in respecte of the eternal saluation of the sowle dothe nothinge proffyte theym but onelye mediate As thus Praiers are not without proffite by the whiche we desyre of God that he wil tourne the hartes of the vnbeleuyng to repentance herevpon it is plaine that our faithe doth proffite them notwithstandyng so farre that they shal not obtayne saluation vntyll they haue obtayned the vnitie of that faythe But where as there is a mutuall condesente and agreement of faythe it is wel enough knowen that there is a mutuall helpe that is there in lyke maner one mannes saluation is holpen by an other this is also without controuersye that the vnbeleuing are indued and blessed with benefytes for the electes sake As touching this presēt place althoughe Chryste is saide to be moued by the faith of other men yet notwithstandinge the man disseased with the palseye coulde not obtayne remission of his synnes but by his owne proper faythe Chryste dyd restore healthe oftentymes to vnworthy parsonnes euen as God dothe dayly suffer the Sonne to ryse bothe vppon the good and euyll but he reconcileth vs to hym selfe by no other meanes then by faythe onely Wherefore in this woorde Of them there is a figure called Synecdoche because Chryste had not so muche respecte vnto them that caryed the man sicke of the palsey but that he behelde his faythe also Bu. If any man therfore beleueth intreateth or prayeth for thee and thou denie the woorde of God theyr faythe intreatie and prayer dothe nothinge at all proffite thee For the Prophete most manifestly saythe that the ryghteousenesse of the fathers can not delyuer the chyldren from the euyll whiche hangeth ouer them And the same Prophete doth teache that euerye one shall lyue by his owne ryghteousenesse and dye by his owne vnryghteousenesse Thy synnes are forgeuen thee C. Here Christ dothe seeme to promyse to the man sicke of the palseye an other maner of thynge then he soughte but synce he intended to restore vnto hym the healthe of the bodye he begynnethe fyrste to take awaye the cause of the dyssease and dothe also admonysshe the man what the cause of this dissease was and howe he should obtayne his desyre For because men for the moste parte do not count the griefes whiche they suffer to be the scourge of God they desyre only ease in the flesshe and are altogether carelesse of theyr synnes euen as if the sycke man shoulde seeke for remedye of the griefe presente neglectynge the dissease it selfe which was the very cause of the griefe and payne But trewelye the onely delyueraunce from all kynde of euyll is to haue God fauourable louing mercifull vnto vs Sometimes it commeth to passe that the wicked vngodly escape out of many euilles God beynge neuerthelesse as yet agaynst theim but whyle they thincke them selues to haue escaped all by and by the same come vppon them or elles greater ouerwhelme them which plainely declareth that ther is no waye nor ende to be had tyll the wrathe of God be appeased as he hym selfe dothe witnesse by the mouthe of the prophete sayinge If he escape the lyon the beare shall meete with hym when he commeth into the howse and layethe his hande vppon the wall the serpente shall byte him This therfore is an olde order of speakynge in the scriptures to promyse remission of synnes when the mittigation of payne or ponishmente is soughte Herevppon also wee haue an order in praier descrybed vnto vs that we beinge admonished of our synnes by feelynge of affections shoulde fyrste be carefull to obteyne pardon that God beinge reconciled vnto vs may withdrawe his hande from ponishynge A. But to approue that the dysseases of the body come of synne reade the eighte and twēty of Deutronomy the fifth of Iohn and the eleuenth of the fyrste epistell to the Corinthes M. We must note also that Christe sayde not here thou hast nowe satisfyed or go and make satisfaction for thy synnes but he sayde thy sinnes are forgeuen thee A. signifiinge that remission of sinnes commeth freely M. And that is the preaching of the gospell whiche setteth forthe this grace to the whole worlde the whiche the couetouse false and hypocryticall priestes haue alwayes resysted and do at this day no lesse stryue repugne and most spitefully gainesaye the same They can in no wise abyde the same And why surely because it bryngeth no gayne And herevpon it cometh to passe that Christe at no tyme dyd teache his disciples to satysfie for synnes but dyd teache theim to praye for the remission of synnes As appereth in the lordes praier forgeue vs our trespasses as we forgeue them that trespasse against vs. 