with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
in all Hee that hath eares to heare Bu. By this addition hee doth admonishe the hearers to way and consyder diligētly of those thinges which hee spake namelye that they rather oughte to chose the studye of righteousnes the rewarde wherof is saluation and euerlasting glory then the studye of impietie and hypocrisie the end wherof is destruction and perpetuall shame 44. Againe the kingdome of heauen is like vnto treasure hyd in the field the which a man hath founde and hydde and for ioy thereof hee goeth and selleth all that hee hath and byeth the fielde Againe the kingdome Bu. The other two parables following tende to the same effect and purpose that this doth Hitherto Christ hath spoken of the Gospell of the kingdome of God and of the word of life comparing the same to thinges of small valew but now hee compareth it to thinges of great pryce C. To this ende speciallye that the faythfull might learne to preferre the kingdome of God before the whole worlde and therefore to renounce and forsake them selues and all the desyres of the fleshe least they should be let or hindered to obtayne and enioy so singuler a benefyte For this admonition is verye necessarye for vs both because the inticementes and prouocations of the world do so bewitch vs that euerlasting life doth vanishe awaye from vs and also because wee are carnall the spirituall heauenly graces of God are little esteemed of vs Chryst therefore verye worthely doth so farre extoll the excellency of the grace that it oughte not to be greuous vnto vs for the desier of the same to leaue forsake what soeuer is precious deare vnto vs. To treasure hyd in the fyelde C. First he saith that the kingdome of God is like vnto treasure hid in the field For wee do magnify and extoll very muche those thinges which do appeare and are manifest before our eyes and therfore the new and spiritual life which is set forth in the Gospell is vyle and contemptible vnto vs because it lyeth secretly included vnder hope Therfore the comparison of the treasure here is very apte whose pryce estimation nothing decayeth although it appeareth not to the eyes of men beinge buryed and layed vp in the earth By the which words we are taught that the spiritual ryches of the grace of God are not to be esteemed and valued accordinge to our carnal eye or after the externall shewe and appearaunce but we must esteeme and iudge of it as of treasure whych although it be hyd yet notwithstandinge it is preferred before speciall ryches The vvhich a man hath founde C. All things in parables are not alwayes to be considered by them selues as it is sheewed already before in the 44 verse For if any man wyl be very curious here in the hyding of the treasure wee oughte not to hyde the Gospelll but to call others into the societie and fellowshippe of the same Bu. Vnles paraduenture wee may saye that that is of so greate force as if thou shouldest say hee dissembled hee did not make the seller priuye vnto it because the treasure which was buryed in the fielde laye hid and was not knowne to the seller And selleth all that hee hath C. By these wordes hee teacheth that they are apte meete to receyue and vnderstand the grace of the Gospel which all other desyers set apart endeuour them selues wholly and studye by all meanes to enioy the same Notwithstandinge some man will demaunde whether all our goodes muste be forsaken to the ende wee maye obtayne euerlasting life But hee may brieflye be aunswered that this is the simple true meaning of the words of Christ namely that wee doo not honoure the Gospell aright except wee make more accoumpte of the same more highly esteme it than all the pleasures honours delights in the world for they must be free from al impediments which will aspyre to the ioyfull blisse of heauen Therefore to sell all thinges for the gospell is to be Prest readye to relinquishe and forsake all that maye let hynder or staye vs from oure purpose so that the whole world shoulde be nothinge vnto vs in comparison of this precious Iewell and treasure For wee must alwaye destinguishe and put a differēce betwene the helping meanes the staying lets Ryches are some times aydes and helpes and sometimes letts impedimentes so are all those thinges which are of great pryce by the iudgemēt of men In one respecte Abrahā possessed ryches being ready to forsake all that euer hee had if the Lord had commaunded In another respecte Moyses refused the ryches of the Egiptians which could not be both the daughters sonne of Pharao the seruaunte of the Lorde S. Paule speaketh of him selfe thus the thinges that were vauntage vnto mee those I counted losse so Christs sake Yea I thinke al things but losse for the excellency of the knowledge of Christ Iesus my Lorde For whom I haue counted al thing losse and do iudge them but vyle that I maye wynne Christ And byeth the fielde C. No man can dye the kingdom of God wherfore we may not argue here in this point of the parable of bying and selling For Christ doth not meane by the word of bying that any man can bye for anye price eternall life for we do know vpon