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„ coÌ„mitted 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser vvhiche signifieth to tell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora tidinges being the deriuatiue of the same and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 TestameÌ„t 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 instrumeÌ„t 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 exteÌ„ded 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher which coÌ„meth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 demaūded 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 frō 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 exāple out of the booke of Iudges because the eleuē 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 frō 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 mētion 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 secōd 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 Abrahā 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
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
he woulde séeke for helpe and munition to defend his life he coulde haue not only a leuen Angelles but a greate and an inuincible armye of Heauenly warriours Seing therfore he called not for Angelles to helpe him muche lesse woulde he haue hadde a rashe motion whereby no profite was to be hoped for to helpe him For the tumult of the Disciples profited no more then if a fewe frogges had made a noyse He vseth therefore this reprehension for twoo causes The firste was because it was not lawfull althoughe there were greate necessitie yet notwithstandinge it doth not excuse For wée must alwaies consider what God wil suffer to be done neither dothe this excuse profite Necessitie whiche hathe no Lawe constrained me Let vs geue eare to the admonition of Christe whiche saithe It is not lawfull because God dothe not permitte it And now for an other cause Peter is reprehended namely for that by distruste he enterprised and tooke in hande a remedie that was not lawfull as thoughe Christe had wanted power For if wée consider well wée shall finde that we doo sinne of infidelitie so often as wée doo attempte any waie or meane not permitted vnto vs. Obiection But certaine Interpreters doo trauaile here in vaine to séeke out howe Christe coulde obtaine Angelles of his Father by whose Decrée he was appointed to die For these are contrarye one to an other that God hath geuen his Sonne vnarmed as it were to die because it was so necessary once decreed and yet notwithstandinge might be perswaded and moued by Prayers to sende him helpe and ayde Answeare But the woordes of Christe are expressed with a condition that he coulde haue a meane of greatter force to deliuer his life were it not that it should be contrary to his Fathers wil. And so all contradiction or shewe of repugnancy is taken away because Christ did abstaine from praying to his Father being fully certified of his contrary Decrée Notwithstanding we may hereby gather a profitable Doctrine that they doo iniurye vnto God whiche flye vnto shamefull meanes by the pretence of necessitie as wée shewed euen nowe If any man wante lawfull ritches or helpes he is by and by carried headlong to naughty deuises and wicked practises and that because few haue regard to the secret defence of God which only ought to be sufficient to quiet content vs There hangeth danger ouer our heads now by by because wée sée not the ende thereof accordinge to the fleashe wée deuise with our selues this thing and that as though there were no Angels in heauen whom the Scripture so often pronouncethe to be set and appointed to be oure kéepers and defenders So that wée doo depriue our selues of their helpe For whosoeuer are carried with vnquietnesse and too muche care to take in hande forebidden remedies it is moste certaine that they forsake the prouidence of God. Tvvelue Legions of Angelles C. A Legion did consiste almoste of fiue thousande footemenne and fiue hundred horsemen Hereby wée perceiue what greate care the Lorde hathe for the Godlye For séeinge that Christe is geuen to the faithefull whiche beleue in hym it is certaine that this dignitie also is geuē vnto them with Christe that they maye haue the helpe and seruice of Angels The which thing was proued by a certaine Myracle in Elizeus who was compassed round aboute with a mountaine full of Horses and Chariottes of fire to defende hym from his enimies A. Therefore Christe referreth Peter here to the Decrée and Will of his Father euen as in Iohn also when he saith Wilt thou not that I shall drinke of the Cuppe whiche my Father hathe geuen me C. The which woordes doo teach that it became Christe to be doumbe and not to open his mouthe that he mighte be brought as a Lambe to the Sacrifice Notwithstanding this pertaineth to example because the lyke sufferance is required of vs all The Scripture compareth afflictions to Drinkes For euen as the goodman of the house distributeth meate and drinke to his Sonnes and seruauntes euen so dothe God deale with vs vsinge vs as it séemeth good vnto him selfe But whether he make vs mery by prosperitie or humble vs by aduersitie he is saide to geeue vnto vs either swéete or sower Drinke This Drinke was appointed vnto Christe that he mighte suffer the death of the Crosse for the reconciliation of the whole worlde He saithe therfore that he must drinke of the Cuppe which his Father had geuen and measured vnto hym In like manner wée oughte to frame oure selues to suffer the Crosse And yet notwithstanding the opinion of fanaticall and madde menne oughte not to preuaile amonge vs whiche affirme that wée may not séeke remedie for diseases maladies and other euilles leaste wée reiecte the Cuppe whiche God hathe geuen vnto vs because wée knowe that wée muste once die it is méete that wée be prepared vnto deathe but notwithstandinge because the time of deathe is knowen vnto vs the Lorde doth permit vnto vs to defende oure Lyfe by those meanes helpes that he hathe ordeined Diseases muste partely be suffered although they be greuous vnto our fleash and so longe as they are not knowen to be vnto deathe wee maye séeke for ease Onley wee must beware and take hede leaste we take any thinge in hande contrarye to the prescripte rule of his word To conclude let vs alwaies haue this in oure mindes that wee séeke to fulfill the Lordes will then doo wée not refuse the Cuppe whiche the Lorde hathe geeuen vs in séeking for deliuerance from these euilles with the whiche we are vrged 54. But howe then shall the Scriptures be fulfilled For thus muste it be But hovve then shall the Scriptures be fulfilled C. The reason why he prayed not vnto his Father is because it was necessary that the Scriptures shoulde be fulfilled which had foreshewed that Christe shoulde suffer He wanted not the Scriptures truely to proue that it was then appointed vnto hym from aboue to dye but because mortall men doo not knowe what God hathe determined vntill it be reuealed by the Woorde Christ hauing respecte vnto his Disciples dothe vppon iuste occasion openly shewe what was the testimonie of Goddes will. Wee doo know that what euils so euer do happē vnto vs they are sente from God but because we are doubtfull of the ende in séekinge for those remedies which he dothe permitte wée doo not striue againste his power but when we know his wil there remaineth nothinge then but patience and quietnesse Christe therefore nowe plaieth here a newe part he doth no more intreat neither doth he fle or feare death and althoughe he dothe feare yet neuerthelesse he goethe forewarde because he knoweth that it is his Fathers pleasure to haue it so and that therefore it muste be accomplished of necessitie By these wordes also the Scripture is commended vnto vs because this is the speciall scope thereof to shewe that Christ hathe by his Passion put
arise by his nakednesse because hee suffered nothinge whiche the spirite of God pronounceth not to belonge trewely to the persone of a redemer 36 And they sat and watched him there M. They go not their waye but sit styll by the crosse as kepers or markers what he woulde do leaste peraduenture eyther the Disciples should come and take him aliue from the crosse or leaste hee shoulde come downe from the same by a myracle 37 And sett vp ouer his heade the cause of his deathe written thus This is Iesus the kinge of the Iewes And they sett vp ouer his heade C. The foure Euangelistes do declare that Pilate dyd set the titell of the Lord vpon the crosse Our Euangelist Matthew writeth somwhat obscurelye in this verse when as the Gréeke woorde which the interpreter calleth the cause dothe signifie bothe the cause and also the accusation or the falte S. Iohn speaketh more playnely sayinge And Pilate wrote a tytell and put it on the crosse Hee calleth that a tytell whiche our Euangeliste calleth the cause and Marke and Luke a superscription of the cause For thereby the cause of the death is briefly shewed when malefactours are led to theyr ponyshement S. Luke saith that this titell was written in Gréeke Lattine and Hebrewe And it conteyned thus muche as maye be gathered by the fower Euangelistes This is Iesus of Nazareth kinge of the Ievves C. Peraduenture it was a common custome amonge the Iewes to set tytelles ouer the heades of those malefactoures that were putt to deathe But trewely this was extraordinary in Christ that the titell should be set ouer him without ignominie For it was the pourpose of Pilate that he might be reuenged of the Iewes who by their obstinacy caused an innocent vniustly to be put to deathe to condemne the whole nation in the person of Christ so that he set no inscriptiō of any falte that belonged vnto Christ ouer his heade But the prouidence of God whiche gouerned Pilates stile had respecte to a farther matter It was not the meaning and pourpose of Pilate to celebrate Christ as the aucthour of saluation the Nazarite of God and the king of the chosen people yet notwithstandinge God did so guide his minde that not knowing his proclamation of the gospell he sholde set it forthe By the same secrete impulsion of the spirite it came to passe that he should publishe the titell in thre seuerall tongues But this was no lawefull or ordinary preachinge of the Gospell because Pilate was vnworthy to beare any witnesse to the sonne of God but that whiche shoulde be done by trewe mynisters was shadowed in Pilate To be shorte he maye be thought suche a preacher of Christe as Caiphas was a prophete M. But because this tytell dyd set forthe the mallice of the people of the Iewes which had killed the heyre of the vineyarde their lorde and king the hye priestes of the Iewes after a sorte smellinge the same requested of Pilate that he woulde change the same titell that he had set ouer the heade of Christe as S. Iohn declareth by these woordes This tytell redde many of the Iewes for the place where Iesus was crucifyed was nighe to the cittie And it was wrytten in Hebrewe Gréeke and Lattine Then saide the highe priestes of the Iewes to Pilate wryte not Kinge of the Iewes but that he said I am king of the Iewes C. They féele them selues to be towched as it was saide euen now and therfore they desyred to haue the title altered and suche a one set vp whiche might burthen Christe without infamy of the nation But in the meane time they declare how greately they were infected with the hatred of the truethe whiche coulde not abyde any one sparke thereof Euenso alwaies Sathan stirreth vp his mynisters whiche so sone as any lighte of Goddes woorde dothe appere go about by and by to extinguysshe the same or at leaste to choke it Pilate answereth That which I haue written I haue wrytten The cause of Pilatee constancie was the prouidence of god for there is no doubte but that they wente aboute to alter his minde by diuerse meanes Let vs know therfore that his minde was helde inflexible by the power of God whiche caused him to saye That whiche I haue wrytten I haue written M. For at other tymes he followed the will of the Iewes in all thinges because they dydde those thinges whiche pertayned to the executinge of the pourpose of God but those thinges whiche they nowe aske they desired to this ende that they mighte remoue the ignomynie of the crosse from theym selues vnto Christe and to put away that reproche that they had crucyfied theyr kynge that hee mighte not be counted the trewe Messias but a wicked fellowe whiche boasted hym selfe to bee the Messias of the Iewes But as this was false and full of reproche to the heauenlye kinge so it pertayned not to the pourpose of god Therfore by the instinct of the holy ghost Pilate answereth so constantly That which I haue wrytten I haue written As if he shoulde say I wil not change the tytell You wolde nedes haue me crucifie your kyng I haue crucifyed hym It shall be your shame hereafter whiche constrayned me to do this thinge B. Furthermore by these fewe woordes Iesus kinge of the Iewes the trewe Gospel of Christe was conteyned For by them hee was preached to be that trewe and vndoubted Messias whiche was sente a kinge vnto the Iewes And so in the midest of the death of the crosse Christe began to triumphe as sayth S. Paule in the seconde Chapter to the Colossians Now the Crosse of Christ begā to chaūge his conditiō and to be in steede of reproche a kingely tribunall muche more excellent than all other thrones or chayres of estate Furthermore this title was written in Hebrewe Greeke Lattine to declare that this kinge should raigne not only ouer the Iewes but also ouer the Gentiles As cōcerninge the which matter reade the seconde Psalme and the 49. of Esay The Euangeliste Luke declareth that the people stoude by lokinge on him And S. Iohn writing of the mother of Christe which stoode by also sayth There stoode by the Crosse of Iesus his mother his mothers sister Mary the wyfe of Cleophas and Marye Magdalene C. Christ did so obey God the father that hee neglected not the dutye of humaine pietye towardes his mother Hée forgate himselfe truly and all thinges els in respecte of his obedience that hée oughte to the father but this beinge done hee would not omit the dutye whiche hee did owe to his mother And here wee must learne so to do our dutye vnto men that we may neuerthelesse be obedient vnto god It commeth oftentimes to passe that when God calleth vs to any thinge oure parentes our wyfe and our children do call vs to the contrarye insomuche that wee cannot satisfye bothe at once But wee muste first preferre the commaundementes of God his
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
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 aūgell 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 wōted 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 commaūdement 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 tokē to cōfirme 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 hūdred 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
and bōdage in the which he was ouerwhelmed and drowned At the first he was like vnto a dead man and Aegipt was vnto him as it were a sepulcher but I brought him as it were out of the wōbe into the light of life Not without cause the lorde speaketh this because the deliueraunce was as it were a certaine natiuitie of the people by the whiche they became newe borne For then openly the tables of adoption were made when as the lawe being promulgated and published they were made a peculiar people vnto God a priestly kyngdome and a holy nation when as they were seperated from all people yea finally when as the lorde dwelling in the middest of them erected and buylt a tabernacle to him self Wherefore the woordes of the prophete are in effect as if he should haue said that the people were escaped out of Aegipte as out of the depe gulfe of death and destruction Nowe the redemption by Christe being brought vnto them what is it els but a rising from death and the beginning of a newe lyfe For almoste the light of saluation was extinguished when as God in the persone of Christe againe begat vnto him a true churche then came the churche out of Aegipte as it was brought before from thence a whole body For this analogy or proportion maketh that it should not seme absurde that Christe passed some parte of his childhode in Aegipte but rather the grace and power of God was the more manifeste and his wisdome did the more appeare that light should arise out of the pitte and dungeon of Darkenes For otherwyse the carnal sense and meaning might make muche a do here that the redemer should come out of Aegipte Mathewe therfore doth shewe that it is no vnwonted or newe thing that God would call his sonne to him from thence and that rather this thing did concerne the confirmation of our faith that as in times past euen so nowe the churche of God should spring in Aegipte from the one ende to the other By this meanes it is otherwyse because in tymes past all the people were shut vp in the brikehouse or pryson of Aegipt but in the second redemption only Christe the head of the churche was there priuely kepte but he it was in whome was included the life and saluation of all men Bu. Moreouer the scripture is fulfilled when as one thing oftentimes is finished and done As this With the eares ye shall heare and not vnderstande Of the whiche in the thirtene chapter of Mathew is made mention also And the same saying was fulfilled in the Iewes in the time of the prophete Esaye 16 Then Herode when he sawe that he was mocked of the wyse men he was eexceading wrath and sent forth men of warre and flewe all the childrē that were in Bethlehē and in all the costes as many as were two yere olde an vnder according to the time whiche he had diligently learned of the wise mē Then Herode vvhen he savve B. Here we may se that the wyse men were neither kinges nor princes for if they had they could not haue scaped away without the knowledge of Herode neither would he haue sent them away to Betlehem without some to wayte vpon them for nobilities sake C. But as touching the texte Mathewe speaketh of the minde and opinion of Herode who thought him selfe to be deceiued of the wyse mē because they would not be ministers of his wicked crueltie He in dede was rather taken in his owne craft and fraude which deceitfully fayned that he ment to come and worship the newe king M. Therfore in that the wyse men retourned not according to their promise it was not done for any crafte and contempt but because they were admonished to the contrary by the commaundement of God. He vvas exceading vvrath Although the wise men seme to geue this cause of greate and vehement anger yet they are not in faulte of this fearce and mad crueltie For there are two kyndes of anger the one deserued the other vndeserued The deserued anger is with the whiche God is prouoked against sinners parentes against disobedient children magistrates against wicked subiectes and maisters against negligent scholers and such like He that geueth occasion of suche anger offendeth and is in faulte because the party against whome the offence is cōmitted is iustly angry but suche was not the anger of Herode The vndeserued anger is when as they are angery whiche are let by some meanes or other from their wicked intent and purpose He that geueth occasion to these is not in faulte With this kinde of anger was Herode angry wherefore the faulte was in him selfe and not in the wyse men And he sent forth men of vvarre and slevve C. Iosephus maketh no mention of this history Only Macrobius shewyng the iestes and dedes of Augustus saith Whē he harde that all the children that were two yeare olde and vnder should by the commaundement of Herode be slayne and that among the multitude his owne sonne was slaine also he sayde I had rather be Herodes hogge then his sonne But in dede sufficient enough is the authoritie of Mathew vnto vs For so notable a dede should not haue bene pretermitted of Iosephus and yet notwithstanding it is no meruaile that he maketh no mention of the infantes when as he doth lightly passe ouer obscurely touch the detestable example of crueltie that almost euen at the same tyme he shewed in destroying all the Iudges that no remnaunt of the stocke of Dauid might remayne There is no doubt but one feare constrained him to commit bothe kyndes of murther and yet for all that there is great doubt as concerning the tyme For when as the Euangelist saith that the children that were two yeare old and vnder were slayne according to the tyme that he had diligently learned of the wyse men we may thereby gather that Christ was come to that age or very nere thereaboutes Howe greatly with feare Herode was amased When the rumor was spred abrode of the newe kyng that was borne we harde before At the whiche tyme feare letting hym he durst not fende any priuy betrayor or spye whiche diligently might haue searched out all thinges And yet we neade not marueyle that he was withhelde and let so long tyme from suche wicked and detestable slaughter specially when as the fame of the retourne of the wyse men as yet was newe and brim in all places And certainly it may well be coniectured and thought that this wicked dede which did reuolue and pricke in his minde did lynger and watche for his occasion and it may be that he first flewe the Iudges whereby the people being depriued of their Iudges he might constrayne them to ende any matter without dammage or checke Whereby we may easely gather that fondly they argue which wold make Christe two yeares olde when he was worshipped of the wyse men because at the second time when the
pretermitte with silence the shorte space of that tyme because as yet the race of Iohn was not ended that is the preparation to receyue the Gospell of Christe And trewely althoughe Christe had done the office of a teacher within that tyme yet notwithstanding he began not properly the preachinge of the Gospell vntill he had succeded Iohn Wherfore the three Euangelistes do graunt and assigne not absurdly that tyme to the mynistery of Iohn by the whiche he prepared disciples vnto Christe as if they should haue saide the morning geuing place the sonne ariseth 13 And left Nazareth and went dwelt in Capernaum whiche is a Citie vppon the sea coastes in the borders of Zabulon and Nephthalym And lefte Nazareth M. Why did Christ leauing his own countrey go to Capernaum Luke in his .4 chapt shewethe The ingratitude of the countrey droue away Christe the Nazarytes dyd not beleue Christ because he was known vnto them Furthermore they were offended with him because he reproue them and therfore they went about to cast him downe hedlong He therefore him selfe truely saythe of them A prophete is not accepted in his own countrey This dissease hath ben of longe time as Chryste taught by the examples of Elias and Elizeus and we our selues also haue experience of the same For those thynges whiche are best cōmon auncient plentiful and familiar are dogge cheape as we say and of no reputation This hapned not to the prophetes Christ alone but to all the giftes of god Suche is our wickednes which deserueth to be depriued of the gyftes of God til such time we be more destrous of the. Therfore by this example of Christ we are taught to departe for a time if we maye when that the furor of the wicked rageth againste the ministers of god A. For as before our lorde auoyded the outragious crueltie of Herode so nowe he escheweth the rage and madnes of the Nazarytes And dvvelt in Capernaum M. That is oftē tymes he abode there Wherefore being reiected of the Nazarytes the Capernaites receyue him So that we see there wanteth no place to those which are banished for the trueth of god This cittie gat a wonderfull gifte and a great prerogatiue aboue all other citties beside this a singular cōmoditie for the knowledge of God by the presence of Chryste But it vsed not this gift well as we shal se anone VVhich is a cittie vpon the sea coastes M. The Hebreus call the metynge and gathering together of many waters the sea and therfore the lakes and marishes by them are called the sea So the lake of Genefar is called the sea and Caparnaum a cittie bordering vpō the sea coastes because it is nere vnto that water where the endes and borders of Zabulon and Nephthalym do meete or elles Nazareth shoulde be nerer to the sea Mediterrane then Capernaū least some shuld thinke that the citie was for that cause sayde to border vpon the sea 14. That it myghte be fulfylled whiche was spoken by the prophete saying Question That it might be full M. Why did Christ returne out of Iewrye into Galile and for what cause leauinge Nazareth came he to Capernaum What is that therfore that Mathewe saith he lefte Nazareth came to Capernaum that the sayinge of the prophete might be fulfilled The answere It is no rare or vnwonted thing that those thinges which are done by deuine power ar done for certain humain causes For it was so appoynted of God that in this region Christ shuld set forth his light First because when Iohn was taken he went into Galile then because of the ingratitude of the Nazarites he left his countrey and wente into Capernaū But as concerning the fulfyllinge of the scripture we haue spoken before 15 The land of Zabulon and Nephthalim by the way of the sea beiond Iordan Galile of the Gentyles The lande of Zabulon A. This place is taken out of the .9 of Esay C. But Mathewe semeth to abuse the testimonye of the prophete in an other sence yet if we waye and consider the true meanynge of the prophete the appliynge of the same to this present place shal be very apt and easy For after that Esay had spoken of the great calamitie and destructiō of the people to comforte them againe and to adioyne ioye with sorrowe he promiseth that when they ar brought to extremitie there shall a deliuerance com which shal driue away the darkenesse most vncomfortable and restore vnto them agayne the parfecte lighte of lyfe The woordes of the prophets are these Out of such aduersitie he shall not escape Euen like as in tyme past it hath ben well seene that the land of Zabulon the land of Nephthaly where throughe the sea way goeth ouer Iordane into the lande of Galile was at the first in lyttle trouble but afterwarde soore vexed The people that walk in darkenes haue sene great light At this time the people of Israel were in double calamitie and bothe the waies oppressed Firste whereas they were broughte into exyle by Tyglath peleser beinge in nomber .3 tribes or there aboutes Then whereas Salmanasar cut of the whole kingedome of Israell The thirde calamitie remayneth in the latter ende of the .8 chap. whiche the prophete saith shulde be most cruell of all Nowe in the wordes whiche we haue rehersed there followeth a mittigation namely because God will stretch out his arme ouer his people to defend thē deathe shal be now more tolerable then the disseases at the first saith he although al the people shall be destroyed yet notwithstandinge the shyninge lighte of grace shall bring to passe that ther shal be lesse darknes in this later destruction then in the double ruine and destructiō of the tenne tribes Forasmuch as therefore he doth promise the instauration and reedicting of the whole churche it must needes followe that he comprehendeth the land of Zabulon and the land of Nepthalim and Galile of the Gentiles in the nomber of them whose darkenes of deathe is to be chaunged into the lighte of life The beginning of this light was as it were the dawninge of the peoples retourne out of Babilon At the length arose Christe beinge the sonne of righteousenesse with parfecte brightnes which wholly abolyshed the darckenes of deathe by his comming Therfore Paule sheweth vs that the same whiche was spoken by the prophetes was fulfilled in hym saying Awake thou that slepest Christ shal geue thee lighte Nowe since we knowe that the kingdome of Christ is spiritual it is necessary that the lighte of his saluation whiche he offereth and what helpe so euer we haue at his handes should be according to his nature Whereby it followeth that our soules are ouerwhelmed in the shadowe of euerlasting death vntill he doth illuminat thē with his grace But as concerning the destruction of the Gentiles the prophet sufficiently sheweth But what the state and condition of mankinde was vntyll the