3 And beholde certayne of the Scribes sayde within them selues this manne blasphemeth And beholde certaine of the Scrybes B. That thynge is gaule to the spyder whiche to the Bée is hony euen so nothynge can be so well done or spoken whiche to the euyl and wycked shal not be iudged euil There was a great multitude of people whiche in so greate a myracle gloryfyed God but the Scrybes and Pharyseyes founde out somwhat to discommend and dispraise So the fyrste are laste and the laste fyrst and euery tree bringeth forth his fruite Sayde vvithin them selues E. The Greeke woorde is doubtfull in so muche that wee maye vnderstande it that they murmured amonge theim selues But it is better that we vnderstand it that they spake thus secretely in their mindes for because it followeth Iesus knowynge theyr thoughtes B. This woorde sayde within them selues therefore is taken for the thoughte as wee maye reade in the psalmes and many other places of the Scrypture as this in the tenthe psalme I sayde in my harte and so forthe for I thoughte This man blasphemeth C. Here the Scrybes accuse Chryste of Sacryledge and blasphemie because he vsurpeth that to hym selfe as they saye whiche is proper to god The other twoo Euangelystes adde sayinge who can forgeue sinnes saue God onelye But there is no doubte but that a slaunderouse mynde forced them to this synister and wronge iudgemente If they had thought any thynge worthy reprehension whye dyd they not enquyre and reason of it Furthermore where as the saying was ambiguouse and doubtfull and Christ spake no other then the Prophetes were wont before when they were witnesses of the grace of God whye do they take that in the euyll parte whiche myghte be taken in the best parte Firste therefore it is euidente that they were full of malice and spighte which so gredely take a light occasion to condēne Christe and his doinges They thoughte euell in their hartes to the intent they might priuely speake euel of hym to such as they them selues were behynde his backe They sayd well truely when they attributed the authoritie and power of remission of synnes to God onely but they thought amisse when they imagined the same not to pertayne vnto Christe being God manifested in the fleshe It became them to
in an vnknowen tonge Matth. 5. Ephe. 4. Ephe. 5. Baptisme is a pledge before God and a signe before men Math. 3 Iohn 4 Aunswere Gene. 17 Rom. 10. Rom. 10. Marke 16. Iohn 3. 1. thess. 4. 1 Peter 4. Actes 20. Luke 24 Actes 1. Actes 1. Actes 10. Actes 1. Num. 6. Gene. 14 Heb 7. Nvm. 6. Psal. 118. Heb. 7. Ephe. 1. Luke 24. Actes 1. Rom. 8. Heb. 7. Ephe. 1. Luke 24. Actes 1. Ephe. 4. Act. 3. Act. 1. Iohn 16. Actes 1. Luke 24. Marke 16. A TABLE IN THE ORDER of an Alphabete contayninge all the speciall notes for the moste parte in the Exposition goinge before A. ABraham sawe Christe by fayth Folio 284. Abhomination of the heathen Folio 96. Absolution 407. Accomptes must be made for oure talentes 600. Adoption hath made vs sonnes 344. Adulterye 99. 417. 421 Affections are not naturallye in God. 140. Affections of mans minde are sinfull 654. Affinitye betweene God and man by Christe 17. Affliction perrtayneth to the mynisters of Gods word 84. Affliction maketh vs to come vnto Christe 186. Affliction is the badge of a Christian man 215. 244. Affliction is a stombling blocke to some 287. Affliction brideleth ambitiō 447. Almes muste be geuen to the pore 607. Almes a true sacrifyce 623. Almes deedes 112. 114. Ambition is restrayned by the spirite of God 440. Ambition keepeth vs from Gods kingdome 395. Ambition is a deadly disease 528. Anabaptistes deny pollitique gouernment 506. Anabaptistes 103. 450. Anabaptistes kisse in tokē of loue 111. Angels know not all things 583. Angels make no reuelations contrary to the saluation of mē 583. Angels 742. Angels haue no power to saue 50. Angels are Gods mynisters to keepe vs 63. 373. 580 Angels needed not a reconciler 380. Angels are the kepers of the faith full 400. Antechristes 571. Antechrist of Rome craftely stayeth vp his kingdome 352. Antechrist of Rome taketh awaye the foundacion of the Church 365 Anger may be founde in the electe 95. Anger of two kindes 34. Anger must be without sinne 252. Anger maye be perceiued by certaine signes 95. Apostleship is not an ydle offyce 752. Auriculer confession 44. 