what condition God calleth his faythfull vnto him by the Prophete saying Come vnto the waters all ye that be thyrsty and yee that haue no moneye come bye that ye maye haue to eate come bye wyne and mylke withoute any moneye or moneye worth But althoughe the heauenly and euerlasting life and whatsoeuer pertayneth therto is the free gift of God notwithstanding wée are said to redéeme the same when willinglye wée depriue our selues and cleane put away from vs all the desires of the fleshe least that anye thinge should hinder vs in obtayning the same This treasure is not manifest to euerye one but is hyd in the field to the end wée might with great care and diligence seke for the same 45. Againe the kingdome of Heauen is like vnto a marchante man seekinge goodly Pearles A. This parable and the other goinge before pertaine to one effecte Sekinge goodlye Pearles M. The Greeke woorde signifyeth good Pearles In these precious stones the beautye and excelencye of them is the cause of the pryce and valew Hée seemeth here to put a particuler thing for that which is more generall as the Pearle for all other kinde of precious stoones as the Emerande the Saphyre and the Diamonde Plynie wryteth of precious stoones at large in his 9. Booke and thirde Chapiter 46. VVhich vvhen hee had founde one precious Pearle vvent and soulde all that hee had and bought it Bu. The sence and meaning of this place is this As marchaunt men séeke carefullye with great labour and perill for precious stoones so it behoueth euery one to be desirous of the woorde of God
do contende sayinge than we domerit the kingdome of God by our workes C. But if the cause of our saluation were disputed of here they shoulde not gather amisse that wee deserue eternal lyfe by our good workes but seing the purpose of Christ was nothinge els than to exhort his Disciples to the studye of a godly life they do falsely gather of his wordes that oure woorkes are able to merite In that they stande vppon the casuall worde For it is nothinge For we know that the cause is not alwayes noted but rather the consequence when eternall life is promised to the iust Howbeit there is a more plaine aunsweare to be made For wee do not deny a reward to be promised to good workes but wee say that the free reward is not promised to good workes because it dependeth of the adoption The Apostle Paule reioyseth that there is a croune of righteousnes layed vp for him but wherevppon hath he this trust but onlye because hee was a member of Christe which is the only heyre of the celestiall kingdome Hee sayth that the iust Iudge shall geeue him this crowne but howe hath hee this reward but onely because hee is freely adopted and indued with righteousnes of the whiche wee are all voyde These two thinges therefore are to be noted namelye that the faithfull are called to the possession of the heauenly kingdome in respect of good woorkes not because they haue deserued the same by the righteousnes of workes or because they of their owne strength can gette the same to themselues but because God doth iustifye those whom hee hath first chosen Secondly although by the guiding of the spirite they aspyre to the study of righteousnes yet notwithstādinge because they neuer satisfye the lawe of God there is no rewarde due vnto them but that is called a rewarde which is geuen to them freely Z. Moreouer it is a thinge often vsed in the Scriptures to geeue that vnto the latter which belongeth vnto the first as to workes that which pertayneth to fayth and againe that is oftentimes attributed to faith which is onelye proper to the deuine election Wherefore these workes here added muste not so be taken as thoughe for them God will call the electe to the possession of his kingdome but because these woorkes do testify that they are blessed of the father and chosen to the possession of the kingdome before the worlde was made by the whiche workes they declared that they were endued with the spirite of the father For to blesse the needy is a worke only belonging to the spirite of the father 36. I was naked and ye clothed mee sicke and ye visited mee I was in prisō and ye came vnto mee I vvas naked and yee clothed mee C. Christe doth not recken vp here all the partes of a godly and holy lyfe but onely toucheth for examples sake certaine duties of charitie by the whiche we declare that we worship God. For although the worshippe of God doth farre excell the loue of men and therfore faythe and inuocation are preferred before almes dedes yet notwithstanding Christe dothe iustly set before vs the testimonies of true righteousnes whiche doe more appeare If a man shoulde bee beneficiall to his neighboures and liberal to the poore and yet a cōtemner of God his mercy would profite him nothing at all to please God because in the meane tyme he defraudeth him of his right Christ therefore doth not place the sūme of righteounes in almes dedes but doth shewe as it were by more familiar signes what it is to lyue godly iustly the the faythful truely might not only professe with the mouthe but also proue by serious exercises that they woorship god Wherefore fantasticall mad