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 afflictiō 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 encoūter 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 Euāgelist 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 temptatiō 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 violēt force the enemies of the Gospell were vehemently inflamed against his litle and cōtemned 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 frō 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 expoūded 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 cādelstick 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 thē 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 whō we haue to do by our workes may knowe what pietie there is in oure hartes And glorifie your father vvhich is in heauē 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 visitatiō 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 thē 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 cōcerning 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 traditiōs 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 entreāteth 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 gouernemēt 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
sinners but with hipocrites Iusticiaries proud phariseis whose hipocrisy always resisted the doctrine of Grace For when as they were impure and polluted with sinne yet they wolde in no wise seme so to be because they did alwaies hyde the sayde vncleanenes of their hartes with that externall shewe of sanctimonye and outwarde holines To the ende he might bewraye this he hath restored the vigor and parfecte strengthe of the lawe and therefore he speaketh of hym which doth not onelye couet with the harte but also fulfylleth the same concupisence and bryngeth it to passe in dede Yea and the lawe it selfe condempneth this concupissēce or lust as apereth in Exodus Thou shalt not couet thy neyghbours wyfe The Iewes knew this but they did not consyder that the lust of the hart was before God euen as the actuall deede of adultery Bu. Notwithstandinge lett no man flatter him selfe vpon the wordes of Christ or take occasion to do euyll and saye if luste make me an adulterer I wil brynge the same to efecte or I wyl committ the actuall deede that I mighte not be counted so in vayne For truely thou shalte not be so called or counted without iust cause and thy deseruinge which haste done all that the fylthye adulterar doth sauing the very actual dede which no doubt thou woldest haue done if thou myghtest haue had lybertie time and occasion to the fynishynge of the same Therefore thy vertue dyd not staye thee from adultery but hauinge no power occasion also beinge contrary to thy purpose thou arte let so that thou also arte vniust and an adulterer But for certayne thou dost more greuousely offend and doste deserue more cruell ponishmēt if thou onely quenche not the burnynge fyer of concupiscence but also if thou bridell not thy selfe from the impure and fylthy action But forsomuche as there is no man liuinge whiche at some tyme hath not lusted the lorde approuethe by this lawe that all men are subiect to sin and nede the grace of God and the iustification of Christe whiche is onely iust impoluted and pure and dothe particypate vnto vs his righteousenes by faith by the whiche name the Apostels called fayth and our righteousenes the parfection of the lawe 29. If thy ryghte eie hinder thee plucke him out and cast it frō thee For bet-it is vnto thee that one of thy members perishe then that thy whole body should be cast into hell If thy right eie offende thee C. Because that Chryst mighte seeme to seuerely to vrge men in this natural imbecillitie wekenesse of fleshe and bloud he doth preuent al those mutterings that might be made To be short he declareth that althoughe it be harde sharpe and troublesome whiche the lorde commaundeth yet notwithstandinge we are not thereby excusable because the ryghteousenes of God oughte to be of more pryce vnto vs than all other thinges whiche are deere and preciouse For some mighte saie what shall becomme of vs if the matter be so when as we be so apte to all euyll cogytations and thoughts that we can scarse tourne our selues aboute and caste oure eye on the one syde but strayghtewaye vnloked for one daungerouse snare or other appereth sette and pytched before oure eyes to take vs. To this he faithe Againe and agayne yea continually ye must take héede that you haue a consideration and respecte to your owne infirmitie yea see that ye auoyde all occasion of offence and prouocation neyther let any thinge at no time be so dere vnto you if it bringe to destruction for whose sake you shoulde suffer your selues to be seduced so to incurre the daunger of euerlastynge peryll and payne There is nothinge so neere vnto you nothinge so conioyned and knit nothinge so nere of bloud yea there is nothinge so entierly beloued of you which ought not to be cut of if so be that occasion required yea although it were one of your membres and that the pryncipall and moste necessary as the right eye or the righte hande For there oughte no member be vnto vs of suche estimation and price that for the loue of the same we shoulde forsake God the creatour of our whole body C. Neither yet doth Christ meane that we should mangle our body and destroy the same that we mighte obey God but because al mē wold wishe not to haue their sences so brydled but that they myght haue the free vse of the same Christ teacheth hyperbolically that we must cut of what so euer is contrarye to his wyll And he dothe the same verye warely because men do to licentiousely in this poinct fauour them selues If the mind were pure then a man shold haue his eies and handes obedient to hym In the whiche it is certaine that there is no proper motiō In this therfore we sinne greatly that we are not so carefull in auoiding of daungerouse snares as it becommeth vs B. For we must shun and fle al occasion and the more we fynd our selues inclined and geuen to euyll the more we oughte to refrayne our mynde from the same 30. And if thy righte hande hinder thee cut it of and caste it from thee For it is better for thee that one of thy mēbers perishe then that thy whole body should be cast into hell And if thy ryght hande hynder thee A. This verse tendethe to the same effect that the former did C. The Greke texte hath if it offende thée To offend or hynder is to make a man stomble and fall in the way of the lorde This is a life acceptable vnto God namely to abyde in faithe and loue whereby a man maye go forwarde in the obedience of God. M. Here is to be noted what greate necessitie of auoydinge of offence the lorde propoundeth vnto vs For if that so necessary members and instrumentall helpes of the bodye are not to be reteyned and kepte if they be a hinderaunce vnto healthe what shall we then say of them which so gredely cleaue vnto vile things yea of no reputation but of the vanitie of this worlde that they wyll rather hasarde and put in venture the benefyte of eternall lyfe then they wyll be secluded from them For it is better c. M. This reason is taken of the profyte of preseruing the whole For better it is that som parte perishe then that the health of the whole body shoulde be put in daunger A. The same matter in effecte is handled where he entreateth of auoydyng of offences which foloweth in the .18 chap. 31. It is saide who so euer putteth awaye his wyfe let hym geue her a letter of diuorcement It is sayde Bu. These woordes do parteyne to the lawe of eschewinge adulterye and do teache that truely and vndefiledly we ought to kepe the faythe of wedlocke C. For euen as the Iewes thought that they behaued thē selues falsely and amisse before God yf they kepte not the lawe after a politique order euen so againe what so euer the
vnto vs that he dothe promise his spirite which ingraueth the righteousnes of the law in our hartes We are cōmaunded therfore to aske both and in the fyrst place the petition to obtaine remissiō of sinnes is put Oure dettes M. Luke in the xi Chapter hath forgeue vs our synnes or trespasses C. Therfore our sinnes are called dettes because they bringe vs before the trybunall seat of God make vs detters vnto him yea they do wholly seperate vs from God that there is no hope to atteine peace and grace but only by pardō And so is fulfylled that whiche Paule wryteth All haue synned and are destytute of the glorye of God that all mowthes maye be stopped and that all the world may be subdued vnto god For althoughe the righteousenes of God doth partely shine in the sainctes notwithstanding so long as they are in the fleshe they lie ouerladē with sin So that there is no man founde in the whole world so pure whiche hath not nede of the mercy of God of the which if we desire to be partakers it is necessary that we féele oure owne misery But they whiche fayne to thē selues such perfectiō in this worlde that they think them selues frée frō al sin and vice do not so much neglect their sinnes as they do Christ frō whose church they banish them selues For when he cōmanded al his disciples daily to aske remissiō of their sins he excludeth al out of theyr nomber cōpany whiche thinke this remedie to be superfluous vnto thē Let vs put awaye therefore by this praier the wrath indignation of our heauenly father the iust ponishmētes whiche wee haue deserued let vs seke to please him by reconciliation For what can be more greuous then the displeasure of the father For so much as therfore our hole health consisteth in this to keepe the fauour of our heauēly father good and iuste cause we haue to put awaye his displeasure Now this remissiō which we here desire is cōtrary to satisfactiōs by the which the world seketh redēption For that credytour is not said to remit whiche beinge paid asketh the det no more but he which willingly frely departing frō his right dischargeth the debttor Neither dothe that cōmon distinction of falte ponishement here take place for there is no doubt but that dets do signifie the desert of ponishment or paine We must note also here that if we be forgeuē fréely al dispensations cōming from the Pope are in vaine For to obteine remission of oure sinnes Christ sēdeth vs to his father alone that rightly for who can forgeue the offence cōmitted against an other not againste him self Nay can any man forgeue sins beside God Wherfore Christe sent hym which had hurt his brother to go reconcile him self to his brother Therfore whē we syn against God our health saluation only cōsisting in him it is manifest that we can be forgeuen of none but of him therfore at his hāds we must aske forgeuenes according to the form of this praier Herevpon Dauid saide I saide I wil confesse my syns vnto thee lord so thou forgauest mee the wickednes of my sin For this shal euery one that is godly make his prayer vnto thée in a time whē thou maiest be found Neither is this repugnāt to that authoritie which was geuen to the Apostels to remit sinnes For they did not forgeue sinnes by their own power but as ministers of Christ prechers of grace they did pronounce to the penitent faithfull that their sins were forgeuen According to the saying of the lord by the Prophete Esay I euen I am he that put away your sinnes that for my owne sake As vve forgeue our detters C. This condition was therefore added that no man should presume to aske pardon for his sinnes excepte he were free from mallice hatred Notwithstāding the pardō which we aske dependeth not vpon that which we shewe to other but by this meanes Christe exhorteth vs to forgeue all offences and dothe make our trust and confidence also of absolution pardō more fyrme and strong Furthermore it was not the purpose of Christ to note the cause but onely to teache vs of what mind we ought to be one towards an other when we desire to be reconciled vnto god And trewely if the spirite of God do raigne in our hartes all mallice euil wyl reuengement wil ceasse But for so muche as the spirite is a wytnesse vnto vs of our adoption we se that there is here a note geuen vnto vs who are the sonnes of God and who are not B. Our remission therfore is a motion of the spirite because God ruleth our affections Nowe since the case standeth thus how can they be excused whiche will not forgeue theyr neybours offences How can such presume to aske pardon of their sinnes at the handes of God Is it a triffle to lye vnto the lyuinge God and to play the Hypocrytes Yea when we say forgeue vs as we forgeue others what do we elles but call for vengeaunce at the handes of God vpon our selues if wee forgeue not oure offendours And for this cause there are many nowe a daies which rather then they wil remit forgeue they will neuer say the lordes praier But suche escape not the iudgemente of god For it shall abide for euer whiche the lord saith If ye forgeue not mē their trespases your father whiche is in heauē shall not forgeue you your trespases To this ende also parteineth the parable which he sheweth following Wherfore we may not let to forgeue our ofenders if so be that we will haue god to forgeue and forget our synnes 13 And leade vs not into tēptation but deliuer vs from euill for thine is the kingdome the power and the glory for euer and euer amen And leade vs not into tempta C. Here many amisse do deuide this into two petitions when as by the matter it is euidēt to be but one not two as they imagine For the coniūctiō set betwene both coupleth both the sentēces together whiche S. Austine very wiselye examined Thus therefore ought this praier to be resolued Least vve be led into tēptation deliuer vs from euill But the sōm of this prayer is this that we knowing our own infirmities desier god to be our aide helpe that we may stāde valiantly against al the assaltes of sathā M. We are taught therfore in this petion that we are as yet set in a doubtfull dāgerous cōflict in the which we must fight against the deuil the world and the fleshe For the godly haue an other maner of fight in this worlde then haue the childrē of darknes For they haue a carelesse conscience sekinge at no time to resyste Sathan whiche worketh in them but the godly because they geeue theim selues wholly vnto God they haue Sathan the prynce of this worlde
For what can be more foolish then to lay vp goodes where either they muste perishe or be stolne away of men But couetous men thinke not vpō this for they shut vp their riches in chestes surely barde and strōgly banded with sufficient lockes Yet not withstanding they can not bynde so sure but their riches are in daunger of ruste of mothe of corruption of theues of water of fyre and a hundred daungers mo They are blynde therefore and out of their wittes whiche moyle and toyle laboure and trauayle so immoderatly for ryches and knowe not what shall become of them specially when God wyll lende vnto vs a place in heauen to laye vp oure treasure yea and that whiche is more liberall he offereth vs treasure to possesse whiche shall neuer by no corruption perishe E. Let not man marueyle that Christe so carefully seketh to withdrawe his disciples from couetousnes V. For couetousnes is nothing els thē a distrust in god M. Whereupon not without iuste cause Paule calleth the same the roote of all euell Bu. And truely if we consider well what is the cause of strife but couetousnes what is the cause of warres couetousnes What is the cause of iniuries Couetousnes What is the cause of sedition Couetousnes What is the cause of periury Couetousnes What is the cause that men betray their owne Countrey is not couetousnes Yes vndoubtedly To be shorte Couetousnes taketh awaye liberalitie Couetousnes hyndreth the true worshipinge of God and Couetousnes maketh all that we do to be frustrate before god O crabbed roote that spreadest thy braunches so farre that all the worlde taketh a taste of thy fruite Thou haste made truthe to be vnsauory in the mouthes of men And as for iustice and righteous dealing thou haste so shadowed them with thy armes that the dewe of heauen can scarse falle vpon them Yea and the time of thy florishinge is of suche continuance that excepte the heauenly husbād man cut the downe thou wilt shortly ouergrowe all goodnes in the earthe VVhere ruste and mothe do corrupte M. Christ reproueth them by the vtilitie and profite of earthly thinges As if he should haue sayde what madnes is this that you put your truste in those thinges whiche are transitory and subiect to corruption By this woorde ruste is vnderstode all corruption that maye happen to earthlye thynges reade the fifth chapter of Saint Iames. M. Here also he toucheth secretly the troublesome care of kepynge and the greuous feare of loosing riches being once gotten 20 But laye vp for youre selues treasures in heauen where neither ruste nor mothe dothe corrupte and where theues breake not through nor steale C. They are sayde to laye vp their treasure in heauen whiche auoydinge the snares of this worlde do bestowe their cares and study to the meditation of a heauenly lyfe Luke expresseth not the Antithesis but sheweth the diuerse occasion wherefore Christe commaunded his disciples to prepare them littell sackes whiche waxe not olde For he sayde vnto them Sell all that ye haue and geue almes Nowe because it is a difficulte and harde matter for men to sell all that they haue to ease this griefe he setteth before them a wonderfull hope of recompence namely that they shall laye vp treasures in heauen whiche helpe and succour the necessitie of their brethren in earthe according to the saying of Salomon He that hath pittie vppon the poore lendeth vnto the lorde and looke what he layeth out it shall be payde hym again M. The lorde therefore doth here as it were sette heauen against the earthe whereby he may withdraw his as the sonnes of heauen from the earthe to their proper contrey that heauenly Hierusalem where they should raigne for euer Paule wryting to Timothie dothe as it were expounde these woordes of Christe saying Charge thē that are ryche in this worlde that they be not hie minded and that they truste not in the vncertaine ryches but in the liuing God and so foorth till you come almoste to the ende of the chapiter Againe If ye be rysen with Christe seke those thinges whiche are aboue where Christe sitteth on the right hand of God. Set your affection on thinges that are aboue and not on thinges that are on the earthe 21 For where your treasure is there will your harte be also For vvhere your treasure is C. By this prouerbiall sentence Christ proueth men to be moste miserable whiche haue their treasure layde vp in the earthe because their felicitie is but earthly and vayne For couetous men do affirme that they are not let by no meanes of their money to lifte vp their hartes to heauen but Christe propoundeth an axioma that wheresoeuer they fayne their chiefe felicitie to be there is their whole harte affiaunce As if he should saye yea call vpon God your father in heauen of whō ye are called to heauenly goodes vppon hym therfore set your whole mynde and affection But if you laye vp your treasure in earthe then all youre mynde and care wyll be there C. They renounce heauen therefore whiche haue their felicitie in this worlde We knowe howe muche how diligently the Phylosophers disputed about felicitie yea it was the greatest pointe whereabout they laboured and cōtended and not without cause for so muche as the whole consideration of the framing of our lyfe dependeth vpō the same and whereunto are referred al sences For if honour and dignitie be thoughte felicitie and chiefe happenes then it must nedes come to passe that ambition do raigne in the myndes of men If money then it followeth that couetousnes inuadeth the whole lande If the pleasure of the bodye as the Epicures thought then it can not be auoyded but that men shal be geuen to brutishe inclination and behauioure For we are all naturally geuen to seke that whiche is good and so it commeth to passe that we are diuersly caried and led awaye by false imaginations But and if we were well and seriously perswaded that our felicitie and happines were in heauen it were an easy thing the worlde and all earthly thinges beinge despised whose intisementes and snares do deceiue the greater parte of men to ascende into heauen In consideration of this Paule goeth about to lifte vp the myndes of the faythefull into heauen and to exhorte them to the study of an heauenly lyfe settinge Christe before their eyes in whome the true and perfecte felicitie oughte to be sought As if he should counte it a madnes in mē to fire their minde in the earth whose treasure is in heauen There vvill your harte be also B. The harte is here put for the affections of the harte The harte therfore to be in a place is nothing els but a care a cogitation a ioye a truste a hope a loue a feare or the whole mynde to be in some place Bu. The whiche is to be thought not onely of the study of money but also of all other
men As this he that speaketh what he will shall heare that which he wold not Also the saying of Homere As thou speakest so art thou spokē to againe Christe addeth also another prouerbe And vvith vvhat measure ye meate E. As if he shoulde saye if you backebyte many and do iniury thou shalt be sure to haue reproche of many to be iniuried againe 3 VVhy seest thou a moate in thy brothers eie and perceiuest not the beame that is in thyne owne eye Bu. Here by an allegory he doth more plainly expresse his mynde C. And dothe nominate the vice with the which hypocrites are commonly polluted For when as like vnto hawkes they can prie and beholde other mens faultes and that not only seuerely but also tragically they can amplifie and depainte them they reiecte their owne faultes be hynde them According to the saying of Ouide we see not the wallet the hangeth behinde at our backes Christe therfore reprehendeth bothe these euels namely to much promptnes in beholding other mēs faultes which ariseth for wāt of charitie the wilfull negligence also in the hiding cloking our own faultes Bu. Let euery man therfore take hede that he amende that vice in him self which he reproueth in an other specially when he goeth about to reprehend a small faulte hauing a greater him selfe raigning in him As the wyse man Cato saith It is a foule thinge in the correctour when his owne faulte shall reproue him 4 Or why saiest thou to thy brother suffer me to plucke out the moate out of thyne eie and beholde a beame is in thine owne eie M. Christ noteth here the presumption of impudent hypocrisie which should be lesse if that the hypocrite could be cōtent only to note in his minde his neighbours offence But because he bursteth out is not afraid opēly to reprehende his brother face to face neglecting his own faltes far greater he is inexcusable worthy to be cōdēned of impudēcy 5. Hipocrite first cast out the beame out of thine owne eie and then shalt thou see clerely to pluck out the moate that is in thy brothers eie Hypocrite A. By a figure called apostrophe he doth inuay against the hypocrites that truely very sharpely For the disease of hypocrisy is almost incurable M. For he which is infected with this is only at this point that he would seme to be suche a one to other which in dede he is not Hypocrisy doth so blynde a man that either he séeth not that which pertaineth to him self or at least he thinketh the other mē do not se or regard it in the meane tyme he reprehendeth others faltes although very smal to this ende that he might seme to abhorre vice to be a louer of righteousnes a folower of the same And then shalt thou see Bu. By the moate he vnderstandeth smale offences by the beame greater offences whiche often tymes are hydden in men M. Here we maye note that it is not in vayne that Christe at other tymes was moste meke and gentle towarde the Publicanes and synners and that he noteth this kynde of men with the reprochefull name of hypocrites It is not in vayne I saye for he dothe it to shewe that the whole and only destruction of these men is because they do not knowe them selues what they are And therefore it is very necessary that suche should be called as they are to the ende they maye amende whiche may be the cause why the lorde did so name them in dyuers places as when he sayde You hypocrites well prophecied Esaie the Prophete of you and so forth Yea often tymes very earnestly he called them hypocrytes If therefore we meane to esschewe and auoyde this so execrable a vyce let euery one of vs fyrst enquyre of our owne faultes proper and domestical then let vs take vpon vs to iudge of other men yet not with a desyre to calumniate and hurte but of brotherly loue and affection lynked with the bonde of charitie to reduce hym that goeth out of the way For the whiche matter reade the second Chapiter of saint Paule to the Romains and the thirde Chapiter of saint Iames. 6 Geue not that whiche is holye to dogges neyther caste ye your pearles before swyne leaste they treade them vnder their feete and the other tourning againe all to rente you Geue not that vvhiche is holy to dogges M. How these thinges are by order vnited to that whiche goeth before many diligently labour to vnderstande not weying that al thinges are not wrytten of the Euangelistes orderly as Christe spake them but those thinges whiche they remembred they committed to wryting haue made as it were a cōfused mixture of many matters specially of such as are sufficient to our saluation C. But Christe here admonisheth the apostels and vnder their persone all those whiche are teachers of the Gospell that they preserue and kepe the treasure of the heauēly wisdom only for the sonnes of God and that they do not bestow the same vpō vnworthy persons and prophane contemners of god M. By this worde holy he doth very wel teache them howe religiously they ought to administer the misteries of the kyngdome of heauen as men that knowe howe those things whiche were sanctified in the lawe were not cōmunicated to euery one C. But here ariseth a questiō For afterward he commaunded them to preache the Gospell to all creatures generally And Paule saithe that his preaching was to the reprobate the sauore of death vnto death For there is nothinge that shal be a surer testimony against the vnfaithful then the word of God because by the preaching therof they shal be voide of all excuse It is aunswered thus Because the ministers of the Gospell whosoeuer are called to the office of teaching cannot discerne betwene the sonnes of God and hogges it is their partes without respecte to offer the doctrine of saluation to all For although in the beginning they see many dull and vnapte to be taughte yet for all that charitie forbiddeth to reiect them and to counte them incurable For we must note this that Christe calleth dogges and hogges not all that are impure men and voyde of the feare of God and true pietie but such as by sure tokēs do declare that obstinate cōtempt of God whereby the disease may appeare incurable In an other place Christe setteth dogges against the children of God when he saith It is not good to take the childrēs bread and caste it to dogges But here he vnderstandeth thē to be dogges hogges whiche being contemners of God do admitte no medicine Hereby it dothe appeare howe thei do wreste the woordes of Christe amisse whiche thinke that he restraineth the doctrine of the Gospell only to suche as are apte to receiue the same There were two causes why Christ forbad the Gospell to be preached to the obstinate contemners of the same For it is a manifest prophanation of
