Then towched he theyr eies saying accordinge to your faythe be it vnto you Then tovvched he their eies M. It is not necessary that Christ shold toutche theyr eies for he coulde helpe theim with his woorde onelye but for the blynde mennes sakes onely namely that hereby their faythe myght be much holpen Euen so we counte the couching of such as we thincke to be saynctes and holy men of greate force Chryste therefore waying the imbecillitie of maÌkind to the ende he myght helpe the faythe of the blynd toucheth theyr eyes the which no doubte confyrmed muche the truste and hope of these blynde men to receyue their syghte Hereby we see the nature and goodnesse of Christe who alwayes indeuoureth hym selfe to helpe our imbecillitie in those thynges which require a constante faythe Sayinge accordynge to your faythe be it vnto you E. By this shorte sentence the lord teacheth vs
preachers of the word Althoughe theyve impudente yet by this one thinge they are forced to yelde that none can be a successor of the Apostles excepte hee be a preacher For who soeuer teacheth not doth in vaine take vnto him the name of an Apostle A. And this preachinge of the Gospell which Christe here committeth to the mynisters of his word hath also the preachinge of repentance ioyned with it as S. Marke teacheth sayinge that Christe preached thus The time is come and the kingdome of God is at hand Repent and beleue the Gospell And againe hee sayth to his Apostles Thus it is written and thus it behoued Christ to suffer and to ryse againe from death the thirde daye and that repentaunce and remission of sinnes shoulde be preached in his name amonge al Nations To preache the Gospell therefore is to exhorte all men to repentaunce and to pronounce remission of sinnes to all those that repente in the name of Christe who dyed for our sinnes and rose againe for our iustification For hee which shal repent and beleue the Gospel sheewinge remission of sinnes shal be saued But as for those that teache not this Gospell but rather their owne dreames who dare say that they are the ministers of Christ and that they are sente and oughte to be receiued All Nacions C. Here Christe without all exception maketh the Gentiles equal with the Iewes and admitteth both of them without difference to the societye of the couenaunt And thus was the Prophesye of Esay fulfilled where hee sayth that Christ is geuen a light to the Gentiles that he might be the saluation of God to the vtmost parte of the earth And this was the meaninge of Marke when hee said To all creatures because after the peace was preached to the househoulde the same was sent to straungers and such as were farre of M. Therefore the doctrine of saluation the grace of Christes kingdome must be offered to all men The father hath so disposed it and for that cause hee sente his sonne into this world and gaue him power of all thinges that the world might be saued by him Wherefore the Gospell must be preached to men and women to oulde yonge to the wise and foolishe yea to all estates not in the lattine tonge as certaine deceyuers and false teachers haue taughte but to euery one in his owne tongue A. And this is to be noted that if all Nations must be taught accordinge to this commaundement of Christe it followeth that all men throughoute the whole worlde were naturally in error and ignoraunce and that neither the Iewes by the doctrine of the law nor the Gentiles by the studye of Philosophye coulde come to the knowledge of the truthe The lawe and the Prophetes did foreshewe the comminge of Christ but they were not able to set forth this lighte of the grace of Christe For the vale honge yet before the harts of the Iewes by the which also at this daye they are kepte from the knowledge of the truth So that the whole worlde withoute the light of the Gospell is in darkenes and in the woorkes of darkenes and so vnder the kingdome of Sathan which is the prince of darkenes Therefore Christe sayth that his Apostles are the lighte of the world that is to say the mynisters of the light of the Gospell Baptizinge them C. Christe commaundeth those to be baptized whiche subscribe to the Gospell and professe themselues to be Dysciples partly that baptisme might be vnto them a pledge before God partlye an outwarde signe of fayth before men For wee knowe that God by this signe declared the grace af his adoption because hee doth ingrafte vs into the bodye of hys sonne that he might count vs of his flocke But as God by this signe confirmeth his grace vnto vs euenso whosoeuer offer theÌselues to baptisme do in like maner bynde their faith as with a sure pledge M. What Baptisme is and what it is to baptize reade the thirde Chapter goinge before Christe did not here institute Baptisme for it may appeare out of Iohn that hee baptized his Disciples before And hee doth therefore make mencion of Baptisme here that the Apostles mighte knowe what they shoulde do with those whiche repented and beleeued the Gospell namelye to baptize them in the name of the father of the Sonne and of the holy ghost and to appoint them to keepe those thinges which hee himselfe hath commaunded C. Hereby againe we gather that none are lawfull mynisters of Baptisme but they which also minister the word Whereas therefore it hath bene permitted to priuate men and to women also to minister Baptisme it is contrary to the institution of Christ and a meere prophanation of the Sacrament Moreouer Doctrine is set in the first place because vntill God geeue life vnto the terrestriall elemente by hys word it is not made a sacrament to vs Wherefore let vs knowe that it commeth to passe by the vertue of doctrine that the signes take vnto them a newe nature euen as the externall wasshinge of the fleshe beginneth to be a spirituall pledge of regeneration the doctrine of the Gospell goinge before And this is the true consecration in steede whereof the Papistes bringe in their magicall exorcismes And therefore in Marke it is sayde Hee whiche beleeueth is baptized shal be saued By which wordes Christ doth not onlye exclude hypocrites from the hope of saluation whiche beinge voyde of faith haue only the external signe but also ioyneth baptisme to the holye bonde of doctrine B. Baptisme therefore is ioyned to preachinge as the seale of preachinge by the whiche the faithfull are assured that their sinnes are forgeeuen by Christ and is geeuen to them for a testimony that they are counted of the house should of god C. But because Christ doth commaunde to teach before baptisme be ministered Obiection and will haue those onelye that beleeue to be receiued to baptisme Baptisme seemeth not to be rightly mynistered excepte fayth go before accordinge to the opynion of the Anabaptistes who for that cause deny the baptisinge of Infantes vntill they come to that age that they maye be taught and beleeue This may easely be aunswered if a man waye the order of the commaundemente Christe commaundeth the embassage of eternall saluation to be caryed to all Nations hee confirmeth the same by adding the seale of Baptisme And the faithe of the word is iustly set before baptisme seing the GeÌtiles were altogether alienate froÌ God neither had they any fellowshippe with the chosen people For otherwyse the figure should lye whiche should offer remission of sinnes and the gift of the holye Ghoste to the vnbeleeuinge whiche were not as yet the members of Christe But wee knowe that they are gathered and broughte to the people of God which before were dispersed Neither is baptisme after this sort seperated from faithe or doctrine because althoughe yonge infantes for want
wyldernes of the spirite by the sure determinate couÌsel of God who no doubt would shew in the person of his sonne as in a clere glasse what a cruel importunate aduersary Sathan is to the health saluation of maÌkinde Wherby it came to passe that more sharpely he assaulteth Christe and vseth al his force and power against him euen in this moment which the EuaÌgelistes do note and that because he sawe him prepared at his fathers commaundement to worke the redemption of man Therefore then he resisted our saluation in the persone of Christe euen as he doth cruelly bende all his mighte dayly against the ministers of the same redemptioÌ the authour wherof is Christ But we must also note that the sonne of God did wyllingly without cohersion take these temptations vpon him which here are mencioned and that he contended with the deuill hande to hande that by his victory he might cause vs to reioyce and triumphe Therefore so often as Sathan doth assaulte vs let vs remeÌber that we can by no other meanes sheylde and defende our selues then by this bucler and this was the cause in dede that the sonne of God suffered hym selfe to be tempted that he might helpe vs so often as Sathan armed him selfe against vs. M. For in that he was tempted him self he can help theÌ that are teÌpted Therefore when he led a priuate life at home we reade not that he was tempted but when he toke vpon him the office of a redemer he descended into the midst of the fielde to take the quarrel in hand in the name of his churche But if Christ was tempted in the common state and persone of all the faithfull let vs then wel know that those temptations which we suffer are not by chauÌce or at the wil and pleasure of Sathan without the permission of God but that the spirite of God is the cause of all our temptations by the whiche oure faithe is tried Whereby a sure hope is to be gathered that God whiche is the chiefe ouerseer and moderator will not be vnmyndefull of vs but will helpe vs at all suche nedes and straites whiche are to harde for vs But the woordes of Luke haue more force who saieth that Iesus being ful of the holy ghost retourned froÌ Iordane By the which he signifieth that he was then endewed with more plentifull grace and power of the spirite that he might be more strong and apte to the enterpryse whiche he had in hande neyther in vayne did the holy ghost descende vpon him in a visible shape Obiection But at the firste sighte it semeth very absurde that Christe shoulde be subiecte to the deuels temptatioÌs because it is a great vice and infirmitie that causeth man to be tempted First I aunswere that Christ toke our infirmities vpon him but without vice furthermore that nothing of his glory was any whit the more deminished in suffering him self to be tempted then it should be in taking oure infirmities vpon him For this was the cause that he was made man that taking vpon him our fleshe he should take our affections also But all the doubte consisteth in the first member or parte how Christ should be inclosed in our infirmitie that he might be subiect to the temptation of Sathan and yet neuerthelesse to be pure and frée from all vyce and synne But truly this is no doubt at all if we call to mynde the whole and perfecte nature of Adam in whome although the Image of God did shyne yet neuerthelesse he was subiecte to temptations Moreouer loke howe many corporall affections there be in men so many occasions dothe Sathan take to tempte them And this is worthely thought to be the infirmitie of mans nature to haue his sences moued with those thinges that are before him whereby it commeth to passe that Sathan doth at no time set vpoÌ vs but he doth wouÌde vs or at least with some stroke or other hurte vs But the integritie of nature in this parte doth seperate vs from Christ Howebeit suche a meane condition as was in Adam is not to be imagined who had power geuen hym only not to synne But truely we knowe that Christe was so replenished with the vertue of the spirite that the ingins and dartes of Sathan could not once pearce and enter into him Bu. Nowe as touching the texte Mathewe here calleth hym the ââ¦uell whom by and by he calleth Sathan that the Greke texte whiche signifieth deuel and the Hebrew texte that hath Sathan may be all one In some places these two are ioyned together The olde Serpent whiche is called the deuell and Sathan where the Hebrewe texte doth alleadge this woorde SathaÌ the .lxx interpretours haue altered it into deuell Properly this name deuell doth signifie a priuy accusar and slaunderer causing infamy betraying men According to the etimology or force of the same woorde Iohn sayth The accusar of our brethren is cast downe whiche accused them before our God daye and night But Sathan dothe signifie an enemy an aduersary a hatefull persone As Dauid sayd what matter is betwene you and me for this daye ye are become aduersaries vnto me The Lattin text hath Cur efficimini mihi hodie in Satan Euen so to Peter he perswading Christe from the crosse it was sayde Come after me Sathan for he was an aduersary vnto Christe reuoking him from his fathers commaundement 2 And when he had fasted fourty dayes and fourty nightes he was at the last an hongered And vvhen he had fasted C. The fasting of Christe and his departure into the wyldernes were done all to one effecte and purpose Neyther did Christe abstaine from meate drinke to geue an example of temperauncy but because thereby he might haue the greater authoritie and being exempted from the common coÌpany of men might come as an aungell from heauen and not as a man out of the earth For what vertue of abstineÌcie was that not to taste meate to the desire wherof he was not once moued by hââ¦nger For it is moste sure and the Euangelistes do declare the same that he suffered hunger no otherwyse theÌ as if he had not taken vpon him our flesh Wherefore the faste of the holy tyme of Lente as they call it was mere foolishenes synce it was appointed to the immitation of Christe Neyther is there any suche reason to perswade vs more to followe this example of Christe at this day then there was to moue the holy prophetes and fathers in tymes paste vnder the lawe to followe the example of Moyses fast And we know that none remembred this Also allmoste for the same ende God caused only Helias to faste in the mounte because he was a minister of the restoring of the lawe They fayne them selues to be immitators and followers of Christe whiche obserue and kepe the faste of the holy tyme of Lente For they so stuffe their bellies at dynner
their ennemie most vigilant and crafty agaynst them and because they haue their coÌuersation in heauen they are as yet subiecte to the hate mischife of the worlde and because they obey the spirite the fleshe is disobedient vnto them draweth theÌ to wicked things so that not without cause we are taught here to pray And leade vs not into temptatioÌ but delyuer vs froÌ euil C But this word teÌptation is in the scriptures often times taken generally for euery kinde of tryall probation In the which sence AbrahaÌ is said to be temted of God when his faith was tried So we are ofteÌ times tried as wel in aduersitie as prosperitie because by this occasion the affections of men are manifest which before were not known But here is noted the internal temptation whiche may wel be called the deuils bellowes to kindel our coÌcupisceÌce for it were an absurd thing to aske of God to pray hym that we may be frée from al documentes instructions of our faith Therefore all wicked motioÌs which cause vs to sinne are compreheÌded vnder the name of teÌptation Although it cannot be but that we must féele such prickes motions in our minde because al our life time we haue a coÌtinual battel with the flesh notwithstanding we desire of god that he wil not suffer vs to be subiect or leade vs to teÌptation And to the ende Christ might the better expresse to how great fall ruyne we are subiecte except god of his mercy stay vs with his hand he vsed this maner of speach And leade vs not into temptation For it is certain that euery man is tempted of his own concupiscence as S. Iames saith but because God dothe not onely geue sathan libertie to kindell in vs the fier of concupisceÌce but also vseth him as a minister of his Ire so often as he purposeth to destroy men he him self also by his own meanes leadeth to teÌptation In the which sence the euill spirite of God is saide to come vpon Saule and to the same effect do many places of scripture tende yet notwithstaÌding we may not cal God the aucthour of euyl because although he geue ouer men into a reprobate sence yet he vseth not vpon theÌ tyranny but his iust secrete iudgement But deliuer vs from euyl C. By this name of euill whether we vnderstaÌd the deuil or sinne it maketh no matter SathaÌ truely is that enemie which seketh coÌtinually whom he may deuour the armoure wherwith he is prepared to destroy vs is sin The ende therefore of our prayer is that we be not ouercome with temptatioÌs but that we may stand by the power of the lorde agaynst al the force of Sathan and that we beinge protected and gouerned vnder the shadow of his wings may tryumphe ouer sinne deathe hel gates and al the kingdome of the deuyl which is to be deliuered from euyll For thine is the kingdome C. It is meruayle that this clause so wel agreing with the rest was pretermitted of the Latines Neyther was this therefore added onely that he might kyndel our hartes to desire the glorye of God and to shewe vs what the scope and ende of our prayers oughte to be but also to teache vs that the praiers which are here declared vnto vs ar grouÌded vpon none other then God onely lest we woulde truste to our owne merytes For although nowe we be most miserable although we be of al creatures most vnworthy and althoughe we be voide of al commendation yet for al that we shal neuer want occasion to pray oure faith cannot decrease because all kingedome dominion power and glory perteyneth vnto hym and can neuer be taken from hym M. Firste therefore we attribute this vnto God that his is the kingdome By this woorde kingdome is vnderstode al right and power of raigning of rulinge of gouerninge protectynge and defendinge The povver This is added that we should not thinke the kyngdome of God to be weake and voyde of force and mighte and that we shuld not thynke it to be for wante of power that he dothe not reuenge hym selfe of theim whiche acknowledge not his kingdome What power therefore so euer there be in any place it parteyneth not vnto the creature but vnto God. And the glory That is magnificence and the honour of al things The which if any man vnderstande of the dewe praise glory of god it shal be al one to say thou only art to be honored praysed and glorified For euer and euer M. This is added that we might acknowledge the kingdom of god our father to be perpetual his power infinite and his glorye euerlastinge The which things the prophete compreheÌdeth after this sorte sayinge All thy workes praise thée O lord thy saintes geue thaÌkes vnto thée They shewe the glory of thy kingdome talke of thy power that thy power thy glory mightines of thy kingdome mighte be known vnto men Thy kingdome is an euerlasting kyngdome thy dominion indureth throughout al ages Amen C. By this word the feruente desier to obteine those thynges which we aske of God is expressed our hope is confirmed that those thinges which we aske are granted vnto vs because of the promyses of God whiche can not be broken M. This is an Hebrew word hauing a signification of a certaintie and truth And this word is vsed two maner of waies First to expresse the affection desire of him that praieth And here is required the consent of the minde that which consent truely they haue not which pray without the minde or marke not the which is spoken of others As concernynge the which reade the. 14. of S. Paule in his 1. epis to the Corin. The other is that we declare that we do not only wishe that the thing may com to passe which is spokeÌ but also that we know certainly that it will come to passe In this sence a sure vndoubted Faith is required Thus Christ him selfe ofteÌ times said ⪠Amen AmeÌ dico vobis Verely verelye I saye vnto you This word amen being said our conscience is pacified and so we ende our prayer 14. For if ye forgeue men their trespasses your heauenly father shall also Bu. By a certaine repetition or relation here he retourneth to the whiche he spake euen now saying And forgeue vs oure debtes as we forgeue our debters C. And doth teach vs that god wil not be intreated of vs except we likewyse do forgeue theÌ which by any meanes do hurte vs And surely except we be harder then stele or stony flint this exhortatioÌ ought to mollifie vs to make vs tractable to remit our offenders Except God should forgeue the manifold sinns that we daily coÌmit we know that we shold perishe many waies truely god dothe forgeue vs vpon no other conditioÌ then that we likewyse forgeue our brethren in whatsoeuer they offended vs They therefore which wil not forgeue
to haue in time the vpper baÌde how much so euer men seke to oppresse the same Although this doctrine was sometyme preached in the temple openly notwithstanding because it was reiected it was hydde as it were as yet in secrete corners but he affirmeth that the tyme wyll come when the same shall be publyshed openly The whiche thynge as wee knowe within a littell whyle after came to passe And because this promise might refreshe and chere vppe theyr mindes Christe exhorteth them boldely and manlye to accomplysshe the same and not to feare allthoughe the Gospell as yet seemed vnto theim base and contemptyble but to be preachers of the same That shall not be ope A. The olde latten translations adde in time to com for the which the Greke texte hathe whiche shall not be reuealed That which is spoken in the fourth chapter of Marke was spoken peraduenture at an other time in an other sence notwithstanding because they are short sentences the matter maye agree with this place of Mathew For after that Chryst there had coÌmanded the apostels to manifest their light vnto all men eueÌ as burning candels he addeth by and by There is nothing secrete which shal not be opened But the light of the gospel was kindeled as it were in darkenes to the Apostelles that being lifted vp by their ministery it might shine throughout the whole world M. Yet there semeth to be an other vse of this prouerbe whiche may be takeÌ two maner of ways one which maketh greatly for their consolation which suffer iniurie which coÌsolation is that a day shal come which shall manifest declare to the whole world their innocency which a long tyme had ben hyd The examples of this matter are Ioseph Dauid Susanna others The other vse of this prouerb serueth to make vs shon auoid all those thinges that are euill because that god being a iust iudge will not suffer the impietie of the wicked to lie in secrete as saith s Paule I wold not haue you iudge before the time vntil the coÌming of the lord which shal lighteÌ al things that are in darknes shal bewray the secretes of the hartes theÌ shal euery maÌ haue praise of god But the first expositioÌ of all agreeth very wel with the meaning of Christ 27 what I tel you in darknes that speake ye in the lyght And what ye here in the eare that preache ye on the house toppes M. Christ now goeth forwarde to exhorte his disciples that they thynke not them selues to be in secrete or that they hide not that in darknes which they haue receiued of him As if he shold say Those thinges whiche I haue committed vnto you in darknes that is wheÌ ye were together alone wolde I haue made manifest that is I wold haue you preach theÌ openly in the light to all men Where ye must now cast away al feare shewe your selues abrode B. He setteth here light against darkenes he ioyneth to the eare hearing to the house topps preaching He meaneth by speaking in darknes to coÌmit somwhat to the mind by secrete talke Therfore they speake in the light which tel opeÌly plainely the whiche they haue hearde Euen so to here or tel in the eare is to receyue or coÌmit somewhat by priuate metinge together For men vse coÌmonly to whisper in the eare wheÌ they wold not be heard of other meÌ Therfore to preache in the house tops is to disclose to al men that which was coÌmitted vnto them openly manifestly and plainly to vtter that which was before geuen theÌ in secrete This is spoken according to the maner of that region where their houses ar so builded that a man may stand or walke vppoÌ the tops of them the ridges of the houses being flat and leaded much lyke our galleries Whervpon it is writteÌ in the boke of Moyses thus WheÌ thou buildest a new house thou shalt make a battelment or wal about the roofe or top of thy house that thou lade not bloud vpoÌ thy house if many fal there from And in an other place we reade thus And there were vpoÌ the roofe of the house about thre thousand men and women that behelde while Sampson played 28 And feare ye not them which kill the body but ar not able to kil the soule But rather feare him which is able to destroy both soule body into hell And feare ye not B Hitherto christ hath armed his apostls aginst the feare of infamy C. and now with a singular reason he animateth encourageth theÌ againste the feare of death because men ought to despise this vaine mortall life in respecte of the immortal heauenly life whervnto they are created For here coÌsisteth the some if the faithful way consider wherfore they were borne what their state and conditioÌ of life is they shal find that there is no cause why they shold so carefully seeke after this earthy and terrene life But the wordes of Christe are more ful and fruiteful For he teacheth that the feare of God is deade with theÌ which departe from the confession of the trewe faythe for the feare of tyrantes seeke not to put out of their mindes a brutishe and beastly stupor and dulnesse whiche by the terrour of death maketh them to cast from them the confession of the same faythe for we must note the Antithesis betwene the two contrary feares If the feare of God be choked by the feare that is in men doth it not appere that we attribute then more vnto them then vnto God him self And so it foloweth herevppoÌ that we reiecting the eternal celestial life make our selues like bruite beastes Only goo hath power of euerlasting life death Him we neglect because the feare of men doth withdraw our mindes doth it not plainely appere that wee esteeme more our corruptible body the lif therof then the euerlasting state condition of the soule yea the heaueÌly kyngdome of God semeth nothing so preciouse vnto vs as doth the momentany vanyshyng shadowe of this corporall life Thus therfore the wordes of Chryst must be resolued VnderstaÌd ye that immortal soules are geuen vnto you which beinge onely subiecte vnto the will of God come not into the power of men Wherfore let not your fayth quayle for no terrors or threteninges of men For howe coÌmeth it to passe that the feare of men doth preuaile in the coÌflict but only because we esteme more of the body then of the sowle lesse of euerlastinge lyfe then of a shaddowe VVhiche kill the body C. Where as Christ by these wordes doth attribute vnto men power to kyll it is spoken by a certayne kynde of grauntynge For God doth oftimes geue libertie vnto the wicked that they beinge puffed vp with the truste of their power myghte venture desperately vpon euery thynge as thoughe theye coulde do all thinges without harme but it
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his coÌmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth theÌ with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this senteÌce of the extreame and last day of iudgemeÌt thinking that Christ meÌt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the coÌming of the kingdome of God is the reuealing of the heauenly glory
awaye the honor and reuerence dewe to the elders and superiors but he only reproueth ambition and the affection of vaine glory Therfore he saythe not they are placed in the vppermoste seates at feastes counsels but he saith they loue to syt in the vppermost seates the which thinge pertaineth onely to the proude After the same maner also the admonition which Christe gaue in the fourtene chapter of Luke is to be vnderstande For there he reproueth the same that he doth in this place And as it is not of it selfe euell to sytt in the hiest roome euen so it is not good of it selfe to sytt in the hindemost seate For it may be that a man beinge sette in the hyghest place maye be of a modest and humble minde that an other being placed in the lowest seate may be of a proude lofty stomacke And gretings in the market M. The Scribes and the Pharises did not onely loue to be saluted but to be saluted before all others and that in the market that is in a publike place where many shold beholde it And to be called of men Rabbi By this name Iudas saluted oure Sauiour wheÌ he betraied him saying Rabbi Rabbi E. In alll our Gréeke bookes this woorde is doubled as Rabbi Rabbi For the doublinge of this worde semeth to haue some honor amoÌg the Hebreues A. Wheruppon our Sauioure Christe expressing this maner saith Not euery one that saith vnto me Lorde Lord shall inherit the kingdome of heauen This worde Rabbi is a Chalde worde which signifieth master the which worde oure Sauiour Christ as it were expounding when he saithe Be not ye called of men Rabbi addeth by and by for ye haue one master Christe therefore dothe condemne this thinge specially in the Scribes because they desired to be called masters For although this worde Rabbi of it selfe signifieth excelency as we sayed before yet notwithstandinge suche was the custome amonge the Iewes that they so called the masters and doctors of the lawe But Christ denyeth this honor to appertaine to any man sauing to hym selfe only whereupon it followeth that the same cannot be attributed vnto men withoute iniurye done vnto hym For thus he saith 8. But be not ye called Rabbi For one is your master euen Christ and all ye are brethren But be not ye called Rabbi C. This saying at the firste sighte semeth to harde and absurde that they should be depriued of the titell of honor to whome Christe hathe geuen and enioyned his office and hath made and ordeined them to be oure masters he himselfe hauinge lefte of anye more to teache vs in his owne personne yea when he was conuersante in earthe he appointed Apostels whiche shoulde take vppon them the office of teachynge in his name But and if the matter be as concerninge the tytel Paule truely woulde not glorye with the iniurye of Christe in any vsurped honor when he affirmed himselfe to bée a teacher of the Gentils But because our Sauiour Christe wente about nothinge els than to bringe all men from the hyeste to the loest into subiection that his owne righte mighte remaine whole to himselfe there is no cause why any man should curiously stande vpon the worde Christe therfore dothe not care by what tytell or name they are called whiche haue the office of teachinge committed vnto them But he seketh to kepe them within their Iuste limittes and boundes leaste they shoulde rule the faith and raigne in the coÌscience of their brethren For we muste alwayes holde this distinction that Christe only ought to be obeyed because the voice of the father did concerne hym onelye when it sounded from heauen heare hym But that the teachers are his ministers so that he in them oughte to be hearde and that they are maisters vnder hym in that they take vppon them his person C. But in the Pharisaical ambitioÌ this falte was founde that they tooke vnto them selues the thing that appertained vnto Christ by ryghte For they would so be called Rabbi or masters that they mighte be thoughte to teache of them selues as though the Scriptures were in theyr handes to expounde and vnderstande as they thoughte good whiche thynge belongeth onelye vnto Christe whome the father hath appointed vnto vs to be oure onely teacher in that respecte For what good and wholesome thinges soeuer are taught of men they procéede from his spirit So many therfore as teach the people ought to be subiecte vnto this and of hym alone they ought to receiue their doctrine and it is mete for them to teach the same doctrine that he taught eueÌ as though they were sente of him and to shewe nothing vnto the people contrary vnto that whiche he hathe prescribed This Christe alone shoulde the Scribes and Pharises haue preached to the people of Israel to be the Sauiour shadowed in that ceremonies at the time promised in the lawe Prophets psalmes to that which thing it was necessary that they were led and taughte by the spirite of Christe with the whiche spirite they beinge inspired had neuer propounded and set forthe to the people their owne dreames and traditions in stede of the woorde of God by the which they boasted them selues as though they had béene masters alone not taught by the spirite of God but of them selues Hereupon they beinge proude and ambitiouse woulde be called Rabbi But they which are led and guided by the spirit of God they acknowledge theÌselues to be his ministers and they attribute al thinges vnto him whiche sayth thus For one is your master euen Christe As if he shoulde haue said Seke not to persuade men to call you masters because I sende you forth to preache my Gospell and to teache all nacions as though the wordes of doctrine proceded from you and from youre spirite and so waxe proude as rulers in the inheritaÌce of god C. Christ is the heade that his authority mighte remaine whole vnto him selfe and that no mortall man mighte diminishe anye parte of the same After this maner he his the onelye pastor but notwithstanding he suffereth manye shepeherdes to be vnder hym so that he maye be aboue them all and maye onelye by them gouerne his Churche A. Euen as he alone bought the same with his preciouse bloude And all ye are brethren C. This member or parte whiche is opposed or set againste the other muste be noted For because wee are brethren no man desyreth to be a master ouer others whereuppon it followeth that mastership by the whiche the brotherlye communicatioÌ and fellowship of the godly is not broken is not condemned And truelye seinge wee haue one father and are all brethren amonge whome Christe is the firste begotten it is méete that there be so greate concorde among vs that no man preferre and exalte himselfe aboue an other although he be endewed of God with greate gyftes for the vse and proffite of his brethren C. To be shorte there is nothynge els here
first Commaunde therefore that the Sepulcher C. There is no doubt but that this cogitacion came into their myndes by the instincte of the holy ghoste not onely because the Lord would take iust vengeauÌce of their wickednes but also because hee mente to brydle their vncleane tonges And by the way we maye also see howe greatlye the wicked are blinded when they are bewitched of Sathan They call him a deceyuer whose deuine power and glory brightly shyned a little before by so manye myracles By such examples wee are taughte that wee ought to consider the glory of God betimes with godlye modestye and diligence when it declareth it selfe least that brutish and horrible blindnes follow our obstinacy Least his Dysciples come Bu. Behould here the care of the wicked and the disquietnes of their consciences whiche feare leaste the great stone should be rolled awaye and the body of Christ taken out of the Sepulcher by those men which were so farre from this bouldnes that they rather stoode in feare of them and which so hardly beleeued after the resurrection that Christe was rysen againe that for this cause Christe reprehended the hardnes of their hartes And saye vnto the people hee is rysen These hypocrites would seeme to haue a greate care for the simple people when as in deede they went about nothing but to prouide for their owne kingdome mockinge the people in their hartes as if they shoulde saye Wee feare least the people shoulde be seduced And the last error shal be vvorse than the firste This they adde to moue the minde of the Iudge as if they should saye This also belongeth to the publique peace For except thou do this thinge the laste error will be worse than the first to bringe trouble They call the truth of the Gospell and the kingdome of God error and the cause of trouble and that falselye 65. Pilate saide vnto them yee haue the watche go your waye and make it as sure as ye can C. Pilate by these wordes declareth that hee geeueth them leaue accordinge to their requeste to sette souldiours to watche the Sepulcher Pilate mighte haue beene iustlye angerye wyth these hypocrites and haue denyed them theyr pitition but it was broughte to passe by the secrete counsayle and purpose of God that hee shoulde not hinder that whiche they went about For it did greatly serue to the manifestinge and settinge forth of the Lordes resurrection 66. So they wente and made the Sepulcher sure with watchemen and sealed the stone Bu. The Iewes toke a great manye souldiours made a very stronge watche compassed the Sepulcher rounde about shutte the dore of the Sepulcher with the greate stone so close as mighte be and sealed the same least there might be some deceite also in the keepers M. All things were done with greate diligence that Christe mighte be kepte in the Sepulcher Wyth the like diligence manye go about at this daye to keepe the truth in secrete But as this keepinge of the bodye of Christe appointed by the ennemyes with the more dyligence it was done the more it confirmed the certaintye and glorye of Christes resurrection euen so theyr violence also which go about at this day to kepe the truth hidden in darkenes the greater that it is and the more it is confirmed with the power of the Magistrate the more a greate deale it setteth forth the power and glory of the truth C. By all these thinges trulye which the Iewes obtayned at the handes of Pilate they were the more bound that they might not excuse them selues by any cauilles For althoughe they durste rage and rayle at Christe without all shame after his resurrection yet notwithstanding they sealed theyr owne mouthes faster a greate deale with the signet of Pilate than they did the Sepulcher And thus far as concerning the Passion and sumptuous buriall of Christe The xxviii Chapter VPpon an eueninge of the Sabothes whiche dawneth the first day of the Sabothes came Marye Magdalene and the other Mary to see the Sepulcher Vppon the eueninge of the Sabothes C. Now we be come to the coÌclusion of our redemption For herevppon commeth the liuelye trust of our reconsiliatioÌ with God because Christ is the conquerour of death and hell that hee might declare the power of a newe life to be in his handes Wherefore rightly sayth the Apostle Paule that there shal be no Gospell and that the hope of saluation is vaine excepte wee beleue that Christe is rysen from the deade For so at the laste righteousnes was purchased vnto vs and the enteraunce into HeaueÌ made open furthermore oure adoption was confirmed when Christe in rysinge agayne and declaringe the power of his spirite hath proued himselfe to be the sonne of god And althoughe hee manifested his resurrection otherwyse than our fleshlye sence and reason would requyre yet notwithstandinge this order maner which pleaseth him oughte to seeme best of all in our eyes Hee wente out of the Sepulcher without witnes that the voyde and emptye place mighte be the first token then he thought it good to shew the women by the Angels that hee was aliue after that hee appeared to them and at the lengthe to the Apostles and that oftentimes And so hee brought his Apostles by little and little accordinge to their capascity to more full and perfecte vnderstanding But whereas hee began first with the woman and did not onely shewe himselfe vnto them but enioyned vnto them also the preachinge of the Gospell to the Apostles that they might be as it were their maisters he doth it to correcte the sluggishnes of the Apostles which throughe feare laye allmoste out of hart when as the women diligently made hast to the Sepulcher who for their dilligence receyued no small rewarde For although their deuise to anoynt Christ was not without fault because they thought him to be as yet dead yet notwithstanding hee forgeuinge their infirmity did greatly aduaunce them to honor resigninge vnto them the Apostolicall office for a time which was forsaken of the men And so hee sheewed that to be true which the Apostle Paule wryteth sayinge God hath chosen the folishe and weake thinges of this worlde to confounde the wyse and mightye Vppon an eueninge of the Sabothes C. The Hebrewes call the whole night the eueninge And whereas it is sayde of the Sabothes wee muste note that the plurall nomber is here put for the singuler Furthermore this word Sabothe signifyeth that day whiche was consecrated of the Lorde it signifyeth the whole weeke also that holy daye onely excepted wherefore the day followynge is called the first of the Sabothes Whervppon the proude Pharisey said I fast twyse in the Sabothe accordinge to the lattine translation or weeke Hee calleth therefore the eueninge of the Sabothes whiche dawneth or beginneth his light the first of the Sabothes the morninge or dawninge of that day in the which Christ arose the which hee calleth here the first of the Sabothes
4. ãâã no ãâã perââ¦th God is lorde of the whole earthe God hath power to make blynde and to make see Faythe is not gotten by the wisedome of man. There is nothinge in vs to deserue Goddes election 4 King. 4. 1. King. 20. Actes 9. Quâ⦠Auâ⦠Wââ¦doââ I gaâ⦠notâ⦠therââ¦ââ¦tion Roâ⦠ââ¦es counââ¦d pourââ¦n not ââ¦red Aunswere Christe is the Image of the the father Iohn 14. The Papists know not the father Hyâââ notâ⦠Chriâ⦠Affliââââ¦taynâ⦠menâ⦠Chriâ⦠ââ¦h not ââ¦l to ââ¦to ãâã ãâã 6. ââ¦offeâ⦠scife ââ¦m Christ alone is our helpe in trouble The Papists reiect the yoke of Chryst The yoake of Chryste is sweete 1. epist. 5. Lukâ⦠Thâ⦠tiââââââ¦bothâ⦠ãâã 3. ââ¦es ââ¦t a ââ¦d ââ¦r a ãâã Iohn 6. 2. Cor. 11. The vse of the Sabaoth 1. King. 21. Exoâ⦠Leâ⦠Nâ⦠hathâ⦠Lukâ⦠ãâã 2. ââ¦ent ââ¦e to ãâã Osee 6. Aunswere Maâ⦠ââ¦ght not ââ¦rre ceââ¦es beâ⦠word ãâã ââ¦rouâ⦠We ought rather to breake the Sabaoth daye than the rule of charitie Iohn 5. Luke 6. Maâ⦠A ãâã zeale Wââ anâ⦠omâ⦠ââer ââ¦oâ⦠ââ¦de ââ¦rde ââ¦to ãâã Tyrauntes that are enemies one to an other becoÌ frendes to destroy Christe Ephe. 2. Iohn 7. Philip. 2. Iohn 7. Theiâ⦠in seâ⦠scureââ¦ââ¦ry of ãâã forthâ⦠ââ¦p 2 ãâã 2 Christe is become a seruaunt for vs. Luke 23. 1. Pet. 2. There is no perfect loue in any creature sauing Christ alone Math. 3. Iohn 1. Psal. 110. ââ¦e comâ⦠brouââ¦des Perseuerance pertaineth to the ministers of Christe Iohn 110. Mark. 3. Luke 11. Thâ⦠and ãâã God. ãâã 10. ãâã hath ââ¦d the ãâã of ãâã Dissention strife is a dedly thinge Esay 3. Iosep li. 6. cap. 13. Math. 24. Actâ⦠ââ¦s 8. Gene. 3. Math. 8. Thâ⦠reâ⦠witâ⦠destâ⦠Sâ⦠ãâã 3. Iohn 10. Luke 8 Neweters Ambo dexters lukewarme men are here reprehended Blasphemye Blasphemye is to die with out repentaÌce Auâ⦠Bââââ of thâ⦠ââ¦phemye ââ¦rocedeth ââ¦orance ââ¦misible ââ¦s 7. ââ¦riginal ââ¦phemy ââ¦ion ââ¦were ââ¦o 1. ââ¦nes ar ââ¦auing ââ¦thââ¦ataÌce I manifeste signe of a reprobate Math. 3. Purgatory pedlers Aunswere Origenââ¦ââ¦rour Hypâ⦠Lukâ⦠ââ¦ection ââ¦swere Math. 23. Math. 3. Flatterye begileth simplicitie The tongue bewrayeth the secrets of the hart Math. 15. Idellâ⦠Coloâ⦠Iudâ⦠doth ââ¦throââ¦ââ¦sionââ¦ââ¦nes Epheâ⦠Papists ââ¦er vpon place inââ¦ation by ââ¦kes ãâã 16. ââ¦e 8. Iohn 6. Actes 7. Iud 6. Esay 38. Esay 7. Aunswere 1. Cor. 1. Lukeâ⦠Ionaâ⦠and ãâã ãâ¦ã ãâã 19. ãâã 22. 2. Cor. 6. Gods election God is no respecter of persones Roma 3. Verse 39. ãâ¦ã ââ¦sery ââ¦uer ââ¦o do Ephe 6. Sathan entereth not into the faythfull 1. Sam. 2. Esay 4. 2. Pet. 2. Luâ⦠ãâ¦ã Luke 2 Faithfull meÌ are the brethreÌ of Christ 2. Cor. 5. We ought not to forsake Christe for our parentes Iohn 6. Matth. 17. To beleue in Christe is the fulfilling of Gods will. Lâ⦠Ioâ⦠ãâã tâ⦠oâ⦠ãâã Lâ⦠ãâ¦ã vse Marke 4. 1. Peter 1. The Gospell is the frutfull seede of life Psalm 40. ââ¦tion ãâã 5. ãâã 9. ââ¦were ãâã 4. ââ¦inâ⦠wicââ¦e ãâã 9. 2. Cor. 2. God calleth the electe by his Gospell Marke 4. Psal. 138. Lukâ⦠Nâ⦠reâ⦠theââ Esay 6. Actes 28. Rom. 11. Iohn 12. Actââ Thâ⦠cauâ⦠secââ causâ⦠elecââ Ezâ⦠ââ¦ri 3 ââ¦nde of ââs poâântes Repentaunce is not the cause of remission of sinnes Repentaunce is the ordinary way to saluation Roma 10. Luke 10 Iohn 20. 2. Cor. 3. Luke â⦠Abrahaâ⦠Christeâ⦠faythe ãâã 4 Sathan is an ennemy to the seede of Gods word Iames. 1. The Gospell hath power to fructifye Vntâ⦠hearerâ⦠Carâ⦠pellââ ââ¦anye ãâã 1. ãâ¦ã Affliction is a stomblinge blocke Worldely cares are a let to fructifie Luke 14. Luke 6.12 and .16 1. Timo. 6. Iames. 5. Math. 19. Obâ⦠Anâ⦠Mââ otâ⦠naâ⦠ãâã seede ãâã forth ââ¦urall ãâ¦ã ââ¦o 3 âânde ãâã true ââ¦ccepâ⦠God. Math. 25. Ephe. 5. The church of Christe in earth is defiled with many hipocrites 1. Gâ⦠ââ¦proâ⦠the ââ¦e minââ¦ââ¦ther Worldlinges Math. 16. 1. Cor. 5. The apostels are compared to leauen Ioseâ⦠de aâ⦠cap. ãâã The lorde is easy to be intreated Ephe. 2. 1. Petriâ⦠Iames â⦠Iohn â⦠Veââ ââ¦urch ââ¦e in ââ¦lde ââ¦er be ãâã ââ¦tistes ãâã 23. Iohn 4. Iohn 15. Iohn 4. Iohn 9. Math. 3. Math. 25. Verse 3â⦠Vngodly meÌ are stumbling blockes Maâ⦠Maâ⦠Maâ⦠Lukâ⦠Corâ⦠mayâ⦠reprâ⦠ââ¦repaââ¦ââ¦he ââ¦s ãâã 8. ãâã 15. ãâã and ãâã 3 ãâã 12. Worldly pleasure is obscure darke in respect of the glorye to com Luke 17. 1. Cor. 15. Worldlye sightes do bewitche oure sences Present thinges are esteemed more theÌ the thynges that are inuisible Aââ Altââ vileâ⦠of the ãâã Richâ⦠coÌmâ⦠ãâã 3. ââ¦ll life ãâã be ãâã ãâã 55. Psalm 19. Psalm 109. A time of seperation will come 2. Timo. 2. Math. 25. Esaye 66. Punishmente prepared for the wicked 1. Esâ⦠Lukâ⦠ââ¦hers ââ¦bounde ââ¦wledge ãâã 20. ââ¦unce ãâã not to ââ¦aâ⦠ââ¦ence ââ¦ardes ãâã housâ⦠Math. 24. Marke 6. Luke 4. Luke 1. Matth. 2. Luke 2. Math. 2. Marke 6 Luke 4. Diligence ought to be vsed in hearing Gods word Tiâ⦠toâ⦠diuâ⦠Chriâ⦠Obââ blindâ⦠Chapâ⦠ãâã 9. ãâã 12. New things please men be they neuer so badde Chaâ⦠Faithâ⦠fideliâ⦠parcââ theâ⦠Luke 23. Lib. 5. Chap. 18. chap. 9. chap. 6. chap. 9. Tyrantes euer feare 2. Timâ⦠chaâ⦠ââiences ââe gylty ââ¦es acââ¦m ãâã ãâã 1â⦠ââ¦nes beââ¦ââ¦nished ãâã is inââ¦d Exod 28. Iosep li. 18. de antiqui cap. 10. Boâââ oughâ⦠a prââ Godâ⦠Twâ⦠to beâ⦠in reââ¦tion ãâã fered ââ¦ohn ââ¦e Preachers of Gods worde must auoyde flattery Feare alwais commeth to the wicked Math. 21. Feastynge is not without many euilles Marke 6 Iob. â⦠Dââ notâ⦠dabiâ⦠ãâã 6. ãâã conâ⦠euer ãâã ãâã are ââ¦ous ââ¦hat ãâã them The euyl maners of parentes do often times corrupt their children Two thyngs ought to be obserued in swearynge Rashe vowes Vowes monasticall Psaâ⦠ãâã patiââ¦âârder ââ¦on ââ¦were Burial is to be reuerenced Buriall pertaineth to sainctes Iohn 1. Maâ⦠Chapâ⦠ãâã 6 Luke 9. Christ careth both for soule and bodye Iohn 6. chap. 6. chap. 6. Chaâ⦠Mattâ⦠God ãâã the haâ⦠ââ¦wer ââ¦iste ââ¦es geâ⦠vnto 1. Thes 4. Titus 1. Luke 24. Esay 58. 1. Cor. 10 1. Cor. 11. Chap. 29. 2. cor 9. God blesseth the labours of his seruantes ãâã gâââ ãâã chapâ⦠Pleââ richâ⦠blesâ⦠lorde ãâã 6. ãâã 1 ãâã 5. Deut. 6. Myracles are not wonderfull vnto vs because wee see them daylye Occasions of euill ought to be avoyded Chriâ⦠and ãâã Thâ⦠of pââ Scââ prayeâ⦠1. Tââ ãâã maye ââ¦d in all ãâã ââon ââ¦were Exod 14. God oftentymes tyreth his seruants to the vtmost Mans minde is blinde Deâ⦠Sâ⦠anâ⦠Lukâ⦠Fââ timâ⦠awââ¦ââ¦ces ãâã ââ¦itude ãâã vs to ãâã God. ââ¦tââ¦ââ¦e Luke 24. Rashe zeale Aunswere Peters infirmity is commoÌ to al men Thâ⦠of ãâã ââ¦chies Fââââ¦rethââ¦ââ¦ger Dâ⦠geââ daââ ãâã 18. ââ¦firmiâ⦠borne ãâã at the ãâã god ââ¦tion Aunswere Perseuerance and constancy must be