153. Arrian heritique 584. B. Baptizme 50. Baptizme generall speciall 53. Baptizme was the beginninge of the Gospell 55. Baptizme oughte not to be denied to infantes 426 Baptizme is a pledge before God and a signe before men 752. Baptizme oughte not to be mynistered by women 745. Backebytinge 180. Benefites temporall 110. Blasphemy 217. Blasphemy is to dye withoute repentance 264. Blasphemy against the spirit 264. Blasphemy that procedeth of ignoraunce is remissible 265. Blessednes pertayneth to the pacient 75. Blindnes is the cause of destruction 337. Blindnes commeth of false perswasion 446. Bindinge pertayneth to the Gospell 363. Bouldnes ought to be in a Preacher 308. Bread is but the ordinary meane to preserue life 61. Brotherly loue 172. Buriall is to be reuerenced 313. Buriall pertayneth to saints 313. C. Cause why the virgin Marye did marrye 13. Cause of naturall diseases 13. Callinge external internall 72. Callinge of three sortes 500. Caiphas a corrupted priest 618. Care excessiue 134. 205. 213 Care distrustfull 135. Cares of this life are a hinderance to the faithfull 593. Carelesse seruauntes 600. Carnall Gospellers 161. 286 Ceremonies oughte not to be preferred before Gods word 251. Ceremonies are put awaye 91. Chanonistes geeue the temporall sword to the Pope 665. Charitye must be preferred before pollitique lawes 419. Charity 108. Chastity in Popery is mere bauderye 423. Chastity of thre sortes 423. Chastity is no vertue 424. Christ hath made vs the sonnes of God 118. Christ is true sauiour both of body and soule 151. Christ is our Phisition 152. 180 Christ is mercifull 161. Christe became pore for our sakes 163. Christes comminge bringeth tormente to the wicked 169. Christ dothe not reiecte vs for all our infirmitye 187. Christ beinge in heauen careth for his Churche 198. Christ is a sworde to the wicked 224. Christe is a stomblinge blocke to the wicked 231. Christ is the Image of the father 244. Christ alone is our helpe in trouble 245. Christ was made a seruaunte for vs. 255. Christes Church is defiled with many hypocrites 290. Christ God and man 320. Christ the sonne of man 355. Christ suffered because he would 375. Christ a mediatour 380. Christe the Iudge of the whole worlde 407. Christ a spirituall kinge 460. Christ commeth to vs not wee to him Christ is the sonne of Dauid and the sonne of God 516. Christ hath two natures 518. Christ the heade of the Churche 545. Christ is the stone of offence 561. Christes buriall a sauoure of life 624. Christ what it signifyeth 143. Christ is not our sauiour without we beleeue 14. Christ a lawfull mediator 17. Christ cannot be destroyed by the wicked 32. Christ was exercised with the crosse from his infancy 37. Christ the bright sonne of righteousnes 39. Christ wente into the wildernes 57. Christ suffered willingly 57. Christ our Conquerer 61. Christ is our lighte 69. Christ is our onely stay in trouble 77. Christ fulfilled the lawe Christians worse than Publicās 111. Contemners of the Gospell 139. Contempt of the Gospell 208. 209. 568. Concupiscence 100. Confession of Christe is required of all men 222. Confession of Christ is the effect of faith 467. Confessiō of sinnes is a true signe of repentance 44. Confidence in God 467. Constancye in Iohn the Baptiste 46. Consciēces that are gilty euer accuse themselues 307. Continencye is the gifte of God 422. Couetousnes 126. Couetous men forsake the seruice of God 130. Couetousnes crept into the Temple of Hierusalem 469. Couetous men possesse not money but are possessed of money 601. Couetousnes a monsterous beast 621. Courtears for the most parte despise the graces of God 699. Corruption of nature is cause of debate 225. Corruption in mans harte Corban the boxe of the Temple 332. Correction of thre sortes 402. Crosse 226. Creatures made by God are pure 334. Cruell men shal be cruellye handeled 412. 413. 414. Cruel men are a feare to themselues 77. Curiositye 183. Curious searching of Godes secretes may not be 583. Custome oughte not to be preferred before the Gospell 419. D. Daunsinge is not commendable 310. Day of Iudgemente 147. Death is compared to sleape 191. Death is a perpetuall destruction to the wicked 227. Death after our resurrection hath no more power ouer vs 509. Demoniakes 161. Denyars of Christ 223. Defence of oure selues muste be without anger 665. Deliuerance commeth to the godly in time of neede 493. Destroyers are oftentimes called builders Desperate men are the worse for punishment 424 Deuils obey Christ 387. Dilligence oughte to be in mynisters of the worde 72. Dilligence in hearing gods word 302. Disciples of Christe were rude when they were called at the first 71. Discipline oughte to be in the Church 604. Discipline of the spirite putteth away euill 608. Dysdaine commeth of pride 696. Distrust bringeth into perill 324.