their maister For Christe taketh their cause in hande and confirmeth them as you shall here anon But first marke howe they which by the iudgement of men did excell all others in the knowledge of the Lawe holines of lyfe howe they I saye set them selues aboue all other againste Christe By this thou mayest vnderstande that it is moste true whiche is spoken by the mouthe of the lorde saying That whiche is highly estemed among men is abhominable in the sight of god Moreouer these Scribes and Phariseis do all thinges by crafte subtilty and deceite For they obiecte nothing against the lord him selfe knowing that he was not without sufficient vnderstanding but they bende their subtile force against the disciples to beate down them being altogether vnapointed and vnarmed Bu. A good man accuseth him to his face whome he would haue amended and corrected but the spitefull calūniator the reprochefull sclaunderer and shameles bacbiter priuily accuseth not that he may redresse and reforme any thynge that is amis but to the ende be may satisfy and accomplishe his desyre and malicious stomack 12 But when Iesus harde that he sayde vnto them They that be strōg nede not the Phisition but they that are sycke But vvhen Iesus harde that M. Our Sauiour Christe being not asked maketh answere although he knew that thei thereby would be neuer the better yet notwithstanding for his disciples sake he aunswereth and geueth a reason of his doinges both to auoyde the offence and also to styll the murmuringe of the Phariseys By the whiche we are admonished to aunswere al the calumniations of the aduersaries so oftē as nede shal require for the herers sakes yea although we knowe before that they will persiste and abyde in their foolishe opinion but specially suche as are caried by the spirite of enuy against the truthe They that be strong nede not C. By this aunswere of Christe it appeareth that the Scribes and Phariseis synned two māner of wayes First for that they did not regarde the office of Christe Secondly because they did proudly despyse al men neglecting their owne faultes Whiche was a common disease amonge them all For Hypocrites being full and dronke as it were with the vayne truste of their own righteousnes haue no regarde neither do they consider for what end Christ came into the earth No they knowe not how depely mankynde is drowned in the whirle poole of all euell They knowe not howe that the horrible wrathe and malediction of God dependeth vppon all men and howe they are pressed downe in the confused synke of all vice synne And so it commeth to passe that they being amased at the miseries of men neuer thinke vpon the remedy These iusticiaries these hipocrites standing in their owne conceites wil neuer be restrained but take great disdayne to bee counted among synners This seconde errour Christe toucheth when he aunswereth saying that the strong haue no nede of a Phisition By this aunswere our Sauiour Christ doth teache them that they are offended at the sight of synners because they arrogate to them selues righteousnes Because you are whole saythe he the sycke are displeasaūt in your eies you are ashamed of them you lothe the sight of them but the Phisition may not do so And so by this generall and prouerbiall sentēce Christ defendeth his doing in that he went into synners C. Afterwarde he sheweth that he must take vppon him the office of a Phisition because he was sent of his father to call sinners For although our Sauiour Christe began with obiurgation yet if we couet to proffite in his doctrine let vs chiefly note that whiche he put in the seconde place that is to say that he came to quicken the dead to iustifie the gilty and condemned to washe the vncleane to bringe the dāned out of hell to couer the naked with his glory and to renouate those with blessed immortalitie whiche before perished in the corruption of fleshe If we consider and finde this to be his office and that this was the ende of his cōming If we remēber that for this cause he toke vppon hym our fleshe shed his precious bloud did suffer the moste cruel death of the crosse and descēded into hell it shall neuer seme absurde vnto vs that he seketh to saue the moste wicked synners in the whole worlde He semeth vnworthy to thee of the grace of Christe whome thou abhorrest Why was Christ then made a sacrifice and cursse if he myght not reache out his mercifull hand to synners Nowe if disdayne crepe into our myndes that the Sacrament of Baptisme and the Supper of the lorde do ioyne vs to fylthy and synfull men in so muche that their societie and company might seme to defyle vs then by and by we muste descende into oure owne consciences and iudge our selues arighte without parciallitie And this examination wyll brynge to passe that we shall willingly suffer the impure vncleane to washe in and at the same well with vs without respect of persones that we reiecte not that righteousnes whiche he offereth to all the wycked that lyfe whiche he offereth to the dead and that saluatiō whiche he offereth to the loste sheepe of the house of Israell 13 Go ye rather and learne what that meaneth I wil haue mercy and not sacrifice for I am not come to call the righteous but sinners to repētaunce Go ye rather and learne A. By these wordes our sauiour doth reiecte the Scribes and the Phariseis commaunding them to go and learne seing they wyll not learne of hym C. He seeth that they are vnapte to learne and not tractable therefore he sendeth them awaye Bu. Beside that he casteth in their teethe their ignoraunce in the scriptures in the which they were counted studious and skylfull C. Or els truely he declareth that they are at controuersy with God the Prophete whiche being cruel through pride disdaine to helpe the miserable to bring medicine to the sicke I vvill haue mercy Bu. This sentence is taken out of the .vi. chapter of the Prophete Osee where the Prophet preacheth of the vengeaunce of God against the Iewes because they worshipped God with outward sacrifice their myndes being voyde of pietie and their manners alienate frō integritie righteousnes A. This woorde not is here taken for rather as the sentence following in the same chapter declareth saying and the knowledge of God rather then sacrifice or burnt offeringes C. For the Prophet cōdēneth not sacrifice although afterward they should be takē away but he would haue mercy to be preferred before sacrifice and doth teache that the lord doth not regarde outwarde holynes nor the righteousnes whiche consisteth in sacrifices but true godlines and charitie vnfayned For those thinges whiche God hathe appointed in his churche he hathe appointed for this ende that we might be the more exercised in the knowledge of God and in shewynge compassion towardes our neighbour But men do very muche abuse
the institutions therfore when as they haue no respecte to the ende for the whiche they were ordeined He therfore whiche hath not a care of his neighbors health but is a straight obseruer of externall rites dothe bewray declare his own hipocrisie as these iusticiaries who reiected the Publicanes synners suffered them to perishe had not Christe called thē vnto him cured them We must so thinke therfore of sacrifices as wayes meanes to come vnto God which notwithstāding are of no force except a sounde perfect truthe be annexed vnto the same Bu. So that our Sauiour Christ did very well oppose this general sentence of religion to his aduersaries C. For vnder this worde mercy he comprehendeth all the partes and duties of humanitie whiche we owe vnto oure brethren as by the name of Sacrifice he meaneth all seremonies and externall thynges For I came not to call the righteous Bu. Nowe Christ hauing respect to that whiche he spake euen now that he came a Phisition into the worlde by a certayne illation and exposition he concludeth the whole disputation and those whome before he called whole and strong he nowe calleth righteous Not that he meaneth them to be righteous in dede but because they bosted thought them selues to bee righteous as did the Phariseis These thinking them selues to be absolute perswaded thē selues that the grace of God pertained nothing at all to their perfection and this was the cause that they did not call for the mercy of the Lorde For what nede haue the righteous of mercy So that here their offence was great in so muche that the Lorde in an other place sayde If ye were blynde then had ye no synne but nowe ye saye we see therefore your synne remayneth Again he sayde Yee are they whiche iustifie your selues before men but God knoweth your hartes C. Wherefore although this was spoken to refelle and confute the pryde and hypocrisie of the Scribes yet notwithstanding generally it contayneth a profitable doctrine For we are taught that the grace of Christe dothe no otherwyse proffite vs then when we acknowledging our synnes and syghing vnder the burthē of the same come humblely vnto hym for release and pardon Furthermore infirme and weake consciences are erected and lyfted vp by sure truste and confidence because we oughte not to feare that Christ wyl reiecte synners for whose saluation he descended from his heauenly glorye into this wycked worlde M. But we muste note that he sayth not I came to constrayne synners but to call synners Whereby we may gather what kynde of persones the medicine of the grace of God would haue vs to be namely suche as are desyrous of saluation and wyllyng to receiue the same for he reiecteth the vnwillyng Hereupon it is written Blessed are they that hunger and thyrste after righteousnes for they shal be satisfied Neither doth Christe saye here I am come to call some or a fewe but generally all excludynge none C. But we muste note this also which followeth To repentaunce That we may know how that pardon is graunted vnto vs not to synne or offende styll but that afterwarde we may leade a godly holy and vertuous lyfe For vpon this condition he dothe reconcile vs to his father that we being redemed by his bloud may offer our selues liuely sacrifices as saynt Paule saythe The grace of God that bryngeth saluation hath appeared to all men and teacheth vs that we shoulde deny vngodlines and worldly lustes and that we should lyue soberly and righteously and godly in this present worlde To the whiche also agreeth the saying of Zacharias That we being deliuered out of the handes of our enemies may serue him without feare in holines and righteousnes all the dayes of our lyues M. For repentaunce is nothing els but a conuersion of the mynde and an alteration of the former opinion as appeareth by the saying of the Prophetes Tourne vnto me and ye shal be safe Againe I wil not the death of a synner but that he tourne and liue Also repente and amēde that your synnes may be done away 14 Then came the disciples of Iohn vnto hym saying why do we and the Phariseis faste for the most part but thy disciples faste not Then came to him the disciples M. It is not the least among the miracles of the wisdome of God when that he dothe oftentymes manifeste and confirme his truthe by the resistaunce and gainsayinge of the wycked The whiche thinge as in all other places so in this may manifestly be sene whereupon truely no small proffite commeth vnto vs by the rebellion of the Phariseis VVhy do vve and the Phariseis faste C. Luke in his fifth chapter bringeth in the Phariseis speakinge in their owne persone and Marke semeth to ioyne thē both together Neither is there any doubt but that the Phariseis by this wycked deceite and wyle pretended to wynne and allure the disciples of Iohn on their part and to make thē contende with the disciples of Christe The cōgruitie in prayers and fastinges was a plausible prouocation and intisement of societie but the contrary opinion and reason of Christe was an occasion of discorde and priuy hatred to waywarde and curious persones being to muche addicted to their owne willes By this example we are admonished and taught wisely to take hede least by some light pretence the wycked and crafty men do sowe discorde and dissention among vs For Sathan is wonderfull busy in this practise and againe it is an easy matter for vs to bee troubled about nothyng But we ought specially to take hede leaste that the vnitie and agrement of oure faythe be cut asunder by suche externall rites and ceremonies and leste the bonde of charitie be broken With this disease many are infected in that they seke more then is necessary to stablishe the ceremonies and elementes of the worlde as Paule sayth Furthermore there commeth another euel of curiositie disdayne that is euery one seketh to bring all the worlde to his example If any thing please vs we couet straightway to haue the same a lawe that others may depend vpō our arbitrement Nowe forasmuche as we do reade that the disciples of Iohn laboured with this disease were taken with these snares of Sathan let vs learne vnderstād that sanctimony pietie is not placed in external thinges let vs learne also to brydell our selues with the byt of moderation and equitie least that we seke to bring al men to our opinion but rather let euery man haue his owne libertie M. Furthermore that the disciples of Iohn were enuious against Christe for a certaine zeale they bare vnto their maister it is euident by S. Iohn where he saith There arose a questiō betwene Iohns disciples and the Iewes about the purifying And they came vnto Iohn sayde vnto hym Rabby he that was with thee beyonde Iordane to whome thou
order or regarde caste here and there C. By the whiche woordes we may gather how greate the securitie and slouthfulnesse of the hyghe priestes was who beinge appoynted to set forthe the doctryne of God became idell and slowe bellies They beinge arrogant and proude boasted theim selues to be the heades of the people but Christ notwithstandynge acknowlegeth neuer a one of them to be a pastore Wee maye at this daye beholde the lyke arrogancye in the Papacy which is replenished with titels and names of pastors and curates but in deede they are worse then the rauenynge wolues There are an innumerable sorte of them which vnder this titell and pretence destroy and deuoure the people To be shorte when as they are dombe dogges they are not ashamed to bragge and boaste of theyr pryncipalitie and gouernance But we must here what Christe sayth that no idell and negligent parsons are sheepeherbes and that those are wanderynge and straying sheepe whiche are not gathered into the sheepefoulde of God by the doctryne of the Gospell 37 Then saythe he to his disciples the haruest trewely is plenteouse but the labourers are fewe Bu. He meaneth that there are very many of the people desyrouse of the doctrine of the Gospell but fewe mynisters apre and meete to instructe the people to godlynesse and to labour in the mynisterie of goddes kyngedome He vseth here an Allegorye taken of a rusticall matter B. For by the plentifull haruest he vnderstandeth the greate multitude of people prone and redye bente to here the woorde of God those also whiche thyrsted after the trewthe of the Gospell C. For although the greater nomber dyd reiecte by filthye ingratitude the proffered sauinge health yet dyd God esteme the smal handfull of his elect more thē the whole world besydes But the labourers are fevve Althoughe there were many that intruded theym selues yet because there were few that behaued them selues faythfully he counteth them not amonge the workemen Paule whē he complained of the euyll labourers he had respecte vnto theyr boastinge M. When as Chryste therefore calleth them labourars whiche are mynysters of his Churche he meaneth that the ministery and dispensation of the Gospell is not accomplyshed and fynysshed with idelnesse but with labour with woorke and trauayle This was the cause that Paule so often tymes sayde I feare me least I laboure in vayne agayne Helpe the women whiche laboure with mee in the Gospell also And whiche speciallye laboure in the worde and doctrine 38 Praye ye therefore the Lorde of the haruest that he wil send labourers into the haruest Pray ye therfore the lord B. By these woordes our sauiour Christ sufficientely declareth that it is not in mannes power and strengthe to sende labourars into the harueste but that he muste praye the Lorde of the harueste namely the father that he woulde sende woorkemen or reapers into the haruest Wherevppon Paule wrytynge of this thynge saythe Suche truste haue wee throughe Chryste to Godwarde not that we are sufficyent of our selues to thinck any thynge as of oure selues but if we be able to any thyng the same commeth of God whiche hath made vs able to minyster the newe testamente And hee speaketh of his mynysterye towarde the Corynthyans whom he made by his preachynge the epistel of Chryst wrytten by the spyryte in theyr hartes that is trewe Chrystians For God by his holy spiritie worketh all in all When as then no mā at any tyme shal be a sincere fitt minister of Christes Gospell neither shall any teache as they ought excepte the lorde styrre them vp indue them with the giftes of his holy spirite so often as we see nede of good ministers it is necessary that we lift vp our eyes vnto him and craue the remedy at his handes And truely if we loke about vs circumspectly we shal finde that there was neuer more nede of faythful haruest men then there is at this daye That he vvill sende labourers E. The oulde Gréeke translatiō signifieth that he wold cast out labourers And so haue many very auncient Lattin bookes also But the new interpretour thought good to tourne it thus that he would thrust out that we might vnderstand that they must be sent very shortly or els that they muste bee thruste out with violence against their willes into the worke of god The which thing Hierome noted citing this place B. We must praye therefore vnto God that by his holy spirite he woulde make preachers and sende them out into the whole worlde without the whiche there can be no preachers in dede Saint Paule therefore sayth very well Howe can they preache without they be sente As if he should haue sayde It is not possible that any man shoulde preache the Gospell truely excepte he be appointed and called to the same by god Bu. Neither shal the prayers of the faythfull be vnproffitable or in vayne as wycked men immagin whiche thinke that the omnipotency of God doth rule guyde and gouerne all thynges without our prayers But the wycked worthely peryshe which preferre with all their might wycked and vngodly pastors and flatterers and tourning awaye their eares from the truthe are turned to fables The .x. Chapter AND VVHEN his twelue disciples were called vnto hym he gaue them power against vncleane spirites to cast them out and to heale all manner of sycknes and all manner of diseases And vvhen his tvvelue M. This chapter agreeth with the whiche went before For Christ taking occasion of the compassion mercy whiche he had on the people by his office for he is the good and true shepeherde he beginneth nowe to consider the people and to sende them true shepeherdes C. Here therefore the vocation and calling of the Apostels is described vnto vs not as it was before when the lorde prepared them to their office and chose them into his fellowship For nowe they are called to the present function they are commaunded to prepare them selues to the worke cōmaundementes are geuen vnto them and leaste they should wante authoritie they are replenyshed with the power of the holy ghoste At the first therfore they were chosen in hope of the labour to com But nowe Christe telleth them that the houre is come in the whiche they muste set their handes to the worke Notwithstanding we must note that as yet Christ speaketh not of the continuall Apostelship but only of the temporal preaching by the whiche the myndes of men might be stirred and lifted vp that they mighte be the more attentiue to heare the words of Christe Nowe then they are sent that they maye declare in Iury that the tyme of their visitation and sauing health is at hande Afterwarde Christe appointeth ordayneth them to preache the Gospell throughout the whole worlde Here only he taketh them vnto hym as helpers to get vnto him audience whiche his voyce alone could not bryng to passe afterward he sendeth them as I
brother should hate another yet doth our sauioure Christe here affirme that it shall come to passe for his names sake that it may be fulfylled which hee sayth in another place I am not come into the world to bringe peace but a sworde 22 And yee shal be hated of all men for my names sake but hee that continueth to the end shal be safe and ye shal be hated Heare oure sauioure Christe foresheweth that his Disciples shal be hated of all men that is of all euyl men for many be called but few are chosen For my sake That is for me as is shewed before Here wee must note that it is the part of Christians so to liue so to behaue theymselues and so to suffer all thinges that Christe onely maye be the cause of the hatred and persecutiō which they suffer This therefore is ought to be a comfort vnto vs that if we suffer for Christ thē are we his then are we chosē out of the world then shall we say with the apostel Paule We labour and suffer rebuke because we haue a stedfast hope in the lyuinge God whiche is the sauioure of all men specially of those that beleue But he that continueth B. This promyse of healthe is a greate consolation and comforte in so much that howe greate so euer the dangers be if faith be presente it is able to lift vp a discouraged faint hart For he that only continueth to the ende committinge him selfe vnder the tuition and protection of the Lorde hee I saye at the length shall be safe although he be deliuered to the death hated of al men This safetie health is promysed not by resistinge but by sufferynge as the lord more plainly in another place declareth saying In pacience possesse your soules This truely is a wonderful consolation They which fight vnder princes ar doutful of the victory but Christ here promiseth victory without al doubt to thē that fight to the ende A. Let vs not therfore feare or doubte to fighte for the glory of God although the whole world rise against vs because a happy and prosperous ende is promised vnto vs of the sonne of God whiche is a faithfull keper of our saluation if we continue To the ende This teacheth vs that it is not trewe pacience which continueth not to the ende Many men saye Is it possible for any man to suffer these things continually Trewly whatsoeuer he be that suffereth the trouble that is laide vppon hym for Christes sake may continue without yrkesomnes to the last cast yea to the very ende We must not therefore call to mynde howe longe but we muste haue respecte vnto the ende Herevpon the Apostell saythe So ronne that ye maye obtayne Also Stretche forthe the handes that were let downe and the weake knees And in an other place Let vs ronne with pacience vnto the battaile that is set before vs lokinge vnto Iesus the capitayne and fynisher of our faith and so forthe What doth it proffite a man to labour in the siluer myne and to sainte before he attaine the syghte of the syluer Dothe he not lose all his labour and trauayle yes vndoubtedly What dothe it proffe the ronner to ronne if he faynte in the myddest of the race shall he haue the game or rewarde No vndoubtedly Not withoute cause therefore dothe the Scripture in so many places exhorte vs to pacience and perseueraunce Let vs not therefore be weake or feble but followers of theym which receiue by faith paciēce the inheritaunce of promise which is euerlasting life after the trauaile paine of this life 23 But when they persecute you in this cittie flee ye into an other For verely I saye vnto you ye shall not goo through all the citties of Israell til the sonne of man be come VVhen they persecute Question C. By these wordes Christe preuenteth that whiche myghte be obiected thus If we muste beare the hatred of all men in the worlde when shal there be an ende Chist aunswereth Althoughe ye can be no where in peace and sauegarde yet must ye not dispayre but when you are caste out of one place you muste proue and trye whether your worke and labour maye take place in an other But certayne interpretours are deceyued whiche thyncke here that this is a bare permission or sufferaunce whē as Christ rather cōmanded his Apostels to do that which he wold haue done For he which hath suffered one persecution wolde willingly geue ouer by by lyke vnto an olde beaten souldiour which beinge once maymed in the warres goeth no more to the same but lyueth on his pētion at home in peace But Christ here geueth no such vacatiō and ease to his soldiours but wil haue them without ceassing to passe throughe to the ende To be short the apostels are cōmaunded so sone as one battell is done to begin a newe not to think them selues absolued or dismist for fightinge twoo or three fieldes Neyther are they permytted to flee into caues dens wher they may lie ydel but although their labor com not to good succes in one place the lord exhorteth thē to go forward M. that if the gospel of his kingdome will not be admytted in one place they preach the same in an other without delay C. But vnder the cōmaundement there is also some libertie graunted For we must thus thinke of flying persecution All that flye persecution are not presysely to be condemned neyther is flyeing in all pointes without exception lawefull Many of the aunciente fathers in time paste were to earnest in this point whiche condemned flight in persecution no lesse then a certaine kynde of denying Christe For if this were true some part of ignominie shoulde redounde to Christ and his Apostels Agayne if it were lawefull to flye without difference or exception there should be no difference in persecution betwene the good shepeherd and the hiered seruaunt We muste obserue therefore the meane whiche saynt Augustin prescribeth to Honoratus least any man forsaking his abode or hould for feare should either betray his flocke into the handes of the enemy or els geue a cowardly example and yet notwithstāding sayth he let no man rashely daunger him selfe If any vrgent matter require it is necessary that the Pastor venter his life for the flocke but if there be no great necessitie it may bee that his absence may proffite the churche of God more Verely I saye vnto you C. This can not bee referred to the first sending out of the disciples but oughte rather to be referred to the whole Apostelship Notwithstanding in this there is some hardnes what the comming of the sonne of man here signifieth Some expounde it to be suche good successe of the Gospell that all men shoulde acknowledge the kyngdome of Christe and should loke for the renuing of the kingdome of Dauid at his handes And some referre it to the
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadath which the Gretiās haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double cōsideratiō First where as all men do not obey and beleue the gospel it cōmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a cōsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makīg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a wōderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudēt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