might bee discerned from falsehode and lyes For the crafty vvylines of false Apostels is vvell enough knovven vvho being deceitful and subtile vvorkers taking vpon them the name of the Apostels of Christe do easely begyle the simple and suche as take no hede of them as the Apostell Paule in his epistell to the Corinthians declareth M. Therefore to the ende a certainâ⦠doctrine as concerning Christ should persiste and continue in the Churche or congregation the holy Ghoste brought to passe that firste of all the natiuitie of Christe his life doctrine death buriall resurrection and assention into heauen beside these the sending forth of the embassage of the Gospell into the vvhole vvorlde the going forvvarde and good successe of the doctrine of the Gospell and Christian faithe the declaration and confirmation of the same by faithful vvitnesses that is to saye holy Euangelistes should in maner of an history beÌ coÌmitted to vvriting by them vvhiche Euangelistes heard and savve all thinges them selues before their face vvhiche also hauing authoritie and povver of God vvere the first vvhiche vvere sent and appointed to the preaching of the Gospell throughout the vvhole vvorlde To this vse ende and purpose the foure Euangelistes haue vvrytten the history of Christe among vvhome C onely Luke maketh a preface to his Gospell vvhiche he vvryteth briefely shevvyng the cause vvhiche moued him to vvryte as euidently you may see if you reade the same B. As touching the interpretation of this vvorde Gospell it being taken from the Greeke vvorde signifieth good or glad tidinges The vvhiche vvorde the three score and tenne interpretours vsed so often as they founde the Hebrevve vvorde ãâã ãâã ãâã ãâã ãâã Bisser vvhiche signifieth to tell and ãâã ãâã ãâã ãâã ãâã Besora tidinges being the deriuatiue of the same and also ãâã ãâã ãâã ãâã ãâã Meuasser telling The Apostels and Euangelistes vsed this vvoorde very muche after them The Euangeliste Luke citing the place of the Prophete Esaye vsed this vvoorde To preache the Gospell to the poore hee hath sent me Therefore the Gospell shal be vnto vs a publique or open setting foorth and preaching of the grace and redemptioÌ purchased and gotten by Christe as concerning the vvhiche redemption there are infinite testimonies of holy Scripture C Or els the Gospell is a history conteining the glad tidinges of the comming of Christe in the fleshe being sent of the Father accordinge to his promises in the lavve Prophetes and Psalmes In the vvhiche history the lyfe specially of Christe his doctrine death resurrection and assention is declared beside these the fruite of his comming is therein declared namely that by him vve are deliuered from the Deuell sinne and death and that vve are sanctified and assured of euerlasting lyfe B. As therefore the Gospell in the Scripture is properly a declaration of the long loked for saluation and at the lengthe reuealed and offered by Christe euen so our Euangeliste Mathevve as the reste Marke Luke and Iohn hath very cunningly and artificially vvritten in his Gospell the history of the Lorde by the vvhiche he declareth both his vvoordes and dedes in order A. But vvho this Mathevve vvas vvhose vvorke in the nevve TestameÌt hath the first rome M and from vvhat state of life he vvas called of Christe and aduaunced by him to the dignitie of an Apostle he of himselfe as vve shall heare hereafter declareth In the meane tyme vve must thinke and assure our selues that the holy Ghoste vvas and is the true authour of this history and that Mathevv vvas only the instrumeÌt or secretary to the same vvho leauing his pouling kinde of lyfe is become not onely a companion and disciple but also an Apostell and Euangeliste of Christe from vvhome all thinges in the vvorlde that are good do flovve as from the lyuely and celestiall vvell of grace A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ after Mathevv The fyrst Chapiter The booke of the generation of Iesu Christ the sonne of Dauid the sonne of Abraham The booke of the generation C. IN VAYNE do certaine interpretours trauel about this titel or inscription to make excuse because the Euangelist Mathew doth name the whole history of the halfe of one chapter For this titel is not exteÌded to the whole booke but the name of the booke is put for a Cataloge or rehersall as if it had ben saide here foloweth the order of the generation of Christ B. Euen as we maye reade in Genesis This is the boke of the generatioÌ of meÌ In the which place the Hebrew worde is ãâã ãâã ãâã ãâã ãâã sepher which coÌmeth of the verbe ãâã ãâã ãâã ãâã ãâã saphar that is he hath nombred rehersed or declared For there foloweth the Cataloge or rehersal of men from Adam vntyll Noah with a discription of whoÌ and what tyme euery one had his ofspringe and originall Or els the booke of the generation signifieth that in the which somwhat is rehersed or nombred M. whervpon we reade that the booke of the Iust the booke of God in the whiche the Iust are written is so called B. This name therfore perteineth properly to the Cataloge and to the history A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long before in the lawe and Prophetes and loked for of the fathers B. Yet notwithstanding he wolde begyn the Gospell of Christ with the basenes of his generation sekinge to bring in all the sorrowes traueiles and paines of his life euen till the power glory and maiestie of his resurrection and kingdome in the which he sittinge at the right hande of God gouerneth all thinges that as Christ suffered many thynges and so entered into the glory of his kingdome and as he dyd fyrst abase hym selfe and became man a seruant also and humbled him selfe to the death of the crosse euen so he myght preache Christ vnto vs to be a mortal maÌ and crucified before that he was mortal and rayned gloriously in his kyngdome and so by the folishenes of preachinge to bringe saluation to the faythfull A The Euangelist Iohn more plainly euen at the fyrst preacheth the maiestie of Christ B. teaching him to be the eternall worde of the father and that deuine power and vertue by the which all thynges were made lyue moue consist feele vnderstand But our Euangelist Mathewe thought it sufficient to shewe briefely as it were in one word the diuinitie of Christe wrytinge thus The booke of the generation of Chryste And where as he calleth Iesus whiche was thought to be a carpenter and the sonne of a carpenter Chryst being that king which was long loked for promysed to the fathers he hath already shewed a sufficient cause and reason of so doinge to those that knowe the force of this name The sonne of Dauid the sonne of Abraham C. He calleth Chryst the son of Dauid and AbrahaÌ in respecte of
the promises because God had promised that the seede should come of Abraham in the which al the nations of the earth shuld be blessed But to Dauid there was a more playne promise made namely that his kingdom shulde abide firme euen vnto the worlds ende and that a kynge out of his loynes should syf vpon the throne so long as the sonne the moone endured Wherfore it was a common speache amonge the Iewes to call Christ the sonne of Dauid M. The cause therefore why Mathewe doth place Dauid before Abraham was the same and renowne which Dauid had in that Age among the people when so euer they talked of Christ to com which fame was first brought by the wordes of the prophetes with whom it was counted a solem matter to prophesy of Chryst vnder the name of Dauid Euen so in many places the people cried vnto christ Thou sonne of Dauid and Hosanna to thée sonne of Dauid And the Phariseis being demauÌded as concerning Christ whose sonne he was aunswered the son of Dauid S. Paule also sayth whiche was borne of the sede of Dauid after the fleshe A. But because the genealogy or pedegrewe of Christe is described and set forth by the two Euangelistes as by Mathewe and Luke and that not without great difference as it might seeme this chiefly ought to be considered whether both of them do bryng the petegrew of Christ from Ioseph or whether Mathew doth it alone and Luke from Mary They which thinke that Luke bringeth the petegrew of Christ from Mary haue a speciall pretence of difference in diuerse names and trewely at the fyrste syght a man can not perceiue that Mathewe and Luke do declare all one petegrewe there is so muche difference betwene them For in the genealogy froÌ Dauid to Salathiell from Zorobabell to Ioseph Mathew nameth not one of those names which Luke nameth Furthermore they say that is very absurde to bestowe so muche laboure in a thynge not necessary as to haue the stocke of Ioseph who notwithstandinge was not the father of Ioseph twise recited And because Mathewe hath recited the progeny and ofspringe of Ioseph they excuse the matter and say that it was done for many mens sakes which thought him as yet to be the father of Chryst But truely it had ben great folly by suche sufferance to maynteine a perniciouse errour also the text it selfe is manifestly repugnant and contrary to it For so sone as the Euangelist Mathew commeth to the ende of the genealogy or petegrew hee teacheth that Christ came not of the seede of Ioseph but that he was conceyued in the wombe of the virgyn by the secret working of the holy ghost Wherfore if theyr reason shuld stande and be allowed then we must nedes condemne Mathew of folishenes and rashnes that he in vaine woulde recite from whence Ioseph hadde his originall But theyr obiection is not yet aunswered which affirme that the progeny of Ioseph doth nothing parteine vnto Christ We aunswere therfore that the stocke of Mary is comprehended in the person of Ioseph B. because the lawe commanded euerye man to take a wyfe of his owne tribe As it is wrytten Euery man shal marry his wife of his own tribe and kinred euery woman shall take her husbande of the same trybe that the inheritaunce of the children of Israell remoue not from trybe to trybe C. They gather against this law saying that it was almost neuer vsed but neglected But the argumentes which they bring in are but vayne They alleage an exaÌple out of the booke of Iudges because the eleueÌ tribes promised that in no wise thei wold geeue any of their daughters to wyfe to the trybe of Beniamin It may be aunswered that very vnaptly they bryng in that which is extraordinary and nothing to the purpose for a common rule For it must needes be that one trybe beynge cut of the body of the people must be mutilate lame and imperfecte excepte the last extremitie by this remedy were holpen Therfore the common lawe in this place must not be regarded Beside this they do obiecte that Mary being the mother of Christ was cosyn to Elizabeth whom Luke at the firste wytnessed to be of the daughters of Aron This also maye easelye be aunswered namely that it was lawefull for younge damsels of the tribe of Iuda or of any other tribe to be maried froÌ them to the priestly trybe because the lawe dyd not gainsay it which was that no woman shulde remoue her inheritaunce from one trybe to an other So doth the sacred hystory make meÌtion that the wyfe of Ioiada the hie priest sprange of a kingely stocke Therfore no strange or vnwonted thing is it if that the mother of Elizabeth were ioyned to a priest Wherfore these two generations written by Mathew and Luke do very well agree together Yet notwithstandynge there are fower differences to be noted First Luke preposterously as a man maye terme it ascendeth vpwarde from the later ende to the begynning where as Mathew beginneth euen at the originall and so desendeth The seconde is because that Mathewes beginning tendeth no farther then to the holy and chosen seede of Abraham but Luke euen from Adam goeth forwarde The thirde is because Mathewe onely taketh in hande the legal stocke or stocke perteyning to Christ and cutteth of and omitteth some men in the order of the rehersal of the petegrew and seking to help the memory of the readers he reckeneth vp onely thre tymes fouertene generations but Luke dothe more exactly prosecute the naturall stocke of Christe The fourth and last is that these twoo speaking of one and the self same men do somtimes notwithstanding vary and disagree in their names As concerning the first difference because it is not hard but very easy it wer to no effect to make more wordes about the same then were requisite The secoÌd wanteth no good reason For seing that God had chosen to hym selfe the seede of Abraham from the whiche the redemer of the worlde shoulde come and seing the promised sauynge health was there after a sorte included vntill the commyng of Christ Mathew passeth not the boundes or lymittes appoynted of God. Wee must remember what S. Paule saith Christ was made a minister of the circumcision of the trueth of God to confyrme the promyses made vnto the fathers To the whiche agreeth the saying of our sauiour Chryst namely that Saluation sprang of the Iewes So that Mathew placeth him to be sene in that stock to the whiche he was properly and peculiarly appoynted Therfore in the petegrew of Mathew we must consider the couenant of God by the whiche he chose the seede of AbrahaÌ to be a people to him selfe that they mighte be hedged in as it were and seperated from other nations But Luke had a further consideration and regarde for although God had made his leage and couenante with Abraham that of his séede
the redemer shold spring notwithstandinge we knowe that from the defection and fall of the fyrst man he was necessary to all meÌ euen as he was then ordeyned appoynted to the whole world This was don by the wonderfull wisedom of God that Luke shoulde describe declare vnto vs that Christ was the sonne of Adam and that Mathewe should include him in the stock and kinred of Abraham For it should haue nothing profited vs that Christ was geueÌ and appoynted of the father to be the redemer and author of saluation except he had perteined generally to al men alike Furthermore the sayinge of the Apostel should not be true that he was to daye and to morrowe and for euer excepte his grace and goodnesse had ben powred out apon al ages from the creation of the worlde Let vs therfore know for a suertie that saluation by Iesus Christ is made manifest geuen to all mankind for so muche as not without cause he is called the sonne of Noe the sonne of Adam Notwithstandinge because he must be sought for in the worde of God the spirite dothe not rashely or without good consideration call vs backe by this oure Euangelist Mathewe to the holye stocke and kynred of Abraham where the treasure of euerlastinge lyfe wyth Christ was layed vp for a tyme. As touchinge the thirde difference there is not doubt but that Mathewe obserueth an other maner of order then doth Luke for the one hath Salamon the sonne of Dauid and the other hath Nathan the sonne of Dauid wherupon it euidently appereth that there are dyuerse lyniall descentes appoynted The best and most cunning interpretours do thus vnite and reconcile this shewe and apparance of discorde namely that Mathew leauinge the naturall lyne and stocke which Luke followeth doth reherse the legall genealogy or petegrewe And wee interprete that to be the legall genealogye by the whiche it was ordeyned that the right of the kingdome shoulde come to Salathiell And where as Eusebius in his fyrst booke of his Ecclesiasticall hystorie calleth the genealogy which is described of Luke a legall petegrewe it commeth all to one effecte For he meaneth nothinge elles then that the same kingedome whiche by lawful right was stablished in the person of Solomon came at the length to Salathiell But more trewly and parfectlye a great deale do they speake which saye that the legall petegrew was set forth of Mathew because he naminge Solomon streight after Dauid doth not al together by order still obserue of whoÌ Christ cam as touching the fleshe but howe he desceÌded and sprange out of Solomon and other kinges that he might be the lawful successour in whose hande the eternitie of the kingdome should be stablished accordinge to the couenant and promise of god For their opinion is probable and likely which think that the stocke of Solomon ended by the death of Ochozias As touching that which many allege out of the coÌmentaries of the Iewes how that it was coÌmaunded of Dauid that if at any time the issue of Solomon should decay or want that theÌ the kingdome shulde come to the posteritie of Nathan we leaue vnspoken and we take that onely whiche is certayne namely that the successioÌ of the kingdome was not confounded but that the degres therof were distinct Now where as the sacred historie doth shewe that after the deathe of Ochozias the kyngedome was taken of his mother Athalia all the kinges séede destroyed it is very euident plaine that those horrible and wicked slaughters were procured of a woman ambitious and desirous of rule least shée being brought to a priuate estate and meane condition of lyfe shoulde see the kingedome remoued and taken away Therefore if the sonne of Ochozias hadde bene alyue Athalia the grandmother shoulde quietly haue raygned vnder the collour of protectioÌ without enuy or dauÌger But the reason why Ioas is sayd to be the sonne of Ochozias is this because he was the next of kinne or bloud they called him so to the end he might in dede be thought to be the trewe and naturall heire of the kingedome For if Athalia had ben the grandmother of Ioas in déede he beinge an infant shée woulde neuer wyllingly haue so muche abused his titel againe what man of indifferent iudgement wil thincke it likely that the naturall sonne of the kynge coulde be so priuyly hydden by Ioiada the priest that the grandmother by diligent care and serche shuld not finde him out But rather if a man waye all thynges wisely he shall finde that the next heyre of the kingedome was of an other stocke And that is the meaninge of the woordes of Ioiada the priest when he sayde the kinges sonne shall raigne accordinge to the couenant of the lorde with Dauid as who shuld say it was an execrable thing for a woman beinge a straunger to take by violence vnto her the which God wold haue stande in the house of Dauid Wherefore it is no absurditie if Luke bring the stocke of Christe from Nathan because it mighte be that the stock of Solomon as perteining to the succession of the kingdome myght decaye Now if any do obiect that Iesus Christ can not be known to be the Messias whiche was promised but by the posteritie of Solomon who without all doubte was a figure of Christe we answere that al though he spraÌg not naturally from Solomon yet notwithstaÌding by the legall order he ought to be couÌted thought his sonne because he tooke his originall and beginninge of kinges But so great dyuersitie in names troubleth many very muche For from Dauid to Ioseph there semeth to be no agrement at al betwene the twoo Euangelistes sauing onely betwene Zorobabell and Salathiell This difference is sayde to come because the Iewes for the most part had two names but this excuse of some is not well lyked But truely for so much as the maner order of bringing placing genealogies petegrewes is not well knowne to vs now adayes the whiche order Mathew kept and folowed it is no marueile if we be ignorant knowe not howe bothe of them do agree or differ in euerye name and yet not withstandinge it can not be doubted but that froÌ the tyme of the exile of BabiloÌ they rekned certain men by diuers names and yet the selfe and same men But in Salathiel and Zorobabel bothe the names were kept still peraduenture for the altered state of the people because then the kingely throne and maiestie was cleane extinguyshed put out And that small and thyn shadowe of domination and rule being left as a remnant there apered a marueylous chaÌge whiche change shoulde admonishe all the faithful to hope for a more excelleÌt kingdome then the vysible kingdome of Salomon whiche for a short time onely florished This also is now worthy the notinge namely that it is no absurdytie for Luke in his Cataloge or rehersall to recken vp more then Mathew when
Euangelist saith not that the hidden and secrete workynge of God was openly knowen but that he mingelth with the knowledge of men the vertue power of the spirite whiche as yet laye hidde By the holy ghoste B. Ioseph was fleshe and therefore he coulde beget nothing but fleshe that is lies and vanitie for that whiche is borne of the fleshe is flesh But by Christe there commeth grace truth Therefore he could not be begotten of a man It was necessary also that by the secrete power of God that is by the holy ghost the tyme and course of the séede of man should be supplied and haue hys full continuance in the virgin being the elect vessell of God and in the same time or terme a body to be formed to the lord in a Most chast virgin wherby he being pure and voyde of all synne mighte be a holy and acceptable sacrifice to his father and also might purge and sanctifie vs The aungell being sent of God did foreshewe the same to the virgin saiyng The holy ghost shall come vpon thée and the power of the highest shall ouershadowe thée 19 Then Ioseph her husband because he was a righteous man and woulde not put her to shame he was minded priuely to departe from her Then Ioseph her husband C. These twoo partes must be reade aduersatiuely that Ioseph was righteous and yet that he was carefull for the fame of his wyfe Therefore the righteousnes whiche is here praysed was for the contempte of the euill facte because he suspected his wyfe of adultery yea and iudged her to be an adulteresse Suche a wickednes with his clemencie and gentlenes he would not seme to fauoure for truly he is a bawde to his owne wyfe whatsoeuer he be that winketh at her dishonesty neither is there any being of honestie and godly disposition but they abhorre detest suche wickednes Therefore Ioseph by the zeale of righteousnes dyd condemne that whiche he thought to be a falte in his wyfe notwithstanding his mynde bending to humanitie did staye him that he shewed not the rigor or extremitie of the lawe M. The lawe commaunded that she shoulde be punished which in adultery was founde with childe Yet the humanitie that was in Ioseph would not suffer him to shewe such extremitie C. This was a more meane and reasonable waye if he departing priuely went to another place Wherby we may gather that he was not of so tender or effeminate mynde that vnder shewe of mercy and compassioÌ he should maintaine the falte in hiding of it He did only remitte somwhat of the extremitie of the lawe least he should make his wyfe an open shame And we ought not truly to think but that this was done by the deuine counsel of God who no doubt staied his minde by the secrete motion of his holy spirite By this we knowe how impotent and weake Ielosy is and howe violently it withdraweth a man Wherfore although Ioseph did fully determine in his minde to departe away from his wife yet he was let with the consideration of so many daungers that woulde insue vpon the same And the selfsame is to be iudged of the silence of Mary who no doubte also was let with shame that she durst not bewraie her selfe to be with childe by the holy ghoste Notwithstanding she was let more by the prouidence of God then by her owne counsell and mynde For if she had spoken of it the matter being so straunge and hard to be beleued namely that she was with child by the holy ghoste then would Ioseph haue though he had bene mocked Therfore the lorde did suffer his seruaunte Ioseph to be led by ignoraunce into a peruerse iudgement that he by his own voice might bringe him into the waye But we must vnderstande that this was done rather for vs then priuately for Iosephs sake or cause For God in no wyse would suffer any to haue a sinister or wrong iudgement and suspicion in his woorde M. Let vs learne here by the example of Ioseph so to be angry with wickednes that we swarne not altogether from humanitie yea and let out humanitie be suche that iustice thereby be not hindered C. Also this is the reason why this misery was not made knowen then immediatly to many because it was necessary that the excellent and incomparable treasure should be hidde that it might onely be reueled to the sonnes of god Againe it should seme no absurditie if we saye that the lorde did it as he often doth to proue the faithe and obedience of those that be his For the same cause also it came to passe that the lorde suffered Mary to marie that the celestiall heauenly conception of the virgin should be hid vnder the name of mariage vntil the full time that reuelation should be made in the meane time it was hidde from the vnbeleuers as their ingratitude malice deserued And vvould not put her to shame M. A man is put to shame when that he is opeÌly punished according to his desert 20 But while he thus thought behoulde the aungel of the lorde appeared vnto him in slepe saying Ioseph thou sonne of Dauid feare not to take vnto thee Mary thy wife For that which is coÌceiued in her coÌmeth of the holy ghost VVhile he thus thought C. Here we may perceiue that the lorde is always ready to help those that are his that in time eueÌ at the very instant Bu. In Ioseph is verested that whiche Paule writeth saiyng God is faithful which shal not suffer you to be teÌpted aboue your strength but shal in the mids of the temptatioÌ make away that ye may be able to beare it For with a wonderfull coÌfort here doth God assiste Ioseph being afflicted Whereby we may gather that although he feareth or semeth as though he regarded not our cares and griefes yet notwithstanding he hath respect vnto vs but he thus hideth him self refraineth that he may haue a ful triall of our pacience in the time which shall be of him appointed to helpe vs And all though his help be long ere it be shewed oftentimes yet is it profitable for vs so to haue it differred Appered vnto him in slepe A. That thaungel appeared vnto him in slepe it sheweth vnto vs that this is one of the two ordinary meanes that God vsed in time paste to shewe his minde to man of the which is made meÌcion in Numeri where the lord saith I wil be knoweÌ to the prophetes which are among you by a vision will speake to them in a slepe My seruaunt Moyses is not so vnto whoÌ I will speake mouth to mouth Bu. Supernatural slepes or dreames do come of God from aboue by good aungels by the which God reueleth his will to whome it pleaseth him C. And we must vnderstande that those kinde of dreames doo much differ from those that are naturall because they are of more certeintie and sealed
confirmed from aboue so that the veritie of the same cannot be ambigious or doubtfull The dreames which commonly happeÌ vnto meÌ are wont to come of continual cogitacions thoughtes of the minde or of the course of nature or of the disteÌperance of the body or of such like causes Bu to the deuine dreames cometh the testimony of the spirite which witnesseth for a suertie that it is God whiche speaketh Bu. As of the ladder of Iacob which we rede that he saw in a vision or dreame Moreouer we learne out of this place how greate the prouideÌce of God is towards those that are his with the which by his fatherly watching care he doth instruct teache those that are a slepe nothing careful for thinges necessary what they must do what thei must auoide he wil soner teache theÌ with a miracle theÌ thei shold so dauÌgerously erre Ioseph thou sonne of Dauid C. This exhortation of the aungell doth declare that Ioseph was troubled with carefulnes of mind least he should be polluted or defiled with any infection in suffering the adultery of his wife Therfore that opinioÌ that he had conceiued of the fact thangel taketh away that he might abide dwel with his wife with a quiet conscience This Epithete of the sonne of Dauid he vseth according to the present cause that he might lifte vp his mynde to that hie mistery because he should be of that family a certain remnaunt with a few of whom saluatioÌ was promised to the world Ioseph therfore hearing the name of Dauid of that which stock he maried he might remeÌber that excelleÌt couenaÌt of the restoring of his kingdom that he might vnderstaÌd that no new thing was spoken vnto him Therfore it is eueÌ as if the aungell bringing in the foretellinges of the prophetes should haue prepared the minde of Ioseph to receiue the grace presently proffered 21 She shal bring forth a sonne and thou shalt cal his name Iesus for he shal saue his people from their sinnes This thing was forshewed by thangel saying thou shalt coÌceiue bring forth a sonne She shal bring forth a sonne And thou shalt cal his name Iesus C. The cause why he should be so called is preseÌtly added for he shal saue his people from their sinnes This name Iesus is takeÌ froÌ this word ãâã ãâã ãâã ãâã ãâã Hiphil which properly signifieth to saue but accordiÌg to that Hebrew it is otherwise pronouÌced as Iehosua but the Euangelistes for so much as they write in Greke haue vsed the coÌmoÌ phrase of speache wherby their folly is reproued which rather do wrest this name Iesus of ãâã ãâã ãâã ãâã ãâã then deriue it For they couÌte it a gret absurditie that any shold haue this name saue only the sone of god And tragically and cruelly they crie out that Christ would neuer suffer his name so to be prophaned and made coÌmen as though truely we had forgotten ãâã ãâã ãâã ãâã ãâã that is that the name of Iesu was no lesse coÌmon to those men theÌ Iehosua But wher as the Rabbines do write in euery place Iesus It is plaine that they do it maliciously least they should call Christ by any title of honor but rather they imagined him to be some base borne iewe Therefore their writing deserueth as much authoritie as the barking of a dog Moreouer they obiecte that this name Iesus before the which euery knée ought to bowe deserueth no reuerence nor treÌbling feare except only alone it pertaineth to the son of God. But certainly Paule ascribeth not vnto him any magicall name in the sillables wherof any maiesty is included or hid no rather he meaneth thus that al power is geueÌ to Christ of his father yea al empire dominion therfore that the whole world ought to huÌble it self vnder him Therfore al such fonde fained imaginatioÌs laid apart let vs vnderstaÌd that the name of Iesus was geuen to Christ that in it the faithful might learne to seke for that which in times past was shadowed vnder the law which was that saluatioÌ should come through him Bu The selfe same worde vseth the prophet Esay speaking of Christ saying I haue made thée the light of the Gentils that the maiest be my helth or saluatioÌ to th end of the world For he shal saue his people froÌ their sinnes A. Here the sonne of God is plainly coÌmended to be the author of saluation euen as there is no saluation in any other but in hym C. First of al therfore we must consider that al they in theÌ selues are lost to whoÌ Christe is sent to saue for he is called by name the sauiour of the church If that they are ouerwhelmed with death destructioÌ whom God hath taken ioyned to him self vntil Christ restore life vnto them again what shal we say of those strauÌgers which are not of the fellowship vnto whoÌ at no time any hope of light or life hath shined Wherfore we must nedes coÌfesse that mankinde vniuersally was iudged geuen to vtter death destructioÌ damnatioÌ vntil saluatioÌ was included in Christ But here also we must note coÌsider the cause of this death destructioÌ for the celestial iudge wil not pronounce vs to be accursed rashely or without cause The aungel therfore doth witnes that we perished were oppressed kept down in miserable daÌnatioÌ because by our sinnes we wer alienated draweÌ froÌ life Wherby is shewed vnto vs the wickednes and corruptioÌ of our nature For if there wer any man so fully beââ¦t in any pointes to liue vprightly iustly yet he shal stande in nede of Christ the deliuerer But truly there are none but they haue nede of his grace Therfore it followeth that we are the seruauntes of sinne altogether destitute of true righeousnes eueÌ as the apostle Paule writeth C. Here also we may gather what way meanes Christe hath to saue vs because he deliuereth vs from our sinnes There are two parts of this deliueraunce The first is by the pacifiyng of the wrath of God whiche bringeth vnto vs frée pardon remission by the which we are exempted from death reconciled to god The second is by the sanctification of his spirite through the which he doth deliuer vs froÌ the tyranny of SathaÌ that we may liue to righteousnes Wherefore Christe is not truly acknowledged to be our sauiour vntill we assure our selues to haue frée remission of our sinnes and to be certified that we are righteous acceptable in the sight of God because we are absolued from the desert gilte of death And finally we hauing no confidence in our own workes merites must craue of him the spirite of perfect righteousnes M. Therfore diligeÌtly we must indeuour that this effectuall power of Christ to saluation may ratifie and confirme in vs his truth and veritie We must also note
vnto vs the singuler loue of our heaueÌly father who maketh our tribulation momentany and light and hath prepared against the same an exceading and eternall wayghte of glory vnto vs Before he promised Ioseph to bring him woorde in time of his retourne here therefore is shewed the true performance of the promise of god Let vs here note that God will sende his aungels rather then he will leade his seruauntes in troublesome Aegipte Moreouer that the aungels haue frée accesse and passage to and from Aegipte Neither is there any place so wicked whereby the deuine prouidence of God will let to visite and comforte those that are his therein C. To conclude the lorde doth at no time nor in no place forsake those that are his but duely dothe aide and assiste them In Aegipte Here is shewed the perseueraunce of the faith of Ioseph who once stirred not his foote out of Aegipte vntill he was called agayne by the commaundement of God into his countrey 20. Saying arise and take the childe and his mother and go into the lande of Israel for thei are dead which sought the childes life Saying arise and take M. The Euangelist here doth very well order the woordes of the aungell whiche saide not Arise and take thy childe but simplely Take the childe and his mother that those thinges following may agree with that whiche goeth before in the first chapter And go into the lande of Israell Ioseph was thus commauÌded because it behoued the childe to be brought vp in the lande of Israell and not in Aegipte least he might seme to be an Aegiptian and not an Israelite Furthermore there was a consideration to be had of Ioseph and Mary to whom no doubt it was greuous the feare of Herode being taken awaye to abyde any longer without cause in Eegipte and to be depryued of their owne lande and countrey VVhiche sought the childes life M. This is an Hebrewe phrase in stede of They weÌt about to kyl the chyld This same was tolde of the aungel before but in other woordes when he sayde For it will come to passe that Herode will seke the chyldes lyfe to destroye it 21 And he arose and toke the chyld and his mother and went into the lande of Israell A. As Ioseph obeyed the first coÌmaundement without delaye when he was commaunded to flée into Aegipt euen so nowe at the seconde tyme he obeyeth coÌmitting him selfe to the regiment of the heauenly kyng 22 But when he hearde that Archelaus did reigne in Iury in the rowme of his father Herode he was afrayde to go thither notwithstanding after he was warned of God in a slepe he turned aside into the partes of Galilë But vvhen he hearde that Archelaus C. It is likely that Ioseph retourned from Aegipte immediatly after the death of Herode before that Augustus Caesar had appointed and decreed Archelaus to be his deputie and ruler in Iury because in his fathers testameÌt or will he was appointed the successor of his kingdome although he toke not vnto him the glorious name and titell of a kyng for that stoode alwayes at the appointment and wyll of Caesar neuertheles he bare rule of al things after this he went to Rome and was fully confirmed and established all was graunted vnto him sauing the name of king and that was only denied till suche tyme as he deserued the same by his valiant dedes But Philip bare rule of Galile being a man of a gentle nature and almoste none lyke vnto him Therefore Ioseph by the forewarning of the aungell gate him into his dominion because vnder a gentill and mercifull prince there is no daunger As concerning this Archelaus the sonne of Herode we may reade more in Iosephus He vvas afrayde to go thether C. We must alwayes haue in minde the determinate counsell and purpose of God which kept his sonne euen from the beginning vnder the rudimentes and instructions of the crosse because afterward that same should be the onely waye and meane to deliuer his Churche For therefore he toke vpon him our infirmities therefore he was in perill and daunger and therefore he was subiecte to feare that his Churche being deliuered by his power from perill from daunger from feare might feare no more but haue coÌtinually euerlasting peace and quietnes Wherefore his daunger was our safegarde and his feare was our sure trust confidence not that he then feared that any daunger should happen to hym selfe by reason of his age but because for the feare of Ioseph and Mary they were caried to and fro he may truly be sayde to haue taken our feare vpon hym that he myght brynge vnto vs a peaceable and quiet truste 23 And went and dwelt in a cittie called Nazareth that it might be fulfylled which was spoken by the prophetes he shal be called a Nazarite And vvent and dvvelt M. Luke the Euangelist saith that Iesus was noursed and brought vp in this cittie of Nazareth This place must be ioyned with that in the second of Luke where it is wrytten thus And when they had performed all thinges according to the lawe of the lord for he speaketh of the lawe of purifiyng they retourned into Galile to their owne cittie of Nazareth Least any man should thinke that they gat them to their owne cittie immediatly after their purifiyng the history of the wyse men doth staye let beside also the exile into Aegipt the which being ended they retourned into their own cittie Nazareth as our Euangeliste Mathew declareth That it might be fulfilled Theuangelist might haue shewed another reason why they weÌt into this citty namely the which Luke semeth to alleage when he sayth They retourned to their owne cittie Nazareth But according to his manner and order he would not pretermit the occasion of the prophesy fulfilled to the ende we mighte learne that all thinges that were done as concerning Christe were signified before by the foretellinges of the prophetes By the prophetes Why doth Mathewe vse here the plurall number when as he alleageth but the testimony of one prophete why he so doth we shall see by and by He shal be called a Nazarite C. Mathew doth not bring this woorde Nazarite of Nazareth as though it were the true and proper etimologie and force thereof but it is only an allusion whiche hath some other meaning For the Hebrewe woorde ãâã ãâã ãâã ãâã ãâã doth signifie holy and consecrated vnto God of ãâã ãâã ãâã ãâã ãâã Nazar whiche signifieth to separate The Hebrewes truly call ãâã ãâã ãâã ãâã ãâã Nezer a flower but there is no doubt but that Mathewe had respecte vnto the former sence and meaning For we do not reade that the Nazarites are called florishing or garnished but they were those whiche were consecrated to the lorde accordyng to the prescripte lawe as we may reade in the booke of Numbers Wherfore the sence and meaning is this namely although Ioseph by feare was constrained to
go into a corner of Galile yet for all that the lord had a farther respect and purpose to haue the cittie of Nazareth ordeyned a dwellinge place for Christe to the ende the name of a Nazarite might pertaine vnto him The place also in the thirtene of Iudges is here noted for there mention is made of Samson but because Samson was not called a redemer of the people sauing only in the respecte that he was a figure of Christe and the health which he brought by his hande vnto the people was a certaine obscure and mistical proheme and foreshewing of the full and perfecte sauing health which at the leÌgth was reueled and exhibited by the sonne of God to the whole worlde whatsoeuer goodnes the scripture doth shewe of Sampson it oughte to be referred vnto Christe Wherefore Christe is the chiefe example Sampson the inferiour tipe and shadowe But where as Mathew putteth prophetes in the plural number it may easely be aunswered because the booke of Iudges was compyled and made of many prophetes Although that which is here spoken of prophetes is muche more ample and large For Ioseph which was a temporall sauiour and preseruer of the Churche and many wayes bare the figure of Christ yea the very Image and patterne of hym was called of his brethren the Nazarite that is to saye the flourishing among his brethren as we may reade in Genesis Deutronomy God therefore would haue the excellent dignitie the shewe whereof he declared in Ioseph to appeare in Sampson and gaue him also the name of Nazarite that the faythfull hauing these fyrste rudimentes and enteraunces might be the more fixed and grounded vpon the redemer to come which should be separated from all men that he might be the firste begotteÌ among many brethren B. Furthermore we are here taught that whatsoeuer happened vnto Christe shall also happen to all the electe chosen of God ⪠for there is nothing so small or litle that happeneth vnto them by chaunce and not by the prouidence of god But whatsoeuer happeneth he doth wonderfully in al thinges comforte and stablishe them Moreouer we sée all thinges so ordered in Christe that the godly cannot chose but acknowledge hym to bee their sauiour but contrariwyse all thinges are so obscure to the reprobate that nothing can be vnto them more harde his diuinitie and godhead is so couered with his crosse and humilitie Againe his portion and lot was not the least in that he was coumpted a Galilean and a Nazarite that is to be borne in the poorest region or countrey of the Iewes in a base towne also Whereupon Nathanaell sayde Can ther come any goodnes out of Nazareth But we may sée that hereby the reprobate Iewes were offended so that in no wyse they coulde abyde to acknowledge him to be Christe Wherfore to Nichodemus perswading the Phariseis that no man ought to be condemned before his cause were knowen it was aunswered arte thou also of Galile Searche the scriptures and loke for out of Galile ariseth no prophete But the godly although they thought him ãâã Nazarite neuertheles when they baââe in preache publish wordes of eternal life when they sawe that he sought not his own praise or glory but the glorie of his father they by by with all their harte beleued and so were easely perswaded that Christe was borne at Bethlehem according to the promises The thirde Chapter IN those days came Iohn the Baptiste preaching in the wyldernes of Iury saiyng In those dayes M. Before in the first chapter the Euangelist shewed the generatioÌ of Christ in the secoÌd chapter he shewed the reuelation of his natiuitie made by the wyse men with the craft crueltie of Herode the flight of Ioseph with the child and his mother finally their retourne againe Nowe of necessitie it followeth that he shewe his childhod vntill the time of his preaching But leauing those thinges he doth accelerate come to those tymes in the whiche the original beginning of the dispensing of our saluation began the reueling of the sonne of god Therefore he doth begin with the preaching of Iohn the Baptist by whom Christe was firste made knowne to the Iewes as by aforeronner crier ordained from aboue to this purpose that he should beare witnes of the light C. But it caÌ not be gathered by Math and Marke what time of his age Iohn began opeÌly to shew him self therfore Luke doth sufficiently shew that he was thirty yeares of age or there about For he saith In the .xv. yere of the raigne of Tiberius the Emperour Pontius Pilate being liftenaunt of Iury. c. The auncient wryters of the churche almost with one consent do affirme that Iohn was borne .xv. yeares before the death of Augustus Tiberius his successor had obtayned the empire of Rome .xv. yeres before that Iohn began to preach Therfore as we said before that time of .30 yeres was expired wherof also it followeth that he did not long execute the office of a teacher but shortly gaue place to Christ him self because it is certaine that Christe was baptized when he was .xxx. yere olde And then he toke in hande to accomplishe his office For when Christ the bright sonne of righteousnes immediatly followed Iohn his Lucifer or morning starre it is no marueile if Iohn vanished awaye whereby the only shining brightnes of Christe might the more appere B. For this was the moste apte and fitte time to preache the kingdom of heaueÌ when that the earthly kingdom was not in prosperous estate but had euil successe For we are neuer more apte to conceiue in oure myndes to vnderstaÌd heauenly things then when as earthly thinges are out of square and contrary vnto vs. Iohn the Baptist Bu. Therfore Iohn was so called because that God had appointed by his ministery the sacrament of Baptisme because he was the first that euer baptized In the vvyldernes of Iury. Luke doth seme to adde more saying And he came into all the coastes round about Iordane But in this place of Math. and in the first of Marke there is no mentioÌ made of the wildernes but only in ââ¦iske The EuaÌgelistes are thus vnited Iohn began first to do his duty in teaching among those that bordered nere vnto him where he dwelte afterwarde more publiquely he preached the Gospel that it might be knoweÌ in many places Wherby it came to passe that in short tyme his fame was spred to Hierusalem Howbeit that place might be called the deserte of Iordane For indede it was not a wildernes but a harde stony and hylly place which for the smal coÌpany of men is not inhabited Bu. After the same maÌner also the virgin Mary is said to go into the mouÌtaines of Iury and to enter into the house of Zacharie So Ioab is sayde to be buried in his own house in the wyldernesse Moreouer Idumea or