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 disteÌ„perance 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 prouideÌ„ce 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 dauÌ„gerously 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 remeÌ„ber that excelleÌ„t couenaÌ„t of the restoring of his kingdom that he might vnderstaÌ„d 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 coÌ„ceiue 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 preseÌ„tly added for he shal saue his people from their sinnes This name Iesus is takeÌ„ froÌ„ this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil which properly signifieth to saue but accordiÌ„g to that Hebrew it is otherwise pronouÌ„ced as Iehosua but the Euangelistes for so much as they write in Greke haue vsed the coÌ„moÌ„ phrase of speache wherby their folly is reproued which rather do wrest this name Iesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then deriue it For they couÌ„te 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 coÌ„men as though truely we had forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the name of Iesu was no lesse coÌ„mon 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 treÌ„bling 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 huÌ„ble it self vnder him Therfore al such fonde fained imaginatioÌ„s laid apart let vs vnderstaÌ„d 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 coÌ„mended 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 strauÌ„gers which are not of the fellowship vnto whoÌ„ at no time any hope of light or life hath shined Wherfore we must nedes coÌ„fesse that mankinde vniuersally was iudged geuen to vtter death destructioÌ„ damnatioÌ„ vntil saluatioÌ„ was included in Christ But here also we must note coÌ„sider 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 daÌ„natioÌ„ 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 beâ—…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 diligeÌ„tly 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
Christ notwithstandinge saith that this prophesie pertayneth vnto these Scrybes and Phariseies because they were like vnto those olde hypocrites with whom the prophete contended M. For this prophesie of the Prophete is to be vnderstode of all maner of hypocrites of the which stocke these were the braunches Furthermore this worde prophesied in this place signifieth spake a greate while ago and a great while ago reproued you A. Neither shoulde it seeme straunge vnto vs that Christe in this place and in nany other places inueyeth so sharpely agaynst these hypocrytes B. For there are no enemies of trewe godlines more hurtful then the fynders out and defenders of humaine traditions and what are they when they haue done but vaine hypocrytes Wherefore Christe the defender of trueth and perfecte godlynes vppon the grauitie and authoritie of his spirite calleth them by their proper name and seuerely reprehendeth them 8 This people drawethe nye vnto mee with their mouth and honoure mee with their lippes but their hartes are farre from mee C. The somme of this doctrine is that the worship of God is spirituall and not grounded vpon sprinckelinge of water or in any other ceremony and that there is no other reasonable seruice of god but that which he hath appointed by the rule of his woorde A To drawe nye vnto God is spoken after the maner of the old lawe when men came vnto the temple of God where he shewed hym selfe to be presente vppon the propiciatorie of the Arke This people therfore draweth nie vnto me with their mouthe that is they come to the tēple in my presence to pray To honoure God with the lyppes is to powre forth certain obscure praiers with the lippes without any affection and to offer them vnto God as things accepted and allowed after the which maner some perswade them selues that God is honored and worshipped C. Christ hath not altogether respecte vnto the woordes of the Prophete notwithstanding the prophete maketh mention of two vices by the which the Iewes prouoked the vengeaunce of God against them the fyrst is because they professed holynesse and pietie with their lippes onely the seconde because they bended theim selues to fayned worshippinges First of all therfore that is wycked hypocrisie when men honour not god but with an external shew For God reprehendeth not the externall shewe no he requireth the same of all godly men for we must not onely worship God in our hartes always but some times also we must testifie declare the same before men by outwarde gesture But he reprehendeth this namely when men grounde saluation in external thinges and seeke to