dothe pacyfye and quiete our myndes B. For so soone as he hath geuen vs knowledge of hym selfe that we shal not nede to doubt but that our sinnes are forgeuen vs of the father through him and that we are made by hym sonnes heyres of euerlastyng lyfe what thing is there then can trouble vs yea what greater peace and tranquillitie of the mynde can there be then this Saynt Paule in his epistels persisteth muche in preachinge and setting forthe of this peace A. Moreouer this pronoune I hath a great Emphasis and force in it I saith he will refreshe you As if he shoulde say Why do ye loke for ease where it can not be founde Whye do ye seke in vaine I am he alon which can helpe you Therfore leauinge all other come vnto me alone that ye maye possesse the trewe peace 29 Take my yoake vpon you learne of mee for I am meeke and lowly in hearte and ye shall fynde reste vnto your sowles Take my yoake C. Because we se many abuse the grace of Christ whē they tourne the same to the libertye of the fleshe Christ therfore after he had promised ioyful rest to thē that laboured in their cōsciences miserably he also admonisheth that he is the deliuerer vpō this conditiō that men shold take his yoke vpon thē as if he should say I do not therfore ease you of the burthē of sin make God mercifull vnto you to the ende ye shold take libertie to sinne but that ye beīg erected lifted vp by his grace shold also take the yoke vpō you according to the spirite to restraine the lasciuiousenes of the flesh And hereby the definitiō of that rest wherof Christe spake is gathered namely that Christ here doth not exempt or exclude his disciples frō the burthē of the crosse that they might liue plesantly but rather he seketh that he myght exercise thē vnder the yoke of discipline kepe them vnder the banner of trouble And learne M. Some reade this as though it were spokē of Chryst to the ende his disciples should learne mekenes humilitie but there is an other meaning of these woordes as thus Because through the cōtumacte of the fleshe wee shonne caste of the yoke of Christ as sharpe harde he seketh to frame vs after his ensaumple This therfore is the sence and meanyng of these wordes Because Christ exhorted his discyples to beare his yoke leaste that the hardnes of the same shold make them afraide by and by he addeth Learn of me signifyinge that the yoake should not be greuouse vnto vs when as we ar accustomed by his ensample to mekenes humilitie Let vs consider that he sayth in an other place the seruaunt is not aboue his maister If he therefore vouchsafed to beare the yoake of trouble wee must not disdayne to beare the same And ye shall fynde rest C. For so longe as the flesh kycth resisteth so long we are troubled when they go about to please god otherwise in casting of the yoake of Christ they wery them selues in vayne Euen as men may se the Papistes who miserably vexe and trouble them selues because they wil not be vnder the yoke of Christ But this spirituall rest whiche the lord promyseth to those that com vnto hym can not be gotten by the studye and industry of man He saith trewly ye shall fynde but before hee saide I wyll ease you that we might vnderstand that we finde this ease by his grace power 30 For my yoake is swete and my burthen is lyghte M. Nowe he sheweth an other reason why they shall finde reste by his yoake namely because it is swete and light not harde or sharpe C. He calleth his yoake swete whē as notwithstandyng there is nothing more hard then his doctrine and crosse which he laieth vpon vs neither is there any thing more harde then the lyfe of Christians if thou haue respecte to the presente condition and state of the same A. But if thou haue respect to the spirite of adoptiō by the which the sonnes of god are led if thou consider the disciplin in it selfe it will seme bitter harde to the fleshe but to the spirite sweete easy and light As witnesseth s Iohn saying This is the loue of God that we kepe his commaundementes and his cōmandements are not greuouse for all that is borne of God ouercommeth the worlde And this is the victory that ouercōmeth the world euen our faith C. Therfore they which are regenerate by the spirite of God are framed to the obedience of his will And when they haue once tasted what Christ is what they owe vnto him there is nothing hard Bu. Last of al by this sentēe of Christ there are two sortes of men cōfuted The one sorte are they by whose wicked boldenesse and troublesome foolyshe and couetouse lawes the Church of God is oppressed The other sorte are they which so sone as they heare that mē are iustifyed onely by faith in Chryst by and by they thynke that they may reiecte all godlynes and vertue liue in Epicurisme and fylthy pleasure But the lorde requireth that we being delyuered from the handes of our ennemies should serue hym submittyng our selues to the yoke in holynesse and ryghteousenesse all the dayes of our life The xii Chapter AT that tyme Iesus wente on the sabboth daies thorow the corne and his discyples were an hungred and began to plucke the eares of corne and to eate At that time Iesus vvent C. In this hystory it was the Euangelistes meanynge and pourpose to shewe partelye of what deuelishe disposition the Phariseies were and partely to declare how they were supersticiouselye addycted to externall and triffelyng thynges in so much that they counted pure and deuoute holynes to cōsist in the same For they accused the disciples of Chryste because they in theyr iorneye plucked the eares of corne beinge by hunger constrayned therevnto as though therby they had broken the saboth daye The obseruation trewely of the saboth was a holy thyng but yet not in suche wise as they immagined namely that a man might scarse sturre his finger vppon the same without grudge of conscience Hypocrisie therfore was the cause whye they were so scrypulous in lyght matters regarded not the grosse superstitions in the whiche they wallowed euen as Chryst casteth them in the teethe that they tythed mynte and commyn regarded not the principal points of the Lawe And this is always the māner of hypocrites to seke for libertie in great matters and to be very precyse in ceremonies and outwarde tryfelinge shewes Hereupon it commeth to passe that they so seriously contende to obserue externall rytes because they seke and endeuour them selues to worship God only with carnall worshyp But malice and enuy rather then superstition pricked thē forwarde to this reprehension because they were not so captiouse and frowarde to others But it
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 iudgemēt 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 whē 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 offēd 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 Thē 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 coūsell 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 intāgle the ministers of the same trāsforming it selfe into many shapes at the length taketh coūsell 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 coūsell with Herodes seruauntes or officers whiche were called Herodians whome notwithstanding they hated wōderfully 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 tyraūtes of this worlde are at debate strife one with another yet notwithstāding to destroy Christ his power with one cōsent they can linke vnite thē selues in frēdship 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 cōmon practise of the wicked that when they
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 iudgemēt of god that al the rest shall perish For who are the rest whō 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 mā beleueth but they to whō 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 hiddē in parables darke sentēces 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 euē 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 hardē 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 soūd and perfecte mynde whome God dothe not illuminate with his spirite of adoptiō and therefore are they blinded by the worde of God and yet notwithstāding 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 mē But the secundary or least cause to be in God who blyndeth the eyes of the reprobate whiche he hath predestinate to damnatiō We cal it not the secōdary 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 accidēs 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 sentēce 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 repētaunce 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 cōtrary 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 cōtrary namely least that they should obtayne mercy there remayneth vnto thē 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 Disâ—…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 opeÌ„ly 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 coÌ„ceyue 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 waÌ„teth 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
least any mā should eate meate vnwares being vncleane but truly the Lord was contented and well pleased if men did pourge those spots that were knowne For these cautions had no ende or meane because men coulde scarce moue their finger but some newe blot or other should be found but this corruption was much more the worse because it was cast into mens consciences as a religon that hée was giltye of pollutiō which did not oftentimes wash his body with water In the comon sort of people peraduenture they woulde haue borne the neglecting of this seremonye but because they had cōceyued such excellency of Christ his Disciples they disdayned that the rits ordeyned by their elders the vse wherof was holy among the Scribes should be broken and not obserued by them Those Papists are deceyued which compare their holy water to the wasshing which the Iewes vsed and affirme it to be necessary to wasshe away sinne But and if this theyr holy water were lawful and voyde of such corruptions yet notwithstanding the necessity which they alwayes vrge is to be condemned but thus men willingly put the snare vppon themselues For the Diuill woulde neuer haue thus snared their consciences vnlesse men thē selues of their owne accord had compelled him to put the snare vppon them As for example men are fallen to such superstitiō that euery fryday vpon their owne frée will they abstaine from flesh now there is come a lawe by the whiche they haue bounde themselues as to a thing of necessitye 3 But hee answered and said vnto them why do ye also trangresse the cōmaundement of God because of your owne tradition Bu. Christ putteth his aduersaries to scilence and maketh them blanke by a contrary question or by a figure called Antistrephō making that to rebound againste themselues which they darted at him C. But this answeare consisteth of two partes The first part is as as wee call it to the person the seconde part contayneth the definition of the matter and the cause The Euāgelist Marke bringeth in this matter after an inuerse preposterous order for hée placeth fyrst the sermon of Christ and thē the theame and proposition vppon the which he toke occasion to make this Sermon as followeth more orderlye in our Euangelyste Mathewe whom wee haue in hand When the Lord in like manner demaundeth of the Scribes Pharises why they did violate transgresse the lawe of God for their traditions hee dooth not as yet plainly cleare his disciples of the fault obiected against them but doth only admonish how vniust preposterous their curious cauillation is They take it disdainfully that the precepts of men are not exactly kept but how much more greuously should they haue taken the matter seing that the lawe of God was lesse estemed than the traditions of men to the obseruation of the which they wholy endeuoured themselues It appeareth therefore the they are rather ambitiously offended then vpon any true zeale when they go about to preferre men before god A. Therfore when Christ could not abyde the glory of his father to be transferred vnto mē nay rather to haue God lesse regarded then men E. hée repelleth so malicious a cauil in a thing of no force with a more sharpe and nipping reprehension saying whye do ye also transgresse the comaundemēt of God for the traditions of men B. To transgresse the cōmaundemente of God for the traditions of mē is to debillitate and frustrate the lawes of God by teaching somewhat whereby men maye be withdrawne and hindered from obseruinge kéeping the lawes of god And wee must vnderstande those to be mens traditions which are ioyned to the Lawe of God as though God had not prescribed vnto vs a certayne and perfect rule before For pollitique lawes ought not to be counted traditions for here in this Chapter menciō is made only of the worship of god Theris no Antithesis betwene the lawes of god and pollitique lawes Furthermore the Church hath néede of some discipline but those lawes are taken out of the woord of God neyther do they tye the consciences of men It cannot be therefore but that the cōmaundements of God must be violated and brokē by mens traditions yea that the decrees of mē should be preferred before the ordinaunces of god Haue wee not had experience of this matter among the aduersaryes of Christe with whom abhominable whoredome is but a tryfell counted but to eate flesh vppon a fryday is a haynous offence 4 For God commaundeth saying honour father and mother and hee that curseth father or mother let him dye the death For God commaundeth M. Because they should not thincke him to be an vniust accuser hée bringeth in euident prose of that which hée had spokē Honor father and mother B. God cōmaundeth the the children should helpe the parents being eyther impotent by age or in pouerty or in any other affliction the which thing Christ sufficiētly declared as may appeare by the words of Marke wher it is said and so ye suffer him no more to do ought for his father or his mother for the which words this our Euangelist Mathew hath in his 6. verce following these words And so shal hee not honour his father mother After the same maner S Paule sayth honor those widowes which are wydowes in déede And againe the elders the rule well are worthy of double honor Bu. Honor therefore in this place rather pertayneth to helpe according to the nature of the Hebrewe worde then to saluacion and that ciuyll dutye of life C. In what sence therefore Christ saith the the Phariseis do trāsgresse the cōmaundements of God it may easely be gathered by this text They did not openly or manifestly abolish the cōmaūdements of God as to imagin that which hée had forbiddē to be lawfull but couertly they did transgresse in suffering the cōmaundements of God careleslye to be omitted It is a manifest and familiar example which Christ bringeth it is the cōmaundement of God sayth hée that childrē should honor their parents Because the holy oblations redounded to the profit of the priestes they required the same so straytly that they counted him a more greuous offender whiche willinglye offered not sumwhat then hée which dishonored his parents and defrauded them of their due right Finally that which by the lawe of God was voluntary frée accordinge to the iudgement of the Scribes Pharises was of more weight then anye of the commaundements of god Therfore so often as we are so bente to obserue the lawes of men that wée haue no regarde or care to kepe the law of God we are thought and iudged to transgresse the same Hereafter following he saith that the Scribes Phar. made the comaundement of God of none effecte because of their own traditions because they hadde the people in suche awe and so bounde to their wyll that they might haue no leysure to reade and studie in
teacheth the rude to the ende they mighte be apte to vnderstande and in reasoning with thē he bothe reproueth them and teachethe them Whereby we gather that God our merciful father doth pardon our dulnes howe rude so euer we be 11 That whiche goeth into the mouth defyleth not the man but that which commeth out of the mouth defyleth the man. That vvhiche goeth into the mouth C. By a figure called Synecdoche hee saithe that those euyl things come out of the mouth of a man whiche are by nature euyll in hym For he applyeth it to the presente cause as if he shoulde haue said that we drawe not in vnclennesse with our mouthes when we eate meate drinke but that al maner of filth and vnclennes procedeth of our selues Wherupon the Euangelist Marke saith thus The things which procede out of a mā those are they that defyle the man For hee reherseth many thinges hereafter whiche procede not out of the mouthe The well headde and naturall place of vncleanes is euen in the conscience of man Christ teacheth here that a man is not defiled with externall thinges whiche of theim selues are pure euill workes although they be externall yet notwithstandinge they doo spring from the harte and therfore they do alwaies defile Wherfore we can not impute the fault to the creatures of god how so euer we abuse them Wyne doth not defile but the vnbrideled and immoderate desire procedynge from the harte doth defile Apparell wyll not defile but if a man so trimme him selfe that he may please him selfe and others and that hee maye go ambiciousely this is internall and this defilethe The vnshamefast eye is in faulte and not the woman whiche the eie beholdeth Golde is not vncleane but that wicked vice couetousenes whiche is the rote of all euill is vncleane This place is very aptly and to the pourpose sited alleaged against those which prescribe choise of meates and drynkes vnto Christians for here the difference of meates is taken away All thinges ar cleane to the cleane but to the vncleane and vnbeleuing there is nothing clene for euen their mind cōscience is defiled It is no master what meate thou eate but it is a matter with what minde thou eate it This parable Chryste hym selfe expoundeth in the .xvii verse folowinge 12 Then came his disciples and said vnto hym knoweste thou not that the Phariseies were offended at this sayinge C. Because the Scribes were proude scornefull to be taughte Chryste taketh not muche paines in pleasyng them but thought it sufficiente to touche their hypocrisie and disdayne Thus the offence which they conceiued at the fyrst is doubled when they sawe their wasshynges to be reiected and despised of Christe as triffeles not by negligence but euen of set purpose Nowe seing Christ douted not neyther was afraide to stirre vp the malliciouse and poysoned myndes of the Scribes Phariseies against him more more by wounding them with their own weapon makinge the same to go through their own sydes let vs learne by his example not to oyle our tongue or to vse painted wordes but so to frame our wordes dedes and sentences that therby we may seme not to seke greately to please all men Notwithstanding the disciples as the maner of the rude and vnlearned is coniectured that Christ dealt very vnaptly and amisse with these seconde sorte of men For their admonition tendeth to this ende that Christ shold seke to salue the offended mindes by correctinge his sharper sayinges This is commonly the maner of the infirme and weake to iudge amisse and with a sinister iudgement of the doctrine which they se receiued by not indifferent and vniust eares And truely it were to be wished that the doctryne of Christ might be pleasantly and without offence allowed and receiued of al men but because Sathan doth blynd the mindes of many men and setteth their harts of fyer to madnesse he holdethe manye mindes ouerwhelmed with brutishe and beastly insensible dulnesse so that it can not be that the doctrine of saluatiō sholde sauour wel to all men No it must be the sauour of life vnto lyfe to some and to other some the sauour of death vnto deth Notwithstādyng it is our partes to take hede so muche as we maye least any offence arise of the manner forme of our teachyng but it were extreame madnes to make vs behaue our selues more wisely then we be taught of our heuenly master B. No man truely euer toke more heede to auoyde the geuynge of offence then dyd our sauiour Christe that is to speake or do any thinge wherby any mā might be reuoked from pietie or hyndered from saluation for that is to offend Notwithstandinge it coulde not be but that by his wordes and deedes the wycked oftentimes shoulde submit thē selues and willingly take offence Hereuppon it came because he was counted a Nazarite and the sonne of Ioseph because he was humble and abased him selfe kept cōpany with synners healed on the Saboth day preached him selfe to be Christ and teached the lybertie and freedome of externall thinges The reprobate Iewes made all thynges that he saide or dyd to be offence to thē selues But what dothe Christ He coulde not notwithstanding their obstinate wyckednes but go forward with that which he had begonne namely to preache the trueth bothe by wordes and dedes to the electe and chosen He knewe that he was sette to be a destruction to many that were Israelles no lesse then he was appoynted to be the resurrection or vprising againe of many The Disciples myghte haue obiected to Chryst that which many weakelynges obiecte to the mynisters of the woorde in these dayes Why dyddest thou not holde thy peace or why dyddest thou not speke more ientlely for these men are offēded For weakelinges take vpon thē to iudge and condemne because there is no better successe in preachynge of the Gospel C. But we see howe lyttell Christe regarded that kynde of offence whiche the wicked maliciously toke to them selues 13 But hee aunswered and saide Euerye plant which my heauenly father hath not planted shal be plucked vppe by the rootes But he aunsvvered and. C. Because weake mindes were wounded offended by the inprofytable successe of doctrine Chryst goeth about to remedy this euyl And he taketh this remedy saying that there is no cause why the good shold be troubled or why they shoulde haue a worse opinion of his doctryne although it were the sauour of death vnto some Euery plante B. Some vnderstande this sentence of opinions C. as if it shoulde haue bene said that all the inuentions of men and what so euer came not out of the mouthe of God must be plucked and rooted vp and perishe But Christe rather had respecte vnto men so that his woordes are in effecte as if he shoulde haue saide that it is no meruaile if the doctrine of saluation were mortiferous and deadly to the reprobate
the earth because al their endeuors shal be frustrate whē they shall sée him reuyued whom they thoughte to be extinguished buryed That séemeth wonderfull vnto them which happened to Ionas the Prophete the like signe wonder shal be giuen to them but more wonderfull By this darke sentence the Lord Iesus signifyed that hée should be slayne and buryed of them and by by by his deuyne power ryse agayne C. The summe therefore and effecte of these wordes is that the Iewes were satisfyed by no signes but were tickeled styrred vp to tempte God by a wicked desyer For hée doth not simplelye call them an aduouterous nation because they requyred some signe the which the Lord oftentimes graunted to his seruauntes but because of a set purpose they prouoked God he so calleth them and compareth himselfe to Ionas Marke maketh no mencion of Ionas yet notwithstandinge the meaninge of the two Euangelistes is all one And hee left them and departed M. The Euangelist hath not rashly or in vaine described the diuers sundry iorneys perigrinations of our sauiour Christ for they were not taken in hand without good cause Hée wente oftentimes from one place to another for their sakes whom hee wente to call as appeareth by this place I must go and Preache to other Citties Sometimes hee departed because of their vnbeleefe and mallyce from whom hee wente and suche was the cause whiche wee here reade of For the Euangeliste sayth not simplely And hée departed But hée lefte them and departed to the ende hée might shew that Christ beinge offended at the mallyce of the Phariseys and Saduces departed because he would leaue them in their blindnes to teache his Dysciples that the doctrine of the kingdome of God did nothinge at all profite amonge these kinde of men These things are to be noted that wee maye learne to whom the doctrine of the Gospell doothe appertayne and to whom it doth not appertayne B. Moreouer whyther Christ departed the Euāgelist Marke sheweth by these woordes And hée lefte them and went into the shippe agayne and departed ouer the water 5. And when his Dysciples were come to the other syde of the vvater they had forgotten to take bread with them B. This historye the Euangelist Marke toucheth also who in stéede of that which our Euangelist hath here they had forgotten to take bread with them sayth and they had but one loafe in the shippe Peraduenture Christe departed sooner then the Dysciples looked for and therefore they forgot to take breade C. Christ therefore by the occasion offered exhorteth his Dysciples to beware of all corruption which mighte defyle and pollute syncere pietye and godlynes The Phariseys came a lyttle before who shewed them selues to be infected with poysoned obstinacye and the Saduces came to beare them company on the other part stoode Herode that pestilente aduersarye and corrupter of sound doctrine amonge these daungers it was necessary that the Dysciples shoulde be admonished to take héede vnto themselues For seing the disposition of man is naturallye inclyned to vanitye and errors when wée are beset with peruerse fayned inuencions wyth false doctrine and with suche like pestifferous daungers there is nothinge more prompte and readye to swerue from the true and proper puritye of the woorde of God than the same And if it come to passe that wée be once intangled it neuer lightlye happeneth that true Religion hath perfecte rule in vs but that this may appeare more euidient vnto vs let vs way the woordes of Christ 6. Then Iesus sayd vnto them take hede and bevvare of the leuen of the Phariseis and of the Saduces Take heede and bevvare S. Our sauioure Christ here vseth a serious admonition forewarninge by the which hée declareth that it is not geuen to euerye one to discerne and iudge of false doctrine to beware of the same Of the leuen of the Phariseys C. In stéede of the Saduces which are here ioyned to the Phariseys Marke placeth Herode Luke onely maketh mencion of the Phariseys Howbeit it is vncertayne whether Luke reherseth the same Sermon of Christ for hée defyneth the leuen to be hypocrisye and briefely passeth ouer these wordes as thoughe there were no ambiguity or doubt at all in the same And although the metaphor of the leuen which is here compared to false doctrine might in another place be referred to the hypocrisye of life and maners Yet notwithstanding it shall not be absurde if we saye that those thinges which Marke and Mathewe accordinge to the order of the history do handell at large are more sparinglye set downe of Luke and that out of order and place so that in deede there is no discrepance or disagréemente at all betwene them howsoeuer in words there may séeme to be And if it may be lawfull to follow this coniecture hypocrisye will note vnto vs somwhat more thā a fayned counterfeyte shew of wisedome namely it will declare it to be the wellspringe and originall it selfe of vaine pompe and glorye which bearinge some greate outward shewe before men is of no pryce or estimation with God. For as the eyes of the Lord as sayth Ieremye do behould the truth so by his word hée frameth the faythfull to sounde perfecte godlynes that they may cleane vnto righteousnes with a sound perfect hart according to the saying of the Lorde And now Israell what doth the Lorde thy God requyre of thée but to feare the Lorde thy God to walke in hys wayes to loue him and to serue him with all thy hart and with all thy soule But contrarywise the traditions of men spirituall worship layde a part bringe in deceytfull coullers as thoughe God mighte be taken by such flickeringe intisements For althoughe outwarde ceremonyes do excell and haue a beutifull shew yet notwithstanding before God they are as childishe toyes and tryfels sauinge onely that by their supportacion and ayde wée are exercised and brought to true pietye and godlynes Nowe let vs note and sée why the Euangelist Luke hath put hypocrisy in stede of false doctrine and by this name comprehendeth the leuen of men which only puffeth vp but contayneth nothing that is sounde before God yea rather which bringeth the mindes of men from the righte studye of Godlynes to vayne rytes and ceremonyes of no force But because the exposition of our Euangelist Mathewe is more euidente and playne wee will stande vppon the same When the Disciples were reprehended of the Lord they knewe at the lengthe that they were commaunded to beware and to take hede of Doctrine it is most certayne that this was the meaninge of Christe to the ende hee mighte fortifye them againste the presente corruption with the whiche they were beset on euery syde and therefore hée spake of the Phariseys and Saduces because those two sectes did rayne tyrannically in the Church and by theyr wicked opinions did oppressed and kéepe