as God doth promyse to nourishe me Thou Sathan doste bynde his grace vnto breade but he on the contrary parte witnesseth that his grace is sufficient to nourishe and succoure vs Nowe let vs consyder what kynde of temptation this was surely suche a one with the which Sathan dayly fighteth against vs For the sonne of God would not suffer any vnwonted temptation but would fight in the same battaile that we fight in to the ende that we being fournished with the same armoure wherewith he was armed nede not doubt of the victory but that already we haue the palme in our handes 4 But he aunswered and said It is wrytten man shal not lyue by bread only but by euery woorde that proceadeth out of the mouthe of God. And he aunsvvered and. C. First this is here worthy to be noted that Christe taketh the scripture for his buckler for this is the true kynde of fight if we couet to haue the victory Neyther in vayne doth Paull call the woorde of God the sworde of the spirite M. Christe coulde by his deuine power haue caste Sathan into the bottomles pit but for our sake he would ouercome his temptations that his deceites should not only be frustrate but also we that shoulde followe thereby might learne howe to fight A. That we being well appointed with the armoure of the woorde of God might bouldely resiste our enemy the deuell C. Whereby also we may gather that the Papistes hauing made a league and agremente with Sathan as it were to caste out the soules of men to th ende they may cruely of hym be destroyed they suppressing the scripture do despoyle the people of God of their armoure with the whiche they might only defend them selues For they whiche caste from them this armour and exercise not theÌ selues daily in the schole of God are worthy euery houre to be in daunger of the deuell to whome they do betraye them selues Neyther is there any other reason why Sathan should so spoyle and ouercomme so many were it not that God would be reueÌged on their negligence and contempt of his woorde Now we must consider the testimony of Moyses whiche Christe citeth Man shall not liue by bread M. By this word bread he vnderstandeth all maner of foode what soeuer we vse to the sustentation of our body Loke in the sixt chap. folowing Some very falsely wreste this testimony of Moyses as if it had bene saide that the liues of meÌ were not nourished with visible breade but with the worde of god In some respect this is true but Moyses respected another thing For when they had no other breade at hande he sheweth that Manna was an extraordinary foode to the people that by this document it might be witnessed for euer that the life of men is not included in bread but to depend at the wil and pleasure of god The woorde therefore in this place is not takeÌ for doctrine but for the decrée which god published to the defending of the order of nature to the nourishing of his creatures Neither doth he reiecte men which are the workemanship of his handes but for this cause he powreth life into them that once being geuen he may daily sustaine the same The woorde is the vertue and power of God by the whiche we be sustained as well without meate as with meate whether he place any other thinge in steade of meate as Manna which he gaue to our forefathers or nothing as he kept and preserued Moyses Helias and Christe so many dayes C. So saythe the Apostle he ruleth all thinges with the woorde of his power That is al the worlde is preserued all the partes thereof abide in their proper state at his becke and decrée by whom al thinges are gouerned Therefore although we be fed by breade yet we must not attribute our lyfe to the vertue of the same but to the secrete power of his grace whiche God inspireth in the bread to feede vs. Whervpon also it followeth that God whiche vseth the ordinary meane of bread to our sustentatioÌ will otherwise wheÌ it pleaseth him fede vs that we may liue B. Therfore the aunswere of Christe is in effecte thus Although I honger yet God by his power can preserue me still as he hathe done hitherto without meate that I shal not nede to make these stones breade A. Neyther is the power of my father tyed vnto breade By this sentence of Moyses therefore their wickednes is condemned wiche counte that their lyfe and felicitie to haue aboundace and superfluitie of all thynges pertayning to the body Here also is reproued the distruste wicked carefulnes whiche causeth vs to seke after vnlawfull thinges And to this point the aunswere of Christ is properly directed that we must so trust to receiue our foode and other thinges necessary to our life that we passe not the boundes limited vnto vs. For if Christe thought it not lawfull and mete to make breade of stones contrary to his fathers commaundement muche lesse it is lefull to get our liuinge by rapine violence murther bribery extortion vsury and suche lyke We knowe it was sayde to Adam in the beginning Thou shalt get thy liuing in the sweate of thy browes And Paule He whiche laboureth not let hym not eate And againe if any prouide not for his housholde he hath denied the fayth and is worse then an infidele And these places are wrytten leaste that any man should take occasion to lyue idely refuse the labour of his handes whiche God hath appoynted to get our liuing by 5 Then the Deuell toke hym into the holy cittie and set hym on a pinnacle of the temple Then the deuell toke him M. This is the other temptation of Sathan by the which what he wente aboute we may gather by the aunswere of Christe Luke resiteth this in the second place but the Euangelistes ment not so to order the history that they would obserue and kepe alwayes exactly the order of tyme but rather to gather the speciall thynges that they might set forthe as it were in a glasse or table those thynges whiche were moste proffitable to bee knowen as concernyng Christe This therefore shall be sufficient for vs to knowe that Christe was tempted thrée manner of wayes But whiche was the fyrste seconde or thyrde it maketh no matter vnto vs. A. Here Mathew declareth that Christ was taken of the deuell and set vppon the Pinacle of the temple E. But howe he was taken and caried whether by force or by his own free wyll following the Deuell C. Or whether he were caried through the aire or whether it were done by a vysion it is not for the godly to searche It may be that there was no small tyme betwene the first and seconde temptation and betwene the seconde and the thyrde but that there was some distaunce whiche is moste lykely although by the wordes of Luke it is gathered
goodes and hated and despised of al men But on the contrary parte the lorde pronounceth them blessed so that they suffer the same persecution and afflictioÌ for the lorde rightuousnes sake Of the whiche doctrine the disciples of Christe haue great nede and the more harde and greuously that fleshe wyll beare the same the more intentiuely we ought to meditate vpon the same Neyther is there any other condition to fighte vnder the banner of Christe then that when the whole world doth ryse against vs and pursue vs to the death The matter is thus Sathan the prince of the worlde ceaseth not to arme his souldiours with furious madnes to the ende they may ryse against the members of Christe This is very monstrous truly and exceadinge nature that they whiche imbrace righteousnes should be violently vexed contrary to their desert Therefore Peter sayth Who is it that wyll harme you if ye followe that which is good yea happy are ye if any trouble happen vnto you for righteousnes sake But in suche vntamed and fierce wickednes of the worlde it hapneth to much oftentimes that the good by the zeale of righteousnes do inflame the hatered of the wycked against them selues and this is specially common vnto Christians to be hated of the greatest number of men For fleshe can not beare the doctrine of the Gospel none can abyde to haue their faltes reproued M. But persecution is an obstinate pursewing to destroy by the whiche there is no place of reste and quietnes geuen but the destruction of innocentes is soughte with all kynde of violence and deceites For righteousnes C. They are sayde to suffer for righteousnes whiche therefore purchase and prouoke the hatred of euell men because with all their indeuour they resiste that whiche is euell and defende that whiche is good In this part therefore the truthe of God worthely hath the preheminence Wherfore by this note Christe doth disceuer his martyres from the euell and wycked persones A. According to that saying of Peter Se that none of you be punished as a murther or as a thiefe or as an euell doer If any man suffer as a Christian man let him not be ashamed but glorifie god on this behalf Therfore for so muche as all they whiche wyll liue godly in Christ Iesus must suffer persecution as witnesseth the apostell Paule this admonition dothe belonge to all the godly alike But and if the lorde do at any tyme beare with our infirmitie weakenes and wil not suffer the wicked to vex vs at their pleasure notwithstanding it is mete that in peace and reste we meditate and thinke vpon this doctrine that we may be ready so often as nede shal require to come into the field and not to encouÌter with our enemy vntil we be therunto sufficiently armed and appointed For theirs in the kingdome of A. This is a moste ample and large rewarde of the which also S. Iames speaketh thus Happy is the man that endureth temptation for when he is tried he shall receiue the crowne of lyfe whiche the lorde hathe promised to them that loue him For so much as therefore in the whole race of this lyfe the state of the godly is moste miserable Christe doth worthely call vs vnto the hope of a heauenly lyfe Bu. And therefore the lorde whiche is liberall shall rewarde vs for the losse of our countrey for our goodes taken from vs for the vayne glory of this worlde he wyll geue vs a celestiall countrey euerlasting goodes and perfecte glory farre exceading the light in brightnes 11 Blessed are ye when men reuile you and persecute you and shall falsely saye all maner of euill saying against you for my sake Blessed are ye vvhen men reuile you M. Here by a figure called Apostrophe be declareth to whom he hath spoken al these things namely to his disciples which beleued in him whiche were afflicted by dyuers meanes despised and reiected for the Gospels sake C. But the EuaÌgelist Luke hath Blessed shall ye be when men hate you and thrust you out of their company and rayle on you and abhorre your names as an euill thinge By the whiche wordes Christ would comforte his faithfull that they should not be discouraged although they perceiued them selues to be the moste detestable in the sight of the worlde For this was no small temptatioÌ to be cast out of the churche as prophane and Heathenishe men For when as he knewe that nothinge was more venemous then hypocrites Furthermore when he forsawe with what violeÌt force the enemies of the Gospell were vehemently inflamed against his litle and coÌtemned flocke he woulde fortifie them that they might not fainte although an exceading sorte of reproches were presently ready to be layde against them And hereby it appeareth how litle the excommunication and cursing of the Pope is to be feared when as he lyke a tyraunt doth separate vs from his synagoge because we wyll not be diuorsed froÌ Christ And shall falsely say all A. The children of this worlde because they can not hate them which are indewed with the spirite of Christe because they so lyue that they cannot worthely deserue their hate and be afflicted in stede of the truthe they inuente false crimes the whiche they alleage as causes worthy of hatred persecution M. Here they saye that they reiecte not the woorde of God but that they cannot beare with suche as are alterers of custome makers of new thinges disturbers of peace and religion and finally contemners of true worship So Christe was accused to Pilate that he seduced the people and that he was a mouer of sedition against the empire And the enemies of Steuen brought in false witnes which sayd we harde him speake contumelious woordes against Moyses and against god M. And Christians were called malefactours murtherers and seditious persones As concerning the whiche we may reade in Tertullian howe the wicked cried against the Christians if any calamitie trouble chaunced To the beastes to the beastes away with the churcherobbers it is not mete for suche wicked persones to lyue and suche kynde of cruell and reprochefull woordes cried they against them For my sake Bu. That is if thou suffer persecution for Christe and his Gospell not for thy faltes and wicked desertes Finally if they be false and imagined accusations whiche are layde against thée thou shalt be happy and blessed For if thou be called a mouer of sedition an heretyke a robber of God of his honour and arte suche a one in dede so that they be verified in thee then thou hast no cause to thynke thy selfe happy but rather accursed 12 Be glad and reioyce for great is your rewarde in heauen for so they persecuted the Prophetes whiche were before you Be glad and reioyce C. By these woordes he declareth that the remedy is at hande least we should be dismayed with iniust reproches and slaunders
godlines and integritie of life be agreable to the doctrine whereof they are ministers B. In another place we reade that the lorde vsed the lyke similitude of a candel when he expouÌded the parable of the sede falling in diuers places after the whiche he addeth Is the candell lighted to be put vnder a bushel or vnder a table Is it not lighted to be put on a caÌdelstick that those which come into the house may se the light For there is nothing so secrete that shall not be opened neither hath it bene so priuie but that it shall come abroade If any man haue eares to heare let him heare he sayd vnto theÌ take hede what ye here Vnto him that hath shall more be geuen And from him that hath not shal be taken away euen that whiche he hath C. The whiche similitude semeth not to be applied like vnto this For there Christe doth admonishe them that they must diligently beware least any man bearing him selfe bolde of the darkenes do take occasion and libertie to sinne 16 Let your light so shyne before men that they may see your good workes and glorifie your father whiche is in heauen Let your lyght so shyne C. After that our Sauiour Christ had taught his Apostles that they were set in the state and degrée that as well their vices as their vertues were sene a farre eyther to good or euill example Nowe he byddeth them so to frame their lyfe that all that behold the same may be styrred vp to glorifie God. Let men saythe he see your good woorkes and glorifie God because as Paule wytnesseth the faythfull do make prouision for good and honest thinges not onely in the sighte of the lorde but also in the sight of men M. By this therefore we are admonyshed to apply our selues to good workes and that so dilligentlye that those men with whoÌ we haue to do by our workes may knowe what pietie there is in oure hartes And glorifie your father vvhich is in heaueÌ Bu. Beholde the ende of good workes As if he should haue sayde Not that men maye glorifie you or prayse you or extoll you aboue the heauens and to worshyp you as Gods offering their goodes vnto you but that they may glorifie God that they attribute all praise to God that they may onely depende vpon God that they honour hym worship hym and serue hym with their whole harte M. So Peter also saythe Se that ye haue honest conuersation amonge the Gentyles that where as they backebyte you as euell doers they may see your good workes and glorifie God in the daye of visitatioÌ C. Finally if the glory of good workes ought rightely to be geuen vnto God and if he be the onely authour of them it can not be without the derrogation of Gods glory that free wyll shoulde be so highly exalted as though good workes came of the same Agayne here we may see howe fauourably the lorde doth deale with vs to cal theÌ our good workes the prayse whereof by righte he shoulde haue ascribed to hym selfe 17 Thinke not that I came to destroye the lawe and the Prophets no I came not to destroy but to fulfill them Thinke not that I came Bu. Hetherto our sauiour Christ hath reasoned as coÌcerning the true and perfecte felicitie nowe he commeth to the manifestynge and declarynge of the Lawe of God it selfe and to remoue and puryfye the same from the traditioÌs of the Phariseis with the whiche they corrupted and defiled the true vse and meaning of the Lawe C. And although Christe might worthely haue boasted that he came to fulfill the Lawe with the perfection of his lyfe here notwithstandinge he entreaÌteth of doctrine not of his life Moreouer because he cried that the kingdome of God was come and lifted vp the myndes of men with a rare and vnwonted hope and called his disciples to baptisme it is probable that the myndes of men were suspended and doubtfull and that they dyd diligently searche to what end this newnes did appertaine Nowe Christe dothe testifie that there is suche concordaunce and agrement betwene his doctrine and the Lawe that it dothe very well agree with the Lawe and the Prophetes and that it doth not only agree but also is a fulfilling of the same For two causes he should seme to be led to testifie the agrement of the Lawe with the Gospell So sone as there ariseth any newe order or forme of teaching straightway the common people thinke that there is made an alteration of all thinges But suche was the preaching of the Gospell to put men in hope that the Church should be otherwyse appointed then it was at the firste Therefore they thought that the old and accustomed gouernemeÌt was abolished whiche opinion was very burtfull many wayes For the godly worshippers of God had neuer imbraced the Gospell if it had bene a decresinge or diminishing of the Lawe for some light and troublesome spirites hauing gotten occasion assayed gredely to ouerthrowe the state of religion For we knowe how proudely rashnes reioyseth in newe thynges Moreouer Christe sawe that many of the Iewes although they did professe that they did beleue the Lawe were notwithstandinge profane and vnlyke to their forefathers For the people were in suche disorder all thynges were so corrupted and defyled The Priestes with their luskishnes and malice did so extinguyshe the pure lighte of the doctrine that there was no more any great reuerence of the Lawe But if any newe manner of doctrine had bene brought in which had abrogated faythe from the Lawe and the Prophetes then had Religion bene miserably shaken This semeth to be the fyrste reason why Christe denieth that he came not to destroye the lawe Whiche also may be gathered by the texte For by and by in steade of confyrmation he addeth that not one tyttel of the Lawe shall perishe and he curseth those teachers whiche haue not laboured to preferre the authoritie of the same The second reason was that he might put awaye the wycked calumniation of the people who sayde that he came to destroye the Lawe But we must note that this was the counsell of Christe so to call and exhorte the Iewes to receiue the Gospell that he mighte staye them notwithstanding in the obedience of the Lawe Then he dothe refelle and put awaye the vndeserued reproches sclaunders by the whiche the enemies wente about to defame and discredite his preachinge For if a man purpose and determine to restore thinges decayed and dispersed into a better order then this wysdome and moderation is alwayes to bee had that the people maye knowe that the euerlastynge woorde of god is not for that cause displaced neyther newnes brought in whiche is contrary to scripture leaste any suspition of contrarietie shoulde take awaye the faythe of the godly and least rashe men should be presumptuous by the colour of newnes Finally that there might be a remedy against the prophane
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 amoÌg 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 ofteÌ as any thing is vnfreÌdly 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 maÌ 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 IudgemeÌt 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 chaÌce 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 theÌ 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 daÌnable 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 ãâã ãâã ãâã ãâã ãâã whiche the olde Greke bokes haue So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger froÌ 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
he speaketh it for this cause that he knowing the daunger of our dissease mighte be oure phisition to cure and helpe vs. And vvho so euer saith vnto his brother C. For so much as it is certaine that this word Racha is sette in the myddle place betwene anger and the open and manifest reproche there is no doubte but that it is an interiection of despising and enuiinge Bu. This therefore is the seconde degree not to restraine euen at the first and subdue our burninge Ire but to bewray the same with som signe of disdain and to suffer it to burste forthe M. Wherfore let vs vnderstaÌd that here are condempned all signes of rancoure and a maliciouse mynde By what kinde of meanes so euer they burst forth whether it be in murmuring or in ragynge or in reprochynge or in turnynge away the face disdainefully or in frownynge or in turning vp of the nose with mowes and mockes suche lyke By such kinde of signes the trouble and perturbation of an angry mind is often times bewraied euen as the pleasuntnes of a louinge minde by certaine and speciall signes is declared Shall be in daunger of a counsaile E. The Greke worde signifieth a sitting of iudges which Chrisostome also sheweth In suche sessions as in the court of Mars at Athens greate matters were wont to be handled and also men were wonte to delyberate of the order of ponishement Bu. Christ therfore by the mention of a sessions applyinge it to the orders and customes of men dothe declare that they shall haue the greatter ponishement whiche slacke the brydell of anger As if he should haue sayd such a one is worthye to haue a counsell and sessions vppon hym if God might be satisfied But he that saith thou foole The third degree is when anger bursteth out to open reproche M. For he that callethe his brother foole doth shewe forth an vndoubted anger of the mynde By this woorde foole he vnderstandeth all maner of euyll callinges of cursinges of banninges of raylinges and of euill wyshinges Shal be in daunger of hell fyer A. That is euerlastinge damnation For although Christ doth adiudge them onely to hell fyer which burst forth into open reproche notwithstanding he doth not exempt anger from the same ponishment but alludinge the same to earthly iudgementes he dothe affirme that God wyll be the iudge of secrete anger to ponishe the same But because he excedeth more whiche be wraieth his disdayne hatred with an euyll toungue he saythe that he is giltie before the whole counsel of heauen to haue the greatter ponysshement And he appoynteth them to hel fyer which burst out to raile with wordes of reproche signifiinge that hatred and what soeuer is contrary to loue leadeth to the destruction of euerlastyng deathe But as concerning the name of hel fier diuers wryters write muche B. Gehennon was in the valley of the tribe of Beniamin of the which there is mentioÌ made in the booke of Iosua the 28. chap but it was possessed of the wicked in the which they burnte their sonnes and daughters and sacrifyced theim to deuylles euen to Moloch and Rempham The same was also called Topheth Of the whiche wee reade this And he defiled Topheth which is in the valley of the children of HinnoÌ that no man should offer his sonne or his daughter in fier to Moloch Moreouer in the boke of the chronicles it is writteÌ thus He offered insence in the valleye of the sonne of Hinnon and burnt his children in fyer after the abhominatioÌ of the GeÌtiles whom the lorde cast out before the children of Israell Also in the prophesie of Ieremy It shal no more be called Topheth or the valleye of the chyldren of Hinnon but the valley of slaughter for in Topheth they shal be bourned because they shall elles haue no rome The auncient writers thincke that Topheth was so called of the custome of the sacryfices of Moloch to whom when their infantes were offered they did play vpoÌ theyr tympanies that when they were burned theyr pittiefull crie myght not be heard for the Hebrewe woorde ãâã ãâã ãâã ãâã ãâã Toph is saide to signifie a tympany Finally because in this place the infants were burnt or because this Topheth was in the valley whiche was called Gehennon was a place of wonderful abhomination into the which the dead carcases and what so euer was fylthy were cast out of Hierusalem a place in the whiche the wicked were ponished it was so called the which Esayas describeth thus Topheth or the fyer of peyne is ordeined from the beginnynge yea euen for kynges it is prepared this hath the lord set in the depe and made it wyde the burning wherof is fier and much woode the breath of the lord whiche is a ryuer of brymstone doth kindel it This place of ponishement wherof our sauiour Christe speaketh here are those outward darkenesses into the which the reprobate are caste The lorde therefore vsing then the vulgare toungue vsurped this woord Gehennam ignem that is hell fier for the tormeÌt of soules which is to com And he doth it to declare what an vnspekeable force of torment abydeth for the reprobate the which kinde of torment also the prophet calleth vnquenchable fyer sayinge Their fyer shall not be quenched The which saying the lord vsed when he spake of hell fyer in the .9 of Marke expoundinge him selfe after a sorte what he ment by hell fyer saying It is better for thée to go halte and lame into the kingdome of God then hauinge twoo féete to be cast into hell fyer which neuer shal be quenched wher the worme dieth not nor the fier goeth out 23. Therefore if thou offerest thy gift at the aultare and there remembrest that thy brother hath ought against thee Therefore if thou offerest C. This small clause or sentence doth confirme and expounde that doctrine whiche was spoken of before Bu. Christ taught what was forbiddeÌ by the law of God in this point Thou shalt not kil and now it followeth what God hath coÌmaunded by the same C. The effecte and somme is that we do then satisfye and fulfill the commaundement of the lawe by the whiche wee be forbidden to kill if that we lyue in vnytie and loue with our neyghboures And that Christe myghte the more moue our mindes he pronounceth that the verye dueties of pietie and gladnesse are vnacceptable to God not regarded of hym if that we dissente and disagree amonge our selues For when as he commaundeth those whiche hurte one of their bretherne to come fyrst in fauour with him before they offer theyr gift he signifieth vnto vs that so long as we are throughe our owne falte alienate from our neighbours we haue no accesse vnto God. Wherefore if men by their hatred ire do pollute corrupt al their worshyping which they geue vnto God we may therby gather how greatly he estemeth mutuall amitie
with what pacience also we should suffer them C. But here Iulianus and such lyke haue sclaundered the doctrine of Christe saying that he did ouerthrowe al lawes and iudgementes For as Saint Augustine in his fifth epistell declareth the purpose of Christe was nothing els but to frame the myndes of the godly to moderatioÌ and equitie leaste they being once or twyse offended and hurte shoulde be faynte and geue ouer any longer to beare And it is moste true whiche Saint Augustine saythe that the lawe is not put to externall workes if so be that thou vnderstande it rightely For Christe doth seke to withdrawe our haÌds from reuengement and not onely oure handes but our myndes also But when any man may defende hym selfe and his from iniuries the woordes of Christe do not let but that he may quietly without harme auoyde eschewe the force of his enemy And he would not harden his disciples to prouoke them to malice whiche already were to muche set on fyer and enclined to hurte It is not therefore the parte of a righte and true interpretour to cauill vpon syllables and wordes but to way and marke his meaning and purpose whiche speaketh And it becommeth not the disciples of Christe to be to curious in woordes when they knowe their maisters intente and mynde It is not truely harde and obscure whiche Christ here speaketh namely that the end of one contentatioÌ is the beginning of another and that the faythfull muste by degrees suffer iniuries in the whole race of their lyfe Therefore when they be once hurte he would haue that same to be a documeÌt to teache them to suffer that in bearing they may learne to be pacient M. A blowe or ruffe on the eare as we terme it is coÌmenly geuen by contempt to wemen children or to suche as be effeminate and weake This intollerable contempte is thought to be in theÌ which would be counted men For because the flesh once puffed vp as it were can abide nothing lesse then iniurie ioyned with ignomy and reproche But a Christian man euen as a lambe wyll suffer with all submission and mekenes of mynde this ignominy and reproche This blowe did Micheas the Prophete paciently suffer This blowe did Christe our sauiour mekely take in good parte This blowe also did Paule put vp without grudging thinking him selfe happy to beare it for Christes sake If therefore we suffer ignominy and reproche for the woorde of God with Micheas if we suffer our innocencie to be striken with Christe And if we be beateÌ with Paule for the truthes sake we must behaue our selues modestly in the softenes of the spirite that by our pacience and mekenes the tyrauntes may knowe that they do offende Of the sufferaunce of Christe Peter wryteth thus When he was reuiled reuiled not agayne when he suffered he threatned not but committed the vengeaunce to hym that iudgeth righteously 40 And if any man sewe thee at the lawe to take away thy coate geue him thy cloake also And if any man. C. Christe here toucheth the other kynde of harme namely when the wicked seke to vexe trouble vs with strife contention In this case he commaundeth vs so to prepare our myndes to pacience that we be not only ready to lease our coate being taken awaye but our cloake also He is an vnwyse man whiche standeth brabling with woordes for we muste geue oure aduersary that whiche they require before that we go to lawe for suche facillitie doth kyndell the myndes of the wycked to thefte and rapine euen lyke vnto a fanne What is it therefore to geue awaye thy cloake to hym whiche goeth about by the pretence of the Lawe to take awaye thy coate Wilt thou knowe It is this If any maÌ being opressed with wicked and vniuste iudgement dothe lose that whiche is his owne and yet is contente if nede shoulde be to departe from the rest the same deserueth no lesse prayse of pacience then he whiche suffereth hym selfe to be twise spoyled before that he commeth to the Iudge The somme therfore of Christes woordes is this that Christians whensoeuer any goeth about to take away parte of their goodes should be ready not only to lose a part but all that euer they haue if it be for Christes sake And here we may gather that men are not altogether forbidden the Lawe or triall in iudgementes if so be that right thereby maye be maintained For although men do not proffer their goodes as a praye to a thiefe or a robber yet they digresse or swarue not at all from the doctrine of Christe whiche exhorteth vs paciently to suffer euen nakednes He is truely a synguler man and rare to be founde whiche goeth to the lawe with his brother peaceably with a quiet and charitable mynde But because it may be that some man defendeth a true cause for a publique and common wealth it is not mete that we condemne without exceptioÌ vntyl we know vpon what affection it be done Geue him thy cloake also E. The Greeke woorde signifieth the garmente whiche we weare outmoste Whiche the Romaines call a gowne and the Greekes a cloake Although the Greeke woorde it selfe is sometyme vsed for any kynde of garmente But the diuersitie in speache in Mathewe and Luke altereth not the true sence and meaning A cloake commonly is of more price then a coate Therefore when Matthewe saythe that we must geue our cloake to him that taketh awaye our coate he meaneth that when we haue receiued a littell daÌmage we should be wylling and ready to suffer greater losse The saying of Luke agréeth with the olde prouerbe The coate is nerer then the cloake For they which robbe firste take awaye the cloake and then the coate 41 And whosoeuer wyll compell thee to go a myle go with him twayne M. Agayne for examples sake Christe sheweth another kynde of iniury vnder the whiche all those thinges are comprehended whiche by tyranny are layde vpoÌ subiectes By this place also Christe doth teache vs that we must so shewe and declare our pacience that for peace quietnes sake we are ready to suffer more theÌ is required of vs. 42 Geue him that asketh and from him that would borrowe tourne not thou awaye C. Although the wordes of Christ do seme so to sounde as though he did commaunde vs to geue without respecte to euery one yet notwithstanding by the woordes of Luke we maye gather an other sence meaning which more playnely then Matthewe expoundeth the sentence For he placeth the woordes of Christe thus If ye lende to them of whome ye hope to receiue what thanke haue ye For synners also lende to synners to receiue suche lyke agayne But do good and lende lokynge for nothinge againe For it is certayne that Christe went about rather to make his disciples liberall then prodigale And truly it is foolishe prodigalitie to spend that rashely whiche the lord geueth And furthermore we may
sée here what an excellent rule of beneficence and liberality the holy ghoste geueth First therefore let vs here note that Christe chiefly exhorted his disciples to be liberall and beneficiall B. But Christe meaneth not here that we shoulde geue to euery one that asketh of vs we care not howe for so we might be deceiued by scoffynge and fained beggers and by other idell persones whiche are vnprofitable members of the common wealthe Therfore Paule saythe It is not my mynde that other be set at case and ye brought into comberaunce but that thereby egalnes now at this tyme and that youre aboundaunce may succour their lacke and that theire aboundauÌce may supply your lacke that there may be equalitie agreinge to that whiche is wryten he that had muche had not the more aboundaunce and he that had littell had neuerthelesse A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule where he saythe Let vs not be wery of well doyng And whyle we haue tyme let vs do good vnto al men but specially to them of the housholde of faythe C. Furthermore least any man shoulde gather occasion to cauill by the woordes of Mathewe let vs consider what Luke saythe Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde So he doth distinguish charitie from carnall frendshyp For prophane men and such as are of this world loue one an other why surely because of ryches because of gaine and rewarde But Christe requireth of those that are his frendly loue and perfecte amitie as to seke to helpe the poore the nedy the straunger the fatherlesse the wydowe and all suche as are oppressed of whome no rewarde or good tourne is to be hoped for agayne For to what ende tendeth the exhortation of Christe els wheÌ he saythe When thou makest a dynner or a supper call not thy frendes nor thy brethren neyther thy kinsmen nor thy neyghbours leaste they also bydde thee agayne and a recompence be made thee But when thou makest a feaste call the poore the feble the lame and the blynde and thou shalt be happy for they cannot recompence thee C. Nowe we se what it is to geue to them that aske namely to be liberal to all men whiche haue nede of our helpe and whiche cannot requite agayne M. This therefore is required of Christians that they be good gentle humble pacient louing mercifull and louers of vnitie and peace so that it pertayne to heauenly thinges Whosoeuer is not of this mynde he is a despyser of this sentence of Christe and no true Christian 43 Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy Ye haue hearde Bu. This Lawe dependeth vpon that which went before plainly teaching that we must hurte no man but rather do good to all men yea euen to our enemies M. Thus it is written in the booke of Leuiticus I am the lorde Thou shalt not hate thy brother in thyne harte but shalte in any wyse rebuke thy neighbour that thou beare not sinne for his sake Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people but thou shalt loue thy neighbour euen as thy selfe Nowe the Scribes and Phariseis were so blinded that they vnderstode those to be their neighboures which were louing and beneficiall vnto them when as notwithstaÌding it is moste certayne that God by the name of neighboure comprehendeth all mankinde For because euery man is addicted to him self so often as their priuate commodite and profite doth separate one from another mutuall amitie and frendship is forsaken God therefore to staye kepe vs in the bonde of brotherly loue doth affirme that all men are our neighbours and brethren because nature knitteth vs vnto them For so often as one man loketh vpon an other because they be al of one bone and one fleshe he beholdeth him selfe as it were in a glasse The whiche thinge the lorde him selfe dothe more plainly touche when he telleth of the man which fel into the hands of theues And hate thine enemy Bu. Let no maÌ so vnderstand this as though the lawe of God geuen by Moyses commaundeth to hate any man C. But this was a Phariseycall addition by the whiche they thought that they only ought to loue their freÌdes according to the Lawe and to hate their enemies and so they taught M. By the which assertioÌ they brought to passe that the force of the Lawe being weakened hatred might increase betwene maÌ maÌ 44 But I saye vnto you loue your enemies Blesse them that curse you Do good to theÌ which hurt you pray for theÌ that hate you and persecute you But I say vnto you Bu. Christe being the renewer and coÌsummation of the lawe that he mighte restore the commaundement of the lawe as concerning the loue of our neighbour to his integritie full perfection he teacheth by the woorde neighbour that not only our frendes but also our enemies ought of vs to be loued C. But this one thing doth conteine all the former doctrine for whosoeuer can finde in his harte to loue his enemies them that hate him shall easely temper and refraine him selfe from all reuengement yea he shall be paciente to beare al euell and ready to helpe the poore and afflicted To be shorte Christe sheweth here the meane and the way to fulfil this commaundement loue thy neighboure as thy selfe For there is none that can fulfyll this commaundemente but he whiche not regarding selfe loue but rather denying hym selfe dothe loue those which hate and despyse hym Of this perfecte loue we haue an example and liuely paterne in the only begotten sonne of God Iesus Christ which praied to his father for theÌ whiche crucified him saying Father forgeue them for they knowe not what they do And in Steuen lykewyse who prayed for them whiche stoned him saying O lord laie not this sinne to their tharge Blesse them that curse you C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce they are not only forbiddeÌ to aske of God but also they are coÌmauÌded so to remyt the same that they rather prepare their mindes to craue at the handes of God that vengeaunce come not vppon their enemies although they haue deserued the same And let theÌ coÌmit their cause vnto God vntill it shal please him to take vengeauÌce on the reprobate Do good to them that hate you Bu. The lyke wordes writeth Paule after this sorte If thine enemy honger fede him if he thirst geue him drinke in so doing thou shalt heape coales of fire vpoÌ his head C. This truly is a very harde thing contrary to the flesh to do good against euel but yet we may not excuse oure selues by oure faltes infirmitie but rather simply we must seke what
Lyeth at home C. It is manifest by bothe the Euangelistes that this was a sodayne Palsey whiche at the firste comminge broughte daunger and hasarde of lyfe For those Palseys whiche are not extreame want the torment of payne But Matthewe saythe that the Lad was greuously payned And Luke saythe that he was at the pointe of death So that bothe of them do seke to set out the glory of the myracle Bu. Nowe let vs learne by this mans example in all our tribulations to come vnto Christe and to open al the sorrowes of our mynde vnto hym and to craue his sure and vndoubted helpe Luke addeth that the messengers sayde he is worthy that thou do this for hym or he deserueth this at thy handes for he loueth our nation and hath buylte vs a Synagoge By the whiche wordes there is no doubt but that the Iewes did geue him a singuler reporte and commendation of godlines In buylding a Synagoge he did playnly declare him selfe to be a fauourer of the Lawe Wherefore they do not without cause pronounce hym to be worthy to whome Christe doth offer him selfe as to a godly worshipper of the lorde to benefite and helpe him B. And truly he knew the Iewes to be the people and to haue the worde of God and his counsels committet vnto them and therfore he loued them sought by his benefites to winne them For he was constrained with that spirite with the whiche Cornelius was forced to geue him selfe to fastinge and prayer Neither can the holy ghoste chose but offer hym selfe to the electe howe ignoraunte and infirme and weake soeuer they be Notwithstanding here appereth the great and wonderfull blyndnes of the Iewes that they would by their consent and furtheraunce transport the grace of God whiche they them selues disdainfully refused to a Gentile and Heathen man For if Christ were the minister and dispensator of the giftes of God vnto theÌ why do not they them selues receiue that proffered grace before they bring strauÌgers vnto it Therefore in this they coÌdemne them selues 7 And Iesus sayde vnto hym I when I come wyll heale hym A. Luke hath and Iesus went with theÌ B. Where the incomparable goodnes submission of Christe is to be considered For although the Centurion were a heathen man and his messengers also puffed vp with a vayne shewe of holines yet notwithstanding by and by of his owne free wyl he offereth to go and see the seruaunt of the Ethnicke What dede can be more gentle and louing then this yea what is he that wyll not loke for helpe at his handes 8 The Centurion aunswered and sayde Syr I am not worthy that thou shouldest com vnder my roofe but speake the woorde onely and my seruaunt shal be healed The Centurion aunsvvered C. Because Matthewe sought to be briefe he bringeth in the Centurion speaking in his owne persone But Luke more amply expresseth the same saying that he sent these words in message by his frendes But the sence and meaning of them bothe is all one There are two speciall thinges to be noted in these woordes The Centurion sparing Christ for honor and dignities sake requesteth Christ that he would not wery and trouble hym selfe Because he thought him selfe vnworthy of his commyng Then he bringeth and attributeth so great power vnto him that he beleueth that his seruaunt by his becke woorde onely may be restored to lyfe A marueylous humilitie to be coÌsidered in an Ethnicke and Heathen maÌ It may be that he being accustomed to the manner of the Iewes for modesties sake toke it not vnworthely that he was counted a Heathen man and so was a fearde that he shoulde do iniury to the Prophete of God if he shoulde constrayne hym to come into a Gentile Heathen and vncleane man But whatsoeuer it was it is certayne that he speake vnfainedly with his whole harte and that he had so reuerent an estimation of Christe that he durste not inuite hym to his house Yea as it followeth in Luke he thought not hym selfe worthy to talke with hym R. A woÌderfull grace truely of modestie whiche is not only set before our eyes to maruayle at but also to followe We shal immitate the same if we truly acknowledge what we are by nature in the iudgement of god For it wyll come thus to passe that how excelent soeuer we seme in the sight of men yet we shall downe with our pecockes tayle and shall thinke our selues worse then the moste abiect kynde of meÌ Question C. Notwithstanding it may be demauÌded by what reason the Centurion was moued so highly to extoll Christe that whiche followeth to maketh the matter more obscure But speake the vvoorde onely C. Or speake by woorde as Luke hathe for excepte he had knowen Christe to be the sonne of God it had bene superstitious to attribute the glory of God to a maÌ And truely it is not to be thoughte certainly that he was truely instructed in the diuinitie of Christe of the whiche all almoste at that tyme were ignoraunte But Christe imputeth not his woordes to erroure but affirmeth them to proceade of faithe And this reason constrained many interpretours to thinke Christ to be celebrated as the true and onely God by the woordes of the Centurion But it is more probable that this godly man being persuaded by the rare manifeste workes of God in Christe did simplely thinke the power of God to be in hym And no doubt by hearing he vnderstode somewhat of the promysed redemer and Messias Therefore although he dyd not as yet vnderstand plainly that Christ was God manifested in the fleshe Yet notwithstanding he was so perswaded that the power of God was declared and publyshed in him that it was his office to shewe foorthe the presence of God by myracles So that he doth not supersticiously ascribe vnto man that which is only proper to God but he attributeth that to Christe which was geuen him from aboue and beleueth that he is able to heale his seruaunt If any wyll yet obiect and saye that nothing is more proper to God then to bryng to passe that which semeth vnto hym good and that this power can not be graunted to a mortall man without sacriledge It maye easely bee aunswered agayne Although the Centurion did not so subtilly distinguishe yet notwithstanding he did not attribute this power to a mortal man but to the power of God the minister wherof he was certainly perswaded to be Christe Therefore he acknowledging the grace of healing to be a heauenly power he doth not bynde it to the presence of the body but is contented with the woorde onely out of the which he knewe so great force and power coulde come 9 For I also my selfe am a man subiect to the authoritie of another and haue souldiours vnder me and I say to this man go and he goeth and to an other come and he commeth and to my seruaunt do this
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 theÌ 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 wheÌ 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 maÌ 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 translatioÌ 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 coÌmaundementes 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