please God onely with externall profession fayning that thinge in the sight of men whiche in dede is far from theyr hartes These two thynges therefore muste be ioyned together the mouthe nie and the harte farre of to put away hypocrisie For there are two partes of the worship of god The fyrst and the best is to worshyp him with our hart and minde For when that internal affection of the minde is absent whatsoeuer wee take in hande shal be abhomination vnto god Certaine myserable persons think that whatsoeuer they do thoughe quyte voyde of affection pleaseth God and do affirme that the fynall intention only is sufficient when as the lord notwithstādynge requireth the whole mynde and dothe abhorre a double harte Whereby they prouoke nothing els but the wrath of God agaynste them selues The Prophete Esaias therfore threatened that the lorde woulde blinde bothe the Prophets and the people for two causes for theyr hypocrisie and for their peruerse worshippinge of god This is the sōme therfore because the true worship of God is spirituall nothinge pleaseth him vnlesse the internal sinceritie of the hart be ioyned with it and that is hypocrisie which appoynteth holines in externall pompes and shewes 9 But in vayne do they serue mee teachinge the doctrines and preceptes of men But in vayne do C. The Hebrew texte according to the very worde hath thus They were taught to feare me by the preceptes of men The which place is thus tourned by the threscore and ten interpretours but in vain do they serue mee teachinge the doctrine and preceptes of men In vayne that is withoute fruite The Hebrewe text soundeth thus muche as if they should say The religion of this people with the whiche they worship me consisteth in the preceptes of men and of mens institutions As in the former parte we see the seruice and worship of god to be spirituall so in this place we are taught that if we wil please God we must subscribe to his word and contente our selues with the same For God muste not be worshipped after oure will or at the pleasure of men but accordinge to the prescript rule of his woorde For excepte these twoo thinges concurre and meete together in the worshyppe of God it is no worship but with God abhominable execration execrable cursse For as we haue saide because God wyl be worshipped after his owne wyl alone he wyll in no wyse abyde to haue newe worshippynges deuysed and inuented to him When men therefore suffer theim selues to wander from the word of God the more they curiousely wery thē selues in worshipping him the more they heape vengeance to thē selues against the daye of iudgement vnlesse they repente because religion by suche fayned inuentions is profaned In these woordes there is apposition Teachinge the doctrine and pre C. For Christe pronounceth those men to erre which in stede of doctrine thruste in the cōmandementes of men or which from thence fetche a rule to worshyppe god Such are the precepts of the choise of meate and drincke of not marying an infinite sorte mo the which being obserued of some they thincke by and by that they do God good seruyce when as in dede they haue done nothing lesse Let this therfore abide firme in our mindes that seinge obedience is better vnto God than sacrifice all fayned worshyppinges before him are but vaine yea as witnesseth the Prophete accursed detestable 10 And hee called the people vnto hym and saide vnto them heare and vnderstande And he called the people M. Greuouse truely was the accusation of Christ againste those Hypocrites and Phariseies but his accusation was so euident manifest trew that they were not hable to gainesay the same C. Now he tourning him selfe to those that were more tractable easie to be taught more plainly expoundeth that which before he had touched namely that the kyngdome of God consisted not in meate as saith S. Paule For seinge that external things are pure by nature the vse of them is also free and pure For wee can not gather vnto vs any vnclennes by the good creatures of God. Heare and vnderstande M. Althoughe the lord loue those that are simple and rude yet notwithstanding he loueth not their grosse ignorance and dulnesse in vnderstanding and concerning his trueth Here therfore he