men doe very preposterously vnder the coloure of this place withdrawe thē selues bothe from the hearing of the woorde and also from the vse of the holy supper from other spirituall exercises because by the same coloure they would also reiect faith the bearing of the crosse prayers chastity and suche lyke But truely Christe mente nothyng lesse than to restrayne the rule of lyfe whiche is conteyned in the two tables of the lawe to parte of the seconde table Yet notwithstanding these are the true exercises of Christians to doe good vnto their neyghboures And by this meanes God shall haue a tryall of vs whether we loue hym truely or no. For seing that hypocrites fayne them selues to serue God it is shewed vnto them out of the seconde table that their seruice is false For he whiche stealeth curseth and so forth although he be dayly occupied in prayer yet he bewrayeth his impietie euen as he that dothe well declareth his goodnes to al men There are truely some tymes wycked persones whiche are innocent among men and yet in the meane time idolaters And therefore bothe do comprehende pietie and loue for loue onely is not sufficient neither is that preferred before fayth and the inuocation of God for the worship of God is more excellent than any dutie belonginge to men seing the duties whiche pertayne vnto men do stande vpon the worship and pietie in god M. There are also many other excellēt workes which without all doubte shall be acknowledged and allowed at that daye in Christians as the woorkes of those whiche wyll forsake all yea their lyfe for Christes sake that faithfully worke in dispensing misteries many other suche lyke but hee reherseth those whiche maye generally agree to all Christians in so muche that he whiche is founde here voyde of synceritie may be reiected as one not pertayning vnto Christe Although therefore Christe commending vnto vs loue excludeth not the duties pertaining to the worship of God yet notwithstāding he teacheth his disciples that this shal be the lawefull triall of holy lyfe namely if they exercise them selues in loue according to the saying of the Prophete I wyll haue mercy and not sacrifice because that hypocrites being couetous cruel deceiuers violent dealers proude and suche lyke do notwithstanding fayne holines by the pompe shewe of ceremonies Whereby also we gather that if we couet to haue our lyfe allowed and accepted before the hie Iudge we may not wander in our own inuencions but we muste rather consider what he doth specially require of vs For whosoeuer shall depart from his commaūdementes all though thei trouble weary them selues in fayned woorkes yet neuerthelesse at the laste daye they shall heare this sayd vnto them Who sought for these thinges at your handes I vvas in pryson and ye came vnto me Z. Of these syxe whiche are here rehersed the Moonkes and suche like rables haue made vnto them selues syxe woorkes of mercy when as notwithstanding there are many mo than syxe And Christ according to the manner of the Hebrewes reckeneth a certaine nomber and that of the chiefe among many vnder the which by a figure called Synecdoche he lefte the reste to be vnderstode C. For to
in him that followeth Christ Myracles serued to set forth the glorye of God. Chriâ—… Phisâ—… Mathâ—… Esayâ—… Theâ—… charitâ—… 〈◊〉 2. 〈◊〉 9. Traditions thrust in by men Scribes Iohn 1. Papistes alleadge traditions Thâ—â— of trâ—… Iohn â—… Indâ—â— thingâ—… not be necessaâ—… â—â—ke 7. The order of washing was curiously vrged of the Iewes Popish holye water is made by this place The lawe of God ought to be preferred before mens traditions Traditions of men tye the consciences of gods people Papistes strayne â—…gnat sâ—…low afâ—… Markâ—… 1. Tiâ—… Childâ—… oughtâ—…â—…nour 〈◊〉 Parcâ—â— â—…us of â—…cy Honor dowe vnto parents Commeth of me is not expressed but vnderstoode in the Gereke texte Corban the boxe of the temple Luâ—â— Deâ—â— traâ—â— perâ—â— neâ—â— â—…rituall â—…ship beâ—â—eth to 〈◊〉 â—…onoure â—â—ueth 〈◊〉 God. â—…rifie â—…hyngs â—…serned â—…er Gods worde is sufficient to teache vs how to worshyp hym Fained worshippinges ar abhominable Rom. 14. Ignoraunce is not acceptable vnto God. Markâ—… Maâ—…ence 〈◊〉 welâ—… all euâ—… Godâ—…â—…tures Popisâ—… of meaâ—… drinckâ—… Titus â—…ry in â—…ige 〈◊〉 agre 〈◊〉 must â—…ded The vertu of Christ offended the Iewes Luke 2. Esaye 5. Ierem. 2. Ierem 12 Amos. 9. Esay 60. 2. Cor. 2 The effecte of the Gospell The duetie of a preacher Preâ—…â—…tion 〈◊〉 wâ—… owâ—… naâ—â— Eraâ—… of thâ—… â—…riginall 〈◊〉 saluaâ—… â—â—s geâ—… offen â—…n Blindenesse and ignoraÌ„ce are the cause of destruction Papistes maintayne blyndnesse Gala. 2. Mark. 7. Mâ—â—â—…fâ—…le 〈◊〉 man. Aâ—… â—…orrupâ—…â—…at is in 〈◊〉 defyâ—â— whole 〈◊〉 〈◊〉 10. â—…e 7. Roma 15. Math. 10. Rom. 1 2.3 and .10 1. Cor. 1. Gala. 3. The Greeke letter χ is as much as ch Faithe commeth by hearynge Sâ—… wâ—… faiâ—… 〈◊〉 10. 