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 whoÌ 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 wheÌ the people had offended which made the people the more earnest affected in repeÌtyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a soleÌpne 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 offeÌce 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 CapernauÌ 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 reprehensioÌ 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 marchaÌdise 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
the Sabaoth daye A. Here he bryngeth in to confirme that whiche he saide an argument of the lesse to the more M. As if he should saye denye it if ye can If you care for those thinges that are your owne that with laboure and paine do seke to saue a shepe on the Sabaoth daye howe then wyll ye blame me whiche seke not that which is myne owne but serue helpe my neighbours through loue sauinge soules not shepe and that with my woorde without any laborious and troublesome busines If you offende not in sauinge a shepe on the Sabaoth daye howe muche lesse do I offende in sauing soules on the Sabaoth daye For howe muche a man doth excel a shepe I leaue it to your own iudgemeÌt Therefore it is lavvfull This is the conclusion of the premisses It is lawefull to do good vnto a beaste on the Sabaoth daye therefore it is lawfull to do good vnto a man on the Sabaoth daye 13 Then sayde he to the man stretche forth thy hande And he stretched it forth and it was whole agayne lyke vnto the other Then sayde he to the man. A. Before these woordes Luke saith But he knewe their thoughtes C. If Matthewe saye true they did plainly declare by their mouthe what they had in their hartes Christe therefore dothe not aunswere to their secrete cogitation but to their manifeste wordes But it may stande both wayes that they spake openly and that Christe did iudge of their secrete affection Neyther did they professe in what the Scribes did catche or intrappe him as Matthewe expresseth their captions interrogation cauill Luke therefore meaneth nothing els but that their deceites wyles were knowne vnto Christ although by words they pretended another thing Marke addeth that he loked rounde about vpon them with wrath And not without cause so great was their wicked obstinacy For to the ende we may know that his wrathe was iust and holye he saithe moreouer that he was sory for the hardnes of their hartes First of all therefore Christe is sory because men exercised in the lawe of God are so muche blynded But because malice had blynded them he myngeleth his sorowe with wrath This is the true moderation of zeale that wheÌ we are carefull with sorrowe for the destruction of wicked men then also we are very angry against their impietie Christ therefore is angry but with his anger the griefe and sorrowe for our blyndnes is myngeled by the whiche he declareth his louing kindnes towardes vs namely that although we through our obstinate pertinacy and wilfull blyndnes do prouoke him to wrath yet notwithstanding he of his louing kyndnes towardes vs doth no lesse sorrowe then a father for the stobornes and blyndnes of his children And as this place doth testifie that Christ was not voyde and free from humane affections euen so hereby we gather that the passions by them selues were not vitious because they were not exceadinge and out of measure But we because of our corrupte nature can not obserue a meane and moderation so that we can not be angry and moued to wrathe without synne Therefore we must pray vnto God so to directe our affections by his holy spirite that we in our anger offeÌd not Stretche forth thy hande B. When he had proued both by reason and example that it was not only lawfull but also always necessary to do good vppon the Sabaoth daye specially vnto men he healed the man In the whiche healinge we muste note that he cured hym with his worde only not mouinge his hande or any externall thing as he was wonte to do at other tymes to the ende they might haue the lesse cause to calumniate or cauyll against him For howe could he violate or breake the Sabaoth with his woorde Therby he teacheth vs that it is not sufficient to do well but also we muste remoue euery stone or impedimente that our doings may haue fauour with euery man For so we see that Christe dothe in this place he set the man with the wythered hande in the myddest to the ende they beholding his misery might counte it a good charitable deede to heale hym though it were on the Sabaoth day TheÌ by conuenient interrogation he admonisheth that it shal be vnlawefull at no time to doo good muche lesse on the Sabaothe daye For to do a holy thynge accordinge to charitie on the holy daye is accordinge to the commaundement of the lorde Last of all by an example of them selues he proueth the same A. And at the lengthe he restoreth healthe vnto the man. 14 Then went the Phariseis oute and helde a counsell againste hym howe they might destroy hym B. Hetherto the Euangelist hath shewed of the religion of the Sabaoth and of the externall worship whiche is the exercise of that whiche is internal which is farre more excellent and of suche waighte and importaunce that the externall without the internall worship is of no proffite Nowe it followeth howe this doctrine of pietie is receiued whereby we learne againe how it will be receiued of the world to the ende of the same The Phariseis went out to take couÌsell how they might destroye him C. Beholde nowe how the reprobate in their obstinate madnes go about to resiste the power of god For they being conuicte confounded ouercome in their malice doo more and more power out their poyson This truely is a horrible and monstruous thing that the chiefe doctours of the lawe which had the gouernement of the churche shoulde go about lyke theues to moue sedition But such is the malice of the reprobate wicked that they desire to haue all thinges that are against their lust will to be extinguished though they proceade from God him selfe Bu. The wickednes of the world can in no wyse beare and abyde the puritie and simplicitie of the Gospell therefore it goeth wonderfully about by all meanes to intrap intaÌgle the ministers of the same traÌsforming it selfe into many shapes at the length taketh couÌsell how it may suppresse not only the truth it self but also the ministers of the same to destroy them bothe together C. Marke addeth that the Phariseis toke couÌsell with Herodes seruauntes or officers whiche were called Herodians whome notwithstanding they hated woÌderfully Whherby we may note their exceding malice in that they could nowe at this tyme for the hatred they bare vnto Christ insinuate cloke with such as afore time thei abhorred detested For although the tyrauÌtes of this worlde are at debate strife one with another yet notwithstaÌding to destroy Christ his power with one coÌsent they can linke vnite theÌ selues in freÌdship A. Furthermore Luke declareth that the Phariseis were filled with madnes Was not this a wonderfull madnes to hate the lorde for so singuler a benefite shewed with so great modestie Yes vndoubtedly but this is the coÌmon practise of the wicked that when they
talke but at one time or other hée may burst forth into idell coÌmunicatioÌ it is for certaine that if god should deale with vs according to iustyce should execute the extremity of the lawe then should wée be driueÌ to forsake all hoope of remission to dispayre but because the trust of our saluation is grounded and built vpon this that god will not enter into iudgemente with vs but wil forget those sinnes that haue deserued a thousand deathes let vs not doubt but that hee abollishinge the whole bodye lumpe of synne will also remit and forgeue the sinne offence of vaine and ydell talke For when soeuer the Scripture maketh meÌcion of the iudgement of god it doth not ouerthrowe the remission of synnes Notwithstandinge let no man hereby take any liberty to offeÌd but rather let euery one be studious circumspect to brydel his tongue First that wée alwayes speake soberly reuerently of the holy misteryes of God then that wée abstaine from filthye coÌmunicatioÌ Last of all the wée refraine from slauÌderous reprochfull woords against our brethren vse that whiche shall become saints As exhorteth the Apostel saying Let no euil coÌmunication procede out of your mouthes but that which is good to edifye withall 37. For oute of thy wordes thou shalt be iustifyed And out of thy words thou shalt be condemned C. Here hée applyeth the common prouerbe to the matter which he had in haÌd And there is no doubte but that this sayinge was common amonge the people namely that euery man was eyther saued or condempned by his owne confession But Christe dothe apply this somewhat a lyttell to a contrary sence meanynge that peruerse or frowarde spech beinge a token of the mallyce which lurketh in the hart is sufficient to condeÌne a man For he hath respect to that which he said the tree is knowne by the fruite Idell woordes are signes of a fylthye and lyghte minde Yea men by their sygnes do declare them selues what they are But wheras the Papystes do wrest this place to shake the forte of oure ryghteousenes or iustification by fayth it is in vaine and to no pourpose For a man is iustified by his sayings not that his sayinges are the cause of his righteousenes as we obtayne by faith the grace of god to the ende he myght count vs for ryghteouse but because oure pure talke and speache dothe set vs free and at lybertie leaste we should be founde and iudged by our tongues to be wycked Is not this place foolishely brought in to proue that men may deserue their righteousnes before god When as this place rather maketh in al poyntes against them For although Christ speketh not here of the cause of our righteousenes notwithstandinge the Antithesis betwene two words declareth what this word iustify signifieth 38 Then certain of the Scribes and Phariseis asked him sayinge Master we will se a signe of thee Then certaine of C. Matthewe hath the lyke of this in the syxtene chapter and Marcke in the eight chapter Wherby it appereth that Christ was demanded of this matter ofteÌtimes whiche declared their wickednesse to be without ende which were ful resolued determined to resist the trueth For it is certaine that they require a signe to the ende they might collour cloke their vnbelefe namely that the calling of Christ was not lawefully sealed and confirmed Their docillite aptnes to be taught was not such that they wolde be perswaded geue place to thre or fower miracles but as we saide euen now vnder this cloake they excuse them selues that they beleue not the gospel because Chryst did shewe no confirmation of the same froÌ heauen He had shewed already myracles enow playnelye before their eies but because they thought them not sufficient to confyrmation they wolde haue somewhat to come from heauen in the which God after a sorte myghte appere-visible vnto them As if they shoulde haue sayde If thou do these myracles by thine own power not by the power of Sathan then shewe vs somme sygne from heauen if thou came from thence wherby we may knowe that these thy doynges are done and fynished by the power of god They seeme to haue respecte vnto Moyses as in an other place when they sayd What sygne therefore doest thou that we may see and beleue thee Moyses had testimony by thonder by fyer by smoke by voyces and by the sounde of the heauenly troumpe in the mount of Synai They seeme nowe to require some suche signe of hym as if he shoulde shewe some such sygne as Moyses did that then they wold beleue hym Maister C. They salute him by the name of maister accordynge to their maner because then they called all the Scribes and interpretoures of the law by the name but they do not acknowledge him to be a prophet of God vntil he shewe them a signe from heauen The sence therfore is this Forasmuch as thou doest professe thy self to be a teacher and a master if thou wilte haue vs to be thy disciples cause some signe to appere froÌ heauen that god may testifie therby that he hath geuen thee aucthoritie may coÌfirme thy vocation calling by a miracle 39 But he answered and said vnto them the euil aduoutrous generation seketh a signe there shall no signe be geuen vnto theÌ but the signe of the prophete Ionas But he aunsvvered and. M. He reproueth them very sharpely agayne For he calleth them not symplely euill but a wicked an aduouterouse generation C. Therfore he doth not onely accuse them but also their forefathers whose generation they were Hee calleth them adulterous because they were as vncleane and bastardes degeneratynge from the holy fathers euen as the Prophetes reproued the vnfaithefull in theyr age saying that they were not the seede of Abraham but the cursed sonnes of Chanaan M. And SteueÌ also said vnto them Ye stiffnecked people with vncircumcised hartes and eares you haue alwaies resisted the holye ghoste as dyd your fathers euen so do ye C. Now it may be demanded Question if Christ did so sharply reproue them because they desired to haue a signe geuen vnto theim for God sheweth in an other place that this is not displeasante vnto him Gedeon required a signe God not angry with it but graÌted his request and although he was importunate yet notwithstanding it pleased God to beare with his infirmytie Ezechias not askinge had a signe offered vnto him Achaz also was sharpely reproued of the Prophete because he refused to require a signe Therfore Chryste doth not symplely reproue the Scrybes because thei required a signe but because they beinge vnthaÌckefull vnto God and despising maliciousely all his myracles sought a starting place and a cloake that they might not beleeue the Gospell and obey his worde The same vyce also doth S. Paule condemne in theyr posterytie wheÌ he saith that the Iewes seke for
so often parables For they thought that it should haue bene his part to vse manifest and plaine words to the end hée might the more easilye be vnderstode C. And although that symilitudes doe oftentimes manifest the thinge which is handled those notwithstanding which do containe a continual metaphor are very hard darke and obscure Christ therefore propoundinge this similitude would comprehend that vnder an allegorye which without a figure might more plainly and euidently haue bene spoken But now when the exposition is added made the figured speach hath more perspecuity and plainenes then the simple that is it is not onely of more efficacy force to moue the minds of men but also more cleare and euidente to be perceyued so great a difference ther is in the speaking and vttering of things Truly if Chryst should haue sayd simplely the Gospell is preached to manye in vaine A. Hée had touched the effect of al this matter C. Notwithstandinge it woulde not haue had so great force waight as this similitude Bu. The Disciples therefore saye whye speakest thou the mysteries of the kingdome of God in such darke parables rather then in plaine and easye sentences whereby thou mayst be vnderstoode 11. Hee aunsweared and saide vnto them it is geuen vnto you to knowe the secrets of the kingdom of heauen but to theÌ it is not geueÌ Bu. The lord by his answeare manifestly declareth to whom the doctrine of the Gospell is obscure and to whom it is euident plaine also who are mete hearers of the Gospell who are not C. By that which answere of Christ we gather that the doctrine of saluation was propounded of God vnto men for diuers ends and purposes For Christ testifyeth that hée spake therfore the more obscurelye because his word should be hard and difficile vnto many mighte stryke and sound in their eares with confused ambiguous sound If any man obiecte the saying of the Prophet I haue not spoken in the secret places of the earth neither yet in darknes It is not for naught that I sayde vnto the séede of Iacob séeke mee Also Dauid acknowledgeth the words of the law to be a laÌterne to his féete to geue wisedome vnto babes It may be aunswered that the woord of God by his owne nature is brighte cleare but the brightnes of the same by the darkenes of men is suffocated obscured For although the law had the vaile hanging before it yet notwithstaÌding the truth of God was manifest enough in the same vnlesse the eyes of meÌ were blinded And as coÌcerning the Gospel S. Paule sayth that it is not hid vnles it be hiddeÌ to the reprobate to such as are in darcknes whose minds Sathan hath blinded Furthermore wée must note that the force of illuminating wherof Dauid speaketh the familiar maner of preaching whereof Esay prophesyeth is properlye referred to the elect and choseÌ people of god This notwithstanding alwayes abydeth infallible that the woord of God is not obscure of it selfe but as it is obscured darkened with the blind mystes of the world in the meane seasoÌ the Lord doth neuertheles contayne kepe his mysteries that the sence vnderstaÌding of the same cannot come to the reprobate And truly by two meanes hée doth depriue them of the light of the Gospell For sometimes hée speaketh that in parables which mighte be spokeÌ much more plainly sometimes expressing his mind plainly without eyther tropes or figures hée doth so dul amase their sences that euen in the open manifest light they are blind To this effect pertayneth the saying of the Prophete Your Prophets rulers that should sée hath hée couered And the visions of al the prophets is become vnto you as the woords of a Booke that is sealed vp which meÌ delyuer to one that is learned sayinge reade thou in it And hée sayth I cannot for it is sealed Forsomuche as Christ hath so dispensed his doctrine by his deuyne couÌsell that it shal profite only a few in whose mindes it shall soundlye be imprinted shall trouble and moleste the rest it followeth that this doctrine of saluation was not sente vnto men for one end purpose but by the wisedom of God to be so moderatly tempered that it should be no lesse a sauor of death vnto death to the reprobate then it is of life vnto life to the electe chosen children of god And least any maÌ should contend S. Paule addeth to these words that what soeuer the effect of the Gospell bée though it be a deadly sauour yet is it swete before god But to the ende wée may haue the true sence and meaning of this place wée must more nerely consider the purpose of Christ for what cause and to what end hée speaketh this First vndoubtedly the comparison pertayneth to this end that hée might amplifye the grace geuen to his Disciples because that was geuen specially vnto them whiche was not giuen in like maner to all men To you sayth hee it is giuen to know the misteries of god If any demauÌde froÌ wheÌce the Apostels haue this priuiledge of dignity truly there shal no cause of worthines be found in theÌ for Christ in pronouÌsing that it is geuen vnto them excludeth al deserte Christ pronounceth that they be certaine select chosen men vpon whom God specially bestoweth this honor to be partakers of the secret mysteries of God the other being depriued of the same Ther is no other cause of this difference found sauing that it pleaseth God to call vnto him those whom he hath chosen frelye in his mercye before the foundacion of the world was layde A. Whervpon hee calleth the rest forreners or straungers as may be gathered by the words of Marke when hee sayth but vnto them that are without all thinges happen by parables C. By the which words Christ plainly declareth that these were not of the nomber of the electe and therefore that it was not giuen vnto them 12 For whosoeuer hath to him shal be giuen and hee shall haue aboundaunce but whosoeuer hath not from him shal be taken awaye euen that whiche hee hath M. It is a coÌmon prouerbe that to the rych shal be giuen but to the poore not so yea they shall haue the little takeÌ from them be made beggers By the which our sauiour Christ would signify that it was also ful filled in his kingdome that the knowledge of life should be communicated and geueÌ to those only which haue the gift of election and from those that want the same shal be taken awaye that deuyne knowledge whiche they séeme to haue by the preaching of the woord because the reprobate by the contempte of the woord whiche they cannot receaue are blynded more and more til at length thou mayest see them depryued of their coÌmon sence The lord toke the Disciples vnto him to the end they might more more
the lighte of the gospell because they were bytter and rebelliouse againste Christe Also in an other place he saith Israell hath not obtayned that whiche he seeketh but the election hath obtained it The remnaunt are blinded accordynge as it is wrytten God hath geuen them the spirite of vnquietnes eies that they shoulde not se eares that they shoulde not heare euen vnto this daye In this place of Paule the Antithesis is to be noted for if the onely and free election of God hath saued som remnant of people it followeth by the secrete iust iudgemeÌt of god that al the rest shall perish For who are the rest whoÌ Paule in contrary wise setteth against the elect but onely they whom God hath appoynted to euerlasting damnation The lyke reason is in Iohn For he saith that ther were many vnbeleuing because no maÌ beleueth but they to whoÌ God reuealeth his arme power And by by he addeth that they coulde not beleue because it is written harden the harts of this people To the same thing hath Christ respecte when he referreth it to the secrete counsell of God that the trueth of the gospel is not reuealed to euery one alyke but is depely hiddeÌ in parables darke senteÌces to the ende he might power nothinge but thycke darkenes into the myndes of the people We wyll alwayes truely confesse that those whome God doth blynde are founde worthy of this punishement but because there appeareth not a manifeste reason or cause in the persones of men this principal abideth sure that thei by a singuler gifte are ordeined to saluation illuminated by the spirite of God whome God hath frely chosen and that all the reprobate are depriued of the light of life whether God geue vnto them his worde or whether he blinde their eyes stoppe their eares that they can neyther heare nor perceiue the same Now let vs note howe Christ doth applie the prophecie of the Prophete to the present cause And seing ye shall see and not perceiue C. The wordes of the Prophete are not recited as it was sayd eueÌ now neyther maketh it any matter because it was enough for Christe to shewe that it was no newe or vnwonted example if many were amased and astonied at the worde of god It was sayde vnto the Prophete Goe and hardeÌ the harte of this people This Matthew attributeth to the hearers that they should beare the blame of their blyndnes and obstinacy Neyther can the one be separated from the other for all they that are caste into a reprobate sence do wyllingly with an inwarde mallice blynde obdurate them selues For it can come no other wyse to passe where the spirite of God abydeth not with the whiche only the electe are gouerned Wherefore we conclude thus that they are not of a souÌd and perfecte mynde whome God dothe not illuminate with his spirite of adoptioÌ and therefore are they blinded by the worde of God and yet notwithstaÌding the fault remaineth in them because they are willingly blynde 15 For the harte of this people is wexed grose and their eares are dull of hearing and their eyes haue they closed least at any tyme they should see with their eyes and heare with their eares and shoulde vnderstande with their harte and be conuerted that I also might heale them For the harte of this people S. That is The harte is so inclosed and choked with fatte that it is not able to discharge his proper office M. Therefore when the harte is grosse it cannot be that the eares shoulde heare and that the harte it selfe shoulde vnderstande and conuerte Whereupon he sayth the harte of this people is wexed grosse And by and by he addeth Their eares are dull Therefore before all thinges the harte muste be opened and made fitte to heare the worde of god A. But who can brynge this thing to passe saue only the spirite of God. Of this matter we haue an example of Lydia the seller of purple of whome it is wrytten in the actes of the Apostels thus And the lorde opened her harte that she attended vnto the thinges whiche Paule spake And their eies haue they closed C. Christ here attributeth that to the people whiche the Prophete Esay attributeth to God It is true in either sence The people them selues are the cause of excecation blindnes for they shut their own eies stoppe their own eares We shall alwayes finde the first or speciall cause to be in meÌ But the secundary or least cause to be in God who blyndeth the eyes of the reprobate whiche he hath predestinate to damnatioÌ We cal it not the secoÌdary or least cause according to the Philosophers but we cal that the secundary cause whiche is hydden from the sence of men and so secrete that we ought not curiously to serche for the same But to content our selues with the first cause seing the other is not apparaunt or manifest We must also note that the doctrine is not properly neyther of it selfe neither by his owne nature the cause of blyndnes but by accideÌs For as the porblynde men when they come forth to the Sunne haue their eyesighte more obscure and dimme whiche faulte is not to be imputed to the Sunne but to their eyes euen so where as the worde of God doth blinde and obdurate the reprobate because it is by their owne wickednes it is proper vnto them but accidentall to the woorde Leaste at any tyme they should see vvith C. Here the lorde might seme to be vnwilling to haue the reprobate conuerted whiche is contrary to this senteÌce I will not the death of a sinner but rather that he turne from his wickednes and lyue A. Also Peter saith The lorde is paciente to vs warde for so muche as he wold haue no man loste but wolde receiue all men to repeÌtaunce But Peter and Ezechiell dispute not in those places as concerning the secrete pourpose of God but onely they do shewe howe God shewethe him selfe towardes vs calling vs by the preachinge of the Gospell to euerlasting life So that it is not coÌtrary to the place of Esay for he calleth all by his woorde yea euen the reprobate But the reprobate are soo destitute of grace that they are nothinge at all moued by the gentyll inuitation of God no they do not mollifye theyr heartes And be conuerted that I also myghte heale hym C. By these wordes he sheweth to what ende seing and vnderstanding do profite namely that men beinge conuerted vnto God may come into fauoure with hym and might haue hym a gentyll louinge and merciful God vnto them Therfore to this ende properly he would haue his woorde preached that he renuynge the hartes and mindes of men might reconcile them vnto hym As concerninge the reprobate Esay here pronounceth the coÌtrary namely least that they should obtayne mercy there remayneth vnto theÌ a stony hardnes and obstinacie and that the effecte of the
tyme to come in the whiche the Messias shoulde be reuealed and reioysed how greatlye excedingly would hée haue reiosed if hée had séene that Messias nowe present with his bodely eyes Christe therefore commendeth vnto hys Disââ¦iples that time in the which he was now reueled in the flesh vnto whom all the law and the Prophets had respect 18. Heare yee the parable of the sower Bu. This pronowne yée hath a great emphasis and force in it A. As if hee should say you to whom it is giuen to know the mysteries of the kingdome of God here ye I say to whom it is giuen to sée and here those thinges which haue bene denyed to manye Prophetes kinges what this parable which I haue propounded of the sower sowinge his seede meaneth C. This our Euangelyste Luke makes mention that our sauioure Christ expounded the parable simplelye to his Disciples without any reprehension but Marke declareth that he reprehendeth their dulnes sayinge Know yee not this parable how then will ye know all other parables As if hée should haue said it is your part to expound not only this parable but also all other to the ignoraunt people the which thing how caÌ yée do when yée are ignoraunt of this 19. VVhen one heareth the worde of the kingdome and vnderstandeth it not then commeth the euill man and taketh awaye that whiche was sowne in his hart this is hee which was sowne by the waye syde VVhen one heareth A. Luke in the beginning of the explication of the parable declareth what Christ mente by the séede saying the séede is the word of God. M. And to the end wée might know that hée spake of the preaching of the Gospel hée calleth this seede in this place in the beginning of his exposition the word of the kingdom in the which the mysteries of the kingdome of God are expressed C. But the summe of the whole parable is that the doctrine of the Gospell when it is dispersed abrode like séede is not in euerye place fruitfull because it falleth not alwayes in fruitfull and well tylled ground Hée reherseth here foure kindes of hearers of the which the first kind conceyue no séede the seconde séeme to conceaue but so in déede that they take no liuely roote in the thirde the séede is choked so that now there remayneth only the fourth part whiche bringeth forth fruite But hee bringeth not in these fower kinds as though one among fower onely or ten among fortie imbrasing the doctrine should fructifye no more for Christ heare would not appoint any certaine nomber neyther deuide those of whom hée speaketh here into equall partes to the ende hee might shew that the springing vp or growinge of fayth was not alwayes alyke but some whyle exceding fruitfull somewhyle lesse where the woord is sowen but onely declared that the séede of lyfe perished in many by reason of the contrary vyces by the which it is eyther by and by corrupted or wythered or els by lyttle and lyttle it degenerateth and is out of kind But to the ende this admonition myght profite vs the better wée must note that there is no mencion made of contemners which openly do reiect and repell the word of God but that those onely are noted in the whiche there séemeth to be some docillitye and aptnes to be taughte Wherefore if the greater parte of these men do vanishe away what shal be fall the rest of the world of whom the doctrine of saluation is opeÌly repelled Heareth the vvoorde of the kingdome and vnderstandeth it not C. In this first place hée maketh mention of those whiche are barren and vntilled which inwardly coÌceyue not the séede because there is no preparation in theyr harts B. They here the word but with no affection of the mind with no dilygent affection their mynde being drawne of Sathan another waye wherby it cometh to passe that they neuer thinke vppon the woord which they heard but as the Prouerbe is it entereth in at one eare and goeth out at the other C. Such Chryst compareth to the hard drye earth which is in the comon way whych being continually troden vppon waxeth hard as stone I would to God there were not so many to be founde of this kinde as there are who when they offer them selues to heare do stand notwithstanding astonyed neyther do they receaue any tast or féeling of the same to be short they differ very little from blockes stones that are incensible Wherfore it is no marueyle if they vanishe quyte away Then commeth the euill man A. Luke hath Sathan and Marke putteth downe this name deuil And taketh avvaye that vvhich vvas C. Hereby wée gather that Sathan is an ennemy of our saluation Euen as do the hungary byrds in sowing time so cometh hée forth so soone as the doctrine of truth is sowne and taketh it awaye before it hath taken moysture and beginneth to springe Bu. For that auncient enemye knoweth wel enough that the sauing health of mortal men is wrought by fayth in the word VVhich vvas sovven in his hart C. Wheras Christ sayth that the word was sowen in their hartes although it be an improper kind of speaking yet notwithstandynge it waÌteth not reason because by the vice and wickednes of men the nature of the word is not taken away but that it maye retayne and keepe the vertue of séede For wée may in no wise thincke that any thing of the graces of God is deminished althoughe the effecte of them come not vnto vs In respect of God the word is sowen in the harts but the harts of all men do not receiue that sowen sede with méekenes and gentle affections as exhorteth the Apostell sainte Iames verye well Therfore the Gospel is alwayes in power a frutefull séede but not in dede M. Wherefore althoughe in it selfe the séede or thinge sowne is good and apte to bring forth good fruite notwithstandinge it maketh a greate matter into what ground it be cast In like manner the woord of God althoughe it be good apte to woorke pyetye and godlynes yet neuerthelesse it maketh much what maner of person the hearer be A. Luke addeth saying least in beleuing they shold be saued C. By the which wée may note no small prayse of faythe when that it is called the only cause of saluation This is hee vvhich vvas sovvne by the C. Some translate it thus This is that which was sowne by the wayes syde 20. But hee that receiued the seede which was cast into stonye places the same is hee that heareth the woorde and anone with ioye receyueth it A. It were better if it were translated thus But that which was sowne in the stony grounde signifyeth him which c. Bu. This is another sort of the hearers the rockye or stonye ground signifyeth vntimelye hearers I saye the myndes of such men as are rype to soone whiche receiue the woorde of God so soone as it is
pleasant fruites smellinge preciousely with a most acceptable odour before god men The tares are the chil M. Here we se to whoÌ the wicked ones in the churche were ascribed But he speaketh not here of theues murtherers suche like but of those speciallye which haue not a sincere faith in Christ but are rather hypocrits fayning an outwarde shewe of holines Bu. We see therefore what the state of Christ his church is here in this worlde It was neuer without hypocrites Vntill the time of iudgement therfore there shal be traytours destroiers corrupters and theues euen in the middest of the church Of the vvicked M. He calleth the deuyll wycked not by nature but for his malliciouse practise Hee was a murtherer from the beginning and abode not in the way of trueth because there is no trueth in him When he speaketh of a lye hee speaketh of his owne because he is a lyer and the father of the same thing 39 The ennemy that soweth them is the deuill The haruest is the ende of the worlde the reapers be the Angelles The ennemie that sovveth M. Whom before he called wicked he calleth nowe the ennemie All wee therefore whiche are the children of the kyngdome and sowne of Christ and cleaue vnto him haue the deuill a continuall ennemie vnto vs. A. But how the rebrobate are sowne in the field of the lord by the deuyl we haue shewed before in the fiue twenty verse The haruest is the ende of the vvorld C. This trulye is a troublesome state and a greuous burthen yea almost intollerable that the Churche shal be burthened with the reprobate to the end of the world notwithstanding Christ therfore prescribeth vnto vs this time to patieÌce least wée shold nourishe flatter oure selues with vaine hope wheras now the certaine time of a purgation is prefixed It behoueth the pastors therefore to endeuour them selues with all diligence to purge the Churche in this part all the godlye ought to set to their helping hands so far as their vocation will beare the same but when all the godly with hartye consente do theyr good will and true intente yet shall they neuer bring it about to purge the Churche from euery spot Wherfore let vs consider that our sauiour Christ meÌt nothing lesse then to nourishe such filthy spots in his Church by to much sufferaunce onely his meaning and purpose was to comfort and exhort his faythfull seruauntes not to bee dismayed or drawne backe because they are constrayned to suffer wicked ones in their felloship and fraternity and also to brydel and moderate their zeale whiche thincke it not méete to haue any felloship but with suche as are pure and the sayntes of god The Anabaptistes therfore are greatly abused in séekinge by this place to dryue and put awaye the vse of the sword froÌ the church And they are easely aunsweared For sythens they do admitte excommunication which doth roote out and expoulse the wicked and reprobate at the least for a time why shoulde not the godlye Magistrates vse the sword against the wicked and vngodly ones so oft as néede requireth They affyrme that there is place geuen to repentaunce where there is no deadly punishment As though truly the théefe vppon the crosse found no saluation ⪠But let this aunsweare suffyce that it is not here taughte what our offyce or the Magistrates or the pastors office is A. But onelye Christ sheweth what the state and condition of the Church shal be til the ende of the world that the world can neuer be so purged purifyed and cleÌsed but that the wicked wil be alwayes myngled with the good C. to the ende the stombling blocke of offeÌce wherat the weake stumble and are troubled when they sée the Church thus confounded as it were might be taken away The reapers be the Angels C. This name must be applyed to the present cause In another place the Apostels are called reapers in respecte of the Prophetes because they entered into their laboures Also there is a commaundemente giuen to al the ministers of the woord that they bring forth frute that may euer abide to the which effect this saying of Chryst perteyneth The Corne is whyte and readye vnto the haruest Moreouer the Haruest is great but the labourers are fewe But here is another consideration to be had of the comparison because they are sayde to be planted in the field of the Lord which haue roume and place in the Churche Neyther is that contrarye to this which Iohn saithe in another place that so soone as Christ cometh forth with his Gospel hée hath his fanne in his hand wherby hée may purge his floorth For there is described the beginning of the purgation of the Church whiche purgation bee denyeth to be made in this place before the ende of the world A. For then shall appeare that most excellent king in his Maiestye and shall sit vppon the seate of his glory and all nations shal be gathered together before him and hée shall seperate theÌ one from another eueÌ as the shéepeherde deuydeth the shéepe from the Goates hée shall set the shéepe on his right hand but the Goates on the left C. Moreouer althoughe then hee will set to his stronge haÌd by his Angels to purge his Church the same notwithstandinge hee dooth beginne to do now by his godlye teachers A. who for all that shal neuer bringe to passe that the Church shal be pure cleane in all pointes before the comminge of Christ at whose coÌming a perfect purgation is looked for with the full redemption of the sonnes of God. 40. Euen as the tares therfore are gathered and brent in the fyer so shall it be in the ende of this worlde A. When hée did barely propound vnto them the parable without anye expositioÌ hee said suffer them to grow together vntill the Haruest and in the time of the Haruest I will say vnto the reapers gather yee first the tares and bynd them vp in bondels to borne Expounding the same now hée sayth euen as the tares are gathered and burnt in the fyer so shall it be in the ende of this world By the whiche words hée declareth sufficiently that wée must looke and wayte for the last daye of the whiche there is suche often mencion made in the scriptures that wee should be styrred vp to praye diligently 41. The sonne of man shall sende forthe his Angels and they shall gather out of his kingdome all thinges that offende and them which do iniquitye The sonne of man C. Hée attributeth these parts of the pourging of his Church to his Angels in the last day because they shal not stand ydell or vnoccupyed before the trybunall seate of Chryst but shal be ready and at hand to fulfil his commaundementes They therefore which preposterously make hast to roote out and abolishe whatsoeuer liketh not or displeaseth theÌ do preuent so much as in
because they are alwayes caried hedlonge into destruction Wherefore we must vnderstand those to be planted by the hande of God which by his fre adoption are graffed into the tree of life And in the prophets we shall oftentimes fynde these wordes planted of the lorde when they meane that the lord hath chosen some to be his people So the father hath plaÌted into the kingdome of heauen whom he geueth to the sonne to iustifie These being planted vpon the trewe lande of Israell shall neuer be pluked vp But these reprobate outcaste Phariseyes were neuer of this nomber but being externally of the vine of the lorde were in a shorte tyme cut of as vnfruitefull branches therefore they beinge nowe incurable and ordayned to destruction Christ pertayneth not vnto them C. And in this sence also the prophete calleth the Church renewed by the grace of Christe a flower planted by the lorde Finally because election commeth onely of the lorde the reprobate muste nedes perysshe howe so euer it come to passe not that God destroyeth the good innocent but because they by their own mallice tourne all thinges be they neuer so holsome and profytable for theim to theyr owne destruction And so it commeth to passe that the Gospell is the sauoure of death vnto deathe to them as witnesseth S. Paule For although the Gospell be set forthe for the saluation of all men yet notwithstaÌding it bryngeth not forth the fruite of saluation but onely in the elects B. Wherefore these wordes and examples of Chryste oughte to confyrme and strengtheÌ so many as shal offend the euill and wicked by worde or dede when they following the word of God set forth nothinge but the glorye thereof and the fayth of our lord sauiour Iesus Christ Let theim onely beware that they neyther do nor say any thing of them selues without good aucthoritie and that theye sowe the seede of the worde of God with great reuerence and feare and also that they euer pray for the dyrection of godds spirite If they thus doinge offende any man let them remember these woordes of Christ namely that euery plant whiche the heauenly father hath not planted must be plucked vp by the rootes that is to saye it is ordained by the wyll of god that all they shoulde perishe whiche are not predestinate by the father to eternall life and that therfore of necessitie it must nedes come to passe that in al good thinges some shall be offended But as wée saide before it is our partes verye dilygently to beware and take heede leaste that they se or here any thynge by vs whereby they may iustly be offended but that they may haue al the cause of offeÌce in them selues although they wold seme to take the same by our good demeanour C. To be short a faythfull and good teacher wyll so temper moderate guyde what so euer hee publisheth that it shall proffite all men but so often as it commeth otherwise to passe let him comfort hym selfe with the aunswere of Christe Christ verye well and aptely put forthe this similitude to proue that the cause of destruction is not in the doctrine but that the reprobate which haue no rote in god worke their owne destruction and damnation who when the doctrine of Christ is set before them powre out their secret poyson and thus they accelerate and hasten deathe to theim selues Moreouer Chryste by this similitude towcheth Hypocrites whiche seeme for a season to be lyke vnto good trees that are planted Suche were the Scribes and Phariseis which sprang vp and grew in the church of God muche lyke to the Cedar trees in Lybanus to the ende their defection and withering away might seeme the more absurde Therfore in the church of Christ pure and sincere doctrine shal be alwaies preached Wherfore let the teachers coÌsider and way what the capacitie of men doth require If any after their doctrine rage and waxe mad let the ministers of Christ suffer them For althoughe they seme to stande very well in the Church yet neuerthelesse they shal be plucked vp by the rootes at the length because they are not planted of the lorde And wher as Christe might very well haue saide that they shal perishe which carelesly and disdainefully reiecte saluation offered vnto them he procedeth farther and saith that none shal stand for euer but such whose saluation is firme sure in the electioÌ of God. By the which woordes he plainely sheweth that the first oryginall and beginning of our saluation commeth of the grace by the whiche God chose vs to be his sonnes before we were created before the foundation of the earth was layde 14 Let them alone they be the blind leaders of the blind If the blind leade the blynd both shall fal into the ditche Let them alone C. He meaneth that we should not set so much by men that their offence shoulde greately moue vs Notwithstanding a iudgement and discression is nedeful to be had For when they are offended by theyr owne wyckednes and not by ignorance we muste not regarde them but passe euen through the myddest of them Hereuppon came that olde distynction of auoydynge offences namely that we beware leaste we geue the offence to the weake but if any wicked obstinate and maliciouse person take the offence it is no matter to vs we nede not care For it is necessary the christ which is the rocke of offence shold be buryed if we wyll satisfie the obstinacy of all men Therefore it shall behoue vs to discerne betwene the weake whiche are offended throughe ignorance and are by and by conformable and the proude and obstinate whiche take offence to theim selues leaste any weake person be molested and troubled throughe our defalte But when the wicked obstinatelye kicke against vs let vs go voyde of care euen through the middest of theyr offences For he which doth not spare geue place to his weake bretherne is churlishe and dothe treade those as it were vnder his fete to whom he ought to reache out his helpinge hande But to care for others it is no parte of our bewetie seinge they must of necessitie fall into offence if we go forward in our calling and discharge our duety Furthermore when it shall come to passe that they are alienate and fallen from Christ by the collour cloke of offence let vs let theim alone leaste they drawe vs with theÌ also The cause why the Phariseies were offended was arrogancie disdaine they contemned greatly despysed the doctrine of Christe notwithstanding that it came from God the father In their hartes they bare the cause of offence wherfore Christ coÌmandeth to let them alone They be the blind leaders of the blynd E. Or they be the blynde guides of the blinde according to the nature of the Greeke worde C. In this sentence there is a great Emphasis or force by the which Christ sheweth that the