the vse whereof oughte to be amonge the faithefull and that extraordinarye woorshippe whiche ceased after his assension into Heauen Will wée laye our money well in the trewe Sacrifice let vs geue then to the poore For Christe dothe not saie that he is with vs to the ende he mighte be woorshipped with externall pompes Wée doo knowe vndoubtedly and doo fele by experience of Faithe that he is presente with vs in power and spirituall grace but he is not with vs visiblye that he mighte receiue of vs earthly honoure For in that he is with vs by the grace of his holy Spirite and power in that he dwelleth in vs and in that also he féedeth vs with his fleashe and bloudde this perteineth nothinge at all to corporall Woorshippes Wherefore what Woorshippes so euer the Papistes doo inuente to woorship Christe with they doo bestowe theim in vaine seinge he dothe openly reiecte them A. Therfore the vnitinge and agréemente of this place with those whiche promise vnto vs the presence of Christe vnto the ende of the worlde is easie to be made Suche are these that folowe Bu. Behoulde I am with you vnto the end of the world Also Where so euer twoo or thrée are gathered togeather in my name there am I in the middeste of them For accordinge to his maiestie saithe S. Austen with Hierome accordinge to his prouidence accordinge to his inspeakeable and inuisible grace it is fulfilled whiche he saide Behould I am with you to the ende of the worlde But according to the fleashe whiche the woorde tooke accordinge to that that be was borne of the Virgin Mary according to that that he was taken of the Iewes that he was crucified on the trée that he was taken therefrom and lapte in linnen clothes and in that he was layde in the Sepulcher and manifested in the Resurrection he saide But mee shall yee not haue alvvaies Wherefore Because he was conuersante accordinge to the presence of his bodye fortye dayes with his Disciples and they accompanyinge hym sawe him ascende into Heauen and is not here For there he sytteth at the righte hande of his Father And he is here for the presence of his maiestye is not departed from vs C. Furthermore in that he saith there shall be alwaies poore wée do sée that it is our dueties to be liberall to the poore not for a yéere or two or thrée but for euer bicause that is alwaies acceptable vnto him Moreouer although in this place the hypocrisie of the Iewes be touched yet notwithstandinge wee gather that many are not poore needy by chaunce but by Gods appointmente to the ende he mighte by their néede exercise vs in the workes of charity And truly almes déedes are acceptable haue a swete sauour before God by the which that want of the poore is holâ—…en whom God if it pleased him mighte make ritch S. Marke addeth And when so euer ye wil ye may doo them good C. The summe of this place is that although the Lorde doo coÌ„maund to geue our selues and al that euer we haue to him yet notwithstandinge in respecte of him selfe he requi reth no other thinge then Spirituall woorship whiche consisteth not vppon any coste but will rather that we bestowe those thinges on the poore whiche superstition foolishely bestoweth to woorshippe him Wherefore maddde and obstinate are they which bestowe great coste vpon tryflinge toyes whiche God hathe reiected and dothe abhorre 12. And in that shee hath caste this ointment on my body she did it to burie me And in that shee hath B. In Marke he saith Shee hath done that shee coulde shee came aforehande to anoint my body to the burying C. By the which wordes Christ confirmeth that which we said before that the pretious oyntment was not acceptable in respecte of his odor but only in respecte of the buriall of Christe because by this signe he woulde declare that his buriall shoulde be so odiferous that it should caste the swéete smel of life saluation throughout the whole world Therefore Christ doth not allowe this as an ordinary seruice that the vse therof might alwaies remaine in the Churche For if he would that this seruice should be done vnto him daily he woulde haue saide some other thinge then this that it was geueÌ„ to bury him withal C. But in Iohn Mary is plainely commended because shee had kepte this oyntmente againste the day of burial By the which woordes Christe meaneth that the oyntmente was not spente out of time but accordinge to the circumstance of the tyme For it is saide to be kepte because it was vnder custody that it might in a méete and conuenient tyme be powred out For it is certaine that if any man woulde haue bestowed vppon hym any sumptuous delightes before thys tyme he woulde not haue suffered it But trewely he denieth that Marye did this for maÌ„ners sake but that shée might bestowe vppon hym the laste seruice And the annoyntinge of bodyes at that time was no vaine Ceremonie but rather a Spirituall signe whiche sette before the eies of men the hope of the Resurrection The Promisses were as yet obscure Christe was not as yet rysen whiche is not without cause called the firste fruites of them that sléepe and shal rise againe