〈◊〉 speaâ—… his 〈◊〉 and 〈◊〉 Popishe praier to saintes Ephe. 2. Math. 10. Roma 15. Luke 19. Faith that is firme can not be beaten downe 〈◊〉 made â—â—ntiles 〈◊〉 were â—…ges to 〈◊〉 sonnes 〈◊〉 â—…oÌ„ hath â—…s Marke 7. A constants fayth in the woman of Canaan Luke 18. Chriâ—â— fayth â–ª â—…btayâ—… thinâ—…â—…he haÌ„â—… God. Marke 8. Math. 4.8.9 and 14. Saintes may not be sought vnto for helpe False myracles dishonor God. Acteâ—… Galâ—… Hebâ—… Theâ—… weâ—… Chriâ—… waÌ„â—… 〈◊〉 5. â—…e reaâ—…eth â—…s poâ—… 〈◊〉 11. 1. King. 14. Encrease commeth by the blessing of God. 1. Kings 17. Mans life 〈◊〉 a continuall warfare on earth The truth neuer wanteth enemyes chap 8. Papistes would haue the Gospell confirmed by newe signes Thâ—… set 〈◊〉 croâ—… bâ—…â—…desâ—… wâ—… 〈◊〉 fayâ—… sheâ—…â—…gion â—…e 12. Gene. 1. Esay 35. Gene. 49. It is lawfull to note and obserue the outwarde apperaunce of the Heauens â—…e 4. â—â—ke 8. Error beinge once grounded truth is abbolished Marke 8. Luke 12. False doctrin is compared to leuen Ierem. 5. Deut. 10. Traditions of men bringe in hypocricye Aunsâ—… Antiâ—… Româ—…â—…lye sâ—â—â— his kâ—… Popeâ—…tions aâ—… Gospeâ—… not agiâ—… Two 〈◊〉 of leuen â–ª â—…uste is â—…se of â—…erate Ingratitude is the cause that wee are ouercome in temptation Deut. â—…4 and 25. Psalm 78. Matth 26. Math. 13. 2. cor â—… Mark â—… Luke â—… 〈◊〉 li. 18. 〈◊〉 3 de â—…ui and cap. 16. 〈◊〉 10.12 â—…1 〈◊〉 17. 〈◊〉 the â—…f man. Psal. 8. Esaye 5. The error of the Iewes as concerning the soule of man. Math. 11. Ierem. 1. Thâ—â— of 〈◊〉 Antithâ—… compâ—â— thingâ—…â—…trarye â—…ssion of â—…with â—…th is â—…ed of Chriâ—… Iohn 6. Peter was the mouthe of the Apostels 1. Kings 24. Luke 2. Actes 17. Iohn 17. Luke 4. Math. 8. Math. 21. Esay â—… Gala â—… Epheâ—… Matâ—… â—…his the â—…of God. 〈◊〉 1. 〈◊〉 3. chap. 1. Peter signifieth a stone Ephe. 2. 1. Timo. 1. 1. cor 3. Ephe 2. 2. cor 10. Psal. â—… Numâ—… Deâ—â— Exâ—â— Psalâ—… Ephâ—… Matâ—… 〈◊〉 10. 〈◊〉 21. â—â—er 5. â—…hurche â—…geth to 〈◊〉 not 〈◊〉 Pope 〈◊〉 20. 〈◊〉 7. 〈◊〉 5. 〈◊〉 14. â—…ates â—…ot preâ—… against 〈◊〉 Roma 8. 1. Iohn 5. Iohn 10. Christes congregation so longe as it is on earth shall euer be subict to persecutions Esay 22 Luke 11. The 〈◊〉 is the 〈◊〉 lyfe Mathâ—… Aunsâ—… Iohn â—… Luke â—… â—â—ssion of â—â—es by the â—…pell 〈◊〉 42.49 〈◊〉 61. â—…es 26. â—…s 2. 〈◊〉 16. Actes 13. Actes 18. Binding pertayneth to the Gospell Actes 8. 2. Cor. 10. 2. cor 4. The Gospell is a reconsiliacion betwen God man. Auguâ—… 1. cor â—… Ephe â—… â—…christ of â—â—e taketh â—…r the fouÌ„â—…on of the â—…che â—â—ian â—â—he suâ—â—cie Peter was made a doore keper of the kingedome of heauen Peter dyed at Rome Aunswere Truthe at all times muste not be spokeÌ„ â—…achi 2. â—…h 21. â—…lorye of â—…es reâ—…tioÌ„ and â—…the â—…lwaies â—…ed toâ—… Rom. 4. Loue not guided by reasoÌ„ Rashe zeale Good intencions of men not guided by the word of God. Aunswere Gene. 18. Gene. â—… Mathâ—… Peteâ—…â—…led Sâ—… 〈◊〉 8. â—â—p that â—…y beâ—… be aâ—… Rom. 8. Chap 8. Chap. 9. Luke 14. Two things make vs like vnto Christ Iohn â—… Iohn â—… Luke â—… 1. Corâ—… Lukâ—… Versâ—… Theâ—… haueâ—… theâ—… pertâ—â— to thaâ—… â—…0 〈◊〉 4. 1 Peter 2. All are not Martyres thou suffer death without feare The soule of man is immortall Chap. 9. The 〈◊〉 generâ—… Iudâ—â— Maâ—… Luâ—… Maâ—… â—…c 7 â—â—o 2 〈◊〉 25. Angelles are Goddes mynisters 4. Kin. 19. Workes are not the cause of saluation The fruite maketh not the tree but the tree the fruite Three causes of our saluation Iohn 3. Woorkes are a seale of our Faythe 2 Cor. 5. General iudgment Roma 2. Iohn â—… Mark â—… Math. â—… Math. 12. Collos 1. â—…oma 15. â—…ilip 4. â—…bre 10. Marke 9 Luke 9. The cause of Christes traÌ„sfiguration Christe suffered because he woulde Deut. 19. Math. 6. Luke 11. By praâ—… arc traâ—â—med inâ—â— Actes â—… Daniâ—â— â—…ctes 10. â—…ctes 22. â—â—h 13. â—â—ke 9 〈◊〉 deade â—â—ing are â—…ddes â—…demeÌ„t Aunswere Aunswere A sure seale of our faithe Luke 9. Iohn 13 Luke 24 Luke 9 Math. â—… The wâ—â— must 〈◊〉 withall Psalmâ—… Petâ—â—â—…initie â—â—hn 6. â—â—ust imaâ—…â—…nd the â—…g vp of â—â—es Psalm 10 4 Actes 1. Math. 24. 1. Thes 4. Psalm 91 Deut. 4. Hebr. 1. Against images Math. 3. By Chryste we are made heyres Chryst a mediatour Aunsâ—â— Angâ—â—â— not â—â—â—ciler Chriâ—… the soâ—â— two 〈◊〉 persoâ—â— The exâ—…cie of thâ—…â—…pell â—…c 1. â—â—s 2. â—…uentiâ—… men 1. Iohn 4. Luke 10. The infirmitie of man. Deut 5. Exod 30. Châ—â— beâ—â—â—â—…ses â—…rke 9 â—…ke 9 â—…rrour 〈◊〉 Rabâ—… 〈◊〉 9. 〈◊〉 53 â—…ror of â—…ribes The desyre that ought too be in the ignorante Why Iohn the Baptist was caâ—â—ed Helias Luke 1. Matth. 11. Mattâ—… Theâ—â— fetchâ—… withâ—… bodâ—â— to thâ—â— Luke â—… â—…arke 9. â—…he mallice â—…he scribes â—…lâ—…naâ—…â—â—re The nature of Sathan The miserable estate in the which we are set out to moue vs to prayer The care of God for his children The obstinate 〈◊〉 are noâ—… to be forborne The louinge kindenes of Christe A consâ—…tion 〈◊〉 â—…uery 〈◊〉 ought 〈◊〉 2 Tâ—â— Marâ—… 〈◊〉 deuils 〈◊〉 Christ â—…efecte of â—…is the â—…of euill â—…th 13. â—…ely saith Three kindes of fayth 1. A