thincke your selues vnworthye of euerlastynge lyfe lo wee tourne to the Gentiles for so hathe the Lorde commaunded vs Agayne when the same Paule had playnelye preached to the Iewes remyssion of synnes by faythe in Iesus Chryste they hauynge saide contrary and blasphemed he shoke his rayment and sayde vnto them your bloudde be vpon your own heades from henceforthe wyll I go blamelesse to the Gentiles By the whiche meanes truely he bounde the vnfaythful the worde of God was fulfylled For so long as the Iewes persisted in theyr obstynate and rebelliouse beleefe the bondes of theyr synnes were not loused In lyke maner in an other place Peter bounde Symon Magus with these woordes Thy money peryshe with thée because that thou hast thought the gift of God might be bought with money thou haste neyther parte nor fellowshippe in this busines for thy harte is not ryghte before God. By these examples we see howe the Apostels dyd bynde and louse remyt and retaine sinnes C. Howe be it we must note that to binde and retaine sinnes is a thinge accidentall to the Gospel and as it were contrary to nature as Paule also teacheth when he speaketh of vengeance the which he saith he is ready to take on al disobedience by and by he addeth when your obedience is fulfilled For vnlesse the reprobate by their owne faulte shoulde tourne theyr lyfe to deathe and destruction the Gospell should be to euerye one the power of God to saluation yet notwithanding because the same beinge heard the impietie of many openly bursting forthe dothe more prouoke the wrath of God to such it must nedes be a deadly sauoure To be shorte the entent and purpose of Christ was to certify his disciples of the saluation promysed vnto them in his Gospell that they myghte haue no more doubt to seke for the same than if he hym selfe shoulde come a witnesse from heauen Agayne he mente to bringe a terrour and feare to the mindes of the wicked and contemners lest they shoulde thincke to mocke and despyse the mynisters of his woorde vnponished the which two thinges were very necessary For because the incomparable treasure of life is set before vs in earthen vesselles vnlesse the authoritie of the external doctrine were after this manner stablished and confirmed euery momente almoste the fayth and credite therof wolde fayle and vanishe away Againe the wicked do thus bouldly dally and scoffe because they thyncke that they haue onelye to do with men Christ therfore pronounceth that by the preachinge of the Gospell in earthe it is reuealed what the celestiall iudgement of God shall he and that froÌ no other thynge we oughte to fetche the certaintie of lyfe or deathe Here appereth great honour that we are the interpretours of God to testifie saluation to the worlde An excellent maiestie is it of the Gospell that there is an imbassage sayde to be betwene God and men of mutuall reconciliation To be shorte a woÌderfull consolation and comforte is it to the myndes of the Godly that the message of saluation brought vnto them by a mortall man is confirmed and ratified before god In the meane tyme let the wicked and vngodly scoffe and deryde at their pleasure the doctryne whiche is preached by the coÌmaundement of God at the length they shall feele howe truely and seryousely God threatened theim by the mouthe of men Many trewelye do despyse blaspheme and rayle at the Gospel but when this power of binding is geuen to the mynisters of his woorde let not ieringe scorners thynke that they shall be suffered to deryde the woorde of God without ponishement Wherefore let all Godly teachers being armed with this trust confidence promise without all doubt this liuely grace of God to theÌ selues and to others let them no lesse boldely thunder against all impudent contemners of their doctrine Christ truely weÌt not about to flatter Peter but to comfort him to shew that a newe reuelation muste not be looked for from heauen but that we must be sure certain of the doctrine which is taken out of the Gospell Hitherto we haue plainly expounded the proper true sence of the woordes in such wise that nothyng can be wanting vnles that Romishe Antechrist seking to bring in a cloake for his tyranny dare take vpon him wickedlye falsely to peruert the trewe meanyng of this place And although the light it selfe of true interpretation whiche we haue broughte be sufficient to pourge his obscure darknes yet notwithstanding lest any thing should stay or hinder the godly readers we will with a brefe confutatioÌ wipe away his stinkynge and vnsauery calumniations First of all he fayneth immagineth Peter to be the foundatioÌ of the Churche But what man is hee so blinde that seeth not that to be spokeÌ of the faith of Peter whiche he referreth to the person of man Wee graunte that in Greeke Peter Petra a stone do signifie al one thinge as is shewed before sauing that Peter is Nomen Atticum and Petra a name of the common speche but this varietie was not without cause noted of Matthew for the kinde is altered to note some other matter And there is no doubt but that Christ with his owne woordes dyd note some difference Very wisely therefore doth S. Austine teache vs that Petra a stone is not so called of Peter but Peter of Petra eueÌ as we are called christians of Christ But we will not be tediouse seing the saying of Paule is most certain an infallible truth wheÌ he saith that the churche of Christ can be founded builded vpon nothing sauing vpoÌ Christ only The Pope can not bring in an other fouÌdatioÌ without blasphemy without he robbe Christ of his honour And truly how much we ought to detest and abhorre the tyranny of the Pope and papacye I can not with woordes expresse sufficieÌtly because by the meanes of him his the fouÌdation of the church is takeÌ away insomuch that the opeÌ mouth goulfe of hell swalloweth vp miserable sowles Moreouer this parte as it was saide before pertaineth not as yet to the publike office of Peter but only one speciall place among the rest amid the holye stones of the temple is geuen vnto him Those glorious titels which followe do pertaine to the office of the Apostelship whereupon it followeth that nothinge was spoken to Peter which pertaineth not to the rest of the Apostels also For if the dignitye of the Apostelshippe be coÌmon among them then must all thinges elles be common which are annexed and knit to the same But Christe speaketh only to Peter by name For as one in the name of all confessed Christ to be the son of God so in like maner Christ speaketh to one whose woordes notwithstanding pertaine indifferently to all the reste Neyther is that reason of Cipprian and others to be reiected when he sayth that Christe spake to all in the
wee must enter into the kingdome of heauen 25. For whoso will saue his life shall lose it Againe whoso doth lose his life for my sake shall finde it A. A most excellent comforte is this that whosoeuer looseth his life willinglye for Christes sake doth get life vnto himselfe For the Euangelist Marke plainly prescribeth this cause of dyinge to the faythfull therfore it is vnderstode in the wordes of Mathewe For it commeth oftentimes to passe that ambition or desperation dryueth prophane men to contemne and to despyse this life yet notwithstandinge they go bouldlye to their deathe in vayne Bu. Therefore to loose the lyfe in this place signifyeth to despyse the life of this worlde for Christes sake and to treade those thinges vnder foote in the which the world setteth life the chiefe felicity That truly is nothing els but to deny our selues to renounce our selues and to beare patiently such calamitye as is layed vppon vs whereby wée maye brydell all fleshlye affections C. The threatninge which is here set on the contrary part serueth very much to the dryuing away of the sluggishnes of the flesh which admonisheth vs that such as desyer greatly this lyfe purchase to themselues the losse of this life And there is an Antithesis betweene temporall and eternall lyfe as wee haue shewed before in the tenthe Chapter 26. For what doth it profite a man if hee winne all the whole worlde and loose his owne soule Or what shall a man geue to redeme his soule againe withall For vvhat doth it profite C. Here hée confirmeth the former sentence namelye that wée ought not to be vnwilling to forsake this lyfe For what is all the worlde in respect of mans lyfe for it is immortall And lose his ovvne soule Here our sauioure Christ admonisheth that the soule of man is not created to the ende hée might haue the same for a short tyme in this worlde but to the ende hée may liue immortall in heauen as if hée should haue sayd What negligence is this and what beastly incensible dulnes that men are such bondslaues vnto the worlde that they haue no consideration wherfore they were borne and that they are ignoraunt how that an immortall soule is giuen vnto them that the race of this lyfe beinge ended they maye liue perpetuallye in heauen And truly all men will confesse that the soule is more worthe than all the ryches and pleasures in this world but in the meane time the sence of the fleshe blindeth them that will they nill they theyr soules are caryed to destruction and euerlastinge perdition Therefore least the worlde by his intysing allurements do bewitche vs let vs alwayes call to mynde the excelleÌcye of oure soule the which if it be well wayed will easlye driue awaye all the vaine imaginations of earthly felicitye The Euangeliste Luke hath and looseth himselfe Or vvhat shall a man Bu. B. What exchaunge shall a man geue for his owne soule The Gréeke woord signifyeth that by the which anye thinge is redeemed Bu. Wherefore let euery one of vs endeuor our selues to despyse corruptible momentanye thinges and to holde faste those thinges that are eternall the which wee shall easly do if so be wée mortify all carnall thinges and retayne only Christ the lyfe 27. For the sonne of man shall come in the glorye of his father with his Angels and then shall hee rewarde euery man accordinge to his dedes For the sonne of man shall come C. To the ende his former doctrine might the better sincke into their mindes hée setteth before their eyes the Iudgement to come For it is necessarye to the despysinge of this lyfe that wée be touched with the féelinge of a heauenly life But the flownes of our minds hath néede of a helpe to loke vp towardes heauen Therefore Christ calleth the faythfull to his trybunall seate to the end they maye continuallye remember that they liue to no other ende than to aspyre and come to that blessed redemption which at that time shal be reuealed But to this ende the admonition tendeth that wee may know that they coÌtend not in vaine to whom the confession of sayth is more precious and déere than theyr owne life as if Christ had sayd coÌmit to my charge and custodye without all feare your soules for I will come at the lengthe a reuenger which wil restore you to perfection allthough you séeme for a time to perishe B. That therefore which hée speaketh here must be referred to the senteÌce goinge before when hée sayde The one should finde his life and the other should loose it namely when the sonne of man commeth to Iudgement and shall geue to euery one accordinge to his deseruing But Christ exhorteth all those that desire to séeme followers of him and his Dysciples by thrée reasons to denye themselues to take vp his Crosse and to followe him Of the which the first is that hee shall loose his life which woulde saue the same and that hée shall saue it which looseth it the seconde is that to him which appeared a mortall man for a time in the fleshe all Iudgement is giuen and that therefore hée shall come in the glorye of his father with his Angels that hée maye giue to euerye man accordinge to hys deedes to the denyers of him hell fyer to the professors of him the kingdome of his father For as Marke in his eyghte Chapter and Luke in his nynth Chapter declare hée repeateth here to his Dysciples the same thinge that hée spake of before in the tenthe Chapter Whosoeuer shall deny mee before men him will I also deny before my father which is heaueÌ And as Luke sayth and Marke whosoeuer shall be ashamed of mee and of my wordes in this aduouterouse and sinfull generation of hym also shall the sonne of man be ashamed when he commeth in the glory of his father with the holye angels Then he shal say vnto theÌ I neuer knew you Depart froÌ me ye that worke iniquitie Then shal they receyue according to theyr life and dedes What thing can be so heauy and greuouse vnto vs in this life that we shoulde not rather do beare the same then we shoulde offende this general iudge of all men and cause him to pronounce this bitter sentence against vs saying Go ye cursed of my father into Hell fyer A. It is better therfore to denie our selues and to coÌtemne this lyf for Christes sake then to be depriued for euer of euerlasting life B. The thirde reason which bringeth a wonderfull consolation with it is that he saithe the time is not very long in the which he shall come with great power that som of them which were present should se the same What is he now the will not follow him for his sake deny him selfe take vp his crosse whoÌ he knoweth shal raine very shortly gloriously in diuine power and that he him selfe shal raine with him For whosoeuer suffereth
in a base contemned person C. Luke saith that this was done when he praied But by the circumstance of the place and tyme we gather that which we saide eueÌ nowe namely that he praied that there mighte be a visible sighte or shewe of his deitie in the brightnes of a newe forme the which thing he obtayned not because it was necessary that he shoulde pray for that which he waÌted him selfe or because the wyll of his father was doubtful but because in humillitie he referred all that he did to his father and would by his exaumple incourage vs to praye And his face did shine C. Luke hath And it came to passe as he praied the fashion of his face was altered Yet notwithstaÌding this transformatioÌ did not set forth Christ to be seene of the disciples according to the glory which he hath nowe in heauen but he gaue them a tast of exceding glory accordinge as they were able to coÌprehend the same His face dyd then shine as the sonne but now it dothe far excede the son in brightnesse A strange and vnwonted brightnesse shone then in his apparell but nowe his deuine maiestie shineth without apparel in his whole body So God appered in tyme paste to the holy fathers not as hee was in hym selfe but as they were able to abyde the beames of his excedinge brightnesse M. But whereas Christ was transeformed froÌ the forme of humillitie into that heauenly deuine shape it was a manifest token that the state in the which he was then was not eternal but mutable and subiecte to chaunge not that the substance of his body was subiecte to trasmutation and chaunge in so muche that the veritie of his humaine fleshe shoulde be turned into the veritie of the spirite God forbid but that there should be a traÌsmutation of the humaine condition fragillitie his manhode abidinge styll M. But where as he was transformed while hee was at praier it sheweth howe wee are traÌsformed into God when we are praying for the which cause we ought to be the more earnest to pray HerupoÌ it came to passe that the fathers holy men were so often times in minde rapte caryed into heauen As Peter the Apostel of Chryst Daniell to whome an Angell appered when he was in prayer declarynge vnto hym thinges to come Cornellius who in praier sawe an Angell And Paule who as he praied saw Ananias in a vision laiing his haÌd on him Also the same Paule testifieth of him selfe thus When I was come againe to HierusaleÌ and praied in the temple I was in a traunce and sawe hym saying vnto me make hast and get the quickely out of Hierusalem for they wyll not receiue thy witnes Hereby we gather that they are most farre from the company and fellowship of God of the heauenly spirites whiche are neuer ledde by the feruencye of the mynde to prayer And his clothes vvere as vvhite as C. It is not mete that any man should dispute or reason subtilly about the whitenes of his apparell or of the brightnes of his countenance seing that this was not a perfecte declaration of his heauenly glory but a signe which did onely pertaine to the measure capacitie of flesh M. For as darknes is assigned by Christ to the kingdom of SathaÌ and externall darckenes to the condemnation also of the wicked for the horror which they shall suffer euen so an excedinge light inspeakeable brightnes is ascribed to the kingedome of God for the glory and pleasure whiche the electe shall haue The iuste saithe our sauiour Christ shal shine as the sonne in the glory of their father As the light E. It is red in a certayne auncient Greeke boke As the snowe and the Euangeliste Marke saith also thus And his raymente dyd shine became very white eueÌ as snow so white as no fuller caÌ make vpoÌ the earth 3 And beholde there appered vnto theÌ Moyses and Helias talking with theÌ And beholde there appered B. No doubt this apperinge and talke of Moyses and Helias dyd make very muche to the declaration of the kingdome of Christ Notwithstandynge it is demaunded whether they were truely present or whether that a figure or shewe onely of them was set before the face of the disciples euen as vysions of thinges absent were sette before the Prophetes Althoughe the matter be so probable that bothe partes may haue good occasion to dispute yet notwithstaÌdinge it is more lykely that they were truely brought into that place Neyther is it any absurditie at all to say seinge that God hath both body soule in his haÌd power that the dead for a time may be restored to life according to his will. Moyses and Helias dyd not rise vnto theÌ selues at that tyme but they rose at the will coÌmandement of God to be preseÌt for the time with Christ Againe Question if any demaund how the Apostels knew Moyses Helias whoÌ they neuer sawe it may easely be answered that wheÌ God had set them in the midst before them he gaue theÌ signes tokens by the which they might be knowne vnto them This truely was done by an extraordinary maner of reuelation that they might certainely knowe Moyses Helias Question But why did these two rather theÌ any other of the saintes apere Surely that reasoÌ ought to satisfie vs to say that the lawe the Prophetes had no other scope or ende then Christe For it was a great aide helpe to our faythe the Christe came not forth without testimony but was coÌmeÌded of God long before B. Therfore in Moyses the lawe and in Helias the Prophetes are represented M. For althoughe Helias left nothinge writteÌ behinde him yet notwithstanding after Moyses he was the chiefe excelled all men He restored the polluted law of God to perfectioÌ yea he was an excellent meintainer setter forth of true godlynes pietie whiche was then almost extinguished C. The talk therfore of Moyses Helias with Christ is the agrement of the lawe and Prophetes with Christe For it behoued the Apostels to be confirmed perswaded that it was no newe doctrine or religion which Christe preached vnto theÌ but the same wherof the lawe and prophetes beare witnes for excepte they had ben perswaded in this that Christ did not teache any thing contrary to the law and prophets they had euer doubted neither had they ben able with a constante minde to preache the Gospell We haue therfore here a notable seale of our faith when we know that the doctrine of christ is not newely sprong vp as some imagine but of long coÌtinuance Talking vvith them A. Onely Luke sheweth for what cause they talked with Christ in these wordes That appered in the maiestie and spake of his departinge whiche he should ende at Hierusalem M. He calleth the death of Christe a departinge or a going out namely of this worlde So in
fastinge to be meritoriouse and acceptable also withoute the trewe pietie of the harte for there is no merite in our workes neither is fasting of it selfe so acceptable as this whiche the lorde requireth sayinge Honour thy father and thy mother And this is the cause that the almighty sayth thus by the mouthe of the Prophete Esay Thinke ye this fast pleaseth mee that a man should chasten him selfe for a day and to wrythe his heade aboute like a hoope and to lye vppon the earthe in a heary clothe Shoulde that be called fastinge or a day that pleaseth the Lord Dothe not this fasting rather please me that thou lose him out of boÌdage that is in thy daunger that thou breake the othe of wicked bargaines that thou lette the oppressed go free and take from them all maner of burthens to deale thy bread to the hungry and bringe the poore wandering home into thy house c. Wherfore abstaining from meate drincke and the affections of the flesshe is but a preparatiue and meane to make vs apte to pray for it is as a certayne rudiment and childishe instruction for our infyrmitie and externall exercise So that fastynge is a seruante to prayer and a meane to make the same more feruent And thus dothe the Scripture speake of prayer 22 VVhile they were occupied in Galile Iesus saith vnto them it will com to passe that the sonne of man shall be betraied into the handes of men VVhile they vvere occupied C. The nearer that Christes deathe approched the oftener he admonished his disciples least that sorrowefull shewe shoulde quayle theyr fayth Christ spake these wordes immediately after he had wrought the myracle for Marke saith that they departed theÌce and tooke their iorneye throughe Galile and wold not that any man should know of it for he was fully determined to com to HierusaleÌ at the solemne feast day because he shold suffer the Easter following It vvyll come to passe that the sonne of B. This is nowe the thirde time that oure sauyoure Christ admonisheth his disciples of this matter Reade the .xvi. chapter goinge before the .xxi verse 23 And they shal kill him and the third daye shall hee ryse againe And they were excedinge sory And they vveye exceding sory C. The Euangelist Luke sheweth the cause why they were so sorrowful saying But they wist not what that word ment it was hiddeÌ froÌ them that they vnderstode it not And they feared to aske him of that sayinge Therefore althoughe they had ben before admonished of this matter yet notwithstanding they are no lesse troubled than if they had neuer heard of the same Of such force is an opinion conceyued that euen in the most clere manifest light it blindeth the minde The Apostels imagined that the state of Christes kingdome shold be delectable pleasant they thoughte the so sone as he was known he should be receiued with the consent of all men there was nothinge semed more incredible thaÌ that the hie priestes Scribes seniours of the people shold be enemies vnto him Therefore they being before in error refused what soeuer was spoken contrarye to the same For Marke saithe that they knew not what the lord ment But how cometh it to passe that they are thus ignorant when as Christ speaketh so plainly and euideÌtly vnto theÌ but because one vaine opinion blinded their mindes And where as they durst not be so bold to aske any farther questioÌ it may be that they wer stayed by a certaine reuerence and also by the grosse absurde opinion with the which they were made amased But this shamefastnesse and reuerence was not al together commendable because it incresed their doubte wicked sorrowe NotwithstaÌding the sede of godlines whiche was sowen in their myndes dyd more stay them from departing froÌ the schole of Christ than dyd the pure knowledge of the trueth For they had a certaine beginninge of fayth and trewe vnderstandinge graffed in them but they had not learned so farre as to knowe the nature of the kingdome of God and the promysed renouation in Christe Hereby wee gather what praise and dispraise they deserued M. If the Apostelles had vnderstode those thinges whiche he spake vnto them they woulde not haue so greately sorrowed For Christe sayth in an other place if ye loued mee ye would greatly reioyce because I go vnto the father for the father is greatter than I. And in an other place It is good for you that I go away They sorrowed when mention was made of his death they coÌsidered not the glory of his resurrection they knew not the mistery of his crosse This admonitioÌ trewely did not proffite them by and by but after a while it did profite theÌ greatly Wherefore let vs here learne that whensoeuer meÌtion is made of the death of Christ to remember his gloriouse triumphe ascention into heauen which bringe vnto vs a newe lyfe 24 And when they were come to the cittie of Capernaum they that vse to receiue tribute moneye came to Peter and saide Dothe your maister paye tribute And vvhen they vvere come C. First of all we muste note the ende and scope of this historie namelye that Christ by payinge tribute willingly declared his subiection accordynge to the forme of a seruante whiche he toke vpon him without constraint or necessitie and abased him selfe of his owne free and voluntary submission to the ende the world might iudge of him as of a coÌmon man. But the manner of payinge was that euery man shoulde chose a cittie as a certaine habitation in the whiche he would be cessed There is no doubt therfore but that Chryste came to Capernaum as to his owne cittie to pay tribute They that vse to receyue tribute C. This trybute was not for tolle neyther for passage nor ferrye but it was a yerely trybute whiche was laied vpon the Iewes by the whiche they were constrayned to pay that vnto tyrantes which they were wonte to paye vnto God onely For we knowe that this trybute was prescribed vnto them in the lawe where it is sayde Thus muche shall euery man geue that goeth into the nomber halfe a sicle after the sicle of the sanctuary a sicle is twenty halfepence Nowe when the kinges of Asia had brought this tribute vnto theÌ selues the Romaynes by their example encroched the same So that the Iewes beinge as it were alienate from the empire and gouernement of God payde to prophane Tyrantes the holy tribute appoynted and coÌmanded in the lawe But it might seme very absurde that Christe whiche came to redeme the people shold not be free from tribute To the ende he might take away this offeÌce he teacheth by plaine wordes that he did it of his voluntary wyl onely and proueth the same by a myracle because he coulde exempte him selfe from earthely gouernemente whiche ruled the sea and the fyshes therin A. As towching the somme value of this tribute
Euangelist addeth this worde expressely For Christe woulde not that this multitude shoulde followe him into Iewery least he shoulde geue an occasion to the backebitinges and slaunderouse reproches of the Scribes and Phariscies He knewe that except he had thus done be should haue ben accused of seditioÌ vnto Pylate and that this sedition shoulde be moued from Galile from whence hee came euen to Iewry He did not auoide this slaunder yet wolde he not geue any occasion therof We are therefore admonished that because we cannot escape the slanders of the wicked yet must we take hede of this that by our falte wee mynister no occasioÌ vnto them to speake euill 3 The Phariseis came also to him temtinge him and sayinge vnto him Is it lawfull for a man to put awaye his wyfe for any maner of cause The Phariseies also came to hym Bu. The lorde dyd good vnto all men and therefore the reporte of his glory was spred abrode far and nere But the ennemies of the truth do enuy the glory of the lorde and are agreued because the people forsakyng the priestes and the Scribes cleaued vnto the lorde The Phariseis therefore are come on a heape together C. And althoughe they do laye wayte to deceyue Christe and assalte him subtillye to the ende they mighte intrappe him yet this theyr wyckednesse tourned to oure commoditie euen as the lorde knoweth how to conuerte wonderfully into the proffyt of his what so euer the wicked do deuise for the subuersion of his trewe doctrine For by this meanes a doubte whiche the libertie of diuorsement did ingender is dissolued and a sure lawe of the holy and inseperable knot of wedlocke set forthe The occasion of this captiouse question is taken hereof because howsoeuer hee answered as they thought it coulde not be but odiouse Is it lavvfull for a man. saye they for euerye cause to put awaye his wife Nowe if Christ had denied it then wold they quickely haue cryed and made exclamation that hee had abolyshed the lawe if he had affirmed that it was lawfull then wolde they haue reported him to be a bande rather then a Prophete of God whiche so lightly wolde geue place and consent to the wanton and voluptuouse lustes of men This Dilemma and subtyll question they had conceyued in their mindes but the sonne of God who knowethe howe to subuerte the wyse in their owne folly dothe disapointe theim resistinge seuerelye their vnlawefull diuorces and yet shewynge also that hee saide nothing but that whiche was agreable to their lawe For he concludeth the matter in two principall poyntes namely that the order of our creation ought to be as a lawe that the man shoulde maintayne his promise made in matrimonye all his lyfe and that dyuorses were permitted not because they were lawefull but because they that graunted them had to do with a froward stifnecked people 4 He aunswered and saide vnto theim Haue ye not red how that hee whiche made man at the begynninge made the man and woman Haue ye not red C. Christ doth not directly aunswere to the question of the Phariscies when as neuertheles he did very well satisfie it in declaringe that the first ordinaunce must be kepte and that wee ought to be contente with the doctrine of God whiche is a most sure foundation But he aunswereth that it is not lawefull for a man to put awaye his wyfe for euery cause and he answereth so that he sendeth theim vnto the Scriptures by whose wordes he teacheth that the order of matrimony was ordeyned by God and that no man oughte to departe from the prescript rule of the Scriptures Euen as if a man being asked now of the Masse shoulde faithfully declare the mystery of the lordes holye supper and in the ende shoulde affirme that they were Sacrilegers and forgers whiche dare presume to dyminishe or to adde any thyng to the pure institution of the lorde might confounde after this sorte the fained sacrifice of the Masse M. But because the question was moued by the Phariseis who boasted and bragged amonge the people of their skil and knowledge in the Scriptures He saythe haue ye not red As if he shoulde haue saide Why aske you me ye Hypocrites you haue the Scripture in the whiche ye reade and therefore ignorance can not excuse you He that made man from the begynning E. This woorde Man in the latten bokes of the olde interpretation is not red but is left onely to be vnderstode C. Christ taketh this Axioma or generall proposition From the begynninge God ioyned man vnto the woman that two might make a whole and parfect man therefore he that putteth away his wyfe putteth away as it were from hym selfe the one halfe of his body but nature cannot abide that any man should deuide him selfe or teare his body in peces S. Therefore Christe dothe so moderate and temper his aunswere that he mighte neyther hurte the aucthoritie of Moyses nor recante hys owne doctrine whiche he had vowched in the fyfth chapter goinge before and that he might stoppe the mouthes of the Phariseies and lawyers by the auctoritie of the lawe C. For this is the sence and meanyng of the woordes of Christ That God the creatour of mankinde made maÌ and woman that euery man beinge content with one wyfe shoulde desire no other For he standeth vpon this nomber of two As also the Prophete Malachias when he inueyeth against the hauing of manye wyues hee bringeth in the same reason namely that God in whoÌ the spyrite was more aboundant so that it was in his wyll to create more yet he made one man euen after this sorte as hee is here described by Christ Bu. He saythe not he made man woman but he made them man and woman C. Therefore by the order of oure creation the inseperable societie of the husebande with one wife is proued Yf any man wyll obiecte and say that by this meanes it is not laufull the fyrst wyfe beinge deade to marry an other we maye easely aunswere not onely that the band is loused by death but also that the seconde wyfe is substytute and placed in stede of the firste as if shee were one and the same 5 And saide for this cause shall a man leaue father and mother and shall cleaue vnto his wyfe and they twaine shall be one fleshe For this cause shall a man. C. He addeth an other argument a Minori ad manus that is from that whiche semeth lesse to that which semeth the more rather to be The bande of wedlocke is more holy then that whiche ioynethe chyldren vnto their parentes but truely godlines byndeth the children vnto their parentes with an inseperable knot much lesse therfore may the housebande renounce and forsake his wyfe Here vppon it followeth that the deuine bonde is broken if the husband be diuorsed from the wyfe Furthermore it is to be douted whether Moyses do bring in Adam or
God hym selfe speakynge there but whether of the partes thou chose it maketh lyttell to the purpose in this place because it was sufficiente in this place to alleage the oracle and word of God althoughe it was pronounced by the mouthe of Adam If Adam speake it he hath respecte vnto that whiche God had commaunded and done and Adam in this place is a Prophete shewynge the worke of God loking also vnto the ende Man shall forsake father and mother C. In this place he that maryeth a wyfe is not simplely coÌmaunded to leaue his father and mother for theÌ shold God be contrary vnto him selfe if by matrimony he shoulde abolishe the dewety whiche hee chargeth children to shewe towardes their parentes but when the comparison betwene the dueties is made the wyfe is preferred before father and mother But if any man should relinquishe or forsake his father and shake of the yoke to the which he is tyed no man myghte abyde suche a monster Muche lesse therefore there is lybertie graunted to breake wedlocke C. B. Therefore trewely the naturall and mutuall affynite of the father mother with the chyldren is holye but the loue of the husband and the wyfe is more holy Wherefore if time and occasion so require the societie of the father muste rather be forsaken then the fellowship of the wyfe And shal be ioyned to his vvyfe E. The Metaphor is taken of those thinges that are so set together with glewe that you wolde thinke them to be but one thynge By this word Christ excludeth all causes for the whiche the wyues among the Iewes were rashly put away And they tvvo shall be one fleshe C By this sayinge the hauinge of many wyues is no lesse condempned than the lybertie of diuorcynge wyues For if the mutuall coniunction betwene two was hallowed of the lorde then the mynglinge of three or fower is adultery But Christ as we saide before doth applie it otherwise vnto his purpose that is that whosoeuer is diuorced from his wyfe teareth and renteth him selfe because suche is the force of holy matrymonye that the husbande and the wyfe shoulde growe together as one man Neyther was it the meaning of Christ to bringe in the impure and filthy speculation of Plato but did reuereÌtly intreate of the order appointed by God sayinge 6 Therfore nowe they are not two but one fleshe Let no man therfore put asonder that whiche God hath coupled together Therefore novve they are not tvvo B. Or hereafter they are not twoo that is after they are coupled together or maryed They were created twoo and not one that is to wit man and woman and agayne by the copulation of matrimony of twoo hée made them one Therfore it should be as muche against nature to pull the wyfe from her husband as to cut of any member of the body Furthermore in Genesis from whence this place was taken this woorde twoo is not red but onely on this wise And they shal be one flesh But the Euangelist Matthew addeth this worde twoo to make the matter more playne euen as the Apostell Paule hath done in the sixte chapter of the first epistell to the Corinthians or els both of them dyd follow the threscore and ten interpretours That therefore vvhiche God hath coupled E. Or ioyned yoked in one yoke This phrase and manner of speeche is taken from the Oxen which carrie together one yooke Let not man seperate C. By this sentence Christe dothe brydell the lustes of men leaste they shoulde breake the holy knot by putinge away their wiues And as he denieth that it is in the husebandes wyll to dissolue wedlocke so also he pronounceth a lawe to all other that by their authoritie they should not confirme vnlawful diuorses For the maiestrate abuseth his aucthoritie which graunteth fauoure vnto the husbande to cast of his wyfe Yet notwithstandinge Christ hath a due respecte vnto this that euerye man for hym selfe shoulde deuoutelye reuerence his promyse made and those whom eyther lust or concupiscence shoulde moue to diuorce shoulde haue a consideration of this What arte thou that wouldeste make the breache of this holy coniunctyon free vnto thy selfe B. Christ truely in this place accuseth that mind to be giltie of Adultery whiche contrary to the lawes of matrimony is so frowarde towarde his wyfe that it were better for her to be free from him than to be ioyned vnto him C. Moreouer this doctryne may farther be extended The Papistes propoundinge and settinge before vs the Churche pulled and torne from her head do leaue vs a blockish and maimed body In the holy Supper Christ hauing ioyned breade vnto wyne they are bolde to take away the vse of the cup from all the people to this diuelishe corruption and adhominable aduoutry we maye boldely obiecte this place of our sauiour Chryste and say That whiche God hath coupled together let no man put a sunder 7 They saye vnto hym why therefore did Moyses commaunde to geeue a testimoniall of diuorsemente and to sende her awaye They say vnto hym M. By the woordes of our sauiour Christ they dyd well vnderstande his meanynge namely that it was not lawefull to sende awaye a wyfe for euery cause And here they obiect vnto hym the authoritie of Moyses whiche authoritie no doubte came from God as if they shoulde haue sayde Hath Moyses commaunded that whiche is vnlawful Thou saiest it is vnlawfull but Moyses commaunded it to be done therefore it shoulde seme by thy wordes that Moyses hath offended and sedused vs Therfore thou woldeste haue vs to credyte thee more theÌ Moyses who receiued this lawe all others at the mouth of god Therefore thou resistest the doctrine of God. 8 He saith vnto them Moyses because of the hardnes of your hartes suffered you to put away your wiues but froÌ the beginning it was not so Moyses because of the hardenes of your heartes C. The Phariseis had inueÌted that crafty Cauill whiche I haue aboue noted to intrap Christ if he as they thoughte he wolde and as it was lykely had shutt out the lawefull cause of diuorses For that whiche God by his lawe permitteth whatsoeuer it be semeth lawfull whose onely wil appoynteth a difference of good and euyll But Christe by an apte aunswere putteth awaye their false mallice because Moyses granted to this their peruersnesse frowardnes not as thoughe he did approue it to be good and laweful M. He dothe not therfore deny but that Moyses gaue commaundement as concerninge the geuing of a byll of diuorcemente but he denieth that he commanded to put away their wyues onely graÌting that he suffered it adding the cause namely for the hardenes of their hartes which hardnes of hart Moyses ofteÌtimes castethe in the Israelites tethe as apperethe in the ninthe sixte and thirtenthe chapter of Deutronomy As if he should say He dyd suffer you to do this because by nature it was righte but knowynge the
hardenes of your hartes he pardoned the lesse euyll least a greatter should be committed by you For he doth not allow diuorsementes that suffereth them to be vsed rather then manslaughter shoulde be committed Neyther dothe the testymoniall of dyuorcemente proue that dyuorcemente it selfe is righte and legyttimate but it is a witnesse of thy crueltie who for euery lyght cause doest driue away thy wife And here be obiecteth this very fitly vnto the Phariseies who were of all men most obstinate and harde harted that he might declare vnto theÌ that this their hardenes of hart is an olde disease and of longe continuance But from the begininge it vvas not so C. He calleth them backe to the pure and fyrst institution whiche also oughte to be vnto vs a firme foundation so often as the aduersaries of the Gospel do seke to inuade vs that is to saye we muste referre all thinges to the fyrste institution so often as they preferre their owne dreames before the woorde of god Therfore Christ confirmeth his opynion by a verye good reason because it was not so from the begynninge But he taketh it as a thynge graunted namely that when God from the beginninge did institute matrimony he made a certayne lawe and establyshed the same for euer whiche ought to stand in force to the ende Wherefore if the institution of wedlocke oughte to stande as a lawe that maye not be vyolated it followeth that whatsoeuer declineth froÌ it is not accordynge to the nature of the firste lawe but procedeth of the corruption of men Nowe some man maye demaunde whether it were lawefull for Moyses to permyt that whiche of it owne nature is euyll and viciouse Wee aunswere that it is improperlye saide to be permitted which hee did not seuerelye forbydde Neyther dyd hee sette forthe a lawe of diuorcement that by his consent he might approue theÌ but when the wickednesse of men coulde not be otherwyse restrayned hee broughte a remedy that was most tollerable that at the least the husbande shoulde geue his wyfe a testymoniall of diuorce in the which he sholde testifie her chastitie For the lawe was not made but in the fauour of the womeÌ least after they were vniustly cast of they shoulde be subiecte to any reproche Whereby wee gather that rather a punishement was layed vpon the men then that by pardone and permission their lust was increased Moreouer spirituall regiment differeth much from politique and ciuile order The lord comprehendeth in tenne wordes what is laweful and standinge with the lawe of god Nowe because it maye come to passe that manye thinges may not be called before mannes iudgement seate of which neuerthelesse euery mannes owne conscience may reproue conuince him it is no meruayle thoughe politique lawes do wyncke at them As for example A greater liberty to contende is graunted vs by the lawes than the rule of charitie doth beare and why so because ryght can not be geuen to euery one excepte the way to require it be as a gate open vnto them But the internall lawe of God pronounceth that that ought to be followed which charytie shall counsell Neyther yet is there any cause why the maiestrates shoulde hereby challenge an excuse of their necligeÌce and slouthefulnes if wyllingely they be slacke in punishynge of vyces or if they admitte that whiche the mynistration of their office doth require But let priuate men take heede leste by clokinge their offences with the supportation of the lawe they double the falte For here the lorde rebuketh the Iewes ouerthwartlye as thoughe it were not sufficiente for them that their peruersenesse shoulde be borne withall without punishemeÌt except they ascribe and make God the autour of their iniquitie Wherefore if of the pollitike lawe a rule of lyuinge a holy and godlye life cannot alwayes nor in euerye place be required muche lesse of custome A. which neuerthelesse at this daye is carelesly preferred of somme before the truth of the Gospell but not withoute cruell reproche against God. 9 I say vnto you who soeuer putteth away his wife except it be for fornication and maryeth an other breaketh wedlocke And who so euer marieth her which is diuorsed doth committe adultery I say vnto you that vvhosoeuer C. The Euangelist Marke in his tenth chapter reporteth that this was spoken a parte or in secret to his disciples when they came home But Matthewe omytting this circumstance doth prosecute the woordes as the Euangelistes do often times leaue out some thinge in the middest of a story because it is sufficiente for them to gather the sommes of thinges There is no difference therefore but that the one declareth the matter more distinctly then the other The summe and effecte is this Although the lawe doth not punishe deuorces which do disagrée and dessente from the first institutioÌ ordained of God yet notwithstandinge is it adulterye if any man reiectinge his wife do take vnto him another For it is not at the will and pleasure of man to breake the promyse made in matrimony which he will haue to remayne constante and firme Therefore shee that occupyeth and defileth the bed of the lawfull wife is a harlot But there is an exception added because the woman by committinge whoredom doth cut of her selfe from the man as a corrupt member and setteth him at lyberty And of the man Christ speaketh expresly here that hée may for fornication put away his wife but hee sheeweth not whether the woman may leaue her husband if hee coÌmit whoredom the reason is because hée doth only answeare vnto that which was demaunded of him But if a generall question be moued on this behalfe there is a common and mutuall right of eyther parte euen as there is a mutuall knot of faithe and promise otherwise the husbande is the head of the wife and the wife is subiecte vnto her husbande But as far foorthe as pertayneth vnto the chastitye of Matrimony and to the faithfulnes of the bed the like lawe is prescribed to the husbande that is prescribed to the wyfe The man sayth S. Paule hath not power ouer his owne bodye but the wife neither hath the womaÌ power ouer her owne body but the man There is like liberty therefore if the husbande or wyfe do violate the promise of the bed the chaste wife maye forsake her husband if hée be a fornicator as well as the husband may put away the wife if shée haue played the whore Certaine there be which inuent other causes for the which one of the partyes may be deuorced from the other But wée must take héede that wee séeke not to be wyser then our heauenly Scholemaster whilest wée presume to ymagine some thinge otherwyse then his word doth teach vs Some will haue the Leprosy to be a iust cause of deuorce because the contagioÌ of the disease maye infecte both the husbande and the children But as the godly husband is not enforced to