Therefore the Faithefull had neede of sutche little hopes whiche mighte directe them vnto Christe being as yet absente So that the annointinge of Christe was not superfluous seinge he shoulde be buried shortly after For he was annoynted as one that shoulde be layde vp in the Sepulcher Thys thinge the Disciples knewe not as yet And Marye no doubte was ledde by the direction of the Spirit to doo that thinge whereof shée hadde not premeditated before But Christe applied that to the hope of his Resurrection whiche they so greately disliked that the very vtilitye and profite thereof mighte reuoke them from wicked way wardnesse and childish grudginge And as God woulde haue the childishenesse of the people of Oulde tyme to be gouerned by sutche exercises euen so it were an absurde thinge at this daye to proue the lyke neither shoulde it be done without iniurie to Christ who by the brightenesse of hys commynge hathe put awaye all such shadowes But because his ResurrectioÌ„ had not fulfilled as yet the figures of the Law it was necessary that his burial should be adorned with externall righte Nowe the odour of his Resurrection hathe of it selfe sufficiente efficacye to reuine the whole world without either Nardus or Spices 13. Verily I saie vnto you wheresoeuer this Gospell shall be preached in all the worlde there shall also this that shee hath donne be toulde for a memoriall of her VVheresoeuer this Gospell shall be preached C. He saithe that this shall be a honour vnto Marâ—… because shée shall be praysed in the Doctrine of the Gospell Whereby wée gather that there is a rewarde appointed to oure woorkes not by the iudgemente of menne but by
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 thāked 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 communiō let vs assure our selues that it is moste false For the promise is awaye where the cōmaundemēt 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 preuēt the deuelishe inuentiō which afterward crept into the church the which because he foresawe he thought good opēly 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
the hyghe Pryestes the heathen people also had mocked hym pryuately in the iudgemente house of the deputie but nowe on euery syde all degrees tryumphe ouer hym without mercy and compassyon hee beinge readye to dye and sufferynge moste cruell tormentes as the hyghe Pryestes the Scrybes the people the soldioures the highest the lowest yea the theefe on the crosse deryded hym and whiche was most sorrowfull no man dyd bewayle hym euen as Dauid hadde foreshewed sayinge I loked for somme to haue pittie on me but there was no manne neyther founde I any to comforte mee B. C. All men knowe by experyence howe greate griefe it is vnto man if in his greate trouble not onely no manne bewayleth hym but also all men rather reioyce Chryste suffereth most bitter tormentes in the bodye his mynde also is trowbled and hee is afflycted wyth moste sharpe and slaunderouse reproches by the whiche Sathan wente aboute to geeue hym a deadelye wounde that hee myghte putte his Fayth in danger In this syghte as in a glasse God hathe sette forthe howe myserable oure condition is if wee shoulde wante a redeamer For what so euer Chryst suffered it was for oure ease and saluatyon whereby wee oughte dayely to be moued to repentaunce This temptation truly was more sharpe than all other tormentes that all men shoulde vexe hym with contumelies and sclaunders as thoughe hee hadde beene reiected and forsaken of god B. And therefore Dauid bearynge the personne of Chryste â—…othe specially bewayle this amonge the reste of his euylles saying All they that see me laugh me to scorne they shote out their lyppes and shake the head C. And trewly there is nothinge that doth more wound pearce the mindes of the godly than when theÌ„ wicked to destroye their faithe do cast them in the féethe that they are destitute of the helpe and grace of god This is that sharpe persecution with the whiche Paule saith that Isaac was vexed of Ismaell Not because he persecuted him wyth the sword and force of armes but because he mockinge the grace of God went about to ouerthrowe his faythe And firste of all Dauid felte these temptations â–ª after that Christ him selfe leaste they should tempte vs to muche at this daye by the newenes thereof For the wycked shall neuer be wantinge to reioyce at our miseries 40 And sayinge thou that destroyedste the temple of God and diddest build it in three daies saue thy selfe If thou be the sonne of God come downe froÌ„ the crosse Thou that destroyedst C. Here they do reproue the doctrine of Christe in vayne because hee