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 seditiō 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 occasiō 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 mā 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 whō 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 cōmaunded to leaue his father and mother for thē 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 reuerētly 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 thē 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 frō the beginning it was not so Moyses because of the hardenes of your heartes C. The Phariseis had inuēted 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 grāting that he suffered it adding the cause namely for the hardenes of their hartes which hardnes of hart Moyses oftētimes 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 thē 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 frō 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 thē 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 womē 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 necligēce 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 punishemēt 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 institutiō 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 cōmit 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 womā 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 contagiō of the disease maye infecte both the husbande and the children But as the godly husband is not enforced to
touche his wife infected wyth the Elephantine leprosy so it is not permitted that hee by and by put her awaye If anye man will obiecte that they which cannot liue chaste had neede of some remedy that they be not set on fyer with cōcupiscence wée aunswere that it is no remedy which is soughte for without the limits of the word of God and moreouer wee say that the gifte of continency shall neuer be lackinge vnto them if they giue themselues ouer to the Lordes gouernmēt because they followe that which hée hath prescribed Some mā doth loth his wife so that hee will not voutchsafe to company with her shall this euill be remedied by hauing many wiues An other mans wyfe is taken with the Palsey or falling sicknes or is greeued with some other incurable disease shall the husband vnder the cooller of incontinency tourne her away Wée know that those which walke in the wayes of the holy ghoste are neuer destitute of his helpe The Apostell Paule sayth for the auoyding of fornication let euery man marye a wife Hée that hath done this although all thinges come not to passe accordinge to his desyer yet hath hée discharged his dutye Therefore if any thing be lacking it shal be by the assistance of Gods holye spirit repayred to go anye further is nothing els but to tempte god But whereas S. Paule noteth another cause that is when it so chaunceth that in despite of godlines the wyues are reiected of the vnbeleuinge husbandes that the deuoute brother or sister is not then bonde it is not contrary to the meaninge of our sauioure Christ For hée doth not there dispute of the iust cause of deuorce but onelye whether the woman doth remaine bonde vnto the vnbeleuinge husbande after that shée beinge reiected wickedly in despite of God can by no meanes els retourne into fauor with her husband againe but by denyinge god Wherfore it is no marueile if S Paule referre the disagreement with man before the alienation from God of the which thing we will speake more hereafter Obiection But this exception that Christe bringeth in here séemeth superfluous For if the adulterous wife deserueth to be punished by deathe what néede hée speake of diuorse Surelye because it was the husbandes parte to pursue vnto iudgement the adulterye of the wife that hée might pourge his house of this wickednes howsoeuer the matter should fall out Christ absolueth that mā that conuinceth his wife of vncleanes from the bandes made in Matrimonye And it might be that amongest that corrupte and degeneratinge people a great negligence in punishing of that wickednes might raine As at this day the peruerse indulgence and fauor of the Magistrates causeth that many husbandes are enforced to put awaye vnchaste wiues because adultery is vnpunished And that maryeth her that is diuorsed This part hath bene very euill expounded of many interpretors For they supposed that generally and vniuersally singlenes was commaunded so often as a diuorce was made so that if the husbande did caste of his adulterous wife either of them was vrged with the necessity of singlenes As though this were the libertye of diuorce only to lye a part from his wife and as if Christ did not permit manifestly in this case that which the Iewes after their owne fansies were wonte to vse without all cōsideration in euery small tryfell Therefore that was to grosse an error For when Christ condemneth him of adultery that marieth the wife which is diuorsed it is certaine that he restrayneth this vnto vnlawfull and friuolous deuorses The Apostell S. Paule therfore biddeth such to tarrye vnmarryed or to be reconciled vnto their husbandes which are so put away because truly wedlocke is not abolished by chidinge and dissention As wée may gather by Marke wher by name the wife is expressed that departeth from her husbande his woordes are these And if a woman forsake her husbande and is maryed to another shee cōmitteth adulterye not because it was frée for the wyues to geue their husbandes a bill of deuorcemente sauinge so far forthe as the Iewes had declined to forrein customes but Marke ment to note and set downe that the abuse which was then euerye wheare common was reprehēded of the Lord because after voluntary deuorce either party entered a new into mariage so that hée maketh no mencion of adultery Therefore hée that marieth her that is deuorced not for fornicatiō but for some other cause dooth not marrye his owne wife but the wife of another man and therefore hee doth not contracte matrimony but cōmitteth adultery although Moyses to such a one as is deuorced hath permitted to marrye another by the same lawe that hée suffered the husband to put her away A. This is the true and perfecte sence of the wordes of Christ which I woulde they had retained which haue followed other cōtrary interpretacions C. For here the aduersaries of the Gospell did exercise a marueilous tyranye permitting deuorces yet denying secōd mariages to the honeste husbande But what libertye hath that man that is constrayned to liue in singlenes Surelye his liberty is mere bondage 10 Then saide his Disciples vnto him if the case be so betwene man and wife then is it not good to marrye Then saide his Disciples C. Muche like as if the condition of men were not indifferent if they were so tyed vnto their wyues that so long as they continue chaste they should be constrayned to endure all other things rather then to departe from them this the Disciples do gather that it is better to haue no wiues than so to be snared being moued thereunto by the aunswere of Christ M. If this say they be the state and condition of husbandes that they may not be desolued frō their wiues if the wife displease them it were much more commodious not to contracte matrimony The Iewes vntil this time had vsed great liberty in deuorcing their wiues the which being taken away as vnlawfull the Apostells thoughte it much better not to marry C. But why do they not in like maner consider how hard the seruitude bondage of the wiues is but only because carnall reason forceseth those that are adicted to themselues their owne cōmodities to neglect other men to haue only a consideration of themselues In the meane time wicked ingratitude bewrayeth it selfe because by the feare and tediousnes of one discommoditye they doe reiecte the singuler gifte of god Accordinge to their iudgemente it is better to auoyde matrimony than to tye themselues with the knot of perpetuall society but truly if God ordayned Matrimonye for the health and profite of all mankind although it bringe many sharpe and vnpleasaunte thinges with it yet is it not therefore to be despised Let vs learne therefore if any thinge be not pleasaunt vnto vs amonge the benefits of God not to be so diuers and waywarde but that wée maye reuerently vse them but speciallye wée muste
this woord in that signification yet vnderstanding it so it is writē with i. and not with e. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camilos not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camelos For though there be little difference in the woords yet notwithstanding in sence there is greate contrarietye for the first signifyeth a beast called a Camell and the other signifyeth the rope or cable of a ship Other some do rather agrée to Hierom which followed Origin which taketh this word Camelum being a gréeke word as wee shéewed before for the beast called a Camell For Christ would haue it séeme altogether as impossible for a riche mā trusting in his riches to enter into the kingdome of heauen as for a Camell being a mōsterous beast to go through the eye of a nedle But and if this sayinge séeme to anye man obscure let him remēber the man reprehēded of the Lord which went about to pluck the moate out of his brothers eye could not sée the beame in his owne eye What can be more absurde than to saye that a man caryeth a beame in his eye But this absurdity of his woords hath a great Emphasis force 25. VVhen the Disciples heard this they were excedingly amased saying who can be saued VVhen the Dis heard this By these words of Christ the Apostel gathered generally that no mā could be saued when as hee onlye spake of riche men by name And very well for they did soone perceiue sée that the same which should hinder rich men frō entering into the kingdome of heauen should be a let also to all mortall men how poore soeuer they were For rich and poore haue all one disease of minde namely to be willinge to forsake those thinges that are present to desier those things which wee haue not So that the hartes of both estates depende vppon the creatures hauing no intelligēce nor affection in heauenly things They knew therefore by the ayde of the spirite that they themselues as yet had not cleane put away these affections and that they themselues were tyed with the same chaine and with the same fetters that rich men were tyed withall except the Lord lifting thē vp from earthly cares did louse them C. For which way soeuer we turne our eyes a thousand le ts appeare before vs But let vs note that the Disciples were so stricken with feare that notwithstāding they forsoke not the doctrine of Christ Yet the yong mā whom we spake of euē now did otherwise for the straitnes of the commaundement doth so terrefye him that hée doth deuorse vtterlye seperate himselfe from Christe But the disciples although they feare demaunde who shal then be saued quaile not neither do they swerue from the race but seeke to ouercome put away desperacion Euen so it shall profite vs to tremble at the threatnings of the Lord so often as he pronoūceth any sorrowful feareful thing so that our minds thereby do not faint but rather assende 26. But Iesus beheld them and said vnto them with mē this is vnpossible but with God all thinges are possible But Iesus beheld them M. Because as it appeareth in Marke they had said amonge thēselues who shal then be saued Christ to whom nothing was hid by this beholding of them wēt about to remedy their feare in mittigating the trouble of their minds in geuing thē a better hope A. And it may be also that Christ by this beholding of them sought to prepare their minds to the end they might harken more attentiuely to those things that shoulde afterward be spoken euen as thoughe hee should set the matter before their eyes VVith men this is vnpossible C. Christ doth not altogether deliuer the mindes of hys disciples frō care because it was profitable for them to know that the way to euerlasting life was very straite narrowe First to the end they might endeuor thēselues wholy and continually to trauaile in this way Secondly that they distrustinge their owne abillitye mighte call for helpe from Heauen Wee sée howe great our slouthfulnes and security is What would come to passe thincke you if the faithfull thought that they mighte walke thither by a pleasaunte and plaine way with ioy of the minde without trouble This therfore is the cause why Christ doth not extenuate or diminishe the daūger by the which notwithstandinge hée séeth that his Disciples are made afrayde but doth rather increase the same For whereas before hée sayde it is harde hee sayth now that it is impossible Whereby it appeareth that they are not discrete teachers whiche are afraide to speake sharpely that they might beare with the sluggishnes of the flesh But truly it wer more meete to follow the rule of Christ which so ordereth his words that hée teacheth mē to fall downe in themselues yet notwithstanding hée encourageth them to praye For thus the infirmitye of man maye be helped not by attributing any thing vnto men but by liftinge vp their mindes to hope for the grace of god M. Christ therefore sayeth This is vnpossible with men as if hée shoulde haue saide as touching the abillity strength in man it is true which yee gather that no man can be saued wherfore be not troubled in vaine But vvith God all thinges are possible A. Luke hath thus Those thinges which are impossible with men are possible with god M. As though Christ should haue sayd Yee ought not therefore to despaire of the saluation of riche men or of anye other mortall man because those things which are requyred to the enteraunce of the kingdome of God are impossible vnto men For that which mā cānot do God can do C. And by this aunswere of Christ that cōmon axioma or proposition which the Papistes haue taken oute of S. Hierom is confuted namelye this Whosoeuer shall say that the lawe is impossible to be kepte be hée accursed For our sauioure Christ plainly pronoūceth that it is impossible for mā to kepe the way of saluation without the ayde of Gods grace Whervppon the Apostell Paule sayeth that hée is able to do all things by the power of the spirite without the which power wee cā do nothing 27. Then aunswered Peter and said vnto him Behoulde wee haue forsaken all and followed thee vvhat shall wee haue therfore Then aunsvvered Peter M. It séemeth that Peter was moued to demaunde this question by the occasion of the riche man and by the woordes of Christ Peraduenture hee thought that God had a greater consideratiō of a riche man if hee forsoke all that he had and followed Christ than of a poore man if he should do the like C. Or peraduenture hee compared secretlye himselfe and the rest of his Disciples with the riche man whō the worlde had alienate withdrawne from Christ But because they led a poore and wandering kinde of life subiect to reproche and griefe neither did there appere any better state of condition of life in
that they be sorrowfull in mynde except they withdrawe them selues from the corruption and abuse and testysie with theyr tongue that they desyre a reformation so often as occasion shall serue but lett them whiche haue not aucthoritie publyke seke to amende those abuses with their tongue whiche they cannot remedy with theyr hande C. and lette them praye vnto the lorde that he wyll eyther pourge his Churche him selfe orels suffer those to pourge it to whom hee hath committed power and authoritie Question Notwithstanding some demaunde here why Christ dyd correcte this small and tollerable abuse when he sawe the temple to be replenished with grosse superstitions whiche he let alone We aunswere that it was neyther the purpose of Christe to restore all the sacrede ceremonyes into their former vse neyther that he had any consideration which faltes were greter and whiche lesse but that he had onlye this regarde that vnder one vysible signe he might teache that the partes of the temple were committed vnto him of God to be purged and also that he might shewe that the worship of God was corrupted with palpable sensible abuse Notwithstandinge this market of bying and selling in the temple wanted not a cloke for they sayde that it was an ease to the people least they shoulde be troubled to feke their sacrifyces a farre of and then that euery man whiche mente to offer mighte haue money at hand But these choppers and changers dyd not sit in the temple but in the courte or yarde of the temple which place is oftentymes in the scriptures called the temple But because there was nothing more vnsemely for the maiestie of the tēple then to haue a faire or market erected so nere the same this profanatiō was not tollerable And our sauiour Christ did the more earnestly inuey against the same because it was opēly known that this abuse was brought in by the couetousenesse of the pristes to receyue their fylthy luker For as a man enteringe into a shoppe or bowth in the which diuerse fine and pleasante thinges are to be soulde is intysed and allured by the glittering shewe therof to buie somewhat where as at the first enterance into the same hee had no such affection euen so the priestes of the temple layde their entisynge snares that by crafte and subtiltie they might drawe vnto them some gayne by oblations of euery one M. God trewely had commanded to offer but yet he woulde not haue his institution to serue for the mayntenaunce of the couetousenes of men furthermore he coulde not abide to haue his holy temple so prophaned For what face or shewe of the temple was this Christ therefore heinge entered into the temple fyrste of all purgeth this fowle spotte and blemishe to declare how gretlye they dyd displease howe vntollerable they were in the Churche which vnder the shewe pretence of pietie sought after nothynge but gayne There were many other wicked abuses in the temple whiche he lefte vntowched to teache vs that those euylles whiche do moste nerely concerne the glory of God ought first of all to be pourged and that there is wickednesse more abhominable in the syghte of God then Hypocrisie And where as he dothe not onelye by his worde but also by his dede abolishe those thinges out of the temple of God whiche dyd displease hym althoughe hee knewe that in shorte tyme bothe the cittie and temple shoulde be destroyed theye are taughte whiche haue receyued power from God in the Church that they ought not onelye by their woorde but also by theyr deede pourge the congregations of Chryste althoughe theye knowe that their corruption superstition and Idolatrye shall fyrmelye abyde styll in the hartes of the reprobate A. For by this meanes God hath geuen theim power to seeke chiefely and fyrste of all for the settyng forthe of his diuyne worshyppe 13 It is written my house shall be called the howse of prayer But ye haue made it a denne of theeues It is vvritten B. Our sauiour Chryste here sheweth a reason of his doing bringynge in the ende and vse of the howse of God. My house is the house of prayer C. This place is taken oute of the prophesie of Esay whiche verye well agreed with the circumstance of the tyme For there is foreshewed the callynge of the Gentiles Esayas therefore promisethe that God wyll bringe to passe not onely that the temple shal recouer the excellencie that it was wonte to haue but also that all nations rounde about shall come thither and that all the worlde shal come into trewe and syncere godlynes It is certayne trewely that he speaketh metaphorically for the prophetes do shaddowe by figures of the lawe the spirituall worship of God which should be vnder the kingedome of Christ This certaynely was neuer fulfilled that al people came to Hierusalem to worshippe When as therefore he pronounceth that the temple should be a place of prayer for all nations it is as muche as if he sholde haue saide that the Gentiles shoulde be gathered together into the church of God that with one mouthe and consente together they might call vpon the true God with the sonnes of Abraham But because he maketh mention of the temple in respect that it was then the visible and publike place of pyetie Christ dothe not without good cause cast the Iewes in the teethe that they haue brought the same to an other vse than at the fyrste it was appoynted for The sence and meaninge therfore is this namely that God wold haue the temple stand hytherto as a signe to the whiche all the worshippers of hym myghte be tyed Howe vnworthely and wyckedly therefore do they conuert it to a prophane markette Moreouer in the tyme or age of Christe this temple was in dede the house of prayer that is to say so longe as the lawe with the shaddowes thereof florished For it began to bethe house of praier to all nations so soone as the doctrine of the Gospell sounded by the whiche the whole worlde grewe into one consente of fayth And although it were afterwarde quyghte ouerthrowne yet notwithstandynge the effect of this prophesye appereth as yet vnto this daye For because the lawe went out of Sion it is necessary that all they which seke to praie aright haue respecte to that beginnynge Wee graunte truely that there is no dyfference of places because the lorde wyll be called vpon in euery place but as the faithfull ar said to speake with the tongue of Canaan whiche professe that they worshyp the God of Israell euen so they are said to come into the temple because from thence trewe religion came and there was the selfe same beginning of waters which in a short space did wonderfully increase and flowe and geue lyfe to the drinkers therof as testifieth the prophete Ezechiel In like maner also those waters of lyfe had their beginninge whiche ranne the halfe parte of them towarde the east sea
at the lengthe by the Iuste deserte of their ingratitude he forsaketh them striketh them with greater blindnes The thyrd calling is special and of great efficacye by the whiche God dothe very muche aduance the electe and faythfull onelye when that by the inwarde lightning of the spirit He bringeth to passe that the word preached abydeth in their hartes To these testimony is geuen by the same spirit that they are the adopted sonnes of god Wee can not Iudge who are the electe and who are the reprobate for we ought to leaue this Iudgement vnto god A. Notwithstandinge by signes there may be some coniecture had but we muste alwayes beware of rashe Iudgement M. Euerye one that is the electe and chosen of God is fully certifyed in hymselfe of his calling the which thing we may dayly beholde For many are broughte into the Churche whiche afterwardes fal awaye from the same either being terrifyed by persecution or els beinge ouercome with some other temptation Suche truely are of the nomber of them that are called but are not elected For hereby oure election is proued if we perseuere to the last ende C. To be shorte oure Sauioure Christe by this place teacheth that the external profession of faithe profiteth lytell and suffiseth not that GOD should acknowlege euery one for his soÌ„n which seme to haue obeyed his callyng M. And the name of election doth only signifye a separation because the electe are so discerned that they haue a peculiar lot as we sée often times in Iudges Bu. We haue harde now in these twoo parables that the Iewes shal be greuously punished which so oftentimes haue reiected God their caller And againe that the Gentils shal not be spared which succede and come into the place of the reiected Iewes if they go forwarde in hypocrisye and defile their Euangelical profession with filthy and wickednes Therfore let euery on of vs in all things feare the Lorde whiche loueth faith and righteousnes hateth hardnes of harte and wickednes 15. Then wente the Phariseys and toke counsell howe they mighte tangle him in his wordes Then vvente the Phariseys and toke C. When the Pharises had oftentimes and many waies sought how they might hurte Christe at the last they thoughte this ready waye and excellente meane to bringe their purpose to passe if they might deliuer him to the deputy as a seditiouse persone an inuentor of newe thinges As concerning tribute there was at that time as we may see in an other place greate contencion amonge the Iewes For when the Romanes had transported to them selues the tribute whiche God in the lawe of Moses commaunded to be payed vnto him the Iewes oftentimes fretted and saide that it was very vnmete and a horrible thinge not tollerable that Prophane men shoulde rake vnto them selues after this sorte the righte which pertained vnto God. Moreouer it maye be that seing that legall appointing of tribute was a witnes vnto them of their adoptioÌ„ they thought them selues to be spoyled of their dewe honor Nowe the more poore that any man amonge them was the more bolde he was to make a tumulte The Phariseys therfore deuise this snare to take our Sauiour Christe because howe so euer he shoulde aunswere to this question of payinge tribute he shoulde as they thoughte snare hymselfe if he shoulde denye tribute to be payed he shoulde be gilty of sedition but and if he should coÌ„fesse it to be dewe by right then shoulde he bee counted an enemye to his nation and a betrayer of the liberty of his countreye But their whole intente was in dede to drawe awaye the people froÌ„ hym This snare the Euangeliste noteth when he sayth Hovve they mighte tangle hym in his vvordes B. So greate was their blindenes that they could not be quiete althoughe they had tried this matter so often before in vaine To intangle or intrap one in his woordes is to propounde a doubtefull or daungerouse question out of the which a man hath no lesse trouble to vnfolde himselfe than out of a snare or net The Euangeliste Marke hath to take hym in his woordes And so hath the Euangeliste Luke also 16. And they sente oute vnto him their Disciples with Herodes seruauntes saying maister we knowe that thou arte true and teachest the way of God truelye neyther carest thou for anye man for thou regardest not the outward apparence of men And they sente out to him C. Because the Phariseys were the sworne enemis of Christe and therefore knewe that they shoulde be suspected they suborned and craftely set forth certaine of their Disciples B. Of whome they thoughte hym to haue no knowledge or consideration Luke saith that they sente forth spyes whiche shoulde fayne themselues rightouse men that is which shoulde deceitfully pretende a simple affection to learn that whiche is true For the fayninge of righteousnes in this place is not taken generally but it is restrayned to the presente cause excepte they had borne a pretence of docillity and sincere study they had not bene admitted VVith Herodes seruantes M. E. He calleth those Herodians or Herodes seruauntes whiche defended Cesars cause WheÌ„ Iuda begaÌ„ now to be tributary to the Romanes Kinge Herode the sonne of Antipater was by Augustus Cesar put in authority to gather the tribut C They ioyne therfore vnto theÌ„selues the Herodians whiche did more fauore the Empire of Rome whereby they were more feete to accuse But this is worthy to be noted that although there was great dissention amonge theÌ„selues yet notwithstanding such was theire hatred against Christ that they could conspire in one againste him As concerning the secte of the Herodians this is to be noted Seinge that Herode Antipas was only halfe a Iewe or vnlyke to his â—…unceters and a counterfeyte professor of the lawe whosoeuer woulde exactly and in euery point obserue the lawe hym they condemned with their impure worship counterfeite holynes for he had flatterers about him which brought in a cooller to his false and peruerse doctrine So that beside other sectes at that time there was spronge vp a courtelyke religion Master M. This is a deceitfull dissimulation E. They are not ashamed of inconstaÌ„cy by the which they now call hym master whereas before they blasphemed him sayinge that he had the spirite of Beelzebub A. Euen so in an other place the Phariseys whiche were the maisters of these imbassators saide vnto Christ master we woulde sée a signe of thée And againe Maister this womaÌ„ was taken in adultery But they called him maister whose disciples they woulde not be For they saide vnto that begger to whome Christe restored his sighte Be thou his dissiple for wee are Moses Disciples Here the prouerbe is fullfilled such lyppes suche lettice The Phariseis were dissemblers and hypocrites and their Disciples follow them in all points VVe knovve that thou art true C. This is the righteousnes which they fayned when they flatteringlye submitted