Christe to the ende hee mighte reprehende ambition and reclayme his Disciples froÌ a wicked desire setteth before them the crosse and all kinde of calamitie which all the children of God must suffer as if he shoulde haue saide ⪠haue ye so much ease are ye so free from the present warre that ye prouide already for the glorye of the triumphe For if they had bene seriouslye busyed and occupied about the exercises of thier calling they should neuer haue had this fond ymagination come in their mindes Wherfore by this sentence our Sauioure Christe commaundeth them which triumph before the victorye to be occupied in the exercise and busynes of godlynes And certainlye by this bridle ambitioÌ is very wel stayed because such is our condition so longe as we are pilgrims in this worlde that it ought to shake of all vayne delightes We are beset on euery side with a thousand dauÌgers one while the enemy by subtill and craftye meanes setteth vpon vs another while he setteth vpon vs by open warre Is not he worse then mad which among so many deathes carelesly pleaseth and delighteth him selfe in depainting out the victory The Lorde commaundeth his Disciples to be certarne and sure of the victorye and to triumph in the middest of death because otherwise they should not be hold ynough to fight manfully boldlye but it is one thing to prepare them selues to fight cheerefully and to endeuour them selues wholly therunto vpon hope of the rewarde set before them and it is another thinge to be vnmindfull of the warre to forsake the enemy to neglect all daunger ⪠and to triumph before the victory the which should not be loked for before the battaile wer fought Moreouer this vntimely making of hast doth very much drawe men from their vocation For eueÌ as the more cowardly that a maÌ is in the warre the more he seketh for the pray and spoyle euen so in the kingdome of Christ none desire more the superioritie then they which séeke to auoyd all laboure and payne Our Sauiour Christe therefore dooth not withoute good cause appoynte those souldiers their statioÌ and abiding place which they shall not passe whose mindes are eleuated and puffed vp with vayne glory But this is the summe of his wordes that none hath the crowne prepared for him but he which fighteth lawfully and that none shal be partaker of the life and kingdome of Christe but he which is a partaker of his passion and death M. Christ therfore asketh them if they could suffer the crosse and punishment which he shoulde suffer For so he meaneth by the drinking of the cup which he should drinke of and by the baptising of the baptime wherewith hee shoulde be baptized C For we knowe that by Baptisme the faythfull enter into the denying of theÌ selues to the crucifying of the old man to the bering of the crosse But it is to be doubted whether the Lord do draw this word cup to the mistery of his supper or no but because his suppper was not then instituted in vse it is better to take it more simply for the measure of afflictions which the Lord appointeth to euery maÌ For because it pertaineth vnto him to lay vpoÌ euery man his burthen as it semeth him best eueÌ as the goodman of the house deuideth equal portions amongst those that ar his therfore he is saide to geue the cup to drinke A. WherupoÌ our sauiour Christ saith in another place O my father if this cuppe may not passe froÌ me except I drink of the same thy wil be don Also he saith to Peter in another place Shall I not drinke of the cup which my father hath geueÌ me B. He calleth the same also Baptisme as we haue shewed alredy for it was euen as a washing away of death a purging to euerlasting life The same Metaphor he vsed also in another place as when he said I must be baptised with a Baptime and howe am I payned till it be ended B. But the metaphor of the cuppe in the Scriptures is often times taken in both partes For certainly God hath measured to euery man both aduersitie and prosperitie and he shal drinke his portion whether he will or no. It is taken in euill part as when it is said storme and tempest shal be their portion to drinke It is taken in good part as when it is sayde The Lorde is my portion and my cup. C. Moreouer in the wordes of Christe there is not a litle consolation to mittigate and asswage the sharpenes of the crosse when as Christe in the same ioyneth him selfe vnto vs For what can be more excellent then for vs to haue all thinges common with the sonne of God for so it commeth to passe that those thinges which seme deadly vnto vs do turn to our saluation and life But he whiche desireth to be altogether frée from the Crosse howe shall he be counted among the disciples of Christ which refuseth to be subiect to his Baptisme for this is nothing els then to refuse to be instructed in the first principles But nowe let vs learne so often as we heare mentioÌ made of Baptisme to remember that we are baptised vpon this condition and to this ende that we should willingly beare the crosse A. For all they which will liue godly in Christ Iesus must suffer persecution They say vnto him vve are C. In that Iames and Iohn do so careleslye boaste that they are able and ready to drinke of the cup their carnall confidence is perceiued for when we are out of daunger we thinke we can do all thinges These two disciples perswade them selues that they are able to do muche by their owne strength and that without God forgetting their owne imbecilitie But at the length it came to passe that their rashnes was bewrayed For when they sawe that the Lorde was apprehended in the garden all fled awaye and lefte him alone Notwithstanding this was commendable in them that they offered them selues readyly to beare the crosse 23. He saide vnto them ye shall drinke in deede of my cup and be baptised vvith the Baptime that I am baptised vvith But to sit on my righte hande and on my lefte is not mine to geue but it shall chaunce vnto them that it is prepared for of my father He saide vnto them ye shall drinke C. Nowe he openeth vnto them and to all other the state and condition of his kingdome and sheweth what shall come to passe as concerning the same that they mighte arme them selues with patience because by many tribulations we must enter into the kingdome of heauen For this is the kingdome of Christ and he which is the head in this kingdome testifyeth by his example that the same is necessary He sayth my cup as if he shoulde saye By my example suffer persecution Or els he sayth my cup to bring a consolation to them to beare the crosse
receyue hym that wee maye acknowledge hym onelye to be the righteouse and Sauioure which is Iuste and a Sauiour bothe iustifyinge and sauinge vs and that by his owne mercy and goodnes and by no deserte or merite of oures but by his free grace offered vnto vs. Meke B. In that our Euangelist saith that Christ came meke it is nothing coÌtrarye to that which the Prophets hath when he sayth that hée came poore and afflicted for there is none meeke but hee which willingly suffereth affliction and so hée is also poore Moreouer Christ was not poore but with mekenes as wée read in the fifte Chapter going before Furthermore the Hebrewe woord Ani which signifyeth poore and the which also Zacharias vseth in this place doth not alwayes signifye him to be poore which is destitute of moneye and other riches but which is of a brokeÌ hart and humble spirit who is alltogether frée froÌ wrathe and arrogancy and full of humillity and mekenes Of the which signification meaninge wee haue an expresse example in our sauiour Christ when Luke describeth him to haue wept ouer Hierusalem and to bewaile the miserye of the same at this his enterance therein So that the Hebrew worde signifyeth that which thou readest here as concerninge the behauioure of our sauiour Christ whether thou interprete it to be poore or meke His harte is oppressed as thou séest with affliction and compassion ouer Hierusalem here is no shewe of anger or token of reuenge but a certaine signe of mekenes bewayling the destruction of his ennemyes The affliction of the harte with the which hée was disquieted and troubled had made him so gentle and méeke that no anger no cruelty no threatning nor no reuenge could once take place in his minde hée could do nothinge but suffer and offer his inspeakeable goodnes to his ennemies Behould this is the cause why the Prophete calleth him here poore and the Euangelist meeke Blessed is hée to whom it is geuen thus to beleeue and acknowledge Christ And sitting vpon an Asse B. The Gréeke the Hebrew woord also signifyeth eyther the male or female kinde But the other thre Euangelistes do declare that it was a male and the Euangeliste Iohn who bringeth in the same place of the Prophete Zachary writeth thus And Iesus got a yonge Asse and sate thereon as it is written Feare not daughter of Sion behold thy Kinge commeth sitting vppoÌ an Asses coulte And whereas the Prophete writteth that Iesus rode vpon an Asse and the coulte of an Asse hee vseth a figure very common to the Prophets by the which they double one thinge by diuers voyces For accordinge to the maner of the Scripture hee putteth the coulte of an Asse in steede of an Asse And the Hebrewe woorde for the which wée haue this woord coulte doth properly signify a beaste broken to the saddell and méete to ryde vppon and not a coult as wee may euidently gather by that place where we reade these woordes And hee had thirtye sonnes which roode vppon thirtye Asse coultes C. But very fonde is the allegory which many make here in the Asse and the coulte For they make the Asse a figure of the people of the Iewes which a longe time had beene subiecte and accustomed to the yoake of the Lawe And by the coulte they saye that the Gentiles are vnderstoode And that Christ did therfore first sit vppon an Asse because hee ought to begin at the Iewes and that bee afterward rode vppon the coult because after that hée had done his office concerninge the Iewes hée shoulde finishe his worke in the Gentiles And our Euangelist Mathew truly séemeth to note the rydinge vppon them both But seinge the figure called Synecdoche is often vsed in the Scripture it is no maruelle if he name two for one B. But by the other two Euangelistes as it is said before it is euidente that Christ vsed but the coult only And the Prophet Zachary taketh away all doubt who according to the familliar vse of the Hebrewe tongue repeteth oââ¦e thinge twyse C. But wheras the Euangelist sayth that the foale of the Asse was vsed to the yoake that is to say which was vsed dayly to carry burthens and to labour which woordes the Prophet hath not the Euangeliste therefore did it to expresse of what kinde of Asse the Prophete spake as if hee shoulde haue saide The prophesye is fulfilled in that Asse which was brought vp not to iourneye but to carrye burthens accordinge to the manner of that countreye vppon whose coulte the Lorde did ride So abiecte and base was the fulfillinge of this prophesye least any man should thincke that the Prophete did forshewe anye excellente thinge or pompouse maiestye C. The Euangelist Mathew therefore went about to shew what maner of king Christ should come namelye farre vnlike to the kinges of this world which excell in gorgious and sumptuouse ornamentes 6. The Disciples went and did as Iesus commaunded them The Disciplles vvent and C. Here the redines of the Disciples in séeking all meanes to obey and fullfill their maisters will commaundement is to be commended who withoute delaye did that which hee bad them For Christ was not of so great authority that his name only was sufficient to moue straungers vnacquainted persons furthermore the Disciples might haue feared the infamy of theft Hereby therfore it appeareth how great a credit they had in their masters worde when that they aunswere not nor question about the matter but bearinge them bould vppon his commaundemente and promise make hast to the place wherunto they were sente and being come thither they were not deceiued of their expectation The which thinge ought to be a lesson vnto vs that wée may learne to quiet and contente our selues with the promises of God and to go forwarde to the fullfilling of his promises throughe all manner of lets that wée by our obedience may fulfill those thinges which hee commaundeth For hee all impedimentes beinge remoued will finde oute the waye and will not suffer our trauaile to be voyde of none effecte R. Luke sayth They which were sent wente their way and founde as hée had saide vnto them 7. And brought the Asse and the coult and put on them their clothes and set him thereon And brought the Asse A. Our Euangelist Mathewe omitteth certaine thinges which are red in Luke For hee sayth that it was said vnto that Disciples which loused the coulte Why louse ye the coulte which saide Because the Lord hath néede there of but all these are included in the verre goinge before for so the Disciples made aunsweare as they were coÌmaunded of Christ And put on them their clothes E. The Greeke word doth rather signifye gownes and cloakes than apparell The Disciples spred therefore their cloakes vppon the Asse in stéede of a saddle And set him thereon A. Namely vppon their garmentes not vppon the Asse and the coulte as thoughe hée had ridden vppon
them both For wée haue declared already that Christ sate vppon the coulte onely And the Euangelist Marke hath these woordes And they brought the coulte to Iesus and layde their garmentes vppon him and he sate theron B. Our sauiour Christ thought good to make this shew of his kingdome vnto the people before he should suffer that thereby hée might confirme the good in the faythe towardes him and mighte make the wicked voyde of excuse It was a great pompe therefore very kinglye if wée haue respect to the desier of the people and to their reioysinge and to the vertue and power also by the which hée cast the byers and sellers out of the temple and made himselfe to be feared of his cruell ennemies C. Furthermore the Iewes themselues are constrayned to expound the Prophesy of Zacharye which was then fulfilled of the Messias notwithstanding they deride vs iudginge vs to be deluded vnder the shadowe of the Asse because wee attribute the honor of the Messias to the sonne of Mary But our fayth is not only grounded vppon this place of the Prophete but vpon far greater testimonies Moreouer wheÌ we say affirme that Iesus is Christe wée take not the grââ¦unde ther of vpon this that he entered into Hierusalem rydinge vppon an Asse But herevppon wée ground the same because hee made the blind to sée the deafe to here the lame to walke and the dead to rise out of their graues because he raysed himself to life being put to death the third daye Yet notwithstanding this confirmation of the base enterance of Christ into HierusaleÌ must not be despised because the almighty did foreshew by the mouth of the Prophete Zachary the same thinge that men might knowe that the kingdome of his sonne was disagréeing with the pompe glory power of this world and that it was also rather spirituall 8. And many of the people spred their garmentes in the waye Other cutte downe braunches from the trees and strawed them in the waye And many of the people C. Here the EuaÌgelistes do declare that Christ was knowen of the people to be a king M. Surely the counsel and purpose of God in this was wonderfull that hee vseth the rude simple and abiecte sort of people and not the great Cittizenes of Hierusalem the Scribes Phariseis and hye Priestes to receiue his sonne and to set forth the beginning of his kingdome and so styrreth vp their minds and maketh them so ioyfull that setting all feare asyde of the hyer powers and of excommunication they proclaime him with open crye to be their kinge and the Lordes annointed and so condemned their elders And that these men were not Cittizenes of Hierusalem but suche as came from farre by reason of the feast daye wée maye gather by the woordes of Iohn who sayth On the next daye much people that were come to the feast when they heard that Iesus should come to Hierusalem toke braunches of Palme trees and wente forthe to méete him and cryed It might séeme truly a Maygame or iesting matter for the rude multitude cuttinge downe bowes and spreading their garments in the way to geue vnto Christ the vaine title of a king notwithstanding as they did this in good earnest and did faithfullye declare their mindes euen so Christe thoughte them méete and worthye proclaymers of his kingdome Neither is there any cause why we should maruaile at any such beginning when as he sitting at this daye at the right hand of his father doth sende obscure and base men from his heauenly throne of whom his maiesty is cellebrated in a most contemptible maner Other cut dovvne braunches C. Manye coniecture that the cutting of the braunches of the Palme trees came of an auncient and solemne custome of the day as concerninge the which matter we may read much in the thrée and twenty Chapter of Leuiticus but it is a greate deale more probable that this honor was geuen vnto Christe at a sodaine by the motion of the spirit first in the Disciples who had premeditated of no suche thinge than in the multitude which was set one by the Disciples as may be gathered by the wordes of Luke where hee sayth And when hée was nowe come nye to the goinge downe of mount Oliuet the whole multitude of the Disciples began to reioyce and to praise God with a loude voyce for all the myracles that they had séene sayinge Blessed be the kinge that commeth in the name of the Lord. 9. Moreouer the people that wente before and they that came after cryed saying Hosanna to the sonne of Dauid Blessed is hee that commeth in the name of the Lorde Hosanna in the hyest Moreouer the people B. This acclamation and crye is taken out of the hundreth and eightene Psalme wher other thinges properly aunswering and agreeing to the presente pompe of the Lorde it is thus red The same stone which the builders refused is become the head stone in the corner This was the Lords doing it is marueilous in our eyes This is the day which the Lord hath made wee will reioyce and be glad in it Helpe nowe O Lord O Lord sende vs now prosperity Blessed be hee that commeth in the name of the Lord c. This verce Helpe now O Lord O Lorde sende vs nowe prosperitye was applyed of them vnto Christ whereby it is euidente that the Psalmes were then vsed C. Also the Euangelist Mathew doth not withoute good cause resite the Hebrewe wordes that we might know that these acclamations and ioyful cryes were not rashely geuen vnto Christe and that the petitions and woordes of the Disciples were not spokeÌ without consideration but that they reuerentlye followed the order of prayer which the holye ghost had committed to the whole Churche by the mouthe of the Prophete For although hee do there speake as concerninge the kingedome yet notwithstandinge there is no doubte but that hee himselfe hath speciallye respecte and would that others also shoulde haue regarde to the eternall and euerlastinge succession which the Lorde had promised vnto him For hée framed gaue vnto the Church a perpetuall law of praying which notwithstanding that the riches of the kingdom were decayed was in vse And so the custome preuayled and grew that oftentimes they made their prayers as concerning the promised redemption in these woordes Also it was the purpose of Mathewe as wee touched euen now to recite the verse in Hebrewe to the ende hée might teache the Christ was knowen to the people to be the Messias and redemer E. This shoute therefore of the people was a wisshinge of prosperity and a prosperous crye eueÌ as wée in these dayes when anye Maiestrate is newlye chosen into his office shoute and wishe him good successe After the same maner this people was affectioned towards Christ they thought now that his corporall kingdome should begin and prosper therefore they prayed and wished that all things might happen vnto him luckelye For
the iudge of the whole worlde and that humane things were gouerned by his power but seinge they did restraine as well the rewarde of the godlye as the condigne punishmentes dewe to the wicked althoughe they had sayde trueth that euerye man nowe in this life is delte with all accordinge to vs desert yet notwithstanding this was to preposterouse and out of order to include the promises of God into so straight boundes Nowe experience dothe declare euidentlye that there dulnes and incensiblenes was to grosse seing that it is manifest that the reward which is layed vp in store for the godly is suspended vntil the life to come that the wicked haue not their punishmeÌt in this life To coÌclude there is nothing to be imagined more absurde than this error the men being created after the Image likenes of God should be extinguished cleane put out by death eueÌ as the brute beastes But how filthye monstrouse was this opinioÌ wheÌ as ther was no nacion whether they were heathenish or prophane Idolaters or wrapped in blind ignoraÌce which had not some hope of the life to come whereas this séede of godlines was quight abolished among the Iewes being the peculiar people of god But first of al this there reward was iust whiche diuided the Churche of God into sectes Moreouer by this meanes God was reuenged of the wicked contempte of his doctrine 24. Maister Moses said that if a maÌ die hauinge no child his brother shoulde mary his wife and raise vp seede vnto his brother Master Moses sayde A. By the same subtility deceite they cal Christ master which the Disciples of the Phariseis Herodians vsed before All these made a ieste and mocke at the doctrine of Christ yet notwithstaÌding they fayned them selues to be very desyrouse to learne C. The Saduces do here propounde a question vnto Christe that by the shew of absurdity they might coÌdeÌne the doctrine of the resurrection That yf a man dye hauing no children C. Seing that it was sufficient to propound the matter without any circoÌstance why do they begin after this maner Surely thei do craftly alleage for theÌselues the name of Moses to the ende they mighte ââ¦roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌmaundemeÌt and ordinaunce of GOD himselfe For it was necessary that he should agrée with hymselfe Therefore the snare whiche they layed for hym was suche if God shall gather in tyme to come the faythfull into his Kyngdome he will also restore vnto them that which he gaue vnto them in the worlde What shall then become of the woman whiche God gaue vnto seuen men After this maner al wicked ones and heretiques do calumniate and quarell to the ende they might depraue the true doctrine of Godlines and make the seruauntes of Christ ashamed yea the Papistes are let by no shame openlye to ieste at God and his worde when they go about to intangle vs. Therfore the Apostell Paule not without cause woulde haue the teacher sufficiently appointed with weapons by the which he may repel and put to flight the aduersaris of the trueth As touchinge the lawe by the which God commanded that the kinsmen should succede the deade in matrimony whiche were nexte of bloud if the firste departed without children this was the reason that the womaÌ which maried into any stocke or kinred shoulde thereby receyue sede But and if children were brought forth in the firste state of wedlocke it was incestiouse wedlocke whiche was betwene the degrées forbidden by the law His brother shoulde mary his vvise M. In the name of brother other degrees also more nere are contayned as the cosyne germanes and suche lyke of the same kynred And rayse vp sede vnto his brother B. This law was made as all other pollitique lawes were for publique tranquillitys sake the which was not a littel established if the inheritaÌces abode with oute mixture and euery stocke kinred possessed his owne inheritance Wherefore the Lorde did diligently prouide as well by other lawes as by this whiche the Saduces obiected for the coÌtinuaÌce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌces th t one brother being dead without sede the other brother by maryinge his wife should go about to stirre vp his posterity and should make the firste begotten sonne of his brothers wife to possesse the name and inheritance euen as thoughe he were adopted to the deade brother 25. There were with vs seuen brethren and the firste maried a wyfe and disceassed withoute issue and lefte his 26. wyfe to hir brother Lykewise the second and the third vnto the se 27. uenth Last of all the woman dyed also A. This example they bring in to make their minde and meaninge more playne and euidente being agreable to the law 28. Therfore in the resurrection whose wyfe shall she be of the seuen For they all had her Therfore in the resurrection M. That is to saye in the euerlastinge lyfe to come whiche we shall enioye after the resurrection froÌ death They thoughte if there were any resurrection to come that the state of that worlde wherunto they rose shoulde be lyke vnto this which is now but hereof there came an infinite sorte of absurdities and thinges incredible 29. Iesus answered and said vnto them ye do erre not knowing the scriptures nor the power of God. ye do erre M. He sayth that they erre generally because they denyed the resurrection Not knovving the scriptures C. Although our Sauiour Christ doth onely touche the Saduces yet notwithstaÌding this repreheÌcion doth beloÌg generally to al the inuentors of false opinioÌs For seing that God dothe brightly shine vnto vs in the scriptures it must nedes be that the ignorance of them is the welspring and cause of all error M. As more plainly appereth by the wordes of Marke where it is thus written Do ye not therefore erre because ye know not the scriptures neither the power of God They erred therfore because they knew not the scripture wresting the sence therof amis C. But this is no smal consolation to the godly in that they shal be safe froÌ the danger of erringe so long as by humble and modest docillity they do seke search for that which is right true out of the Scriptures For the worde of God is a lighte vnto oure feete and a lanterne to oure pathes and it shyneth in this worlde as a candell in the darkenes Wherevpon the Apostel Paule sayth Al Scripture geuen by diuine inspiracion is profitable to teache to improue to correcte and to amende that the man of God maye be perfecte and geuen to all good workes Neyther the povver of God. C. Whereas Christ ioyneth the power of God to the worde it is referred to the circomstance of the present cause For because the resurrection dothe farre excéede the capacitye of humane sence
the Prophetes to allowe their doctrine and to condemne your fathers which slewe them but if any man would iudge of your harte with the whiche in dede ye rage and swell againste the Prophetes as muche as did your fathers he might more truely saye that ye do allow the crueltye of your fathers do bragge as it were by these monumentes but do condemne the Saints whome youre fathers kylled A. There is no doubt here but that Christe speaking these thinges did greuously pricke and gaalle his enemies speciallye he speakynge so boldly in the presence of the people Thus al hipocrites muste be delt withal and by force dryuen out of theyr lurking dennes 32. Fulfill ye lykewyse the measure of your fathers B. All this oration of Christe dothe declare a moued minde For they which are augrye do commonly speake sharpelye obruptly and obscurely C. He doth not here bed them do that which they do that they mighte kill the holye teachers but he figuratiuely declareth that they do as it were by byrthrighte and inheritaunce ryse againste the Prophetes of God and that they must haue liberty to resist godlines because by this meanes they should finishe the wickednes with their fathers had begon make an ende of the webbe which their fathers had spoone By these words he doth not only declare that they are desperate and suche as can not be brought into a right minde but also he admonisheth the simple that it is no merueile if the Prophetes of God be euel intreated by the children of homicides and murtherers Bu. To fill the measure is prouerbially spoken to finishe impietye and to adde that to impiety ond wyckednes which semed to be wantinge 33. Ye serpentes ye generation of vipers how wil ye scape the daÌnation of hel Ye serpentes ye generation of vipers Bu. He doth sodenly as it were leauinge his former talke rushe vpon these manslears shewinge vnto them that they can not shunne or auoyde the iudgement of god that they shal be greuously punished and cast into hel C. For after he had shewed that the Scribes were not onely wicked enemies of godly doctrine and false cor rupters of diuine worship but also mortiferouse dedly plages of the Churche he goinge about to make an ende of his oration and sermon and sermon doth in more sharpe maner waxe angery with them saying Hovv vvil ye scape the daÌnatioÌ Bu. He vseth an interrogation because thereby his wordes mighte be the more vehement The like oration did S. Iohn the Baptiste vse againste the same men sayinge O ye generatioÌ of vipers who hath taught you to flée froÌ the veÌgeance to come For because they were obstinate and because his doctrine tooke liââ¦eâ⦠place among them he speaketh vnto theÌ after this maner to terrify him C. Howbeit Christ had not only respect vnto the Scribes and Phariseis but also to the whole multitude that he might make them affrayed and to beware of the like destruction The damnatirn of hel He vnderstandeth by these woordes the iudgement of God by the which he would adiudge them to euerlasting death As concerning hel reade in the fifte chapter going before But howe harde and intollerable this sharpnes of woordes was to these reuerend masters we may hereby gather because they had kepte a longe time their mastership and authority in such peace that no man durst once mutter against them There is no doubt but that many were offeÌded gréeued at the seuere liberty of Christ yea he was couÌted of som peruerse and childishe that he durst be so bolde to speake so oprobriously of the order of the Scribes euen as at this daye also many dantye and tender eared persoÌs can not abide to here the popishe clergy seuerelye spoken againste but because Christe had to do with hypocrits and that of the worste sorte which being not only puffed vp with a proude conteÌpte of God dronken with a vaine and false truste but also hauinge be witched the people in their steppes of superstition it was necessary for him to inuey the more earnestly against them He calleth them therfore Serpents as well in respette of their nature as maners then he pronounceth vnto them vengeaunce the which they should séeke in vaine to auoide excepte they repented in time 34. VVherefore beholde I sende vnto you Prophetes and wyse men and Scribes and some of them ye shall kil and crucify and some of the shall ye scourge in your synagoges and persecute them from Ciââ¦ty to Citty VVherefore beholde M. These wordes pertaine to that which wente before by the which hee called the Scribes Phariseis a generation of vipers that is a most wicked posterity of wicked homicides and murtherers shewing forthe the like mallice that their forefathers dyd and greater also who coulde not possiblely escape the iudgemente of hell I sende vnto you Prophetes C. The Euangeliste Luke addeth somwhat more expreslye in these woordes Therfore said the wysedome of god The whiche sayinge some interpreters conster thus I which am the eternal wisedome of God do pronounce of you Notwithstanding it is more probable accordinge to the wonted maner of the Scripture that the Euangeliste here bringeth in God speking vnder the persone of his wisedome so that the sence and meanynge of these woordes is this It is not longe synce the Almighty God by the spirite of Prophesy pronounced what should come to passe of you We graunt that this seÌteÌce as touching the letter or verye woorde is redde no where but because God dothe in diuers places touche and reprehende the vntamed obstinate contumacy of this people Christe doth gather an epitome or shorte some and by this Prosopopoeia doth more plainly expresse what the iudgemente of GOD shal be vpon the vncurable wickednes of that people For it might seme wonderfull and straunge if the Prophetes and teachers wente about to do nothinge profitable or worthy of regarde why the Lorde woulde haue them without cause to be vexed and weryed For some men affirme that God doth lose his labor worke when he appointeth his woord to be preached to the reprobat whom he knoweth to be obstinat But hipocrits as though this one thing were sufficient namely to haue amongest them daily preachers of the heauenly doctrine althoughe they shewe themselues vnwillinge to be taught do trust that God will be mercifull and fauorable vnto them if so bee that the externall worde do sounde amonge them So the Iewes did stoutlye boaste that they alwayes excelled all other nations Prophetes and teachers and that they had as it were deseruââ¦d so greate honor that this was vnto them an vndoubted badge and token of their dignity Oure Sauiour Christ séekinge to beate down this vaine arrogancy doth not onely deny them to excell all other nations althoughe they had amongest them by the excedinge loue of GOD his Prophetes and excelent interpreters of his wisedome but also he sayth that his grace being euell bestowed vppon them
the Euangeliste Marke hath Take hede to your selues by the which wordes he noteth the end vse of the admonition namely that they ought to be ready to suffer least that temptation should oppresse them vnawares B. Furthermore the cause of this hate was the scourge of God with the which both the Iewes the Gentiles resistinge the grace of God were scourged as we may se if we reade Tertullian For they assigned imputed the causes of warres of pestilence of honger of earthquakes such like to the Christians as though the deuine maiestie of God were offended angry with theÌ After the same manner the ministers of the Gospell the receiuers of the Euangelicall grace at this daye are hated A. according to these sayinges The time will come that whoso killeth you wil thinke that he doth God good seruice Also we are made the filthines as it were of the world the ofscouringe of all thinges euen vnto this daye 10 And then shall many bee offended and shal betray one another and shal hate one an other And then shal many C. Nowe he rehearseth certaine temptations whiche shall come of euill examples But this teÌptatioÌ aboue al others is moste violent hard to ouercome seing that Christ him selfe is the stone of offence to many at the which some stomble some when they se it before them go backwarde other some fall thereat B. For it was mete that the disciples shoulde be exercised with this aduersitie whiche oftentimes bringeth more trouble doth more afflicte the true ministers of Christe than persecution it selfe Least therefore they should be troubled out of measure in seing many to fal for always the noÌber of the elect is small he thought it good also to forwarne theÌ of these things For they should not only fall whiche were offended but there should also be enemies euen of the brethren of the whiche matter Paule had experience as he writeth in his Epistle to Timothe This is a moste daungerous temptation or triall when we see those that professed Christe to fall froÌ him But this offence is of two sortes for they whiche fall suffer offence then they bring offence to those that see their fall This last of seconde is very daungerous therefore they had great nede of this forewarninge But this place may very well be expouÌded of those whiche semed to be domestical meÌbers of the churche Howebeit Chirste semeth here to comprehende many kynde of perturbations because they do not only fal whiche had once entered into the right race But also many are exasperated moued against Christ other some hauing quyte forgotten modestie and equite doe caste them selues into brutishe madnes others become as Heaten men and put of all sence of pietie others in confused matters do vsurpe vnto them selues libertie to do that whiche is euell And shall hate one an other A. This must be referred to the hatred with the which the vnbeleuing hate those that preache the worde of the Gospoell Christe declareth the cause of hatred to his bretheren by these wordes The worlde can not hate you but me it hateth because I testifie of it that the workes thereof are euell But he whiche hateth Christe hateth his ministers also If the worlde hate you ye knowe that it hated me firste And a litle after he saieth the seruaunt is not greater than his Lorde If they persecuted me they will also persecute you If they haue kept my saying they wyll kepe yours also To this saying also agreeth that whiche went before in the .x. chapiter of Mathewe And ye shal be hated of all men for my names sake The infidell shall hate the faythfull man. 11 And many false prophetes shall arise and deceiue many And many false prophets This admonition differeth from that whiche went before when Christe sayde that many should come in his name for there he spake only of false Christes which within a while after the beginning of the Gospell did falsely boaste them selues to be Christes but nowe he saith that false teachers shall come after them whiche should corrupte the sound and true doctrine with their errours euen as Peter teacheth that the churche shoulde be no lesse subiect to this euel than it was in tyme past vnder the lawe wherfore there is no cause why errors euery deceite of Sathan the corruptions of pietie should appaire or hurte the godly myndes because there is no man truely founded and buylte vpon Christe but he whiche hath learned to knowe that he must stande against suche assaltes For this is the true trial of our faith when the same is not ouerwhelmed by the rising of false prophetes Furthermore a false Prophete signifieth as muche to saye as a lying Prophete and whiche is called a Prophete by a false name as a false Apostle he whiche falsely taketh vnto hym the name of an Apostle B. Against suche Paule hath euer great contention These serued their bellies and not Iesu Christe They are such as were gelous ouer the Galathians amis These are dogges slowe bellies euell workers ennemies of the crosse of Christe whose ende is damnation whose God is their belly glory to their shame whiche are worldly mynded These are deceyuers through Philosoply and vayne deceite hauinge in their mouthes a shewe of wysdome And deceyue many C. He dothe not onely saye that false Prophetes shall come but he sayeth also that they beyng indewed with crafte and deceyte to deceyue shall drawe sectes after them In this point therefore we haue greate nede to beware because the multitude of those that erre causeth to declyne from oure race no lesse than a violent waue of the Sea except we be surely grounded vpon God. Bu. Of these deceauers also Peter spake the chief of the whiche were these Praxeas ValeÌtinus Nouatus Arrius Manicheus Macedonius Donatus Nestorius Pelagius ââ¦uthiches the Mahometes also and the Papistes 12 And because iniquitie shall haue the vpper hande the loue of many shall abate B. That is to saye that crookednes or euell disposition of nature by the whiche men onely seeke to benefite them selues and haue no regarde to the proffite of their neighboure this abounding charitie loue must nedes waxe colde C. The whiche euell howe generall it is no man ought to be ignorauÌt but fewe or none haue any regarde thereof For because by the lyght of the Gospell the faultes of men are more playnely detected we maye also euidently see that the studye of benificence is fainte and almoste extinguished euen in the honester more godly sorte For thus euery man thinketh in hym selfe if I bestowe my lyberallitie vppon this or that man surely it is loste and in vayne for experience and dayly practyse teacheth me that all men for the moste parte are vnthankefull vntrusty or vnhonest A greuous surely and a daungerous temptation for what can be more absurde than to allowe
What therefore remaineth nowe but that wee shoulde looke daye by daye and euery hower for this latter daye of iudgemente the verye moment whereof is only knowne vnto the Lorde 29. And knewe not of it till the floude came and tooke them all awaye So shall also the comminge of the Son of man be And they knevv not Z. When he saythe that they knewe not it semeth to signify as much as they would not know in this place For there are some whiche wittinglye wyll fall into error and ignorance Or els it maye thus be expounded They dyd not knowe that is they did not beleue that there shoulde bee a floude vntill suche tyme as the floude came vppon them in dede C. The well springe therfore and cause of their ignorance was vnbelefe whiche had altogether blinded their mindes as the Apostell also teacheth in his epistell to the Hebrewes sayinge that by the eyes of faith he sawe afore hande the vengeance of GOD whiche was hydden as yet that he mighte feare the same in tyme And oure Sauiour Christe here compareth Noe with the reste of the worlde and the Euangeliste â⦠Luke compareth Lot with the Sodomites that the saithfull maye learne to prepare them selues leaste they wanderinge with others vanishe awaye And wee muste note that the reprobate did therefore syt downe carelesly in their wickednes because the Lord did not voutchsafe to aduertise any with his sauing admonition to beware but his seruaÌts only not because the floud was altogether hidden from the inhabitants of the earth whose eyes might behold a sorowful sight by the space of a hondered yeres more all the whiche time Noe was preparinge the Arke but because one maÌ was specially admonished by the wil of God as concerninge the destruction to come of the whole worlde was erected to the hope of saluation And nowe althoughe the fame of the last iudgemeÌt do sounde in the eares of al men yet notwithstaÌding because fewe being taught froÌ aboue do vnderstaÌde that Christ shal come a iudge in his time it is mete that they be stirred vp and their sences sharpened by this singuler benefite of God least they fal into the coÌmon ignorance For to this ende Peter compareth the Arke of Noe with our baptisme namely because a fewe that is to saye eyghte soules were saued by the water and seperated from the reste Wherefore wee muste seke to be of this small nomber if we desyere to be saued And tooke them all avvaye S. He noteth the small nomber of those whiche were deliuered and saued from the floude for all perished excepte eyghte persons only as testifyeth the Scripture So shall the comming of the Sonne of man be Reade the ende of the seuen and thyrtye verse goinge before 40. Then shall twoo be in the felde the one receiued and the other to be refused B. He sheweth here that there shal be wonderfull choyse and also that fewe shal be saued at his comming and he doth therewith admonishe vs by these woordes to watche carefully that wee maye be of the nomber of those whiche shal be receiued into eternal life As if he should saye Euen as in the time of the floude a fewe were taken vp into the Arke saued the reste shut out of the dores and perished so at the comminge of the Son of manne those that shall perishe shall sodenly be deuided from those that must be saued neither shall God spare anye man from the hyeste to the lowest For the elect shal be taken vp and the damned shut into prison Two shal be laboring in the felde about one worke for one rewarde the one of them shal be receyued and the other forsaken 41. Twoo women shabe grinding together at the mill the one shal be receiued and the other refused Twoo in a bed the one receiued the other refused Tvvoo vvemen shal be grynding at the mill A. By these woordes he declareth the wonderfull diuision that shal be at the laste daye C. Therefore the EuaÌgeliste Luke speaketh of those which are ioyned together in one bed leaste that couples by the which men are mutually bounde one to an other in this worlde shoulde holde backe or staye the godly For often times it commeth to passe that while one man looketh vpon an other none setteth forwarde Therfore that euery maÌ the bond knot being loused might spedely ronne for himselfe Christ teacheth the out of one paire or couple one yoake fellow shal be receiued the other refused not because it is necessary that they whiche are ioyned together shoulde be so deuided for the holy bonde of piety wil bringe to passe that the honest woman shall cleane to the honeste man but Christe onelye wente aboute to exhorte all men to make haste that he mighte cut of all lets and stayes that they whiche were now ready to roonne shoulde tary for theyr fellowes in vaine A. To the which effecte pertayneth this exhortacion of the Apostell Seinge then that all these things shal perishe what maner of persons ought ye to be in holy conuersation and godlynes lookinge for and hastynge vnto the comming of the daye of God. The one receiued the other refused Z. As if he shoulde saye the Lord knoweth who are his the electe shall not be forsaken but shal be gathered and receiued vnto me althoughe some sodeine feare do take theÌ at the firste yet shall faithe come at the laste and putte awaye all feare To receiue is a worde of Grace And as touchinge that whiche appartaineth to the grynders wee maye gather out of the lawes and hystories of them of old time that men seruants maides were wont to be sente and put into the wyll As appeareth in the eleuenth chapter of Exod. where it is saide vnto the firste borne of the mayd seruant that is behind the mill 42. VVatche therfore for ye knowe not what howre the Lord will come VVatche therefore B. He taketh occasion to exhorte them to watche of the vncertainty of his comminge What it is to watche he afterwarde declareth by this that he saith Be ye ready For vigilaÌtly to looke for the comming of the Lorde is nothynge els than to be in a redines to receiue hym with ioye He speaketh not of the bodelye watche but of the watchynge of the minde that is a continuall care desyer and looking for the Lorde to come The Euangeliste Sainct Luke addeth continually leaste we should thinke that wee must watche onelye for a tyme. For ye knovve not vvhat hovver C. We must note that the vncertaine time of Christs comminge which bringeth slouthful security to the greatest part of men ought to be a prouocatioÌ to stirre vs vp to watchinge warding For God would haue this time hidden from vs by his secrete counsell that wee beinge voyde of care at no tyme maye alwayes watche For what triall should there be of faith and pacience if the faithfull leading their whole life in pleasures mighte haue