with externall offices and dueties So it came to passe that euery one thought him selfe free from murther whiche killed not his brother with violente hande Againe he thought hym selfe free without spotte or pollusion yea to be verye chaste before God which defyled not his body with adultery But this prophanation of the law was in no wyse to be suffered when as it is vndoubted for certayne that the spiritual worship of god was euery wher required of Moses And God whiche gaue the lawe bythe mouth of Moyses dyd speake the same as well to the hartes as to the handes and eies Thou shalt not kill M. Christ here dothe not alleage the commandementes of the lawe as they are placed in the lawe but as they were depraued and corrupted of the wicked Scribes and Phariseyes and interpreted taught amisse to the rude and ignorant people to the end he might make the doctrine and ryghteousenes of the Scribes and Phariseys playne and apparant to the people and so admonishe them to beware of it wherefore he saith not it is written in the law but it was saide to them of olde time least any man should thincke that it was newly inuented in Christes time Moreouer wher as he sayth Ye haue harde that it was said of olde time that is as if he should haue said it is not vnknown what the scribes and phariseyes haue spoken of the commaundement against murther C. Hitherto the litterall exposition of the law hath ben published by the Scribes amōg you that it is sufficient if a man refrain his hande from murther and violence howe so euer their mindes are inflamed with yre hatred and enuy But I teach and warn you to haue a farther respect and because loue is the fulfyllinge of the lawe I say that ye hurt your neighbour so oftē as any thing is vnfrēdly wrought against hym For trewely the lawe required the Harte in the time of Moyses as we shewed before the whiche Christ also here requireth in expoundynge the same We haue a sufficiente example of the phariseical interpretation in the Gospel after S. Iohn Where they sayd it is not lauful for vs to put any mā to death Where as notwithstanding they beinge with ire hatred enuy replenyshed deliuered Christ to Pilate to be crucified For vvhosoeuer killeth shal be in danger of Iudgemēt This sentence doth confirme that which was spoken of before To be in daunger of iudgement is to be subiect to the payne and punishemente which by iudgement is appoynted to the offender Or as some men think iudgement signifieth that by the which it is required whether a man wittingly or vnwittingly with his good wil or by chāce killed his neighboure For the law doth playnely distynguishe betwene wylfull and not wilfull murther 22. But I saye vnto you that whosoeuer is angry with his brother vnaduisedly shal be in daunger of iudgement And who so euer saithe vnto his brother Racha shall be in daunger of a counsell But whosoeuer saithe thou foole shall be in daunger of hell fyer But I say vnto you B. Here againe oure sauiour Christ with an earnest affirmation doth shewe his minde M. Yea he dothe strongely fortifie his auctoritie against the opinion of the Phariseis For this worde I hath an emphasis great force with it As if he should haue saide I your maister sente from heauen saye vnto you whiche are my dysciples that the lawe requireth more then that you hold your hands for it requireth a mind voyde of al anger and hatred C. Christ therefore bryngeth not this aunswere against the commaundement of Moyses but againste the immagynation of the Scribes and Phariseis And because they did boast of antiquitie Christ calleth the people to his auctoritie to the whiche all antiquitie ought to geue place Whereby we maye gather of howe much more value the treweth is then custome and antiquitie That euery one vvhiche is angrye Bu. Here he setteth before them certain particulars by doinge of the which they synne no lesse then by committing murther althoughe by certaine degrees one sinne is greater then an other and euery synne also in it selfe doth growe and increase And trewely the first degre or steppe to murther is anger and burning ire the impacient and impotent commotion of the mind and as the philosophers saye the desire of ponishinge Therfore the angry man wisheth euill to his neybour and seketh to hurte hym if he may Wherefore S. Iames saith The wrath of man worketh not that whiche is righteouse before god And S. Iohn Euery one that hateth his brother is a man floar M. Ire and hatred differ so muche from murther as doth the roote from the fruite so that murther beinge the fruite of Ire is let by no other reason thē this that the angry parson is not able or elles feareth ponishement For our minde being taken with Ire is so bent that with whom so euer it is angry it sekethe his destruction Cayne being angry sought occasion to sleye his brother and because there was none to let hym he broughte his purpose to effecte Esawe being kindled with Ire against his brother threatned to kyl hym Euen so Saule beyng angry with Dauid sought to kil him which afterwarde he assayed Yea this affection dothe often preuayle in the very elect As we may read of Dauid who was angery with Naball the foole in so muche that he was inflamed to reuenge toke counsaile to sley him Wherefore not in vayne the Apostell excludeth the angry person out of the kingdom of heauen in the whiche what doth he elles meane but that the wickednesse of our nature is dānable Wherevpon Christ him