fréelye that which he had by nature and his owne proper righte And howe necessary this wisedome discretion is for vs it is hereby euident that if we do not take hede of the snares of the wicked we shall make the doctrine of God to be subiecte to their reproches VVhy tēpteye me ye hypocrites Bu. He plainlye declareth that he dothe vnderstande their craftes and deceites M. As if he should haue saide It is not the part of a good man to deceiue to demaunde any thing to the ende he might tēpte laye a snare to destroye He calleth them hipocrites that is to saye dissemblers For they fained themselues to be iuste for that cause to desyer to knowe the trueth and the wil of God when as in dede they soughte for none of this with all their hart but far otherwise But they did verye well ressemble their maisters the Scribes Phariseis First of al therfore we muste here learne to preuente suche false deceyuers by bewrayring publishing their hypocrisie if it maye be and then afterwarde they shal be able to doe the lesse harme 19. Shewe me the tribute money And they toke hym a peny Shevve me the tribute money C. To the ende oure Sauiour mighte declare that he was not deceiued by their deceauable flattery he so tēpered his answer by his wōderful wisedom that he endāgered him selfe to nether part In that he cōmandeth thē to shew him the tribute money although it seme not at the first sight of any greate waight notwitstāding it is sufficiēt to louse and breake the snares which they laied for him For by this part was expressed vnto thē a cōfessiō of subiectiō the Christ might not be constrayned to cōmande vnto them anye newe thinge The moneye was coyned stāped with the picture of Cesar therfore the authority of the Romane empire was by general cōmō vse allowed receiued whereby it was euidēt that the Iewes thē selues had al ready by their owne accorde put a law or yoke vpon their own necke of paying tribute because they had grāted the power of the sworde to the Romans And they broughte to him a peny Bu. This pēny was a kinde of Romane coine of the which we haue spoken in the 20 chap. going before It was the maner custome of the Romanes whē they had vāquished ouercome the Gentils to make thē tributary in siluer not in gold as writteth Plini This pēny was paide by euery one of the Iewes to the Romanes yerely for tribute As concerninge the whiche matter reade the seuentene chapter going before 20. And he said ynto them VVhose is this image and superscription VVhose is this Image M. He doth not simplely answer that they must geue vnto Cesar those things that are Cesars but first of al he demādeth a question to the ende he might force thē to answer that which pertained to the purpose Bu. Therfore euē as whē he was asked by what authority he taught he so tēpered his answer by the questiō opposed that if they would haue cōfessed the trueth they thēselues had aptlye truly answered to their owne questiō euē so in this place also desiring to haue the tribute money geuen vnto him demāding whose the Image inscription of the penny was he maketh thē of force to absolue the question them selues M. So that he was not ignorante what he demanded but because he had to doe with those which wente about to catche him in his woordes he therfore maketh their owne wordes to catche themselues 21. They said vnto him Cesars Then saide he vnto thē geue therfore vnto Cesar the thinges which are Cesars and vnto God those thinges that are Gods. They sayde vnto hym Cesars Bu. The Emperours of Rome were wonte to titell and writte them selues vpon their coine and money Parthians Asians and Syrians and such like of the Gentiles which they had subdued This penny therfore had the image of Augustus or els of Tiberius Cesar and peraduenture the inscription contayning muche of the Empire of Cesar ouer the Iewes the which was sufficient to confounde them their subtility Geue therfore vnto Cesar C. Our Sauiour Christe here declareth that seing the subiection of the whole nation is plainly published by the money they ought not of their parte to striue as if he shoulde haue saide if it seme an absurde thing vnto you to paye tribut then be ye not subiecte to the Romanes But truely the money which goeth amongest you from man to man doth testifye that Cesar hath the gouernment of you that by youre secrete approbation and likening also the libertie which ye pretend perished and decaye But the aunswere of Christ is not so indifferent but that it containeth a full and sufficient doctrine as concerning the question propounded For there is here put a plaine and euident distinction betwene spiritual polliticall gouernement to the ende wee might knowe that the external subiectiō doth hinder nothing at all whereby our conscience mighte be at the lesse libertye before god For Christe wente aboute to confute their error whiche thought that they were not the people of God excepte they were frée from all subiection of humane power Euen as in this parte the Apostell Paule diligently endeuoureth himselfe least the Romanes should thinke that they serued the onelye God the lesse if they obeyed humane lawes if they payed tribute and were subiecte to other burthens To be shorte he pronounceth that the law of God is not violated and that his worship is not hurte if the Iewes in respecte of externall pollicy and pollitike gouernmēt obeyed the Romanes Bu. And he also sheweth that they are made subiecte to the Romanes by the wyll of God when he commaundeth thē to geue vnto Cesar those things that belonge vnto Cesar As if he should saye Cesar is your Kinge paye therefore vnto youre Kinge the rightes that belonge vnto a Kynge C. Moreouer he semeth to touche their hypocrisye because they carelesly suffered the worship of God in many thynges to bee violated yea because they did wickedly defraude God of his power onelye bearing a shewe of greate zeale in a matter of no wayght as if he had sayd You take greate care of tribute to be payed to the Romanes leaste that God should loose any parte of his honor But truely ye ought rather to séeke that ye geue the honor and worship vnto God which he requireth of you and in the meane season geue ye that vnto men which belongeth vnto men and vnto God the thinges that belonge vnto God. M. Here also wee do see howe farre wee oughte to obeye magistrates and howe wee muste make a difference betwene God and Cesar For although he be the minister of GOD yet notwithstandinge it is one maner of thinge that belongeth vnto God and an other maner of thinge that belongeth vnto him C. This partition truelye doth not seme to agree because in speakinge properly when we do
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 punishmeÌ„t in this life To coÌ„clude 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 ignoraÌ„ce 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 notwithstaÌ„ding 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 coÌ„deÌ„ne 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 circoÌ„stance why do they begin after this maner Surely thei do craftly alleage for theÌ„selues the name of Moses to the ende they mighte â—…roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌ„maundemeÌ„t 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 inheritaÌ„ces 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 coÌ„tinuaÌ„ce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌ„ces 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 notwithstaÌ„ding this repreheÌ„cion doth beloÌ„g generally to al the inuentors of false opinioÌ„s 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
of Scripture in one cause And yet for al that Chryst toke not this place before others without cause but hee chose it with an excelleÌ„t iudgement althoughe at a blushe it might seeme more obscure because fyrst of all it was mete that this place shoulde be known aboue al others amonge the Iewes namelye that they were redemed of the Lord because they were the chyldren of AbrahaÌ„ For there God doth pronouÌ„ce that he came to helpe the afflicted people and addeth also that he dothe acknowledge that people for his owne in respecte of the adoption for the couenant that hee made with Abraham Howe commeth it to passe that God hath more respecte to the lyuinge than to the dead but onely because hee attrybuteth the fyrst degree of honour to the fathers with whom hee made his couenaunte And how shoulde they excel if they were extinguished by deathe This also is very well expressed by the relation For as no man can be saide to be a father without children neyther a kynge withoute-people euen so the lorde cannot properly be called God excepte he be the God of such as lyue Howebeit Christ doth not reason so muche of the common order of speach as hée doth of the promise which is included in these wordes For the Lord doth offer himselfe vnto vs to be our God vppon this condition that hée mighte in like maner make vs to be his people the which one thing is sufficient to the trust of full and perfect beatitude Wherevppon the Churche cryed after this maner as appeareth by the Prophete Thou arte our God from the beginninge wee shall not dye Seing therefore hee promiseth saluation to all those whose God hée sayth hee is and seing hee publisheth the same of Abraham Isaac Iacob after their death it followeth that ther is hope of life left to those that be dead B. Wee sée therefore how conningly our sauiour Christ hath gathered this that to whom soeuer the Lord is a God to him also hee is a sauiour and quickener for euer the which hée cannot be altogether to the dead that is to those from whom all hope of life is taken away For to whom soeuer God is a God him he blesseth that is hee declareth himselfe to him to be a God. But if the dead were wholy voyde of life as the Saduces thoughte and should neuer retourne to the same howe shoulde God blesse them or bestow any benefites vppon them The saintes therefore are not voyde of participation of life And least the Saduces should saye no man denyeth God to be the God of Abraham Isaac and Iacob hee therefore addeth God is not the God of the deade But AbrahaÌ„ Isaac and Iacob were deade It is true they were are But to God they were not dead they are onely dead to the world to the fleshe and liue vnto god For all liue vnto him as sayth the Euangeliste Luke C. The which saying in the Scriptures is taken diuersly M. For wée liue vnto God when wée liue vnto him and not to the fleshe Wée are said also to liue vnto God when oure life dependeth vppon his power and not of our selues C. But oure sauiour Christe meaneth here that the faithful after they dye vnto the worlde liue a heauenlye life with God according to that which the Apostle Paule writeth saying that Christ after hee was receyued into the heauenly glorye liueth vnto God because hee was exempte from the infirmities and troubles of this transitory life But our sauiour Christ doth here with good aduisement declare that we ought not to iudge of the life of the Godly according to fleshly sence because it is layed vp in the secrete power of god For if they be almost like vnto deade men while they walke in the world much lesse any shew of life shall appeare in them after the death of the fleshe But God is faythfull and will preserue them aliue before him beyonde the reason of man If any man do obiecte and saye that the soules maye remaine aliue without any resurrectioÌ„ of the flesh Wee answered them alittle before where wée saide that these two were so knit and linked together that there could not be any seperation because the soules do aspyre and come to the heritage layed vp for them that as yet they mighte not obtaine their state M. After these thinges the Euangelist Marke writeth that Christ said againe you therefore greatly erre And the Euangelist Luke addeth saying Then certaine of the Phariseis answered and said Master thou hast well saide C. When as it is probable that al of them were euill affectioned God by his secrete power did as it were eitorte wringe this confession out of their mouthes Peraduenture it might be that although the Phariseis wished that Christ might be ouerthrowne and put to silence in this conflict with the Saduces yet notwithstanding because they sée that they are armed by his aunswere againste the contrary faction of the Saduces their ennemyes ambition brought to passe that they yelde the victory vnto Christ PerchauÌ„ce also they were inflamed with enuye least the Saduces should bringe that to passe namely by putting Christ to syleÌ„ce which they nor other for them could do But howe soeuer it was it came to passe by the prouidence of God that the most deadly ennemyes that he had subscribed and yelded also to his doctrine 33. And wheÌ„ the people heard this they were astonyed at his doctrine And vvhen the people hâ—â—rde this Bu. The people are iustly amazed at the answeres of God so excellent and full of wisedome For in them all there is wholesome profite and a certaine deuyne maiestye C. Notwithstanding wée must note the the doctrine of Godlynes was at the time so infected with so many wicked and false coÌ„ments that it was not without cause counted as a myracle to haue the hope of the resurrection so trulye and aptly proued out of the law The people therefore are amazed at the wonderfull grace but obstinacy is mad and neuer in quiet and impiety is led by furious violence specially when the power of God appeareth 34. But when the Phariseis had hearde that he had put the Saduces to sileÌ„ce they came together M. Here againe the nature and propertye of mallice appeareth For although the Phariseis had bene twise before put to sylence and made ashamed yet notwithstanding they assaye againe They came together Because the Saduces were inferiour in learning to the Phariseis as our sauioure Christ obiected against them the Phariseis thought it no marueile if they could preuaile nothinge at all against Christ Therefore they themselues boastinge of the knowledge of the Law do determine once againe more bouldlye to set vppon Christ They do now therefore suborne and coollerablelye set forth a Doctour of the Law whom Marke calleth a Scribe which might obiect a question of the law not to learne but rather to tempte 35. And one of them which was a Doctor of
compendium and short summe that God had not respect in the commaundementes of the lawe what men coulde do but what they ought to do For in this infirmity of the fleshe it cannot be that the perfecte loue of God should obtaine the kingdome for wee knowe howe prone all the sences of our minde are to vanity B. C. Wherby we gather that all mortall men were farre from perfect righteousnes and that there was no sinfull man neyther shal be which hath not offended in either of both namelye either in makinge accompte of one onelye God or in louinge of hym or els in both whē as ther is none which at some time hath not wauered in the faith and ioyned other thinges in equall loue with god C. Lastly here wee learne that god careth not for the outward shew of workes but specially requireth the inwarde affection that good fruites maye springe from the roote 38. This is the first and greatest commaundement A. Hée meaneth that all the commaundementes of the first table are comprehēded in this commaundement 39. And the seconde is like vnto it Thou shalt loue thy neighbour as thy selfe And the seconde is like to it M. Hee calleth it seconde in order because to loue God before our neighboure is first in order C. For the worship of God hath the first place Hée sayth that it is like to the first because it hath some affinity and agreement with the first or rather because it dependeth of that For seing euery man is addicted and geuen to himselfe true charity shal neuer abyde betwene neighbour and neighboure but whereas the loue of God abydeth It is a counterfeit loue with the which the children of this world loue one another because euerye one hath care for his owne profite Againe it is impossible for the loue of God to raygne but the same shall breede and ingender brotherly loue betweene man and mā B C. Othersome will say that it is therefore like to the first both because in eache of them the true and perfecte affection of loue is commaunded and also because as loue is heade of all those thinges which are due vnto God which are shortly comprehended in that commaūdement that wée loue God with all oure harte c. Euen so also the loue of oure neighbour is the head of all those things which are due and belonginge to oure neighboure which are comprehended in this commaundement Loue thy neighbour as thy selfe And this is that which they say the Apostle writ in the thirtene to the Romaynes and fift to the Galathians Thou shalt loue thy neighboure This woord neighbour doth not onely signifye kinsmenne and frendes or suche which are ioyned to vs by som affinity but those also which are vnknowne to vs and our ennemies whom Christ commaundeth vs to loue in another place C. For we come all of one being made after the Image and likenes of God neither is ther any man so barbarous or base but hee is ioyned vnto vs in this knot which is inuiolable and holy and cānot be abolished by the wickednes of any man All mankinde must be imbraced by one affection of loue there oughte to be no difference betwene the barbarous and Scithian betweene the worthye and vnworthye betweene the frende and ennemy because all are one in Christ Iesus and they are to be considered in God not in themselues From the which way if we decline it is no marueile if wée be intangled in many errors Neither can wée herevppon denye but the more a man is neere vnto vs the more we ought to helpe him For this the nature of man it selfe bringeth to passe that the more they are knit together eyther by the bonde of kinred familiarity or affinity the more they are prest and ready to do them good A. Also wee are bounde accordinge to the rule of S Paule to loue those sainctes faith full men in whom the repayred Image of God shyneth more than such as beare the ymage of the deuill the Prince of this world though they be our nye kinsmen For hee sayth Let not to do good to all men but specially to them of the househould of fayth Euen as thy selfe C. Whē Moyses the mā of God commaunded vs to loue our neighboures as our selues hee mente not to set the loue of our selues in the first place as thoughe euerye man shoulde loue himselfe first and then his neighbour as the Sorbonicall Sophisters do cauill But seinge wee are to muche addicted to our selues Moyses going about to reforme this vyce commaundeth vs to geeue the like and same loue to our neighboures that wee geeue to oure selues euen as if he had forbidden al men to neglect others and to haue a care for themselues because loue ioyneth all men into one body And goinge about also to correcte Philautian or selfe-loue which seperateth one man from another hée reduceth all men to common society and mutuall loue Therefore wée are not here taught how to loue our selues But hee teacheth vs this As euery man is wont to loue himselfe so let him loue also his neighboure And whereas the affection of loue was wōt to remaine in vs by a naturall corruption he sheweth nowe that it muste be otherwise that wée mighte haue no lesse desier and care to benefite our neighboures than oure selues Whereby we gather that Paule doth not without good cause call loue the bonde of perfection and in another place the fulfilling of the lawe because all the commaundementes of the seconde table are referred to the same Bu. The Euāgelist Marke addeth that to loue a mans neighbour as himselfe is a greater thing then all burnt offeringes and sacrifices For these thynges were neuer acceptable to the trewe lyuinge and eternall God without faith and loue as we haue already declared in the fifthe chapter goinge before Nowe if we gather al these thinges into a compendium and shorte somme we shall see that the lorde hathe taught vs that in fewe words which the whole scripture discourseth of at large namelye that there is one God onely in substaunce that this God is oure God whiche woulde vs well whiche loueth vs and seketh to saue vs And that this God ought to be loued and worshiped of vs for him selfe as the father lorde and chiefe felicitie and that euerye man also must be loued for Goddes sake and that so vnfaynedly as wee loue our selues and as Christe hath loued vs. 40 In these two cōmaundementes hang all the lawe and the prophetes C. Howe the lawe and the prophetes do depende vppon these twoo commaundementes reade the seuenth chapter going before What so euer is taughte in the lawe and the prophetes as concernynge the doctrine of lyfe is fulfylled of them whiche loue God and theyr neyghboure A After these thynges the Euangelyst Marke addeth that a Scribe aunswered Christ sayinge Well maister thou hast saide the truethe for there is one God and there is none but hee 41 VVhile
was aboute to speake he foresheweth that what soeuer the teachers be yet not withstandyng it is mete eyther by their fylthynesse to defyle the worde of God or by theyr wycked examples to take lybertie to synne And this wyse consyderation must diligently be noted for many when they gett this one thynge that they maye hate and defame the wycked and vngodlye they do myngle and confounde all thinges with theyr rashe and vnaduysed zeale For all discipline is cōtempned shame troden vnder foote to be shorte there remayneth no regarde of honestie yea many thereby waxe bould and seeke by all meanes to bewraye the synnes of the priestes that they theym selues vnder that collour may haue more lybertie to synne But Christe dothe so inuey againste the scrybes that fyrste of all he bringeth the law of God from contempte Wee therefore muste vse the same caution and dyligence if we desire to haue our reprehentions profyte Agayne it shall be profytable for vs to note that for all this Chryste was not terrefyed by feare of the offendynge of any whereby he myghte be stayed from reprehendynge these wicked teachers accordynge to theyr desertes Hee onely obserued this moderation leaste the doctryne of God shoulde waxe vyle for the wyckednesse of men The Euangelyste Marcke saythe that hee spake vnto them in his doctryne to the ende wee myghte heare that hee preached against vyce and not to brede enuy towardes any person Howe be it the Euangelist Luke semeth to restrayne it to the dysciples but it is more probable that hee spake withoute exception to the whole multytude as more playnely appereth by the woordes of this oure Euangelyste and the matter it selfe requyred also that Chryste should haue respecte to all in generall In Moyses seate 1 M. Because the lorde Iesus wente aboute to reprehende those thynges for the moste parte whyche dyd make and appertaine bothe to error by false doctrine and also to seducinge of people by false immitation he goeth about before all other thinges to bringe to passe that they shoulde not reiecte that good whiche they had with that whiche was euill They did good in that they administred Moyses chaier or seate that is because they taught the people the lawe and the prophetes C. He exhorteth therfore the faithfull seinge the Scribes lyued so vngodly not to frame their liues after their manners but to lyue rather accordinge to the rule of the lawe which they heare out of the Scribes mouthes For it was necessary for hym as we shewed euen nowe to reprehend many corruptions in them leaste they shoulde infecte the whole multitude Therfore lest their wicked abhominatiōs the doctrine wherof they were ministers preachers should be brought into contempt he commaundeth the faythfull to geue eare vnto theyr wordes and not to haue regarde vnto their workes as if he had said that there was no cause why the wicked examples of the pastors should staye the faithfull from leadinge a godly life M. Christe also taketh away that suspytion by the whiche he was thought to be an ennemie vnto the lawe of Moyses because he dyd so earnestly inueye againste the priestes as thoughe he were by and by an ennemie vnto the lawe of God whiche reprehended the ministers of the lawe Scribes and hie priestes in any matter For as at this day also they are counted for aduersaries ennemies vnto Christ and of the Church which do speke against the wickednes of the priestes of religion of the churche euen so at that time they which vnderstode not the purpose and scope of Christe did easelye fall into this suspitiō the they thoughto this that Iesus did impugne resist the hie pristes scribes and Phariseis because he hated the lawe of Moyses To take away therfore this error he doth firste geeue them an admonition by the whiche he goethe about to establishe in them the authorytie of Moyses lawe that men myghte knowe that he did not resist or gainesaye the mynistery of Moyses lawe but those thynges onely whiche they loued and taughte agaynste Moyses Sit the Scribes and the Phariseies C. By the name of Scribes wee maye note well enoughe the doctours interpreters of the lawe and that by the Hebrewe phrase The which the Euangelist Luke calleth Lawyers But the Lorde doth specyally towche the Phariseyes whiche were of the nomber of the Scrybes because then this secte hadd the prerogatiue and preheminence in the gouernment of the Church and in the interpretation of the Scripture What the Scrybes Saduces and Phariseies were we haue shewed before B The Chaire of the which our Sauioure Chryste maketh mention here dothe not signifie the authoritie of Moyses which the Scribes abused but it signifieth the place out of the whiche they purely redde and interpreted the lawe of Moyses C To syt therefore in Moyses Chaire is nothynge elles than to shewe out of the lawe of God howe men ought to lyue And althoughe it be not certaine out of what place thei did speke or preach yet notwithstanding their coniecture is probable whiche referre it to the pulpet whiche Esras made to haue the lawe taught in He therefore sitteth in Moyses Chaire which preacheth not of his owne brayne but by the authoritie and woorde of god E. G. The Scribes and Phariseies were wont to reade and interpret the lawe of Moyses the prophetes also on the Saboth daies Wherupon the Euangelist Luke hath these wordes After the lecture of the lawe and the prophetes the rulers of the sinagogges sent vnto thē c 3 All therfore whatsoeuer they bid you obserue that obserue and do but do not ye after their woorkes for they saie and do not All therefore vvhatsoeuer C. This sentence oughte thus to be vnderstoode The phariseies and reste of the Scrybes or the Scribes amonge whom the Phariseyes do moste excell when theye speake vnto you are good maisters and teachers of an honeste and godly life but they leade you farre wyde by theyr wicked workes Wherefore se that ye haue more regarde to their woordes than to theyr handes B. For I wil not that any man contēne and despise the sacred and holy ministery and office of teachynge for the corrupte maners of the Scribes C. Nowe here it maye be demaunded whether that all whatsoeuer the doctors do commaunde ought to be followed without exception For it is well inoughe knowne that the Scribes of that age did wickedlye corrupte the lawe with their owne inuencions that they oppressed the miserable consciences of men wyth vniust lawes and that they polluted the seruice and worshipp of God with manye superstitions But truely Christe woulde haue their doctrine obserued and kepte althoughe it were not lawfull to resiste their tyranny The answere may easely be made that all kynde of doctrine is not simplely compared with the lyfe but that this was the purpose of Christe to put a difference betwene the holy lawe of God and their prophane woorkes For to sitt in