do contende sayinge than we domerit the kingdome of God by our workes C. But if the cause of our saluation were disputed of here they shoulde not gather amisse that wee deserue eternal lyfe by our good workes but seing the purpose of Christ was nothinge els than to exhort his Disciples to the studye of a godly life they do falsely gather of his wordes that oure woorkes are able to merite In that they stande vppon the casuall worde For it is nothinge For we know that the cause is not alwayes noted but rather the consequence when eternall life is promised to the iust Howbeit there is a more plaine aunsweare to be made For wee do not deny a reward to be promised to good workes but wee say that the free reward is not promised to good workes because it dependeth of the adoption The Apostle Paule reioyseth that there is a croune of righteousnes layed vp for him but wherevppon hath he this trust but onlye because hee was a member of Christe which is the only heyre of the celestiall kingdome Hee sayth that the iust Iudge shall geeue him this crowne but howe hath hee this reward but onely because hee is freely adopted and indued with righteousnes of the whiche wee are all voyde These two thinges therefore are to be noted namelye that the faithfull are called to the possession of the heauenly kingdome in respect of good woorkes not because they haue deserued the same by the righteousnes of workes or because they of their owne strength can gette the same to themselues but because God doth iustifye those whom hee hath first chosen Secondly although by the guiding of the spirite they aspyre to the study of righteousnes yet notwithstaÌdinge because they neuer satisfye the lawe of God there is no rewarde due vnto them but that is called a rewarde which is geuen to them freely Z. Moreouer it is a thinge often vsed in the Scriptures to geeue that vnto the latter which belongeth vnto the first as to workes that which pertayneth to fayth and againe that is oftentimes attributed to faith which is onelye proper to the deuine election Wherefore these workes here added muste not so be taken as thoughe for them God will call the electe to the possession of his kingdome but because these woorkes do testify that they are blessed of the father and chosen to the possession of the kingdome before the worlde was made by the whiche workes they declared that they were endued with the spirite of the father For to blesse the needy is a worke only belonging to the spirite of the father 36. I was naked and ye clothed mee sicke and ye visited mee I was in prisoÌ and ye came vnto mee I vvas naked and yee clothed mee C. Christe doth not recken vp here all the partes of a godly and holy lyfe but onely toucheth for examples sake certaine duties of charitie by the whiche we declare that we worship God. For although the worshippe of God doth farre excell the loue of men and therfore faythe and inuocation are preferred before almes dedes yet notwithstanding Christe dothe iustly set before vs the testimonies of true righteousnes whiche doe more appeare If a man shoulde bee beneficiall to his neighboures and liberal to the poore and yet a coÌtemner of God his mercy would profite him nothing at all to please God because in the meane tyme he defraudeth him of his right Christ therefore doth not place the suÌme of righteounes in almes dedes but doth shewe as it were by more familiar signes what it is to lyue godly iustly the the faythful truely might not only professe with the mouthe but also proue by serious exercises that they woorship god Wherefore fantasticall mad men doe very preposterously vnder the coloure of this place withdrawe theÌ selues bothe from the hearing of the woorde and also from the vse of the holy supper from other spirituall exercises because by the same coloure they would also reiect faith the bearing of the crosse prayers chastity and suche lyke But truely Christe mente nothyng lesse than to restrayne the rule of lyfe whiche is conteyned in the two tables of the lawe to parte of the seconde table Yet notwithstanding these are the true exercises of Christians to doe good vnto their neyghboures And by this meanes God shall haue a tryall of vs whether we loue hym truely or no. For seing that hypocrites fayne them selues to serue God it is shewed vnto them out of the seconde table that their seruice is false For he whiche stealeth curseth and so forth although he be dayly occupied in prayer yet he bewrayeth his impietie euen as he that dothe well declareth his goodnes to al men There are truely some tymes wycked persones whiche are innocent among men and yet in the meane time idolaters And therefore bothe do comprehende pietie and loue for loue onely is not sufficient neither is that preferred before fayth and the inuocation of God for the worship of God is more excellent than any dutie belonginge to men seing the duties whiche pertayne vnto men do stande vpon the worship and pietie in god M. There are also many other excelleÌt workes which without all doubte shall be acknowledged and allowed at that daye in Christians as the woorkes of those whiche wyll forsake all yea their lyfe for Christes sake that faithfully worke in dispensing misteries many other suche lyke but hee reherseth those whiche maye generally agree to all Christians in so muche that he whiche is founde here voyde of synceritie may be reiected as one not pertayning vnto Christe Although therefore Christe commending vnto vs loue excludeth not the duties pertaining to the worship of God yet notwithstaÌding he teacheth his disciples that this shal be the lawefull triall of holy lyfe namely if they exercise them selues in loue according to the saying of the Prophete I wyll haue mercy and not sacrifice because that hypocrites being couetous cruel deceiuers violent dealers proude and suche lyke do notwithstanding fayne holines by the pompe shewe of ceremonies Whereby also we gather that if we couet to haue our lyfe allowed and accepted before the hie Iudge we may not wander in our own inuencions but we muste rather consider what he doth specially require of vs For whosoeuer shall depart from his commauÌdementes all though thei trouble weary them selues in fayned woorkes yet neuerthelesse at the laste daye they shall heare this sayd vnto them Who sought for these thinges at your handes I vvas in pryson and ye came vnto me Z. Of these syxe whiche are here rehersed the Moonkes and suche like rables haue made vnto them selues syxe woorkes of mercy when as notwithstanding there are many mo than syxe And Christ according to the manner of the Hebrewes reckeneth a certaine nomber and that of the chiefe among many vnder the which by a figure called Synecdoche he lefte the reste to be vnderstode C. For to
preciouse Iudas declared the price thereof when he saide that it was woorthe thirty pence As concerning the oyntemeÌt Nardus reade Dioscorides All these thinges were both a forewarning of the death of Christ as he himselfe interpreted them also a declaration of the loue of this woman towarde Christe And povvred it on his heade This did she according to the maner of the contrey by the whiche custome those that were speciall and singuler frendes were welcoÌmed and honored in the midest of feastes and banquetes of their frends with this kynde as it were of recreation as wee maye perceyue by the wordes of Christe when he sayde to Simon the Pharisey My heade thou haste not anointed with oyle but she hath anointed my fete And to this effecte tendeth the allegory of Dauid when he saith Thou shalt prepare a table before me againste theÌ that trouble me Thou hast anointed my head with oyle and my cup shal be full For they vsed oyntment not to anointe the fete but the heade but Mary contrary to the custome bestowed suche plenty of oyntment as we sayde euen now that it ran downe to the fet also Therfore S. Iohn saith that she anointed the fete of Christe and wyped them with the heares of her heade that he mighte expresse and set forthe the greate humility of the woman 8. But when his Disciples sawe it they had indignation saying whereunto seruith this waste But vvhen his Disciples C. This is no vnwonted thing amonge the Euangelists to attribute that vnto many whiche was done by one man if so be that they geue their consente Sainct Iohn saith that this murmure arose of Iudas which betrayed Christe Mathewe Marke impute it to the reste of the Disciples as well as to him namelye because none of the reste durste once to haue murmured or grudged if the wicked tounge of Iudas hadde not kindeled them euen as a fyerbrand But when he began to condemne the superfluouse expence the reste were easelye allured to do the lyke And by this exaÌple wee are taughte howe greate daunger commeth of wicked and poysoned toÌges For they which are of good iudgemente gentle and modeste by nature excepte they wysely take hede vnto them selues shall easely beinge deceiued by false and slanderouse reportes fall into wronge iudgement Wherefore if foolishe credulity rashe belefe intangled the Disciples of Christe in the society of Iudas what shal happen vnto vs if by light credit we receiue whisperers and caryers of false tales which are wont to carpe and speake euel of good dedes We ought also hereby to receiue an other admonitioÌ and that is this that wee do not rashelye geue iudgemeÌt of a matter not throughly known vnto vs. The Disciples maintaine the saying of Iudas and because it wanteth not a pretence they rashelye iudge amis But truely it became them to inquire more narrowly whether that the dede were worthy of reprehencion speciallye theire master beinge presente to whose iudgemente they should haue referred the matter Let vs vnderstande therefore that sentence is not orderlye geuen excepte the woorde of God go before because none of vs as S. Paule teacheth do lyue or dye to our selues but must all be brought before the iudgemeÌt seate of Christ where wee shall geue an accounte The worde of God truely teacheth vs to geue vnto the poore and this coste at the first sighte might seme superfluouse but this oughte not to be geuen to the poore because Christe dothe commande the present vse thereof as appeareth in the eleuenth verse followynge Leaste therefore we shoulde be deceiued by the shewe of a righte zeale let vs obserue a meane and learne neither to iustefie nor condemne any thinge but that whiche is iustefied or condemned by the mouth of god And although there were greate difference betwene Iudas and the rest because he falsely cloaked his theft and the other were ledde by foolishe simplicitie yet notwithstanding we sée that they beinge drawen from Christe are linked throughe wante of wisedome to Iudas 9 Foy this ointment mighte haue bene well solde and geuen to the poore For this ointment mighte haue benâ⦠vvell solde B He sheweth a reason as it mighte séeme that he murmured not without iuste cause Thus commonly are hypocrites woont to doo who séeke when they are moste wicked to retaine theire estimation In steade of these woordes It mighte haue bene vvell solde S. Iohn hathe VVhy was not this ointmente solde for three hundred pence And geuen to the poore B He pretended a care for the poore of whome in déede he had no care euen as S. Iohn declareth saying This he saide not that he cared for the poore but bicause he was a théefe and had the bagge and bare that which was geuen C. By the whiche example wée are taughte what a monsterous beaste Couetousnes is The greate losse whiche Iudas thoughte he had sustained the occasion of his thefte beinge taken awaie brought him to such madnesse that he was not afraide to betray Christe And it is to be thoughte that he did not onely lye vnto others as concerninge the deceiued power but flatered him selfe also within as commonly hypocrites doo as thoughe the betrayinge of Christe were a lighte offense by the whiche he would conteruale the losse that he had receiued For the only cause of betraying Christe was that he might by some meanes or other recouer the losse and praye which escaped his handes For the grudge conceiued for the losse of gaine draue him to séeke occasion to betraye Christe But it is marueile why Christ chose suche a stewarde whom he knewe to be a théefe For what was this els but to make a snare to strangle him selfe Mortall man can make no other answeare then to say that the iudgmentes of God are of profounde déepenesse Notwithstanding the déede of Christe in this place oughte not to be drawne into a coÌmon rule to commit the care of the poore or any other holy office to a wicked or vniuste man For God hathe prescribed vnto vs a lawe who thei are which must be called to the gouernemente of his Churche and to other Holy Offices the which lawe ought not to be transgressed Also we maie answeare to the question before moued that seing Christe was the eternal wisedome of God he gaue place to his secrete predestination in the persone of Iudas B Therefore Iudas did that which impietie is woont commonly to doo he pretended one thing thought an other in his harte 10. VVhen Iesus vnderstoode that he saide vnto them why trouble yee the wooman for shee hathe wroughte a good woorke vpon me VVhen Iesus vnderstoode that Bu. The Lorde maketh a defence for Mary who neuer forsaketh those that woorship him therfore nowe also he doth moste constantly defende Mary that he might shewe what all the godly may learne and looke for by this déede of the woman VVhy trouble ye the vvoman E. Or why do
remembraunce to thinke vppon him But although he be absent yet in power he is present and will be to the ende of the worlde 27 And he toke the cup and thaÌked and gaue it to them saying Drinke ye all of this And he toke the cup. E. The Euangelist Luke addeth so doth Paule saying when he had supped because he gaue the cup twyse firste according to the auncient custome and supper being ended he is nowe sayd to geue it againe that wee might knowe the matters to bee dyuers Drinke ye all of this C. Because it was the purpose of Christ to direct our whole faith to him selfe least we should seke any thinge without him he testified that our lyfe was included in him by two signes This body standeth in nede of meate and drinke to susteine it and kepe it aliue Therefore Christ seking to teache vs that he only is sufficient for vs to geue vnto vs all thinges necessary for health geueth or attributeth the course of meate and drinke to him self By the which his wonderfull sufferaunce appeareth because he seking to helpe our faythe doth in this wyse frame hym selfe to the rudenes of our fleshe Whereby it appeareth the more howe detestable the wycked bouldenes of the Pope is by the whiche he is not afraide to breake this holy knot We heare that the sonne of God wytnessed and declared by twoo signes at once the fulnes of lyfe whiche he geueth to those that are his By what righte is it lawefull for a mortall man to pull a sonder those thynges whiche God hath ioyned together We must alwayes remember this that Christe doth first commaunde vs what wee shall do and then addeth a promyse if wee fulfill not his commaundement we loke for the promise in vayne For he beginneth with a commaundement and commaundeth all of them to drinke of this cup. Therfore if the enemies of the Gospell do boaste that thei haue the bloud of Christe without the communioÌ let vs assure our selues that it is moste false For the promise is awaye where the coÌmaundemeÌt is not kept Why Christ doth rather here than in that which went before adde this generall word All this semeth to be the reason namely that he might preueÌt the deuelishe inuentioÌ which afterward crept into the church the which because he foresawe he thought good opeÌly to condemne As concerning the bread we reade that he willed them simpely to take but why doth he expressely commaunde all to drinke and why doth Marke saye playnly that all dranke but onely because the faithful should learne to beware of new inuencion And yet for all this seuere prohibition the Pope was not one whit afrayd but durste take vppon hym to chaunge and violate the lawe whiche the Lorde so firmely made For he kept al the people from the vse of the cuppe and to excuse hym selfe he saith that one kinde is sufficient because the bloud is included in the fleshe As though truely the whole Sacrament might not be abbolished by that pretence because Christ can if it pleased him make vs partakers of him selfe as well without either of bothe signes Furthermore the Papistes say that it was daungerous least the bloud shoulde be shed For they thought that it was wyne no more but pure and true bloud and they woulde be wyser than the sonne of God to auoyde that daunger whereof he tooke no hede But their impietie is nothing at all furthered by these chyldishe cauils because there is nothing more absurde than to depriue the faythfull wyllingly of those helpes whiche the Lorde hath geuen vnto them and therefore nothing is lesse tollerable than this wicked tearing of the mistery Seing therefore one error bringeth forthe an other the institution of Christe whiche is the wysdome of his father must be kepte sounde and perfect and he only ought to be preferred before all men and forsaking all other we ought to cleaue to his authoritie 28 For this is my bloud whiche is of the newe Testament that is shed for many for the remission of sinnes For this is my bloud Saint Luke describeth these wordes thus This cup is the newe Testament in my bloude And S. Paule hath the like wordes No man truly neede to doubt but that Luke and Paule keping the same sence and meaninge altered the wordes which Mathewe and Marke haue sayinge This is my bloude of the newe Testament In eyther forme of words this is most euident that the Lorde by this Cup doth offer and set forth two thinges namely his bloud and the newe Testament For the newe Testament is the fruite of Christes bloude whiche was shed on the Crosse and abydeth in vs and for that cause the ende summe in this misticall exhibition Herevppon S. Luke and the Apostle Paule expressed that in the former place but because wee haue a couenaunte and league by the bloud of Christ they added sayinge In my bloude The sence and meaninge therefore of the wordes of the Lorde is as Luke and Paule expressed them Take and vnderstande by this Cuppe the newe couenaunt of grace beinge confirmed vnto you by this my bloude which take ye also here of mee and drincke Although this exhibition of the bloud of Christ to be dronke be not so plainlye expressed in the wordes of the Lorde by Luke and Paule yet notwithstanding it is most euidently gathered by the woordes of Mathewe and Marke which say Take ye and drinke ye all of this And he saide vnto them this is my bloude of the newe Testamente Which wordes what do they signifye els than this Take ye with this Cuppe and drincke my bloud by the which my newe couenant is confirmed and geuen vnto you C. For this couenaunt is sealed by nothinge els than by the spirituall drinking of the bloud of Christ that it maye be strong and of efficacy But hereby we may gather how folishly the Papistes and suche others are superstitious whiche byte and choppe the wordes For although they make a noyse and talke yet for all that this exposition of the holy ghost cannot be reiected that the Cuppe is called bloud because it is the Testament in bloude And trulye the like consideration is to be had of the bread whervppon it followeth that it is called the body because it is a Testamente in the bodye There is now no cause whye they shoulde contende and saye that wee muste beleeue the simple wordes of Christ and that we muste shut our eares to al other forreine interpretacions It is Christ himselfe whiche speaketh whom they wil not deny to be a meete interpreter of his owne woordes But truly hee manifestly declareth that hee called the bread his body vppon no other consideration but because hee made his euerlastinge couenaunt with vs that the sacrifyce beinge offered wee mighte eate and drincke spiritually Of the nevve Testament B. The Epistle to the Hebrewes intreatinge of the newe Testamente alludeth to the order of Testamentes which are made onely for
and neuer hearde of heretofore is that which these men laie to thy charge C. This doothe he speake impudentely as though he knew not that thei were subourned and craftily coloured for this matter M. Cayphas trewely here sheweth him self to be an vniust Iudge in that he dothe amplifie the Accusation againste an Innocente and in that by hys Authoritye he goethe aboute to discourage oppresse the Accused throughe feare 63 But Iesus helde his peace And the Chiefe Prieste answeared and sayde vnto him I charge the by the Liuing God that thou telle vs whether thou be Christe the Sonne of God But Iesus helde his peace M. Christe helde his peace againe when as notwithstandinge he hadde a moste certaine and readye Defence For he knewe thys that they wente aboute to take awaye al Defence from him that somme what might be colourably pretended to hys Condemnation Agayne this Accusation was so impudente that the verye Enimyes thoughte it not sufficiente to bring that to passe whiche they soughte for whereuppon they did not prosecute the same Furthermore he thoughte not hys Enimyes woorthy to heare any purgation of hys Innocencye agaynst suche impudente Declarations C. Laste of all wée muste note what personne the Lorde doothe represente here he stoode not before the Hie Prieste to defende his owne cause but that hee mighte suffer Deathe for vs It was méete therefore that Christe after thys manner shoulde be silente and beeinge geeuen to be a Sacrifice to caste awaye all care of hys owne Defence the which thinge is to be noted in the whole Historye For he helde hys peace also before Pilate knowinge what was commaunded vnto him of the Father He hauinge donne the Office of a Teacher there remained nothinge but that he shoulde be coumpted amonge the wicked it became hym to houlde hys peace at al reproches notwithstandynge the cause of hys silence was that he mighte be euil intreated for vs. I charge thee by the Liuinge God A. The Euangelists Marke hathe And the Hie Prieste asked hym agayne saieinge Arte thou Christe the Sonne of the Liuinge God C. The Hye Prieste thoughte that this one faulte was sufficiente to condemne Christe if that he professed hym selfe to be Christe But truely seinge they all boasted that they looked for Redemption by Christe they should haue firste demaunded whether it were so or no. They durste not denie that there shoulde be no Christe by whose hande the people shoulde be deliuered Christe commeth for the into the middest with the Title of Christe Why doo they not geue regarde to the matter it selfe Whye doo they not examyne the signes whereby they mighte haue true Iudgemente But because they hadde once determined to destroy Christ they are content with this pretence of Sacrilege that he tooke vpon him the glorie of the Deity And yet notwithstanding Caiphas taking an othe doth so examinate beate down the mater as though the mater being euident he were ready to geue place In the meane time his minde was full stufte with hatred and contempt of Christ and so blinded with Pride Ambition that so soone as the mater was not denied he thoughte he had the iust cause of Damnation in his owne hande without any further inquisition of Righte C. Heretofore we see that the wicked will neuer make an ende vntyll they haue oppressed Innocente menne Furthermore by the woordes of Caiphas wée maye gather that the Citie of the Messias was then common amonge the Iewes in so muche that they called hym the Sonne of god And trewelye they knewe by the testimonyes of the Scripture that he was bothe the Sonne of God and the Sonne of Dauid also And Caiphas séemethe to vse thys Epithete or name of the Sonne of God either to terrifie Christe or els to increase his enuye as if he had sayde Behoulde whereunto thou arte comme For thou canste not saye that thou arte Christe but thou dooste also arrogate the Name of the Sonne of God whiche Name the Scripture geueth vnto him M. Notwithstandinge the wicked Hye Prieste abused the Name of the Liuinge God For he soughte not for the Treuthe whiche he loued not but for Reproche Euen so also wee reade of Achab howe be charged Mycheas the Prophete to tell hym nothynge but that whiche was trewe when as notwithstandynge he soughte not for the Truethe but to cauill Sutche is the nature of the wicked and Hypocrites A. As they doo daily knowe by experience whiche haue to doo with vngodly Flatterers of the Romishe Antichriste 67. Iesus saithe vnto hym Thou haste saide Neuerthelesse I saie vnto you hereafter shall yee see the Sonne of Man sittinge on the Righte hande of Power and comminge in the cloudes of the Skie Iesus saithe vnto him M. Christe houldethe hys peace no more but for the reuerence of the name of God he telleth the truthe of the which he was asked and straitely charged althoughe he knewe that they soughte an other matter then the Truthe leaste he mighte séeme in contemnynge that Charge neither to feare God or Man nor to be touched with any zeale Howe be it the wicked muste not be alwayes answeared although they charge vs a thousande tymes by the Name of the Lyuinge God But wee muste dilygentely take héede that wée houlde not our peace when wée sée that the Glorye of God maye be endammaged thereby but to geue somme signe of reuerence leaste wée be thoughte to be withoute god Insteade of Thou haste saide the Euangeliste Marke hathe I am C. The Euangeliste Luke bringethe in an other Answeare by the whiche Christe touchethe the malice of the Hye Prieste Yee will not beleue saithe he if I tell you By the whiche woordes he declareth that althoughe he shoulde proue hym selfe to be Christe a hundred times yet notwithstandynge it shoulde nothynge at all profite the obstinate For they hadde not onely hearde but hadde séene with their eies the Myracles which had bene sufficiente to prooue hys Heauenly and Diuine Power althoughe he hadde helde his peace and to cause them also to crye Thys is the Redeemer whiche was promised to vs longe agoe Iesus therefore affirmethe hym selfe to be Christe not to auoyde hys Deathe but rather to inflame the rage of hys enimies againste hym Neuerthelesse I saie vnto you M. This sentence comprehendeth a horrible threatenynge that hereafter they shoulde haue experience of the Truthe it selfe whiche nowe they woulde not beleeue but blasphemed C. For because he was then vnder a filthye and base Fourme he saithe that he shall comme at the laste in hys tyme with Kingely Maiestye that they maye feare the Iudge whome they cannot nowe abide to acknowledge the authour of Saluation M. Therefore he saithe not simplye Hereafter the Sonne of Man shall sitte but he saithe Neuerthelesse I saye vnto you As if he shoulde saye Yée doo not nowe beleue mée Neuerthelesse I say vnto you for so muche as thou dooste adiure and charge me by the Liuinge God to tell whether I
probable Notwithstanding there is no doubte but that the ministers did deuise howe they mighte more despightfully strike him and spit in his face after they sawe that he was appointed to dye by the fore iudgement of the counsell It was wonderful madnes truely in the priestes who handeled Christe with so great cruelty forgetting that they were Iudges He is thus shamfully intreated for the iudgement that they gaue for they thought that he whome so greate a potentate as the hie priste pronounced to be a blasphemer and an enemy vnto God was worthy of all reproche and ignominy But thus oughte the Scripture of the Prophete be fulfilled when it is saide I offer my backe vnto the smiters my chikes to the nippers I tourne not my face froÌ shame and spitting But let vs note that he suffered these thinges for oure sakes For what are we before God so often as we beholde our lyfe and consider what we wante If God call vs to iudgement with howe muche and howe manye reproches shal we be couered But Christ toke away this ignominy and reproche that there might appere no blott or spot in vs Nowe for a time he executeth not the office of a teacher but of a redemer When he was sente to teache he faithfully discharged his duety and nowe diligently he fulfilleth the office of a rededemer that as a lambe he mighte be led to be slaine The Almighty God truelye pronouÌced this voyce from heauen saying heare him but if we coÌpare the office of the redemption with that wee shall finde it muche more excelent Last of al we are admonished by the example of the Lorde in this place howe many euels we must suffer of the wicked and hypocrits if we will followe our master 68. Sayinge tell vs thou Christe who is he that smote thee M. The Euangelist sainct Marke saith that they did firste couer his face The gyfte of Prophesy in Christe so necessary for mortal men is derided made a ieste Therefore the miserable Iewes are not withoute iust cause lefte altogether destitute of Prophetes They had also before time vnreuerently handeled the worde of prophesy as Ieremy complaineth saying And they caste the woorde of the Lorde in my téeth and take me euer to the worste C. But to this ende al their mockes and iestes did teÌde namely that there was nothinge more vnmete than that he shoulde be the chiefe of all Prophetes which hauinge his face couered coulde not arede and gesse who it was that gaue him a blowe on his face But truely the prouidence of God did tourne this dalliaÌce vnto an other ende because the face of Christ being striken with the fiste and defyled with spettell God did repayre and restore in vs that Image whiche was corrupted and blotted oute through synne 69. But Peter sate without in the pallace And a damsell came to him saying Thou also wast with Iesus of Galile But Peter sate vvithout C. Nowe the EuaÌgeliste goeth forwarde with the narration of Peter which he had begon before in the 58. verse after he had declared what was done vnto his Lord by Cayphas and his ministers And the fall of Peter whiche is here described is a manifeste example of oure infirmity Moreouer in his repentaÌce wee haue a liuely patterne of the goodnes and mercy of God sette before vs So that the history whiche is here declared of one manne dothe containe a generall doctrine and very profitable for the whole Churche bothe to bringe a careful feare to those that staÌde and also to lifte vp those that fal by the hope and truste of pardone VVythout in the pallace A. That is to say not within the vppermoste and inward parte of the house where Caiphas examined Christe but in the lower parte namely in the pallace S. Marke hath And as Peter was beneath in the pallace And a damsell came to him Sainct Marke saithe that this damsell belonged to the hye Priste and Sainct Iohn saith that she was the dorekeper and peraduenture the same that let him in C. Here therefore wee sée that there is no nede of any greate conflicte neyther of greate armis or preparation to ouercome a manne For whosoeuer is not stayed and helde vp with the hande of God falleth by and by at a small pufte of winde or at the falling of a leafe Peter truelye was no lesse couragiouse and bolde than one of vs and euen now declared no small token of sloute minde howbeit with preposterouse rashenes yet notwithstandynge hee looketh not when he shoulde be broughte before the the tribunal seate of the Iudge or when his enemys shoulde séeke his deathe but being terrifyed at the voyce of a woman he denyeth his master straite way wheras before he thought hymselfe such a stoute soldier that he coulde not See ouercome by death Let vs remember therefore that we are so weake to sustaine greate force that in the onely shadowe of fight wee fall In peace and tranquillity wee are more bragge and bold then nedeth But when wee come to the tryall wee shewe oure selues to be nothing but proud boââ¦sters yea when Sathan goeth not aboute to hurte vs euen then also wee imagine through vayne feââ¦re before the time that wee are in greate daunger Saying A. S. Marke S. Luke haue When she sawe Peter warminge hymselfe she looketh ââ¦n hym and saythe Thou also vvast not Iesus of Galilae S. Marke hath VVast not thou also with Iesus of Nazareth And S Iohn hath VVast not thou also one of this manes Disciples 70. But he denyed before them all sayinge I wot nos what thou sayest But he denyed The Euangeliste Luke hath But he denyed him C. Peter had bosted before that he woulde stande as an inuincible wrasteler in his masters cause euen to the death but nowe at the voyce of a poore wentche he is terrifyed in so muche that he geueth ouer in the plaine felde Beholde here a plaine proofe and tryall of mans strengthe It is but a smoke truely what strengthe soeuer appereth in man whiche wyth a blast of winde is by and by driuen away A man here fylled not with vertue but with winde promiseth to hym selfe that he will easelye get the vyctory againste the whole worlde But truely seing only the shadowe of his enemy he is made afrayed by and by C. So that God doth iustlye recompence our distrust when he doth despoyle vs of al his power vertue that wee mighte be afrayde of nothinge after wee haue caste awaye his feare For if Peter had had in his harte the sounde and perfecte feare of GOD it shoulde haue bene vnto him a stronge and inuincible bulwarke whereas now he beinge naked and withoute all defence is very muche afearde of no danger Wherefore let vs learne that wee are at no tyme nor in no place stronge without the Lorde Before them all C. This circonstance dothe make the falte more haynouse because Peter in denyinge his master feareh
persecute Wee are the chiefe priestes and louers of the law and Dysciples of Moyses let this our authority be sufficient to content thee Thinkest thou that wee do erre Behould here howe these wicked ones whom God hath aduaunced to a hye degree of honour beinge blinded as it were with their excellencye do geue liberty to them selues to do what they liste Behoulde also what swellinge pride remayned in them They would haue Christ to be thought an euill doer because they accuse him but truly if the matter had bene handeled in deede what should his euill deedes haue beene founde to bee but onely the healinge of the sicke the castinge of deuils out of men the makinge of those that were sicke of the palsey to stand the restoringe of sight to the blinde the makinge of the deaffe to heare the restoring of life to the deade The matter truly was thus and they were sufficiently conuinced but as we sayd euen now there is nothing more hard than to make men that are droncke with pride to Iudge with a sounde and vprighte minde Pilate therefore sayth vnto them Take yee him and Iudge him after your owne law There is no doubt but that Pilate beinge offended at their rudenes violence casteth in their teeth that order of condemnation which they vrged to be contrarye to the coÌmon Lawe of all Nations and to abhorre the sence of man And therewith also hee secretelye reprehendeth them because they bosted that they had the Lawe geuen vnto them of god Hee speaketh Ironice when he sayth Take ye him For he ment not to suffer them to execute Iudgement of life and death vppon him but his wordes are thus much in effect If the power were yours hee shoulde sodainelye be drawne vnto death his cause not hearde is this therefore the equitye of your lawe to condemne a man for no faulte Euen so the wicked falselye pretendinge the name of God do submit his holy doctrine to the sclauÌder and reproche of the ennemyes and occasion geuen to the world to speake euill The Iewes therefore sayd vnto him It is not lawful for vs to put any man to deathe They are deceiued whiche thincke that the Iewes refused that whiche Pilate offered vnto them but rather when they knewe that it was sayd to them by a mocke Take you him they aunswere It is not lawfull for vs to put any maÌ to death as if they should saye Thou wouldest not suffer this therefore seing thou arte a Iudge execute thine office That the sayinge of Iesus might be fulfilled which hee spake signifyinge what death he should dye At the length Saint Iohn addeth that it ought so to be that the same might be fulfilled which was foreshewed of Christe sayinge The sonne of man shal be deliuered into the hands of the Gentiles C. Pilate therefore would not by by accomplishe and satisfye the request wickedlye made of the Iewes neither deliuer and innocent to death at their pleasure And therefore the Euangelist Luke sayth And they beganne to accuse him sayinge Wee founde this fellowe peruerting the people and forbiddinge tribute to be payed vnto Caesar sayinge that hee is Christe a kinge M. This is that accusation by the whiche they desyered to styrre vp the minde of the debity against the Lord and that not without craft For although they went aboute to ouerthrow Christ with many and sondry faultes yet notwithstandinge it is certaine that this accusation that hee desyered the name of a king was very wickedlye put vp against him to the ende they mighte thereby cause Pilate to enuye him And therefore they do expreslye saye that they founde him alteringe the state of thinges peruertinge the people and forbiddinge tribute to be geuen to Caesar This trulye of all other faultes was most odious vnto Pilate who cared for nothinge more than to defende and maintaine the quiet state of the people and gouernment M. The Iewes also knew that a prophane man would be much moued if they should say Wee found this man speakinge blasphemye against God to be a despiser of our Temple But they knew that Pilate and such as hee was couÌted sedition a greuous faulte and not tolleble if anye man shoulde forbid tribute to be geueÌ to Caesar and a most greuous hatred if any man should make himselfe a kinge in the Romaine Empire A. Wherefore they do chieflye stande vppon this as vppon the special part of the whole accusation namely that they mighte make Christe giltye of ambicious desyer of the kingdome Euen as at this day also Sathan by this pretence goeth about to make the Gospell hated and suspected as though Christe in erectinge settinge vp his kingdome would destroye all the gouernementes of the world and abolishe the rightes and lawes of kinges magistrates And truly suche is the blinde pride oftentimes of kinges that they thincke Christe cannot raigne withoute the losse of their power Therfore that action seemeth vnto them alwayes plausible and right by the which Christ is once vniustlye burthened M. For this cause both the Prophetes in the olde Testamente and also the Apostles and so many as at anye time in the newe haue sincerely preached the worde of God were not only accused of eronious doctrine but also of seditions and are at this day also And for this cause wee do see many princes to abhorre out of measure the doctrine of the truth as thoughe it were a seditious doctrine But let vs retourne to our Euangelist Iesus sayth hee stoode before the Debitye C. Although this were a disordered and vnsemelye sighte farre from the dignitye of the sonne of God that hee should be drawne to the Iudgement seate of a Heathen man to pleade his cause for life in bonds as though hee had beene an euill doer yet notwithstandinge wee muste remember that in the doctrine of the Crosse which is folishnes to the Greekes and a stomblinge blocke to the Iewes there is contayned plentyfull saluation For the sonne of God woulde be brought bounde before a earthly Iudge there be made subiect to the Iudgement of deathe that hee beinge desolued from giltines of sinne may come bouldly and freelye to the celestiall throne of god Therefore if wee consider what profite wee receyued by the Iudgement of Christ vnder Pilate the reproche of such vndeserued subiection shal by and by be put away And truly the condemninge of Christ offendeth none but onlye eyther proude hypocrites or els insensible and grose contemners of God who are not ashamed of their owne iniquity Christ therefore stoode as one gilty before a mortall man and suffered himselfe there to be accused and condemned that wee mighte stande before God voyde of all feare His ennemyes truly wente about to put him to perpetuall reproche and shame but wee must rather consider the ende to the whiche the prouidence of God doth directe vs For if we call to minde how terrible and fearefull the Iudgemente seate of God is
the Churche and maintayne godlynes First of all wee aunswere that they do vnaptly and amisse which inferre this consequence that the doctrine of the Gospell and the pure worship of God ought not to be defended by the sworde because Christe is not then defended in his owne person For Christ onely proueth by the present deede how friuolus and vaine it was whiche the Iewes slaunderouslye brought against him Furthermore although godly kings do defende the kingdome of Christ with the sword yet notwithstanding this is done after another maner than earthlye kingdomes are defended For the kingdome of Christe as it is syirituall so it must be grounded in the doctrine and power of the spirite After the same maner also his buildinge is broughte to passe for neyther lawes nor edictes of men neither punishmentes do reache so far as to the conscience Notwithstandinge this doth not let but that Princes by accidens maye defende the kingdome of Christ partly when they do appoynt externall discipline and partly wheÌ they do apply their defence to the Churche against the wicked But the wickednes of the world bringeth to passe that the kingdome of Christ is more established by the bloud of martyres than by the defence of weapons Pilate therefore sayd vnto him Art thou then a kinge Iesus aunsweared Thou sayest that I am a kinge For this cause was I borne and for this cause came I into the worlde that I might beare witnes to the truth Althoughe alreadye Pilate vnderstoode by the former aunsweare that hee challenged some one kingdome to himselfe Christ notwithstandinge doth nowe affyrme the same againe and not content therewith hee addeth another sentence which might be a confirmation and seale of that other sayinge Whereby wee gather that the doctrine which concerneth the kingdome of Christ is not common seing hee sayeth that the same is worthy of so great asseueration or affyrmance For it is a general sentence For this cause was I borne that I might beare witnes of the truthe notwithstandinge it must speciallye be applyed to the circomstance of this place But the wordes signify thus much that it naturally belongeth vnto Christ to he true and also that for this cause he was sente of the father Wherefore there is no daunger or feare that if wee beleeue in him wee shall be deceyued betause it is impossible that hee should set forth any thinge but that whiche is true to whom the office of teachinge and maintayninge truthe was committed from aboue Whosoeuer is of the truth heareth my voyce This sentence Christ added not so much to exhort Pilate because hee knewe hee should not profite as hee did it to set his doctrine free from vndeserued reproches and slaunders to the which it was subiecte as if hee should haue sayde This is counted a fault in mee that I haue professed my selfe to be a kinge but truly this is an vndoubted truth the which they receiue reuerently withoute controuersy which are of a right Iudgement and sounde vnderstandidge Howbeit hee sayth that they are of the truthe not which naturallye behoulde that whiche is true but in respecte that they are gouerned by the spirite of god A. Christ preached these thinges as concerninge his kingdome before Pontius Pilate the Debitye as witnesseth S. Iohn But the other three Euangelistes saye that Christe aunsweared thus Thou sayest it C. The which aunswere is very ambiguous and doubtfull yet notwithstandinge it maye be gathered oute of Iohn that Christe confessed freelye that which was obiected agaynste him but yet that hee did therewith put away the fault when hee denyeth himselfe to be an earthly kinge But because hee did not greatlye seeke to purge himselfe euen as those that are giltye are wont to do the Euangelistes do set downe vnto vs his halfe aunsweare as if they should say that he denyed not but that hee was a kinge yet notwithstandinge that hee ouerthwartlye noted the slaunder wyth the whiche the ennemyes burthened him without a cause Pilate sayth vnto him What thinge is truthe It seemeth to some that Pilate curiouslye enquired as commonlye Heathen men do whiche greedelye desyer the knowledge of secrete thinges and beinge notwythstandinge ignoraunte whye they desyer this For they onlye seeke to feede their eares But rather this voyce seemeth to proceede of disdayne For Pilate thoughte that it was no small iniurye done vnto him that Christ should depriue him of all knowledge of truthe Nowe let vs behoulde in Pilate the common disease of men for althoughe oure owne consciences do beare testimonye vnto vs of oure ignoraunce yet notwithstandinge there are very fewe which can abyde to confesse the same And herevppon it commeth that the greater parte do reiecte the true doctrine Afterwarde the Lorde whiche is the teacher of the humble in blindynge the proude geeueth them the punishmente that they deserue Oute of the same pryde commeth that disdayne whiche wyll in no wise submitte it selfe to learne because euery man seemeth wyse in his owne conceyte The matter is thought to be an oulde truthe But God on the contrarye parte affyrmeth that it farre exceedeth the capascitye of mans minde The like also happeneth in other matters The speciall pointes of deuinitye consiste of these namelye of the corrupte nature of the mortification of the fleshe of the renouation of life of the free reconcilliation by the onelye sacrifyce of the imputaon of righteousnes by the whiche a sinner is accepted of God and of the illumination of the spirite Nowe because euerye one of these is a Paradox the common sence and reason of men doth contemptuouslye reiecte them Very fewe therefore do profite in the schole of God because there is scarce one amonge tenne whiche taketh anye heede to his first rules and principles And howe commeth this to passe but onelye because they measure the secrete wysedome of God by their owne vnderstandinge And that Pilate spake in derison it maye appeare by this that hee wente foorthe by and by To be shorte hee is angerye and displeased wyth Christe because hee bosteth that hee bringeth forthe the truthe whiche before was hidde Yet notwithstandynge this hys displeasure doth declare that the wicked do neuer so frowardlye reiecte the doctrine of the Gospel but that they are touched with some force of the same For althoughe Pilate came not so farre as to shewe hymselfe apte to be taughte yet notwithstandinge he is constrayned to feele some pricke of conscience within him These thinges beinge ended S. Iohn and S. Luke saye thus And when he had spoken these thinges hee came foorthe agayne to the Iewes to the hye Priestes and to al the multitude and said vnto them I finde not cause at all in him A. Althoughe Pilate were a wicked and vniuste man yet notwythstandinge hee woulde not adiudge an innocente to death so longe as his fame or office were in no perill Moreouer as the Euangelistes do dilligentlye describe that Christe wente not to hys deathe by externall force