selfe also saith Excepte a man be borne from aboue he can not se the kingdome of God. Vnaduisedly E. Or in vaine or without a iust cause for so signifieth the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the olde Greke bokes haue So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger frō that whiche is vndeserued affirmynge that the affection can not be taken from vs but neuerthelesse that it maye be ruled subdued Christe is here angry with the Phariseies in his fathers cause Paule was likewise angrye with the false prophetes Moyses likwise that the children of Israell commytted Idolatry Shall be in daunger of iudgement M. That is to saye before God to whom the wyll of mans harte is euen as the worke it selfe That is to say he shall be in daunger of the diuine iudgement he shall I say be condemned to ponishment and death no lesse then he which is conuict before the iudge and condempned to die But we must here note that he saythe not he shall be damned in iudgemente but he shal be in daunger of iudgemente that is to saye he is worthy to be iudged of God except he were saued by his mercy So that
barest wylnes beholde the same baptizeth all men come vnto him But here the Phariseis beinge the authours of this question do obiecte the disciples not theÌ„ selues alone to th ende thei might burthen and charge the cause of Christe with the authoritie of Iohn As if reproching they shold haue said Thou bearest an outward shew of holines and thou wilt seme to sowe the doctrine of a more perfecte life howe commeth it to passe then that ye do not onely prophane your selues with the coÌ„pany of synners but also do temper and refrayne youre selues from the workes of your own religion as fastinges and prayers with the whiche we exercise our selues diligently But thy disciples faste not A. Luke hath but thy disciples eate and drynke C. But as concerning prayers and fastynges we must thynke thus that Iohn did exercyse his disciples with a certayne rule and prescripte order and to this ende they had certayne dayes appoynted them to faste and a certayne prescripte forme of praying and appoynted houres Therefore we must counte these prayers amoÌ„g externall rytes For although the inuocation of God in spirituall worshipping hath the preheminence yet notwithstanding that order being framed applied to the rudenes of men is worthely nuÌ„bred among ceremonies indifferent things the obseruation whereof oughte not to muche to be vrged But why the discipline of Iohn was more austere then the discipline of Christe we haue spoken already and shall haue hereafter a more conuenient place to speake of the same B. In the meane tyme let vs note howe that these Phariseis do very wel expresse and paynte foorth the hypocrites of these our dayes For nothing is counted holy among hypocrites but that whiche dothe altogether differ from the commoÌ„ manner and custome of lyfe that whiche is austere and straighte that I say semeth vnto them moste holy 15 And Iesus sayde vnto them Can the brydegromes children mourne so loÌ„g as the brydegrome is with them But the dayes will come when the brydegrome shal be taken from them and then shall they faste Can the brydegrome E. The Greke texte hath Can the children of the bryde chamber whiche is more then the chyldren of the brydegrome or the brydegromes companions or the housholde gestes Christe aunswereth here to their obiection when they sayde Thy disciples faste not C. And he excuseth his disciples by the circumstaunce of the tyme because God as yet would receyue them pleasauntly euen as if they were at a marriage or weddynge For he compareth hym selfe to a brydegrome whiche chereth and delyghteth his gestes by his presence Many thynke that this similitude is taken out of the testimony of saynt Iohn the Baptiste when he sayde he that hath the bryde is the bridegrome the whiche opinion although it be not to be disalowed yet notwithstandinge it is not infallible This is sufficient vnto vs that Christe affirmeth that he wyll spare his disciples so longe as he is with them And least any man should haue enuy at them for the coÌ„moditie of this short time he sheweth straight that thei shal be more sharply haÌ„dled afterward For the day vvill B. Nowe he sheweth that the bridegrom must be taken from them that is his carnall presence for a tyme and that then they should taste of many troubles that then in time they should geue theÌ„ selues to mourning to fasting prayer Signifying that they in the beginninge being rude ought geÌ„tly to be intreated being tender as yet ought not to be oppressed with greuous workes But afterwarde when they were fully renewed they shold waÌ„t nothing of those thinges whiche pertayne to newe men the whiche thinge they boldely declared both in the Actes of the apostles and also in their Epistles A. This senteÌ„ce therfore agreeth with that saying of Christe where he sayth When I sent you without wallet or scrippe and shoes did ye wante any thyng And they sayde no. Then he sayde vnto them but nowe he that hath a wallet let hym take it vp and likewyse his scrippe And he that hath no swerde let him sel his coate and by