it dryueth them from euell actions by the feare of eternall punishement Furthermore Christe added this thing as coÌ„cerning the reprobate that the electe might haue consolation in trouble by hearing that thei are accurssed and not appertaining to Christe whiche do not refreshe hym when he is hungry thyrsty and suffering aduersitie And it is a moste myserable thing to be cast out of the sighte of god For the Prophete Dauid saythe The fulnes of ioye is in thy presence and at thy right hand there is pleasure for euer more We are taught therefore what a singuler thing it is to be ioyned to the sonne of God because eternall destruction and the tormente of fyer is prepared for all those whome he putteth from hym in the laste daye For then he shall commaunde the wycked to departe from hym because many hypocrites are nowe myngled with the iuste euen as though they were nere of kyn vnto Christe Departe from me ye curssed Bu. By faythe in Christe the cursse is takeÌ„ awaye and tourned into a blessing For Christe toke vpon hym the cursse euen so by vnbeliefe the curse is retaineth and abideth For saint Iohn saythe He that beleueth in the sonne of God hath euerlastinge lyfe but he whiche beleueth not the sonne shall not see lyfe but the wrath of God abydeth on hym Into euerlasting fier C. Wee haue sayde before that in the name of fier the torment of the punishmen is metaphorically shadowed whiche we are not able to comprehende Wherfore it is but superfluous and lost labour to contende with the Papistes either about the matter or forme of this fyer For then in lyke manner wee must dispute about the worme whiche the Prophete Esay ioyneth to the fyer Moreouer the same Prophete sufficiently declareth that it is a metaphoricall speache because he compareth the spirite of God to a payre of bellowes with the which the fier is kyndled Wherefore by these voyces we must conceiue that the vengeaunce of God shall fall vppon the reprobate whiche being more greuous than all tormentes shall bringe wonderfull horror of mynde vnto theÌ„ M. So that we must leane the knowledge of this fyer vnto the iudge hym selfe leaste hereafter we fele the payne thereof whyle we so curiously seke after the same C. We must note also here the continuaÌ„ce of this fyer for as the continuance of the glory before promysed to the faythfull is eternall euen so shall the payne of the reprobate be also A Contrary to their opinion whiche affirme that all the wycked and deuels themselues shal after a tyme of torment be saued VVhiche is prepared for the deuell C. Christe opposeth or setteth the deuell against hym selfe as the head of all the reprobates For although all Apostatas are the deuels Angels yet notwithstanding many places of Scripture doe referre the principallitie to one whiche gathereth vnder hym all the wycked as into one body to destruction euen as all the faithfull doe growe together vnto life vnder Christe As concerning the whiche matter reade the twelfthe chapiter before And nowe Christe fayth that helfier is prepared for the deuell least that the wycked should truste that they might escape the same when they heare that the deuell and they are adiudged to one punishment who without all doubte is caste into hell fyer without al hope of deliueraunce And his angels Although some interpretours by the Angels of the deuell doe vnderstande wycked men yet notwithstanding it is more lykely that Christe dothe speake of the deuels onely And so vnder these woordes there is contayned a secrete reproche that men being called to the hope of saluation by the Gospell had rather peryshe with Sathan and reiecting the authour of saluation do cast them selues willingly into this miserable lot Not because they are lesse ordeyned to destruction than the deuell But because in their wickednes the cause of the destruction dothe openly appeare when they reiecte the grace of callyng Although therefore the reprobate by the secrete iudgement of God are vowed geuen to death euerlastingly before they be borne yet notwithstanding so longe as life is offered vnto theÌ„ thei are not thought of vs neyther are they reckened heyres of death and fellowes of Sathan but theire destruction is bewrayed by incredulitie nowe whiche before was hyd 42 For I was an hungered and ye gaue 43 me no meate I was thirsty and ye gaue me no drinke C. As before he preferred the dutie of loue before all other thynges in the godly so also here he layeth crueltie to the charge of the wycked Charitie or loue is a token by the whiche meÌ„ declare them selues to worshyp God and therefore he maketh mencion only of loue On the contrary parte he maketh mencion onely of inhumanytie crueltie towardes our brethren although infidelitie should first of all be consydered because that by this crueltie they declare that they loue not god For so wryteth S. Iohn He whiche hath the goodes of this worlde and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Agayne he sayeth If any man saye that he loueth God and yet hateth his brother he is a lyar For he whiche loueth not his brother whome hee seeth howe can hee loue God whome he seeth not C. Let vs note therefore that hypocrites proffite nothinge by their woordes howe holy soeuer they appeare before the worlde if they be cruel against their neighboures whiche thinge I would to God were grauen in the hartes of men 44 Then shall they also aunswere him saying Lorde when sawe we thee an hungered or a thirste c. Then shall they aunsvvere C. The same figure called Hypotyposis which is vsed before he nowe also repeateth agayne to the ende the reprobate maye knowe that the vayne and couÌ„terfayte shewes of godlines with the whiche they nowe deceiue them selues shall profite them nothing at all in the last daye For whereof commeth it that they so proudely contemne the poore but onely because they thinke that their contempte shall escape vnpunished To the end therefore the Lord might shake of from them all suche flattering perswasions hee declareth that they shall in tyme to come but to late fele that which they wyl not vouchsafe nowe to remember namely that they whiche nowe seme to be reiected are no lesse precious vnto Christe then his own members Lord vvhen savve vve the an hâ—…̄gred M. Beholde these also acknowledge Christe for the Lorde whiche is nothynge els but because they woulde seame to bee Christians and suche whiche neuer suffered Christe to hunger to thyrste so forth but were readye to doe their dutie to hym with reuerence 45 Then shall he answere them saying verely I saye vnto you in as muche as ye did it not vnto one of these ye did it not to me Bu. The Lorde nowe confuteth their foolishe Appollogy and defence and detecteth their hypocrisy A. shewing
vs alwayes remember the prouidēce of God to the which both Iudas all the wicked also although against their wils muste nedes obey Let this alwayes abide fixed firme in our mindes that Christ therefore suffered because suche kinde of sacrifice pleased god Bu. But some man wil obiect and say If it were so appointed by the prouidence of God and set downe in the Scriptures that the sonne of GOD shoulde be betrayed by Iudas I sée not truely why Iudas offended who did nothinge but that whiche God would haue don which he had ordained by the Scriptures foreshewed The Lord answereth this obiectiō here saying But vvo to that mā by vvhome the sonne of man is betrayed C. By the which wordes he denieth Iudas to be absolued by this pretence because he did no thinge but that which was appointed of god For although God by his right and iust iudgement appointed the deathe of his sonne to be the pryce of our redemption Iudas neuertheles in betrayinge Christe because he was full of falsehoode and couetousnes brought iust damnation to himselfe and in that God woulde haue the worlde redemed it did nothing let but that Iudas might hee as he is a wicked trayter Hereby wee perceiue that although men can do nothinge but that which God hath appointed yet notwithstandinge they are not absolued frō gyltines when by a wicked affectiō they are feruentlye geuen to sinne For althoughe God by a secrete brydell leadeth them to an ende vnknowne to them yet notwithstanding they seke for nothinge lesse than to obeye and accomplishe the decrees of god These two things truely seme farre contrary to humane reason that God shoulde so gouerne humane matters by his prouidence that nothing shoulde be done but at his will and pleasure and yet for all that that he should destroy the reprobate by whome he hath executed his will. But wee sée here how Christe Ioineth bothe of them together makinge Iudas subiecte to the curse althoughe God himselfe had ordained that he shoulde be an enemye vnto him not that the treason of Iudas ought properly to be called the woorke of God but because God tourned the falshood of Iudas to serue his purpose We must therefore put a difference betwene the woorke of God the impietye of Iudas Because God is alwayes Iust in his counsels he doth nothing without cause but wicked men are moued by an euell cause the whiche thinge euen their conscience decl reth The thefe the iudge although both of them kill men yet notwithstanding there is a greate difference betwen them For thee seuerity of the Iudge is commended and the thefe condemned It came to passe by the will of the father that Christ suffered and it was his pleasure so to haue it but the impiety of Iudas did not please him A. For he is a God whiche is not delighted in wickednes It is foreshewed of Christe that those whiche are his shall suffer tribulation in this life because those whome he knewe before he also ordained before that they shoulde be like fashioned vnto the shape of his sonne Z. Yet notwithstanding the wicked are not thereby excused whiche are the persecutours of the faithful Iudas when he betrayed Christ had not respecte vnto the will of God but to the wickednes of his owne harte that he mighte receiue money Accordinge to the same wickednes therfore he is iustly condened Therefore although at a blushe the wicked seme to haue some fellowship with God yet for all that we must more narrowly beholde them and then we shal sée the they are as far frō him as heauen and earth They are not excusable but rather wo vnto them These thinges are diligentlye to be noted because many frensy and hedstrong men do intangle and confounde all thinges not in disputing but with controllinge and reprochinge with God neither do they séeke for any thing els than to defame the whole doctrine of God that by hate of religion the contempte of God and brutishe boldnes may aryse that men may differ nothinge frō beastes let vs learne therfore to make a difference as Christe here hath done And yet for all that wee muste not denye but that God dothe vse the workes of the wicked that they may serue his prouidēce though against their wills and do that also which he hath decreed C. Wee do knowe truelye howe many interpreters do auoyde this rocke they graunte that the Scripture was fullfilled by the worke of Iudas because God declared that by prophesies whiche hee knew aforehande Therfore to the ende they might mittigate the doctryne which semeth vnto thē to be som what to sharp they set forth the knowledge of god in sted of his decree or appointemēt as though God should only beholde those thinges that were to come a farre of but should not dispose them accordinge to his pleasure But the holye ghoste dothe farre otherwise ende this cōtrouersy bringing in not only the reason why Christ was deliuered namely because it was so writen but also because it was so appoīted For wheras Mathew Marke do alleage Scripture Luke bringeth vs directly to the heauenly decrée euē as he teacheth in the Actes of the Apostels the Christe was not only deliuered by the foreknowledge of God but also by the determinate counsell of god Also he saith Herode Pontius Pilate with the Gentiles people of Israell gathered them selues together to do whatsoeuer thy hande thy coūsell determined before to be done Whereby it appeareth that they roon out of course which flye vnto the bare foreknowledge of God. It had bene good for that man C. By these wordes he declareth what horrible vengeance shall fall vppon the wicked for whome it had ben better that they had neuer ben borne Howebeit this lyfe though it be but transitory and ful of sorowes is a singuler and special benefite of god Moreouer also hereby we gather how detestable their impietye is whiche do not only extinguishe the preciouse gyftes of God tourne them to destruction but bringe to passe that it had ben better if they had neuer tasted the goodnes of God Let vs learne therefore to trēble at the iudgement of God that we may abhorre all wickednes and whatsoeuer is contrarye to the righteousnes of god It had ben better for Iudas neuer to haue bene than to be damned to torment for euer But this is worthy to be noted that he saith It had bene good for that man not to haue ben borne because although the state and condition of Iudas by miserable yet for all that it was good for God that he was created who appointing the reprobate to eternall destruction doth thereby set forth his glory as Solomon in his prouerbes teacheth sayinge The Lorde doth all thinges for his owne sake yea and when he kepeth the vngodly for the day of wrathe 25. Then Iudas which betrayed him answered and sayde master is it I He sayd vnto him thou
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
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 cōmon 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 sclaūder 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 mā 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 coūted sedition a greuous faulte and not tolleble if anye man shoulde forbid tribute to be geuē 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
Herode and from Herode againe to Pilate who more and more setteth forth and proclaymeth the innocensye of Christ bringinge Herode also for a witnes Therefore the Lorde bringeth the Counsayle of the Heathen to naughte and maketh the deuises of the people to be of none effecte and casteth oute the counsayle of Princes But the Coūsayle of the Lord shall endure for euer That whiche the Lorde hath determined cannot be vndone Because there is no wysedome no vnderstandinge nor Counsayle agaynste the Lorde 15. At that feaste the Deputye was wont to deliuer to the people a prysoner whom they woulde desier At that feaste M. The Euangeliste Luke in steede of VVas vvonte hath of necessitye Pylate soughte by all meanes occasion by the which hee mighte deliuer the Lorde that was not giltye but innocente whom hee knewe to be deliuered of enuye For this cause hee takinge occasion of the presente feaste tryeth what hee may do For hee hoped that the common sorte of people were so incensed with hatred against Barrabas that they would graunt to anye thinge rather than that hee should liue than whose deathe they desyered nothinge more R. But it appeareth that this custome of lousinge a prisoner at the feaste of Easter grewe rather of ambition and superstition amonge the Iewes than of any lawfull cause and true godlines For if the heathen rulers broughte in this custome of their owne minde they seeme not to haue done it for anye other purpose than thereby to gette the fauour of the Iewishe people that they mighte seeme to reuerence the Lawe of Moyses as concerninge the cellebration of Passeouer But it is the parte of a good magistrate to get and keepe the loue of subiectes not by neglectinge theyr offyce but by dylligente administration of publique and commen lawes amonge the whiche this also is contayned that the malefactors should seuerelye be punished to the ende others mighte feare and that honest men mighte liue in safetye And the reuerence of Moyses law should haue bene declared by another meane than by the lousinge of those which were openlye knowne to be malefactors and whom the verye Lawe of Moyses commaundeth to be put to deathe But and if this custome were brought in as it is most likelye by the Iewes themselues it doth appeare that the same was vsed speciallye for this cause that it might be a monument of the deliueraunce oute of Egipte Euen so men are commonlye wonte to worshippe God euen with euill deedes and wee do see what came by this vaine custome namely that Christe beinge an innocente should be condemned to death S. Iohn wryteth that Pilate saide But yee haue a custome that I should let one louse vnto you at Easter Mathewe sayth here VVhom they vvoulde Marke hath VVhom they had demaunded 16. Hee had then a notable prisoner called Barrabas C. What this Barrabas the prisonner was the Euangeliste Marke dothe more plainly describe sayinge And there was one that was named Barrabas whiche laye bounde wyth theim that made insurrection and that had committed murther Luke more plainlye sayth Which for an insurrection made in the Cittye for murther was cast into prison And S. Iohn in one word sayth that hee was a theefe 17. Therefore when they were gathered together Pilate said vnto them whether will yee that I geeue louse vnto you Barrabas or Iesus which is called Christe Therefore vvhen they vvere gathered together C. Here both the extreame crueltye of the Priestes and also the furious obstinacye of the people is described vs to vs. For it must needes be that they were farre oute of their wittes which thoughte it not sufficiente to conspyre the death of an innocent but they must louse also a theefe in despite of him Sathan doth so carrye the wicked hedlonge after they begin once to fall that they do abhorre no vyce be it neuer so detestable but beinge blinded do heape one sinne vppon another There is no doubt but that Pilate seekinge to make them yelde for shame chose oute the most wicked man that Christ beinge compared with him might be loused And the verye haynousnes of the faulte of the which Barrabas was gilty ought worthely to deserue the hatred of the people that Christ by this comparison at the least wyse mighte be deliuered But truly neither the Priestes nor the multitude are terrefyed wyth shame but do requyre that a seditious person a murther maye bee committed vnto them Yet by the way wee must note the purpose of God by the whiche it came to passe that Christe as the worst of all men was geuen to the Crosse The Iewes trulye rage againste him with blinde furor and madnes but because God had appointed him to be the sacrifyce for the sinnes of the whole world hee suffered him to be counted inferior to a theefe and murtherer But hereby there is no small occasion of bouldnes sure truste offered vnto vs because Christ was therefore cast into such shamefull ignominye and reproche that hee might make vs by his abasinge to assende into the Heauenly glory Therefore hee was counted woorse than a theefe that hee mighte ioyne vs to the Angels of god This fruite if it be rightlye wayed shal be sufficient to put awaye the offence of the Crosse 18. For hee knew that for enuye they had deliuered him M. This must be vnderstande by the Priestes as it maye appeare by the woordes of Marke They knewe sayeth hee that for enuye they had deliuered him These two tokens of a wycked minde are geeuen and noted in the writings of the Euangelistes to be in the Priestes Scribes and Phariseis First that they bare enuye against Christe as wee maye see here in this place Secondly that they hated him as we may reade in the fiftene of Iohn 19. VVhen hee was set downe to geeue Iudgemente his wyfe sent vnto him sayinge haue thou nothinge to do with that iust man For I haue suffered manye thinges this daye in my sleape because of him VVhen hee vvas set dovvne to geeue Iudgemente M. Onlye Mathewe maketh mencion of this thinge concerninge the wife of Pilate which was done when Pilate was sittinge downe on his tribunal seate to geue Iudgemente of death against the Lord. Haue thou nothinge to do vvith that iuste man As touchinge the Greeke texte it is sayde Thou hast nothinge to do with that iuste man. But the Hebrewe text hath Haue thou nothinge to do with that iuste man. Behould and note here how the innocency of Christ deserued testimonye of euery one namelye of Iudas of Pilate of Pilates wyfe of Anna of the false witnesses of the theefe of the wise men of the Chananites of the Samaritanes of the Centurione lastly of the theefe hanginge on the Crosse For I haue suffered manye thinges C. Although the meditacion and studye in the day time mighte be the occasion of this dreame yet notwythstandinge it is withoute all doubt that the wyfe of Pylate suffered
hym to be iuste to the ende it might be more certayne that all this whiche hee suffered was for our sakes It followeth in Luke I wyll therefore chasten hym and let hym go C. If any lyght offence were committed without deserte of deathe the Romayne gouernours were wont to punishe and beate suche an offender with roddes and this kynde of punishement was called a chastisement or correction Pilate therefore was vniust whiche absoluing Christe from all offence punysheth hym as one coÌ„uicte of a small faulte For he doth not onely affirme that hee hathe founde no faulte worthy of death in hym but hee dothe also maintayne his innocensy without exceptioÌ„ Why then doth he scourge hym But thus are earthly men went to do whoÌ„ the spirite of God doth not confirme in the constancy of truthe although they desier to imbrace equitie yet notwithstanding being constrayned they decline and yelde to smal iniuries Neyther do they onely take this for a iust excuse that they haue not greatly offended but also they do there by arrogate prayse vnto them selues because they haue spared in some pointe the gyltleâ—â— In the meane tyme they doe not consider that although extreame crueltie bee layde asyde yet righteousnes equitie whiche is more precious than the life of men is no lesse violated and broken with wordes than by the swerde As touching that whiche pertayneth to the sonne of God being after this maner abased myght he haue suffered the reproche of beating with roddes without any profite of out saluation but he could not suffer death without the accomplyshing of our saluation for he triumphed ouer oure ennemies and his vppon the crosse as on a glorious chariot And I would to God the worlde were not replenished with many Pilates at this daye But we doe see the same thyng to be fulfilled in the members which was begon in the head For looke with how great crueltie the Iewyshe priestes cryed to bring Christe vnto the death the popishe clergie prosecuteth his seruaunts with the lyke at this daye Moreouer although Mathewe Marke and Luke make no mentioÌ„ of his beating with roddes yet for all that S. Iohn expressely speaketh of the same For thus he wryteth Then Pylate tooke Iesus and scourged hym Reade the nyntene chapiter of S. Iohn These thinges being ended Pilate brought foorth to the Iewes the Lorde whiche was scourged crowned with thornes spytted vppon buffeted and mocked hopynge by that miserable sight to asswage very much the hatred and mallyce whiche they bare against hym C. But truely their madnes myght not be appeased vntyll the authour of lyfe were extinguished For when the chiefe priestes and ministers sawe him they cryed saying Crucefie hym Crucefie hym Pilate saythe vnto them Take ye hym and crucifie hym for I fynde in hym no faulte at all A. Agayne he openly pronounceth Christ to be an innocente As if he should saye if it be righte to put a man to deathe before iust cause why be knowen and founde out take you hym your selues for I fynde in hym nothyng worthy of death The Iewes aunswered hym we haue a lawe and accordyng to that lawe he ought to dye because he made hym selfe the sonne of god They declare that they doe by lawe persecute Christe not of mallice or to satisfie their wyll For they perceiued that Pilate thwarted crossed them But they speake as to one ignoraunce of the lawe as if they shoulde saye According to our custome we must lyue and frame our doynges but our religion dothe not suffer anye man to boaste hym selfe to bee the sonne of God. But this accusation dyd not altogether wante his coloure yet they erred greately in the Hypothesis For the generall doctrine is true that it is not mete for men to take vnto them selues any parte of the honour dewe vnto God that they are woorthy of death whiche take that vnto them selues whiche is onely proper vnto god But the cause of the errour was in the persone of Christe because they neyther consydered what tytels the Scripture gaue vnto Christe neyther did they once seke whether that Iesus were that Messias whiche was promised of God long before We do see therefore howe they bryng a false consequence from a trewe beginning because they take it amis By the whiche example we are taught to distinguyshe betwene a generall doctrine and a Hypothesis or particuler For many vnskylfull and lyght men if they be once deceiued by a pretenced truthe they will also reiecte the principles of Scripture The whiche libertie doth to muche abounde at this day Let vs remember therefore so to take hede of subtyll fallacies coloured argumeÌ„tes that the principles whiche are true may abyde sounde that the credite of the scripture be not takeÌ„ away Moreouer by this place we may easely refute the wicked whiche doe falsely amis alleage the testimony of the scripture and the principles that they take out of the same for false causes EueÌ„ as the Papistes do at this daye who greatly extolling the authoritie of the churche doe bringe in nothing but that in the whiche all the childreÌ„ of God do agree namely that the churche is the mother of the faithfull the pyller of truthe that it ought to be hearde and that it is gouerned by the holy ghoste the which ought not to be denied But when they wil drawe vnto them selues what right soeuer is due vnto the Churche they do wickedly and with sacriledge take that no poynte whereof pertayneth vnto them For it is necessary to consider the Hypothesis whether they deserue the title of the Churche or no. For in this point they fayle In lyke manner when they furiously rage against al the godly they excuse them selues with this colour that they are ordeined to defende and mainteyne the fayth and peace of the Churche But when we come more neare vnto the matter wee may euidently perceyue that they haue nothynge lesse in their myndes than the defence of true doctrine and that they are tooched with nothinge lesse than with the care of concorde But that they do onely fighte for their tyranny A. Moreouer this accusation semeth specially to haue his originall of that disputation in the which Christ alleaged the lawe prouing that he is the chosen sonne of God or els of his aunswere to the adiuration or charge of Caiphas the hyghe prieste For there by playne woordes he confesseth hym selfe to be the sonne of god But when Pilate hearde this sayinge hee was more afrayde In the whiche woordes there may be double vnderstanding First because Pilate feared leaste he should sustayne some blame if a tumulte should aryse because he condemned not Christe Secondly because so soone as he heard the sonne of God spoken of his minde was touched by by with feare This second sence doth confyrme that whiche followeth in the texte thus And hee wente agayne into the iudgement haule and sayde vnto Iesus Whence arte thou Hereby it