nowe also suffered deathe B. And so hereby he hathe geuen vs an example of true obedience that it might not bee greuouse vnto vs to liue accordinge to the good pleasure of GOD althoughe it be to languishe in greate sorowe and grefe 49. Other sayde let vs see whether Helias will come and deliuer him Other sayde let vs see A. Sainct Marke saythe that he spake these wordes which offered the sponge vnto Christe wyth vineager whiche place semeth to be corrupted so that it muste bee redde thus Other sayde lette bee or suffer thou in the singuler nomber as certeyne Gréeke bookes haue and not suffer ye For he did not lette other to geue hym drinke when hee hymselfe gaue it And Sainct Mathewe plainely writeth that other woulde not suffer hym to geue it VVill come and deliuer hym Sainct Iohn addeth to these woordes sayinge When Iesus therefore hadde tasted of the vineager he saythe it is finished A. Christe woulde not drinke of the vineager which was offered at the first because hee would tary the tyme whiche the father hath appointed but when all thinges were ended he receiued it and sayde it is finished By the whiche sayinge wee are taughte that the whole summe of our saluation is contayned in his deathe We haue sayde before that his resurrection muste not bee seperated from his deathe onelye the purpose of Christe is to grounde oure faythe vppon hym alone that it swerue not oute of the waye There is also in these woordes contayned a secrete antithesis or comparison because Christe setteth his deathe against all olde sacrifices and figures as if he shoulde saye Whatsoeuer was vsed in the lawe was of it selfe of no force to putte awaye sinne to pacifye the wrathe of GOD and to gette righteousnes But nowe at the lengthe Saluation is declared and offered To this doctrine the abrogation of all the rytes of the lawe is annexed It is fynished therefore because hee brought all thinges to passe by his crosse and deathe in so muche that there remayneth nothynge nowe but that wee shoulde enter into euerlastynge lyfe and felicitye by his deathe Why then shoulde we feare All thynges I saye is finished satisfaction is made for synne the wrathe of GOD is pacifyed deathe is swallowed vp in victorye the Kingedome of God is purchased heauen opened to be shorte all thynges necessary for our saluation are obtayned A. Euen as therefore sinne when it is finished bringeth forth death euenso the deathe of Christe beinge ended hath brought foorth lyfe For it became hym for whome are all thynges and by whome are all things after that he had broughte manye sonnes vnto glory that he shoulde make the Lorde of their saluation perfecte throughe afflictions 50. Iesus when he hadde cryed againe wyth a loude voyce yelded vppe the ghoste Iesus vvhen he had cryed againe C. The Euangeliste Sainct Luke whiche made no mencion of the former crye and complaynte rehearseth the woordes of this seconde crye whiche Sainct Mathewe and Sainct Marke prefermitte For he saythe that hee cryed Father into thy handes I will commende my spirit R. This woorde spirite is here putt for the immortall essence of the soule C. By this crye Christ declared that althoughe hee were very sore assalted and shaken with violente temptations yet notwithstandynge his faythe was not shaken but alwayes abode in his place inuincible For there coulde be no more euidente a triumphe than that Christe dothe boaste that God is the keeper of his soule whiche all men thoughte to be destroyed And because hee thoughte hee shoulde speake vnto those that woulde not here he did very well tourne hym selfe vnto GOD and layed downe the testimony of his truste before hym He woulde that menne shoulde heare that whiche hee spake But althoughe hee did profite nothynge with men he was contente to haue God onelye a witnes And althoughe he semeth to take this forme of prayer oute of the thirde Psalme yet notwithstandynge there is no doubte but that accordynge to the present circonstance of the tyme hee made it serue his present tourne As if he hadde sayde I see verelye Father that I by the consente of all menne am appointed to dye and that my mynde after a sorte is caryed hyther and thyther In the meane tyme I féele no helpe to come from thee accordynge to the fleshe Yet neuertheles this shal be no let vnto me whereby I shoulde the lesse committ my spirite into thy handes and quietly reste my selfe in the secrete custody of thy goodnes Notwithstandyng wee muste note that Christe did not commende his soule into his fathers handes for the priuate respecte that hee hadde to hymselfe but that hee comprehended all the soules of his faythfull as it were in one that they might be saued and kepte with his And he speaketh in the future tence or time to come saying I will commende as if he shoulde saye Father I do willinglye committe my soule into thy handes because thou shalte bee the keeper thereof This crye dothe shewe againe the vehemency of the affection For there is no doubte but that Christe at the lengthe burste forthe into this voyce oute of the extremitye of temptations wyth the whiche he was helde not without great occasion C. Hereby therefore lette them receyue consolation whiche are vniustly putte to death of the wycked because when the wycked are suffered to do al that euer they can to the Godlye yet notwithstandynge they are constrayned whether they wyll or no to leaue they re soules vntoutthed that they may committe them wyth reste into the handes of God what soeuer happen to they re bodyes So Christ sayde Feare not them which kill the body but can not kyll the soule A. And the Apostell Peter saythe Lette them that are troubled accordinge to the wyll of GOD committe they re soules to hym wyth well doinge as vnto a faythfull creator This was the cause that the blessed martyr Saint Steuen cryed saying at his deathe Lorde Iesu receyue my spirite For this is the difference betwene the deathe of the children of GOD and the reprobate that the one dothe dispayre and the other committe theire soules to the tuition of GOD as a preciouse Iewell to bee kepte vntill the daye of resurrection Yelde vp the ghoste C. The Euangeliste Sainct Luke hathe And when hee had spoken these things he bowed down the heade saithe Saint Iohn and gaue vp the Ghoste ⪠namely to the father All the Euangelistes do diligentlye sett foorthe the deathe of Christe And not without cause For hereupon commethe the hope of eternall lyfe and hereuppon commeth reioycinge ouer death because the Son of God hath suffered the same for oure sakes and fyghtynge therewith hath gotten the victory A. Wherefore althoughe these thynges are touââ¦ched in fewe woordes yet notwithstandynge they are not negligently to be pretermitted because hereby wee maye perceyue the whole summe of our saluation All the Patriarkes by faythe had respecte vnto this hower To
behoulding the Sepulcher againe two Angels appeare vnto her of whom wee haue spoken already and do testifye vnto them that Christ is rysen do commauÌde them to tell it vnto the Disciples but namely vnto Peter whiche euen now entered into the Sepulcher perceiued that Christ was risen At the length when these women returned into the Citty to tell these thinges vnto the Disciples they were confirmed againe as they went that they might the more bouldly affyrme the Lorde to be risen for Christe appeareth vnto them saluteth them Howbeit Iohn maketh meÌcion of Mary Magdalene only And Marke doth not say that Christ met with them but sayth only that he appeared to Mary Magdalene betymes in the morninge But Luke maketh no mencion of this visioÌ at all but this pretermission oughte not to seeme absurde vnto vs seing that the EuaÌgelistes do ofteÌtimes vse the same As touchinge the difference betweene Mathewe Marke this is to be considered that Mathew by a figure called Synecdochen dothe extend that vnto al which was proper to one This Marye Magdalene was of Galile was not the sister of Martha Lazarus as some folishly haue thought For Mary the sister of Martha was not syrnamed Magdalene but is alwayes called in the Scripture Mary the sister of Martha that there might be a difference betweene her the other Maries Of this Mary Magdalene Luke writeth thus And also certaine womeÌ which were healed of euil spirits infirmities Mary which is called Magdalene out of whoÌ went seuen deuils Wherby we may behould the great goodnes mercy of God who respecteth no persons but geueth most honor where most vnworthines is to beate downe the pride of fleshe 5. The Angell answered and saide vnto the women feare ye not For I know that ye seke Iesus which was crucified he is not here The Angell ansvvered A. To answere here is put for to speake according to the maner of the Hebrewes for they demauÌded no questioÌ wherby answere should be said to be made He maketh mencion of one Angel only because but one and no mo spake vnto the womeÌ Luke speaketh of two as appeareth by these wordes Behold two men stode beside theÌ in bright garments And as they were afraide bowed downe their faces to the earth they said vnto them Feare ye not M. It was the office of the Angel to geue testimony of the resurrectioÌ of Christ But goinge thereabout he doth before all other thinges coÌfort the women that were afraid but he had made the wicked watchmen afraid For the resurrection of Christ is a terror to the wicked and to the godly a great coÌsolation WhervpoÌ he sayth Feare ye not As if he should say Be not ye afraide as those watchmen were which are gone away For I knovv This is the reasoÌ why they ought not to feare as if he had sayd I know that ye are frends such as beleeue in Iesus I knowe that for the loue of Iesus ye are come hither wherfore there is no cause why ye shoulde be afraide of mee for I am here not an ennemye but your frende C. In Luke there seemeth a sharpe reprehensioÌ to be added thus Why seeke ye the liuinge amonge the dead 6. He is not here he is rysen as hee said Come see the place where the Lorde was layed Hee is not here M Now the Angell by plaine words beareth testimony to the resurrection of the lord Bu. As if he should say the body of Christ which was crucifyed buried is not now in the Sepulcher As he said C. He putteth them in minde of the wordes of Christe Bu. as if he shoulde haue saide Christ is the truth The truth cannot lye And he said that he would rise again Therfore he is rysen in deede C. We do se here that the Angels are sent to confirme the doctrine of Christ A. And that Christe had foreshewed his resurrection the Euangelistes do testify in diuers places Come se the Bu. To the ende they might be the more fully certifyed of all thinges he willeth them to haue experience to see with their eyes For he sheweth them the empty monumeÌt VVhere the Lorde vvas layed C. Behoulde how the Angels here call Christ the lord A. Euenso in another place it is said A sauiour is borne vnto you this daye which is Christ the Lord in the Citty of Dauid S. Luke addeth sayinge Remember how hee spake vnto you when he was yet in Galile saying that the sonne of maÌ must be deliuered into the handes of sinfull men and be crucifyed the third day ryse againe 7. And go quickly and tel his Disciples that he is rysen againe from the dead And behoulde hee goeth before you into Galile there ye shall see him Lo I haue toulde you And go quickely C. Here God doth adorne the women by the Angel with extraordinary honor because he committeth vnto them the charge embassage of the speciall part of our saluation Notwithstandinge this office was accidentall extraordinarye and enioyned to them but for a time They are commaunded to tell that vnto the Apostles which they afterward according to the office enioyned them preached to the whole world but they do not this as Apostles Therefore they do amisse gather a lawe by this commaundement of the Angel which do permit to women the office of baptizing Let vs be contented with this the Christe in them set forth the treasures of his grace in that hee made them once to be the teachers of the Apostles notwithstandinge so that hee woulde not haue that to be drawne into example which was done by a singuler priuiledge If any man obiecte and say that there was no cause why women shoulde be preferred before the Apostles whiche were no lesse carnall incensible than they wee aunswere that it is not in vs but in the will pleasure of the Iudge to put a difference betweene these them Furthermore wee say that they deserued to be more sharpelye reprehended which were not only taughte before other meÌ but also were ordayned to be teachers of the Church throughoute the whole worlde being called the light of the world the sault of the earth so foully did they fall The women therefore were sente to the Disciples to their reproche because they were so slow to beleue And behould hee goeth before you into Galile C. In that the Angell calleth the Disciples into Galile it semeth therfore to be done that Christ might make himselfe knowne to many For wee know that he was longe conuersauÌt in Galile And hee thought it good to geue space vnto his Dysciples that euen in the very departure they might better remeÌber themselues Furthermore the custome vsinge of the places helped them to know their master For it was meete that they should be coÌfirmed by all meanes least they should wante any thinge whith pertayned to the assurauÌce of their faith Lo I
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing ⪠I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ possession thereof ãâã wee hereafter might be partakeââ¦s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs ãâã all good workes to ââ his wyll and bring to passâ⦠that the thing whiche we do may be pleasaunt ãâã his ââghtâ⦠through Iesus Christe our lord To whome ââ¦e prayse foreuer wâ⦠ãâ¦ã Amen FINIS Matth. 13 ââ¦a 10. ââ¦r 1. ââ¦s 9. ãâã 3. ââ¦h 28. ãâã 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. ââ¦he reason of ââ¦e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â⦠Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â⦠Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. ââ¦oma 15. ââon 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â⦠Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â⦠Ruth â⦠â⦠Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â⦠para 1â⦠2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ The reuerent ââ¦steming of gods worde â⦠Para. 34 â⦠King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. ââe 6. ââ¦th 13. ââ¦o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ⦠and anger must be had punishing vâ⦠The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâârnaturall ââd naturall ââ¦he cause of ââturall ââames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌce Christ is not our sauiour without we beleue The coÌming of Christ hatâ⦠abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiââ¦tie betwene God and vs ââ¦y his sonne Christe ââ¦phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne ââed by the ââ¦slatour ãâã of HieroÌ ââ¦ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes ââ¦a 19. ââ¦ges 12. ãâã li. anti ââ¦ic 14. ãâã 18. ââ¦he ende of ââ¦apering of ãâã starre Psalm 72. The fond immagination of
here how the aungel with this only sentence doth cast downe all the seruice of the lawe and the whole opinion of the Scribes and Phariseis when that he pronounceth that at length he shall come whiche shall deliuer his people from their sinnes His people C. No doubt the auÌgell called the Iewes the people of Christ to whom he was ordayned ioyned a ruler a king but because shortly after the Gentiles were to be vnited to the stocke of Abraham this promyse of saluation is extended to all one with an other whiche growe into one body of the churche by faith A. as more plainly appeareth by the woordes of the prophete saying I will call her my people whiche was not my people her beloued which was not beloued her to haue obtained mercy whiche had not obtained mercy 22 All this was done that it might be fulfilled which was spoken of the lorde by the prophet saying P. That is to to saye that our sauiour should be borne man of the holy virgin by the power of the holy ghost and should be called according to his office Iesus C. For Mathew comprehendeth whatsoeuer is deuine heauenly in the conception of Christe as easely may be gathered by the vniuersall note whiche he geueth 23 Beholde a maide shal be with child and shal bring forth a sonne and they shal call his name Emanuel which if a man interprete is as muche to saye as God with vs. Behold a mayde shal be This place is plain commonly knowen But the Iewes according to their woÌted malice do depraue and corrupt the same yet here they do bewray and shewe forth not only their blinde folishe but also their wicked malice against Christe and his truthe With no lesse impudencie their Rabbines haue gone about to expounde this place of the prophete of Ezechias whiche was then fiftene yeares of age But what vnreasonable falshode is this to laye vp the young man againe in his mothers wombe that he might be sixtene yeares of age and all to obscure the light and to deny a manifest truthe But they are the worthy enemies of Christ whom being stricken with the spirite of madnes God will make foolishe Other somme fayne and imagin to them selues an vnknowen sonne of Achaz whom the prophete did foretelle should be borne But here it may be demaunded by what right he should be called Emanuel and how the lande was subiecte to his authoritie when he died as a priuate man without honour For the same prophete by and by saith that the same childe whatsoeuer he be shal be lorde and ruler of the earth And no lesse fondly do they babble whiche applie this prophesy to the prophetes sonne And truely in this pointe our Christian wryters haue to grosly erred in applying the prophesie in the eight chapter following to Christe There the prophete saith that he was commaunded to go to the prophetisse his wyfe by a vision and by the commauÌdement of God to cal the childe that was borne vnto him a spedy robber and a hasty spoyler For there is only noted the troublesomnes of warre with the great destruction and desolation that was at hande Whereby it may easely be gathered that there were diuers causes Let vs seke therefore for the proper sence meaning of this place When king Achaz was afraide Hierusalem being besieged yea he being almoste discouraged with feare the prophete is sent vnto him whiche promiseth that God shall be the keper and defender of the citie But when this simple and vndoubted promise did nothing eleuate his troubled mynde the prophete was bydden to proffer somme signe or token whether in heauen aboue or in earth beneath When this wicked hipocrite cloking his infidelitie denied to haue any signe or token the prophete did more sharpely reproue him and at length said Notwithstanding the lord shal geue you a signe For behold a maide shal conceiue and bring forth a sonne We expounde this to be spoken of Christe in this manner All you which are of the posteritie of Dauid do indeuour so much as in you lieth to abbolishe the grace promised vnto you notwithstanding your distrust shall neuer bryng to passe but that the truthe of God shall alwayes be higher and haue the vpper hande God doth promise that the citie shal be safe and defended from the enemies if his woorde be not sufficient he is ready to geue you according to your own arbitrement a tokeÌ to coÌfirme the same You exclude the grace proffered driue the same from you yet shall God abyde firme iust in his counaunt promyse for the promised redemer shall come in whome God wyll shewe him self perfectly vnto his people The Iewes do obiecte that Esay shoulde haue done both folishly and absurdly if that he had geuen a signe to the people in those daies whiche signe was exhibited manifestly shewed vnto them eight huÌdred yeres after or thereabout And here very arrogantly they triunphe because that this obiection either by the want of skill and learning or els by the carelesnes and negligence of the Christians was passed ouer with silence But truly the solution and aunswere to this obiection appertaining doth not seme hard if that we consider way that the promise of adoption was geuen to the Iewes whereupon all the reste of the benefites of God did depende and wholy consiste It was therfore a generall promise by the which God did take chose the sonnes of Abraham to be a peculiar people vnto him selfe in the whiche all other speciall promises were founded and stablished Againe the Messias was the foundation of this couenaunt and promise Now let vs note that the cause of the deliuering of the citie was for that it was the sanctuary of God and that from thence the redemer should come This respect being taken away Hierusalem had bene destroyed laide waste an hundred times Now let the godly readers way and diligently consider that when as the kinglike house had reiected the signe proffered of God vnto them whether the prophete conueniently passed to the Messias or no. As if he should haue sayd Although this people are vnworthy of the sauing health whiche I promise from the lorde Notwithstanding God being mindeful of his couenaunt shall deliuer this citie from her enemies Therefore that he might shewe forth no particuler signe for the testifiyng of his grace this might be sufficient enough that the Messias should come of the stock of Dauid Further we must note here that the prophete doth cal the vnfaithful to the general promise because they would admitte no particuler signe It is therfore nowe manifest that the prophet when no miracle might be receiued very aptly and in good time passed to shewe of Christe that the vnbeleuing might conceiue in their mindes that there was no other cause of their deliuerance then the couenaunt made with their fathers Now also resteth to confute their cauil in the
Hebrew word ãâã ãâã ãâã ãâã ãâã Almah They do shamefully coÌtende against Mathew who proueth that Christe was borne of a virgin where as the Hebrewe worde simplely signifieth a yong wenche or damsel Also they scorne and mocke vs whiche being deceiued the woorde being wrested amis do beleue that he was borne of the holy ghoste whome the prophete sayth to be only the sonne of a mayde And first they take to much occasion in this to raile when they vrge the name to be vnderstode of a yoââ¦ge damsel knowen vnto a man which name of damsell the scripture in diuers places geueth to virgins B. For by this name Rebecca was called wheÌ she was craued to be geuen to wife vnto Isaac Also Mary the sister of Moyses wheÌ she was bed of Pharaos daughter to fetche the Nurice she was called ãâã ãâã ãâã ãâã ãâã Almah which in lattin is either Adolescentula or puella a damsel or wenche Moreouer the Etymology or force of the woorde is here to be noted whiche signifieth a hiding by the whiche may also be noted the shamefastnes of virginitie They bring on place out of the .xxxi. Chapter of the Prouerbes which notwithstanding doth nothing at al helpe them There Salomon speaketh of a damsell which a yong man founde But it followeth not at all that she is corrupted or defiled whiche is beloued of a yonge man But nowe let vs graunte that whiche they require of the name yet notwithstanding the matter it self doth ouercome constraine theÌ to confesse that the prophete doth speake of a miraculouse and an vnwonted birth He crieth that he bringeth a signe froÌ the lorde not common but suche a one as excelleth all other signes and tokens If he only should haue said that a woman shal bring forth a sonne how ridiculous wold that great preface haue bene We see that by peruersenes vntowardnes the Iewes do not only make them selues but also the deuine misteries of God to be a scorne or ieste And they shall call M. So the olde latinistes do reade it and so doth Chrysostome very well witnes that it must be read in his fift homely But Matthewe sayde they shall call putting it to the nomber of the multitude For he respected the persone of the people whiche sayde God with vs That is to saye they greatly reioyced to them selues of suche a byrth Somewhat the Euangelist hath altered the woordes of the prophesie for there it is read vocabis thou shalt call in the foeminine gender or els vocabit she shall call that it may be referred to the virgin whiche brought forth His name Emanuel This is an Hebrew worde compounded of ãâã ãâã ãâã ãâã ãâã with vâând ãâã ãâã ãâã ãâã ãâã god C. For the scripture doth often tymes so speake that God is with vs when as he asisteth vs and helpeth vs with his grace and stretcheth out his arme ouer vs to be our defence But here is expressed the meane by the whiche God doth communicate with meÌ For without Christe we are alienate froÌ God but by Christe we are not only receiued into his grace and fauour but also we are made one with him Our iniquities haue so withdrawen vs from God and made suche a diuision betwene him and vs And also our sinnes haue caused him so farre to hyde his face from vs because he would not heare vs that none but he whiche was adioyned vnto hym euen Iesus Christe might appease his wrath This thing was lamentable and past all hope of recouery if the great and excellent maiestie and power of God had not come downe to vs when it was not in vs to ascende vnto hym Wherefore the sonne of God is made God with vs and that vpon this condition that euen as he adioyned his deuinitie vnto vs euen so that he might couple our humanitie to his deuinitie otherwyse we should haue had neither sufficient néerenes neither sufficient affinitie or kinred to haue made vs hope and beleue that God is with vs so much in al poinctes did our humilitie disagrée from the maiestie of god But wheras Paule doth teach that the Iewes were nere vnto God vnder the lawe and that there was mortall dissention betwene them the Gentyles he meaneth nothing els but that God did geue theÌ to the people which he chose to him selfe signes of his presence in types and shadowes For the promise whiche he made vnto them was great As this Thou shalt be blessed aboue all other nacions Also he sheweth his worde vnto Iacob his statutes and ordinaunces vnto Israell he hathe not delte so with any natioÌ neither haue the Heathen knowledge of his lawes But when as the familiar copulation of the people with God did depende of the mediator that whiche was not in dede fully accomplished was shadowed in signes tokens His seate or mantioÌ place is placed betwene the Cherubins because it was the Arke the figure of his glory and the visible pledge but the preseÌce of God was shewed no more to the people in shadowes but perfecte and sounde in Christ By the which reason Paule saith that in him dwelleth all the fulnes of the godhed bodely And truly otherwyse he should not be the lawfull mediator excepte the inseparable connexion and knitting together of both the natures in Christ should adioyne men vnto God. Christ therfore being the woorde of his father became fleshe and dwelt among vs men and that because children are partakers of his flesh and bloude and because he him selfe also toke parte with them Trewly a wonderful consolation that God is ioyned to vs in Christe by whom he hath reconsiled vs to him selfe all thinges both in heauen and in earth being appeased by his precious bloud as witnesseth S. Paule Which apostell also when he had propounded him a mediator vnto vs called him a man by name as plainly appeareth by his woordes There is one God one mediator betwene God and man euen the man Christe Iesus Lest peradueÌture some man should say but where is that mediator to be sought or whiche waye should we come vnto him Therefore his woordes are in effect thus He is nere vnto you he in manner toucheth you because he is your flesh Going about to shew the same whiche in an other place more plainly he declareth saying we haue not an high priest which cannot haue coÌpassioÌ on our infirmities But was in all pointes tempted like as we are but yet without sinne A. He therfore is the only meane by whom we come vnto god Yea by the which mediator as S. Peter saith we are made partakers of the deuine nature C. Neither is there any cause why the Iewes should make exclamation say that often times the name of God is transferred to those monumentes in the whiche he witnessed him self to be present to the faithful For it cannot be denied but that this name Emanuel hath a
contempte of the woorde of God and that Religion myght not altogether be despysed and of no reputation amonge the vnlearned But the defence of Christ with the which he dothe purge his doctrine oughte to animate and incourage vs If we at this daye haue the lyke reproche and false accusations layde against vs. This cryme also was layde againste Paule sayinge that he was an Apostata contrary to the lawe of god Wherefore it is no marueyle if the Papistes in like sorte falsely accuse vs and rayle against vs. But by the example of Christe we must reiecte all false accusations and not regarde them notwithstanding we muste frely professe the truthe although it be subiect to false sclaunders B. But here this woorde Lavve is taken for the doctrine ordeined for the institution of lyfe by the wyll of god Wherfore immediatly the lorde dothe adde to the Lawe the Prophets also saying I am not come to destroye the Lawe and the Prophetes that so he might more plainely declare what he ment by the Lawe namely the doctrine and institution of life which the Prophetes shewed and declared also It is certaine therefore whatsoeuer thinges are written in the Lawe do appertayne to this ende namely to call the minde of man to the perfecte and true righeousnes that the man of God may be perfect and prepared to all good woorkes The whiche also the lorde signifieth when after the exhortation to the lighte of good workes and the necessitie of fulfillinge the lawe he addeth that therfore he came to fulfill the same And so we vnderstand by the Lawe and the Prophetes the doctrine of God comprehended in the holy scriptures by the whiche men are instructed to liue righteously and godly in this present world whiche is compreheÌded in this that we trust in God that we feare and loue him with all our mynde to the whiche our elders added and appointes the Lawes of sacrifices and of other ceremonies of the tabernacle Furthermore that we loue our neighbour as our selfe to the whiche was added ciuile Lawes Laste of all that we vse those thinges coÌtinently and comly with modestie which the necessitie of the body requireth to the whiche also appertaineth whatsoeuer is coÌmaunded for the cleannes and comlines of bodies to the which are added certaine externall purifiynges To destroie M. The Lawe is destroyed or broken when that it is made voyde of none effecte by false expositions traditions of men or els when as men do violate and breake the preceptes thereof either by the imbecillitie weakenes of the fleshe or els by a wicked contemptuous minde But here he vnderstandeth the destroying of the Lawe after the first maÌner namely by false expositioÌs A. To breake the Lawe and to destroy the lawe are all one as appeareth by the saying of Christe in Iohn If a man on the Saboth daye receiue circumcision without breaking of the lawe of Moyses disdayne ye at me because I haue made a man whole on the Saboth day No I came not to destroye C. God truly had promised a new league by the coÌming of Christ but he had shewed also that it shoulde littell differ from the first but rather this to be the end that he would obserue kepe the league whiche he made with his euen from the beginning I wil wryte saith he my Lawes in their hartes I will forget their sinnes By these woordes he doth not so departe from his former league that he woulde deny his laste to be firme and sure when the newe succeded And this is the meaning of the woordes of Christe when he saide I came not to destroy but to fulfil the Lawe For truly he fulfilled it in quickning the dead letter with his spirite theÌ shewing the same in dede whiche was declared vnder figures signes Therfore in respect of doctrine we must imagine no abrogation of the Lawe in the comming of Christe For seing that it is an euerlasting rule to lyue well and godly by it must be immutable euen as there is one only permanente righteousnes of God which is coÌprehended therin As touchinge ceremonies although they may be thoughte improper and not pertayning to the Lawe notwithstanding they wer only abrogated in vse but the signification abideth still Wherefore the comming of Christe did detracte nothing no not from ceremonies but rather the truthe of shadowes being declared it doth bring great coÌfirmation vnto them when we beholding the true effecte do perceiue that they are not vayne and vnprofitable Let vs learne therefore to kepe this holy bonde and knot of the Lawe and the Gospell inuiolable the whiche many do breake amis and very fondly M. Christe fulfilled the Lawe and the Prophetes first by his comming in the fleshe when as he fulfilled those thinges whiche are written in the Lawe and the Prophetes as concerning his kyngdome and the redemption of mankynde promysed longe before Of the whiche Luke speaketh in his .xxiiij. chap. Therefore as saint Paule saythe Christ is the fulfilling of the Lawe to all them that beleue Do we then destroye the Lawe through faythe God forbidde but we rather mayntaine the Lawe 18 For truly I saye vnto you tyl heauen and earth passe one iot or one title of the Lawe shall not escape till all be fulfilled For truly I saye vnto you Bu. Although that whiche was spoken of before was made manifest enough yet for all that it is more strongely confirmed agayne by the mouth of the lorde For he vseth a moste vehement othe and confirmation saying For truly I saye vnto you Truly is a worde peculier to the Hebrewes confirming and wytnessing the truthe for this cause it is so often repeted of the lorde And the Apostell Paule saythe All the promyses of God by Christe are yea and are in hym ameÌ vnto the lande of god Whiche is as if he shoulde haue sayde all the promyses of God are sure and certaine by Christe Tyll heauen and earth passe Luke in woordes somwhat differeth but in sence he very well agreeth saying It is easier for heauen and earth to perishe then for one iot or titell of the Lawe to fayle For the holy ghoste would teache by both places that there was nothing so fyrme and stable in the whole worlde as the truthe of the lawe that truly in euery pointe Some very subtilly dally with this woorde Vntill As though the vanishing of heauen and earth whiche shal be at the last daye of iudgement shoulde bringe an ende to the Lawe and the Prophetes And truly euen as then tounges shall cease and prophecies shal be taken awaye euen so we thinke that the Lawe written with the exposition of the same shall cease But because Christe spake more symply suche intisementes being set to allure this shal be sufficient for vs to note that heauen shal perishe and the whole worlde shall decaye before the stabilitie and strength of
doctrine is shewed in the lawe prophetes but he vnderstandeth that what soeuer is there commaunded of charitie what so euer lawes and exhortations there be for the imbracinge of equitie oughte to be referred to this ende The sence therfore of his woordes is that the second table is fulfilled if so be that wee do vnto others as we woulde they should do vnvs Accordinge to the whiche S. Paule saith He whiche loueth an other fulfylleth the lawe Againe he saythe All the law is coÌprehended in one worde namely in this Thou shalt loue thy neighbour as thy selfe 13 Enter in at the straite gate for wyde is the gate and broade is the way that leadeth to destructioÌ and many there be whiche go in thereat Enter in at the strayte gate M. Because this doctrine seemed to the disciples new and vnwonted as it was heauenly so the same semed incomprehensible to the wisdome of the fleshe specially in respecte of that whervnto they were accustomed Christ therfore added this admonishing his disciples to prepare theÌ selues as it were to a strayte and thorny way or to a troublesome iorney Broade is the vvaye M. By the way the scripture vnderstandeth the lyfe of man because it tendeth as a waye eyther to a comming to lyfe or deathe And many there be vvhiche go in thereat C. He sayth that many go the broade way because meÌ do destroy one an other by their peruerse ensamples For wherevpon coÌmeth that euery man willingly and carelesly casteth hym selfe to destruction but because they thincke they perysshe not when in dede in the middest of the route they perishe And on the contrary parte the small nomber of the faythful maketh many altogether bent to wickednes for we are not easely broughte to renounce the worlde and to frame our selues and our lyfe to the manners of fewe for we thincke it an absurde thing to be brought from the multitude or greatest nomber as though we were not part of maÌkinde And although the doctrine of Christ doth constraine vs as bonde doth bryng our lyfe into a straite iorney and dothe seperate vs from the multitude and ioine vs to a few yet notwithstanding this precisenes ought not to lett vs to aspire and come to life immortall 14 For strayte is the gate and narrowe is the waye whiche leadeth vnto life and fewe there be that fynde it For strayte is the gate Bu. The sence of this place is that there is a certaine institution of life which is vneasy hard sharpe and therefore it doth abhorre the myndes of the people but this soure and vnsauery lyfe hath most pleasant fruites which bringeth to euerlasting lyfe But where as the waye is narrowe that commethe by our corrupt nature and imperfection in that we can not make our lyfe subiect to the yoke There is no cause therefore why we should complayne but we must ascribe the same to our wicked inclination Laste of all we muste note here the twoo endes of man whiche are here put of Christe to one of the whiche we must ronne at the lengthe that is to saye eyther to lyfe or perdition 15 Beware of false Prophetes whiche come to you in shepes clothinge but inwardely they are rauening wolues Bevvare C. This is a moste profytable admonition declaring that is more easy to be deceiued then to obeye and harken to wholsome counsaile for of our owne free wil we encline to falsehode and deceyte yea and althoughe there were no deceiuer yet we seduce and beguyle our selues By these wordes therfore our sauioure Christ doth teache that alwayes his churche is subiecte to dyuerse seducinges so to be daungerouse for some to fall from the faithe excepte they be vigilant diligent to beware The Iewes for the most part did hope that they shold haue a happy state vnder the kingedome of Christ and to be exempt from al strife and trouble Therefore he admonysheth his disciples to persiste and contynue if they couet to prepare theim selues to auoyde the deceytes of Sathan For the lorde will haue his church exercised with a continual warfare in this world wherfore that we may shewe our selues to be his disciples to the very end docillitie is not only sufficieÌt as to suffer our selues to be gouerned with his woorde but also our faythe must be armed because often times it is assalted of sathan This trewly is the greatest thing if we suffer our selues to be ruled by the godly and faithfull ministers of Christe But because false teachers do arise excepte we watch diligently and be armed with coÌstancy we may easely be withdrawen from the flocke To the which perteyneth the sayinge of Christ that the sheepe do here the voice of the shepeherd and not to regarde the voyce of a straunger but to flye from him Whereby we may gather that there is no cause why the faythefull shoulde be discouraged or troubled when wolues do crepe into the sheepefoulde of Christ when false prophetes go about to deface the trewe faith but rather ought to be of good chere and to watche For it is not without cause that Christ biddeth theym beware Wherefore if our owne slouthfulnesse ââ¦o not trouble vs we shall easely eschewe all trappes and snares and truely without this trust we could not be bolde enough to beware Now when as we knowe that the lorde will not frustrate oure expectation by any of the assaltes of sathaÌ let vs go on without feare craââ¦inge of him the spirite of discretion whiche sealeth our hartes with faythe of his treweth and bewrayeth the wyles deceytes of Sathan least we shoulde be begyled Of false prophetes C. A prophete is taken for the teacher shewyng forthe the pure woorde of God to the whiche aÌ false prophete is contrary which pretendinge the name of God hath a shewe of a prophete There shal arise saith Christ false Christes and false prophetes and shall do greate miracles and wonders in so much that if it were possible the very electe shoulde be deceyuod VVhiche come to you M. That is whiche ioyne theim selues vnto you and fayne theÌ selues to be on your side being neyther called nor sente Of the whiche prophetes the lorde complayneth in the olde testament sayinge I sent not prophetes and yet they wente In sheepes clothinge C. Here he noteth their falsehod and hipocrisie They faine sayth he them selues to be sheepe when as they are nothinge lesse Christ sheweth that deceyuers wante not their coullered cloke But invvardly they are M. These false prophetes Paule also doth depaynt I knowe saith S. Paule that after my departure there shall come wulues among you not sparing the flock Moreouer of your own selues shal men arise speaking peruerse thinges to drawe disciples after them And in an other place I beseeche you brethern marke them which cause deuission geue occasions of euyl contrary to the docttrine whiche ye haue learned and auoyde them for they that are such serue not
the lord Iesus Christ but their own bellies and with swete preachinges and flatteringe wordes deceiue the hartes of the innocentes Reade also the .xi. chapter of the 1. epistell to the Corinthyans and the second chap. of the .2 epistell of S. Peter M. Here is to be noted the hypocrisie of the moonkes and begginge fryers whiche by their sheepes clothing haue deceyued the whole world and miserably haue spoyled the sheepe foulde of Chryst A. The whiche thinge I wolde to God the kinges princes of the whole worlde specially they whiche woulde be counted Christians woulde dyligentely way and consider For they by theyr bodely apparell by their gesture voyce external shewe do measure sanctimony symplycitie and honestie but in theyr mindes they are stout couetous cruell and maliciouse Neither do they seeke to do the worke of pietie and to profite their shéepe with wholsome counsell but rather to enriche them selues to fyll theyr belly and to disperse and spoile the flocke of Christ M. The manifeste and open comming of the wulfe can scarse be auoided without harme what shall then com to passe and what shall we loke for if he come priuily being couered with a shepes skyn surely great destruction murther and tyranny And althoughe a prophete geue almes lyberally and fast excedingly althoughe he preache feruentlye and leadeth an angelical lyfe yet for al that we muste not credite that whiche he teacheth altogether but we muste followe the counsell of S. Iohn proue the spyrite whether it be of god or no whervpoÌ Christ addeth these wordes followinge 16 Ye shall knowe them by their fruites Do men gather grapes of thornes or figges of thystells Ye shall knovve them by M. He which saide before beware of rauening wulues sheweth now howe we shall knowe them Ye shal know them saith he by their fruites As if he should say ye shall not nede to doubt for they wyll bewray them selues C. for excepte this difference were put the authoritie of all teachers without exception might come in doubt For if any great danger be feared in teachers and no waye founde to auoide the same it must nedes be that all be suspectted there shall be no better remedy then to shut our eares against them all Chryste therfore to the ende he would not detract any reuerence from his Gospel and sincere ministers and teachers of the same coÌmaundeth vs to iudge false prophetes by their woorkes or fruites Wherefore the Papistes are to shamelesse which because they woulde make vs to be enuied obiecte vnto vs the sayinge of Christ to beware of false prophetes and by theyr cryes they bring to passe that ignorante men for want of skill do rashely condeÌne vs But trewly who soeuer doth seeke to harken to the counsel of Christ it is necessary that he iudge wisely without parciallitie according to trueth and veritie We truely do not only willingly grant that false prophetes are to be taken heede of and eschewed but also diligently and sharpely we exhorte the simple that they will beware of them and auoide them Onely we admonyshe accordinge to the prescripte rule of Christe that they haue firste aright knowledge and iudgement leaste the simple in reiecting the woorde of God be ponished For betwene a parfect and iust commission and a preposterouse hatred there is greate difference But the Papistes very wickedly do abrogate the coÌmaundement of Christ which bringinge in a wrong feare do fraye away miserable sowles from inquisition diligent circumspection Let this therfore be the first that those which by feare do reiecte or shonne the vnknowne doctrine do it amisse and not by the commaundement of Christ Now it restethe to see what fruites Christ assigneth wheÌ he willeth vs to iudge of false prophetes by their fruites P. There are twoo maner of fruites euill opinions and euyll manners For alwaies heretiques haue some manifest wicked opinion which is impossible to happen into the churche of Christ They are deceyued there whiche restrayne these fruites to lyfe For wheÌ as the moste wycked deceyuers do boasts them selues with saiued sanctimony and holynesse and with certayne pretenced shewes of an austere lyfe this examynate rule must nedes be vncertaine We cannot denie but that at the length hypocrisie will be knowne because there is nothynge more harde to be kepte secrete than the simulation of vertewe but yet Christ would not make his doctrine subiect to such an vniust and obscure iudgement that it mighte be measured by the lyfe of man Therfore vnder this worde fruites is conteined the manner forme of teachinge yea that is the special note to be considered For hereby Christ proueth that he is sente of God because he seketh not his owne glory but the glory of his father which sent him If any obiecte that few haue that gift of wisdome to discerne good fruites from euyll wee answere as we sayd euen nowe that the faithful are neuer destitute of the spirite of discretion when neede requireth In the meane time let vs remember that all doctrines oughte to be brought vnto the woorde of God and therfore in iudging false prophetes the analogy of faythe to beare the rule P Wherfore to the ende we may iudge aright of doctrine it is necessary that we kepe the rule that is the certaine and trew meaning of the scripture of al the articles of doctrine which playnely and manifestly may be shewed out of the scriptures of the prophetes Apostelles without the diminishinge of the scriptures Let the testimonies also of the churche of Christ be sought after the Apostels specially in those wryters whiche are well knowne to be pure that we may vnderstand the perpetuall vnitie of the Catholyke church that no false opinion without testimony warantyse sufficiÌent be brought into the churche Then let vs see what God hath geuen in charge to his prophetes to his apostels and ministers of his word because therby fydelitie and trueth may be discerned As for example if we set before our eies those thinges whiche saincte Paule hath wrytten as concerninge the duetie of a bishop that onely discription shall suffice to coÌdemne the Pope Wherefore it is no marueyll if the Pope and his sacrificers go about to forbed the iudgement of false prophetes M. But who is so blynd that when he seeth the rapacitie and greedye desire to deuour knoweth not the wulf howe so euer hee be clothed in a sheepes skynne For Do men gather grapes on thornes By these Prouerbes whiche were then coÌmonly vsed Christ doth proue and coÌfirme that none can be deceyued of false prophetes but he whiche willingly will not se because good fruites do shew who are the seruantes of god deceitful fruites do shewe a false prophet euen as the fruite declareth the tree Bu. Euery tree in his kinde bringeth forth fruit euen so euery techer bringeth forth such doctrine as he hath coÌceiued by the spirite Wherfore we must