one C. But the excuse whiche Christe bringeth in this place dependeth vpon this that fasting prayers do beloÌ„g to matters of sorrowe trouble I meane extraordinary praiers of the which mention is made here For Christe wente about to inure his disciples with great troubles by litle and litle wherby they might learne to suffer neyther woulde he laye vpon theÌ„ as yet muche tyll they had gotten vnto them more strength Here two lessons may be gathered The first is this If God at any tyme voutchesafe to beare with the infirmitie of our brethren and gently handle them we our selues being more strayghtlye dealte withall at his handes yet I saye for all this muste we not be dismayde or discouraged The seconde lesson is If it please God at any tyme to release vs of trouble of sorrow and of persecutioÌ„ we must then beware that we exceade not in pleasure and pastime but rather we must call to mynde that the mariage lasteth not alwaies and that the wedding will haue an ende 16 No man putteth a pece of new clothe in an olde garment For then taketh he away the perâ—… from the garment and the rente is made worse No man putteth a pece C. By twoo similitudes our Sauiour Christ coÌ„â—â—emeth the next sentence of the whiche the one is taken of garmentes the other oâ—… wyne vessels B. He intended by these parables to declare that at the firste great intollerable burthens not necessary ought not to be layd vpoÌ„ his disciples being weake altogether rude These buâ—…â—…ens â—â—re fastinges and extraordinary prayers the whiche workes are so spirituall that no man can be sufficiently exercised in them so sone as he entreth into religioÌ„ These workes procede froÌ„ the holy ghost which was the cause why Christ neuer comauÌ„ded them The diuersitie of wittes requireth some moderation that one 〈◊〉 may apply him selfe to another If a man require some great laborouse worke to be done of him which is sicke the sicke man fainteth for weakenes imbeculitie he is vnable to do it If a man conâ—…trayne those to faste which can not beare it it is then a violent thing done by coÌ„pulsion neither doth it make them the better but it bringeth to passe the Hypocrites therby are more arrogaÌ„t that is like vnto Phariseis If Christe thefore at their instant wold haue burthened his disciples being rude as yet nothing at all spiritual theÌ„ he shoulde haue done nothing but haue made them more insolent shameles Hipocrites He coÌ„pareth theÌ„ therfore to an old pece of clothe which being worne is soone torne and rente to this if thou sowe a newe and stronge piece of clothe it marreth the seame and the rente is worse Then he compareth them againe to eartheÌ„ vessels which are not of streÌ„gth sufficient to abide the force of new wine being as yet
no tyme the worde of God was preached there neyther was any myracles wrought for them to beholde to worke repentaunce But in the citties of Galilae whiche Christe rebuked there was exceding obstinacie in despising the miracles whiche he wrought often times among them by the power of god In effect the wordes of Christ tende to no other ende then to shewe that Chorazin and Bethsaida dyd excell Tyre and Sydon in mallice in the incurable contempte of god M And yet notwithstandinge there is no cause why we shoulde contende with God because he neglecteth those of whō there mighte be hope and sheweth hys power to contemners For he leaueth al those iustely to destruction to whom he vouchsafeth not to shewe his mercy Nowe if it be his wyll in taking awaye his woorde from some to haue them peryshe And in offerynge the same to other to exhort them to repentance who hath any thynge at all thereby to accuse hym of parcialitie and vnrighteousenes Therefore we knowynge our owne infyrmitie let vs learne to beholde this altitude and highnesse For their prowde curiositie is not tollerable which cannot abide to geue the glory prayse of ryghteousenes to God but so farre as theyr vnderstandinge is able to comprehende the same In sackecloth and asshes C. Those that were wonte in tyme past to mourne and repente were wont to be apparelled with sackeclothe and asshes Sackclothe and ashes were externall signes whiche were vsed in solempne repentance whē the people had offended which made the people the more earnest affected in repētyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a solēpne vse and custome in the churche of God not that Christ doth stande vpon this parte but because hee bendeth hym selfe to the capacitie of the common people We do knowe that repentance was not required of the faythfull onely for a fewe dayes but it was requyred to the ende they shoulde meditate in the same and exercise it euen to the deathe Nowe if these externall signes shoulde stil continue then must we weare euerye daye and euery hower sackecloth then muste we continually sprinkel our selues with ashes because we oughte neuer to ceasse from repentance Therefore this externall profession of repentaunce muste not alwayes be vsed but onely when men aryse from some greate fall and haynous cryme and tourne vnto God with a sorrowfull harte for the same And trewly sackcloth and ashes are signes