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
16. The rudenes of Christes disciples wheÌ„ they were called Wisedom commeth not by our owne industry 1. Cor. 1. Actes 4. The ignoraÌ„ce of the Apostels is not an exaÌ„ple for blind guides in these daies 1. Timo. 3. Tit. 1. Why Chryste chose suche as were ignoraÌ„t Actes 22. Osee 11. Iere. 3. The outâ—… calling is 〈◊〉 thinge wâ—…out the inâ—…uall The diligâ—… that ought be in ministers â—…ynagogge â—…at it is â—…tes 15 â—…e office of â—…icars of â—…yste â—…p 1. 〈◊〉 gospel of â—…ingdom The fame of Christe The two speciall thinges that Chryste dyd We all seeke more for the healthe of our bodies than of our soules DissimulatioÌ„ The cloake of hipocrites Chap. 6. Luke 4 â–ª Math. 2â—… Iohn 8. The byâ—… chayre 〈◊〉 felicitie â—…e world â—â—acieÌ„t perâ—… can not â—…e the 〈◊〉 â—…medy to â—…age the â—…ernes of â—…rosse Blessednesse parteyneth to the pacient Aunswere Poore in spyrite The moorning estate is happy Roma 5. Godly sorowe 2. Cor. 7. Chap. 16. Chap. 6. Actes 12 1. Cor. 5. Roma 12 Math. 9. Iohn 16. Esay 6. Iohn 16. Actes 5. 2 Cor. 1. Luke 1â—… â—…oc 21. â—…o are meke â—…ma 12. â—…iection â—…e nature of 〈◊〉 wicked â—…rouerbe â—…unswere The impacyence of the wicked Christe our onely stay in trouble Cruel perseÌ„â—… are a feare to them selues The inherytance of the godly The ioye of vngodly Psalm 37. Aunswere Luke 12. Psalm 37. What mercâ—… is Math. 12 Math. 9. Luke 10 The goâ—… their pâ—â— shall notâ—… vnrewaâ—… at the hâ—… of God. â—…e office of â—…ue christiaÌ„ â—…enes of â—…e is the â—…her of all â—…ues â—…m 15. â—…m 24 â—…m 17. â—…e 8 â—…ner 20 â—…m 51. â—…es 15. Iohn 1. The iust shall see God. Peacemakers Psal. 34. Gene. 12. Roma 9. Math. 19. The magistrates office 1. Cor. 1â—… Roman â—… Persecuâ—… The poâ—… of Sathâ—… 1. Petr. â—… The zeaâ—… the righâ—… â—…t perseâ—…n is 〈◊〉 they be suffer for â—…eousnes â—…r 4. â—…mo 3. â—…p 1. Luke 6. The Popes excommunication is not to be feared The excuse of the wicked Luke 13. Acte 6. Tertullian We are not persecuted when we are iustly punished 1 Petâ—… 1 Our wâ—… deserue â—…warde Philip â—… Examplâ—… â—…n can not â—…rue so â—…he as a â—…e at the â—…des of god â—…e 15. â—…m 31. â—…m 127 â—…is ment 〈◊〉 woord â—…rde Why the rewarde is promised 2. Cor. 4. The afflictioÌ„ of the apostels pertaineth to the ministers in these dayes The nature of man is vnsauery vntill it be salted with Gods worde The Gâ—â— is compaâ—… to salte The Goâ—… is hated â—…cause it 〈◊〉 sharpe The queâ—… of the Goâ—… A simile A considâ—…tion to 〈◊〉 of the prâ—…cher â—â—le â—â—le He that wanteth the salt of Gods worde is corrupted Impudency of Papistes The punishement of vnsauery salters Malachi 2. Osee 4. Psalm 119 The ministers of Gods worde are the lighte of the worlde Iohn 3. Iohn 3. The effâ—â— the Eoâ—… Iohn 1 Iohn 8. Aunsâ—… Iohn 1â—… Iohn 5. Philip. â—… Thes 5 The dâ—… and life 〈◊〉 teacher â—…aulte is â—…ught more â—…mous in a â—…tuous maÌ„ 〈◊〉 in a wicâ—… persone â—…ke 4 â—…ke 8. 2. Cor. 8. Good works becom a Christian for examples sake Good works may not be done for vayn glory 1. Petr. 2. Against free wyll Good works are sayde to be our works because God imputeth theÌ„ vnto vs. Two causes moued Christ to declare the agremeÌ„t that was betwene the Lawe and the Gospell Actes â—… The Gospell is subiecte to sclaunders â—… Timo. 3. â—…hat is ment 〈◊〉 the Lawe 〈◊〉 this place Iohn 7. Ierem. 31. How Christe fulfilled the Lawe Roma 10. Roman 3. 2. Cor. 1. Luke 16. 1. Cor. 13. The firme strengthe of the Lawe Iere. 33. Gods promises are immutable Aunswere Psalm 12. 〈◊〉 of the 〈◊〉 â—…east coÌ„â—…dement â—…at Luke 7. Aunswere The external vse of ceremonies is done away Indulgences 1. Cor. 9. 1. epist. 4 Titus 2. 1. Petr. 5. Chap. â—… â—…cope of â—â—e â—…a 8. â—… 10. â—…ti 18. Math. 19. The abuse of the lawe He that hateth his brother in his hart committeth murther Iohn 8. Iudgement Exod. 21. Truthe be prefâ—… before 〈◊〉 The fiâ—… to 〈◊〉 Iam. 1. 1. Iohn Ire is â—…rote of â—…ther Gene. â—… â—…ne 27. â—…am 18. â—â—m 25. â—…a 5. 〈◊〉 3. â—…sost in â—… ho. 16. â—…r rayâ—…uen in â—â—ct â—…d 132. The seconde step vnto murther The tokens of anger The thirde step to murther This hel fyer is called in the latten tongue Gehenna â—…guis 4. King. 23. 2. Cor. 28. Ier. 7 19 Heathen abhominations Esay 30. Math. 8. Esay 66. Mark. 9 Loue is fulfillinâ—… the lawâ—… â—…lip 4. Cor. 13. Aunswere The byshop of Romes doctrine ReconciliatioÌ„ Osee 6. Math. 23. 1. Iohn 3. The cause of Iniuries A remedy against conteÌ„tion Luke 1â—… The coâ—…tiouse 〈◊〉 shall feleâ—…treme iuâ—…ment â—…e peny purâ—…ory of the â—…pistes is â—…e builded Verse 17. Adultery 1. Cor. 7. ConcupiseÌ„ce The Papists deny concupisence to be sin Exod 20. The adulterer in wyll and minde â—…unswere â—â—e eies and â—â—des are â—…yded by the â—…rte The wicked inclination of mans nature Diuorcementes The holy estate of wedlocke The maner of the bill of dyuorcement of the Iewes Math. 19 Vsury â—…es â—…pinion 〈◊〉 Anaâ—…stes Of othes Deut. 6.10 Hebr. 6. We must not sweare but when iust occasion vrgeth He that sweareth by any parte of the worlde sweareth by God Aunswere Hebr 6 In matters of importauÌ„ce we muste sweare by God only Esay 66. Math. â—… Luke â—… God iâ—… where Psal. â—â— Psalm â—… Daniel Math. â—… Math. â—… â—…he in â—…ning is â—…ed â—…ause of â—…ing 2. Cor. 1. Math. 13. Exod. 21. Leuit. 24 Deut. 19. Leuit 19. Sufferance Roma 12. Reuenâ—â— Auguâ—… epestoâ—… â—…odly â—…acience â—…g 22. â—… 18. â—… 23 〈◊〉 2. Losse of goodes and al thinges els must be borne for Christes sake Iniury must be borne Luke 6. Liberalitie Prodigalitie 2. Cor. 8. Gala. Worâ—â— loue foâ—… Perfeâ—…â—…ritie The 〈◊〉 propeâ—… a Châ—â—â—â— â—…t 19. 〈◊〉 of our â—…bour 〈◊〉 10. â—…d must â—…yded Luke 23. Vengeaunce ought not to be in the faithfull Roma 12. The popishe monkes haue preached libertie Our enemies do not deserue our loue Loue was more higely estemed of the heathen Phylosophers thaÌ„ of vs Christians Loue is a token of adoption Luke â—… There 〈◊〉 promiâ—… the scrâ—… pertayâ—… the freâ—…cies of 〈◊〉 not to â—…sertes Tempâ—… benefitâ—… God is â—…rall to 〈◊〉 â—…mon â—…be 〈◊〉 6. 〈◊〉 Publiâ—… were 〈◊〉 3. Christians worse then Publicans The Anabaptistes vse to kisse in token of loue ChrisostoÌ„ The fulfilling of the lawe Luke 6. Ambition Almesâ—… Math. â—… Vayne in geueâ—…â—…mes mâ—… auoydeâ—… Hypâ—… geuâ—… â—…e descripâ—… of an hyâ—…ite â—…ocrites of â—…es kindes 〈◊〉 a Syâ—…geis â—â—che hyâ—…sle Aunswere True and perfect almes Almes 〈◊〉 be geuen foremen 〈◊〉 that it be â—… without â—…tation 1. Sam. 1â—… 1. king â—… Ierem. 7 Psalm 7 Luke 14 Luke 16. 〈…〉 â—…abuse of 〈◊〉 â—…crisie is â—…ouse Popishe praier contuted The true vse of prayer Publike
pretence defraude the poore shepe of the holy foode of Gods worde and in stede of the same brought into the world certaine stinking and vayne traditions whiche they had drawen out of the filthy puddel of carnall reason and would haue them accompted suche was their arrogancy for deuine oracles Moreouer men were growen to suche madnes vnfaithful dealing that whatsoeuer pleased them the same also they did perswade the kynges rulers of the worlde whose duty it was to watche for the safetie of all the people and before all thnges to take hede that they did not degenerate from the true worship of god But in this horrible waste and confusion of thinges the celestiall father vouched safe to preserue his Churche by a certayne miraculous working not to be attained by our vnderstanding for he daily calleth backe his electe out of the bottomles pitte of ignoraunce and transposeth them into the kingdome of his welbeloued sonne that being partakers of the light of the Gospell or rather being made light it selfe in the Lorde they might walke as children of the light submitte them selues wholy vnder his obedience whiche called them out of darkenes into a wonderfull cleare light Whiche worthy and incomparable benefite is daily offered not onely to priuate men here and there dispersed but also vnto kinges rulers so often as God doth styrre vp in their Costes faithfull Pastors though neuer so cruell persecutions storme euery where Sathan with his ministers raginge do bende all the force of their strengthe to hinder the course of the Gospel either by mans authoritie or els to breake it of by the feare intollerable wayght of afflictions Therefore seing through the grace of God we haue here free libertie vnder right Christian princes to enioye the light of the Gospell wheÌ„ as many other nations of the worlde are as yet buried in the depe dungeon of ignoraunce and seing it hath pleased God of his free mercy certayne yeares paste to snatche vs out of the iawes of Antechrist that we might heare the swete voyce of Christe continually sounding in the Churche wee should bee twyse ingratefull if we should not wyshe with ardent petitions that oure brethren might obtâ—â—â—e the like grace and fauour or if we shoulde not reatche out our hande to helpe them whiche make haste to gette the same libertie But there can no waye be founde out more commodious to further their saluation then if beside our daily prayers in whiche we commende them to the Lorde we reatche as it were into their handes some thing whereby they might well fortefie them selues against their enemies and be able to reproue and conuince suche as resiste the truthe Neither do we nede any great consultation to determine what this thing should be wheÌ„ as nothing can be more profitable vnto them than the sounde syncere playne exposition of the holy Scriptures which heretofore was so obscured by the fonde commentaries preposterous interpretations of those that knewe not truely the very elementes of Christian religion so that the worde of God gaue place to prophane wryters so farre was it from retaining the force and authoritie which of right she ought to haue among men For who knoweth not that those who neglecting the authoritie of the worde of God did cite Plato Aristotel Cicero and other prophane wryters of that sorte in their pulpettes were had in great estimation and counted for chiefe deuines in comparison of those that propounded the worde of God simply and sincerety I therefore wyshing to satisfie their desier whiche long earnestly for the sounde and playne exposition of the Scriptures lefte vnto vs by the Prophetes and Apostles applied â—…y mynde before these fewe yeares to collecte and gather out of the doctours suche as might be gotten bothe olde and newe whatsoeuer semed to helpe to the exacte knowledge of the newe testament hoping hereafter if the Lorde graunt me strengthe to bestowe the like diligence in the olde testament to the ende that as the whole body of the Scripture is set forth vnto vs by diuers organes of the holy Ghoste so beinge beutified with a plaine and perfecte exposition collected out of sondry interpretours it might be redde of all the godly to the glory of God and saluation of men Neither yet do we thinke that this our labour shal be improued by any saue onely by suche as mislike all godly and deuine thinges For seing many with earnest affection desier to knowe the opinioÌ„s of suche as interprete the holy Scriptures and oftentimes it chaunceth that what by one is pretermitted that is spoken by an other and contrariwyse yea but fewe haue the multitude and varietie of bookes many also cannot enioye them without perill Who I beseche you can condemne these oure painefull studies and good intent but that also he shall seme to improue their indeuour which would profite willingly by reading or hearing sondry interpretours of the Scriptures Moreouer if their diligence be commended and not vndeseruedly whiche out of the lectures and Sermons of the preachers of Gods worde note and gather what they can and geue it to be printed to the ende the whole Churche might reape a commoditie of that whiche was spoken out of a Pulpet to a fewe in nomber why should it not be laweful to collecte and chuse whatsoeuer semeth to pertaine to the explictation of the sacred Scriptures out of their commentaries whome God hathe made ouerseers of his flocke to feede and teache them and hath enriched them with many giftes to the common edifying of his Churche And as for suche as thinke them selues so spiritual that being contente with the volume of the Bible onely do carelesly and frowardly reiecte all commentaries those men I iudge not worthy any confutation For that whiche they vaynely babble tendeth to no other ende except perhappes they knowe not them selues but vtterly to abholishe the ministery of the worde that it might be lawfull for euery one to dreame or vtter vnaduisedly what he liste of Gods high misteries when neuertheles the Lord him selfe commendeth prophecie before other thinges in so muche that the Apostell Paule doth not doubte to preferre the same before certayne other giftes of the holy Ghoste otherwyse moste excellent And in an other place he sayth Despise not prophecies trie all thinges kepe that whiche is good Solomon also doth witnes in playne wordes that where prophecying doth fayle the people must nedes bee scattered abroade Let them therefore either bring to passe that all men may speake Hebrewe and Greeke and that euery meÌ„ber may be replenished with the fulnes of the spirite whiche thing is peculiar to ChristiaÌ„s or els let them suffer the Churche to enioye the communion participation of giftes whiche Christe distributeth to eche man as semeth good vnto him selfe As touching the tittle of the booke we thought it good to call it an Ecclesiasticall exposition for a double respect first because it is gathered
out of those wrytinges whiche were employed and consecrate to the Churche it selfe by holy men whiche bestowed all their labour and study to enlarge the true faith and for that cause they may well be termed Ecclesiasticall wryters Secondly because it appertayneth of dutie to the Churche to knowe the familiar voyce of their spouse who speaketh vnto her sitting in the heauens and that by the helpe of his seruauntes to wytte faithfull ministers who for that same cause are called in the Scriptures the interpretours of Gods wyll and the messengers whiche bryng fidinges of the reconciliation betwene God and man. But we call it Catholike that is vniuersall because it is gathered vniuersally out of all the most appro◅ed deuines And for because welbeloued brethren in Christe you whiche yet grone vnder the yoake o◅◅ntechriste dispersed here and there you desier with ardent affectiōs to knowe those things whiche may guyde you to the perfect vnitie and certaintie of faythe I moste earnestly request you that as the Churches restored to their integritie enioye the sacred sermons lectures communication and publique conference of the selfe same men whiche haue enriched this woorke with their labours so you also vse gladly and cherefully this exposition of the newe Testament that your fayth may haue the better successe and Christes spirite by the reading of the Scriptures may in suche wyse mortefie whatsoeuer concupiscence of the fleshe is remayning in you that we may all speake thinke and vnderstande one thyng being one whole body Flie therefore all peregrine straunge doctrines and geue attentiue eare to the moste swete voyce of that great shepehearde of the shepe Christe Iesus who by his Apostels and Euangelistes teacheth you moste playnly the way to saluation Despise with a stoute courage the forged tales and traditiōs of men by whiche your consciences are snared and imbrace the libertie achieued by Christe and worthely set forth in this newe Testament whereof you haue here an exposition no lesse sounde than playne and euident Not that this interpretation is so perfect absolute in euery point that nothinge may be added thereto pertayning to doctrine and edification for who can examine or interprete any one place of Scripture so happely and dilligently that no man shal be able to expresse the same more playnely or obserue in it somewhat more helping either to teache exhorte or reconcile other places Neither was it my intente to vrge the studentes in holy Scriptures to kepe silence but rather not onely to exhorte all the Godly but also to desier them for Gods sake that if they haue attayned anye thing either by reuelation of the spirite or by the commentaries of other whome we haue not sene to brynge it and make it commen so that it be briefe and fitte to edefie whiche howe necessary it is in serious matters there is none but wyll confesse For ouer and besides the newe bookes whiche come forth dayly whereby this worke might bee enlarged I am fully perswaded that the authours them selues out of whose wrytinges I haue taken this exposition are so farre from ambition and emulation that they desier nothing more than that they to whome the gifte of prophecie is graunted shoulde not defraude the Churche thereof for whose sake they haue receiued that whiche they haue I sought therefore to profite them onely whiche with vpright conscience seke the symple and peculiar sence of the Scriptures leauing vnto the Church whom God endeweth euery day with marueilous giftes libertie to adde according to tyme and place what semeth to belonge to the common edifyinge of the godly as is wont to be done in the holy assembles and metinge where the Godly communing of diuine matters haue libertie to bringe forth or alleage in the middest of the company that whiche they haue receiued of the father of lightes so that if it be reuealed to an other sitting by the firste doth willingly kepe silence as the Apostell commaundeth Nowe as concerning the authours out of whose commentaries or annotation vppon the Gospell after Mathewe this exposition is collected we haue declared their names in the next leafe following And leaste the often repetition of their whole names should trouble the readers we haue signified thē by their first letters although that thing semed once vnto me not greatly necessary if this one admonition of my frēdes had not prouoked me thereto who tolde me that it would fall out that some would reproue me of a lye for because this woorke being intituled a Catholyke exposition collected out of sondrye interpretours should neuertheles appeare to be one discourse neither would they beleue any other except we did note by letters euery particuler mans woordes But where I my selfe did incline to that parte not to discrie the authours names by letters I was led hereby because I feared the disposition of some who being addicted to men do for the moste part measure approue and reiect the interpretations according to the authoritie and estimation of the man rather considering the men than what the holy Ghoste pronounced by them to the common erudition of the Churche Moreouer the readers peraduenture will marueyle that I note so fewe woordes out of some authours but let them vnderstande this that when I finde one that sayth the same that almoste all the reste do whether it be in fewe woordes or many so it be in more playne woordes his woordes I haue chosen yet as it were weauing to or vniting out of other that whiche he had either omitted or lefte vnspoken for one man can not speake of all thinges for want of memory neither is occasion offered If at any tyme a diuers or contrary exposition happen to be founde among the authours I haue so described the same that I haue noted what the reader should followe Neither shall there be founde in this booke a hotche potche of opinions if wee maye so terme it whereby the Reader myght bee troubled not edefied but sounde and true doctrine and the same throughout the whole booke guyding vs to the father and Iesus Christe his sonne Therefore good brethren accepte and according to goodnes and equitie allowe his dilligence whiche together with you wysheth before all thinges the increase of Christes kyngdome and the destruction of Antechriste Do you also your endeuour with earnest ardent zeale to professe Christes Gospell neither as some falsely termed Christians do be you ashamed of it by constant confession whereof the glorious sentence of Christe is onely to be hoped for who shall approue the same before his heauenly father and electe Angels And verely no man is able worthely to commende the excellency and frute of the eternall wysdome of God whiche is opened in the Gospell For the Gospell is The light vvhiche the people that vvalked in darkenes did see and vvhiche sprang vp to them vvhich sate in the region of the shadovve of death It is the kyngdome of God vvhich approched to vs vvhich
kyng for this cittie began to geue more reuerēce to king Herode and to the Romaine power then it did vnto the God thereof 36 Neyther shalt thou sweare by thy head because thou canst not make one heare white or blacke Neither shalt thou svveare by C. When men sweare by their head they offer their lyfe whiche is the singuler gift of God as a pledge of a good faithe Bu. Furthermore they vsurpe the power which is peculier vnto god For we haue not suche power ouer our heads that we can make one heare whiche is leaste either white or blacke God is the ruler of our heade therefore we sweare by God when we sweare by the same A. Here we are admonished that there is nothing so smale of reputation in the creatures of God in the whiche there appeareth not the maiestie of God by whome it was made Christe therefore would haue vs vse the creatures of God with his feare yea and to haue the members of oure body in honour leaste we abuse the same 37 But let your communication be yee yee and nay nay for whatsoeuer is more then this commeth of euell But let your communication Nowe Christe in the seconde place doth prescribe a remedy namely that men ought syncerely in good faythe to bargaine cōmonly one with an other because that then the simplicitie and true meaninge of their talke shal be no lesse then an othe among them whiche regarde not sinceritie And certainely it is an excellent order in correcting faultes to note and marke the springes out of whiche they flowe For whereof commeth suche promptnes in swearyng but because in so greate vanitie in so many deceites in suche inconstancy and wauering nothing is credited Christe therefore requireth vs to be circumspecte in our talke and constante in our words that we nede not to sweare any more For the repetition as well of the affirmation as of the negation here mencioned pertayneth to this ende to teache vs to stande to our promyses Yee yee and nay nay E. Christ here teacheth vs how we should bargaine namely that we be simple and constant in that thinge whiche once we affirme or denye if we affirme any thyng to do it truly and if we denye any thyng to deny the same also truly The lyke manner of speakyng vsed Paule also saying When I was thus wyse mynded did I vse lightnes Or thynke I carnally those thynges whiche I thinke that with me should be yee yee nay nay God is faythfull for our preaching to you was not yee nay Men very seldom do vse to affirme or denie truly that whiche they think but are delighted with lyes and that is the cause that we haue suche Indentinge suche wrapping and tangling suche fouldinge and byndinge in obligations As though there were no credite in men at al which no doubte is very small For vvhatsoeuer is more C. Because this is the true kynde of bargayning whē men speake no more with their tongue then they thynke in their harte Christe pronounceth that whatsoeuer excedeth this is sinne Neither is their iudgement to be allowed whiche thinke him to be in faulte of the othe that will not beleue him whiche speaketh For Christe teacheth that men are in faulte that they wyll be constrayned to sweare because if there were any faythfulnes amonge them if they were not waueringe and double tonged they would haue simplicitie and true dealyng Neyther yet doth it followe but that it is lawful to sweare so often as necessitie dothe require because the vse of many thynges is pure good the originall whereof is vitious Commeth of euell There are some whiche expounde this to be ment of the deuel As when it is sayd Then commeth the euell man and taketh awaye that whiche was sowen in his harte For the which Marke hath Sathan came and Luke The deuel came c. 38 Ye haue harde howe it was sayde an eye for an eye and a toothe for a toothe Bu. The fourth example which the lorde bringeth out of the lawe is taken out of the .xxi. of Exod. and the xxiiij of Leuiticus and the .xix. of Deutro By that lawe God would haue his people beware leaste that any of them did rashely hurte one another To this place agreeth not that whiche is written in Leuiticus Thou shalt not auēge thy self nor be myndefull of wronge But we must consider that this was spoken to priuate persones and the other lawe as to take eye for eye toothe for toothe was permitted onely to the Iudges and Seniores of the people as a punishemēte to be executed vpon the offender and a satisfaction for the same Nowe the Iewes vpon this lawe thought that they beyng hurte might seke to requite one iniury with an other and so to be reuenged for euery wrōg done vnto them But Christ teacheth them the cōtrary that although a commō defence were committed to the iudges to subdue the wyckd and to bridel their force yet that they ought paciently to suffer those iniuries done vnto them 39 But I saye vnto you resiste not euell but whosoeuer geueth you a blowe on the right cheke tourne to hym thy lefte also But I saye vnto you M. By these woordes Christe semeth to be contrary to the doctrine of the Scribes and Phariseis teaching vs to be lowly gentle mynded to be meke in suffering euell that we might be so farre from reuēging of our selues that we should rather suffer the greatest iniury then to requite any whether it were in our power to do it by ryght or by wrong C. There are two sortes of resisting the one is whereby we repell iniurie without hurte the other is whereby we reuenge or requite For although Christe doth not permit those whiche are his to reuenge yet notwithstanding he doth not forbid them to eschewe vniuste violence Also S. Paule may be vnto vs a good interpretour of this place sayinge Derely beloued auenge not your selues but rather geue place vnto wrathe and so forth and by and by he addeth be not ouercome of euell but ouercomme euell with goodnes Here our sauiour Christ intreateth of reuengement and to take away the libertie of the same from his disciples he forbiddeth them to requite euell with euell Then he extendeth the lawe of pacience farther that we do not only beare peaceably iniuries done vnto vs but also that we prepare our selues to suffer a newe C. Therfore the whole admonition of Christ tendeth to this end that the faythfull should learne to forget iniuries and all kynde of euell done vnto them least they being hurte shoulde bursting forth into hatred and ill will couet to hurte but that they shoulde be ready to suffer if that the wickednes and outragious madnes of tyraūtes increase against them VVhosoeuer geueth thee a blovve M. For examples sake he addeth these and that whiche followeth by the whiche he declareth what kynde of euels we should beare and