dothe not nowe declare the power in time of neede whiche hee saide before hee had But trewelye excepte a desyre to speake euill had depriued them of their minde and iudgement the truth of his sayinge a lyttell after was euydente inoughe vnto theim Christe had saide Destroye this temple and I will rayse it vp the thyrde daye Nowe they tryumphinge before the time in the begynnynge of the ruine and fall doe not tary vntyll the third day Suche is the insolencye presumption of the wicked agaynst all the chyldren of god when as vnder the pretence of the crosse they goe aboute to take from them the hope of the life to come Where say they is that immortall glory which foolish beleuinge men do dost of seinge they now lye thus contemned and in misery Are not some of them in extreme pouerty othersome in banishment others in prison some allso burnte to ashes Thus dothe the corruption of the presente externall man blynde them that they thinke the hope of restoringe to come to be vayne and rydiculouse But we must loke for the dewe time when the promised building shall be finished neyther must we take it greueously yf we be now crucified with Christ because hereafter we shal be pertakers of his resurrection Saue thy selfe Bu. As if they had sayd At the length it apeareth how notablelye thou hast lyed for nowe thou canst not saue thy selfe Thy afflicted body cut and torne with strypes thou canst not restore so farre vnable art thou to build againe the Temple if it were destroyed If thou be the son of God C. For this cause the hye Prieste with the rest of the Priestes Scribes and Elders of the people condemned Christ of blasphemye in the Counsaile Now here they triumphe ouer him beinge crucifyed as though he were conuicted of blasphemye This voice If thou be the sonne of God is a great temptacion and procedinge from the deuill speciallye if thou weye consider how and when it was obiected vnto him beinge afflicted and complayninge that hée was forsaken of God. Euenso Sathan séeketh to take from vs the promises of god In like maner Christ beinge amonge beastes in the wildernesse and féelings the paine of hunger SathaÌ„ saide If thou be the sonne of God commaunde that these stones be made bread Come dovvne from the Crosse The wicked do requyre of Christ such a document of his power that by prouinge himselfe to be the sonne of God he may cease to be the sonne of god For this cause hee toke vppon him our humaine nature and came into the worlde that by the sacrifyce of hys death he might reconcile men to God the father Therefore it was necessarye that hee shoulde hange vppon the Crosse to shewe himselfe to be the sonne of god And let vs hereby learne to confirme our faythe because the sonne of God to finishe the woorke of our saluation â–ª would abyde till hee had suffered both the cruell tormentes of the fleshe and also the horrible extremities of the spirite yea and death it selfe And leaste it happen vnto vs to tempte God as these wicked ones did in the same maner let vs suffer God to byde his power so often as it séemeth good vnto him so to do that at his pleasure he may declare the same againe in due time M. It was not needeful that Christe shoulde declare hymselfe to be the sonne of God by desceâ—â—ynge from the Crosse but it was needefull that hee beinge deadde and buryed shoulde ryse agayne the thyrde daye and therby to declare hym selfe to be the sonne of god Whereupon the Apostell Paule also saythe whiche is declared to be the sonne of God with power and by the resurrection from the deade 41 Likewise also the hie pristes mocking him with the Scribes and elders saide M. These wicked Hypocrites begyn to tryumphe so sone as the trueth semed to be in daunger in the meane tyme notwithstandinge euerlasting glory is prepared by the crose for Christ but to them perpetual confusion They thought that the truethe of Christe was fastened with nailes to the crosse with the body of Christ when as it is one thing for the preacher of the worde to be fastened in body to the crosse and an other thing for the truethe of Goddes worde to be nayled thereunto So Paule said but the worde of God is not bounde
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 â–ª 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 touâ—…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
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 vengeaūce 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 cōclusion of our redemption For herevppon commeth the liuelye trust of our reconsiliatiō 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 Heauē 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