of offēce to pacifie the wrathe of the iudge and therfore they do properly pertaine to the begynnyng of the conuersion Nowe seinge men do testifie by this ceremony and declare theyr sorrowe and griefe it is necessary that the hate of sin the feare of God and the mortifycatyon of the fleshe do go before accordinge to the sayinge of the Prophete Rent your hartes and not your garmentes and so forthe And now we see wherfore Christ ioyneth sackeclothe and ashes to repentance when he maketh mention of Tyre and Sydon to whose inhabitauntes the Gospell coulde not be preached without the condemnation of theyr lyfe past and the exhortation to repentaunce and amendement of lyfe 22 Neuerthelesse I say vnto you it shal be easyer for Tyre and Sydon in the day of iudgement then for you Bu. Nowe he declareth by a comparison the greate and greuouse ponishement of those Citties whiche haue reiected the grace of God offered vnto them M. Let those citties therefore stande in feare to whom the trewth of the Gospel hath ben preached more then to other vnles they shew forth the fruit of the same in theyr lyfe and conuersation A For truely the contempte of the woorde of God can not escape longe vnponyshed In the daye of iudgemente C. There are som whiche vnderstande by the day of iudgement that tyme in the which God ponyshed the land of Iewry but some a graet deale better referre it to the day of iudgmente which shall be after the consummation of the worlde as before in the tenthe chapter 23 And thou Capernaū which art lyfte vp vnto heauen shalt be cast downe into hell For if the myracles whiche haue ben done in thee had bene shewed in Sodome they had remayned vnto this daye And thou Capernaum Bu. This Apostrophe or conuersion hath a wonderful Emphasis as if a man should reprehende a company of wicked persons and at the length forsakinge al other shoulde conuerte and turne his reprehensiō to some one notorious wicked person and say Ye haue all committed iniquitie wherfore ye shall al accordinge to your desertes be ponysshed and plagued but thou perniciouse and wycked fellowe aboue all other whiche haste commytted so haynouss offence that no man in wickednes is like vnto thee thou I say shalt haue farre greatter ponishement then the rest C. Euen so Christe namely aboue all others reprehendeth Capernaum because he was in no place more conuersante then there B. This cittie Capernaum was the most famous cittie of Galilae bothe because it was the publyque and common place of marchādise all thinges necessary beinge there bought and solde and also because that Christe had wrought many of his excellent miracles in the same as it is said before C. This trewely was such a dignitie as none might be compared to the same that the sonne of God chose this citie in stede of his pallace and sanctuary in the which he mighte begin his kyngedome and priesthode But surely it was so ouerwhelmed and drowned in fylthynes as it no droppe or sparke of Goddes grace had once ben sene or hard of in the same and therfore Chryst pronounceth that the more goddes benefytes were bestowed vppon theim the more horryble ponishement was at hande prepared for them VVhiche art lyft vp A. In two olde greke bokes it is red with an interrogation as readeth it also the olde interpretoure sayinge Shalte thou be lyfted vp to heauen Shalte be throvven dovvne that is thy fame shall haue a fall thou shalte be despoyled of thy glory and thou shalte vtterly be destroyed Because if the myracles had ben done in So. M. He terrefyeth theim by the exaumple of the Sodomites because if they hadde not so great a consideration of the iudgement to come as they shoulde haue that then he mighte moue them to the same Wee se here also that as some sinnes are gretter then other some so one ponishmente shall be greater then an other least that we shoulde rashely heape one synne vppon an other For this cause Christ saith therefore ye shall receyue the greatter dampnation And S. Paule saith Accordinge to thy harte beinge harde and impenitent thou heapest to thy selfe a treasure of wrathe agaynst the daye of wrath and of the openynge of the ryghteouse iudgement of god They had remayned vnto Before wee declared that Chryste spake accordinge to the capacitie of manne not foreshewinge what shoulde haue come if he had sent a prophete to the Sodomites
so often parables For they thought that it should haue bene his part to vse manifest and plaine words to the end hée might the more easilye be vnderstode C. And although that symilitudes doe oftentimes manifest the thinge which is handled those notwithstanding which do containe a continual metaphor are very hard darke and obscure Christ therefore propoundinge this similitude would comprehend that vnder an allegorye which without a figure might more plainly and euidently haue bene spoken But now when the exposition is added made the figured speach hath more perspecuity and plainenes then the simple that is it is not onely of more efficacy force to moue the minds of men but also more cleare and euidente to be perceyued so great a difference ther is in the speaking and vttering of things Truly if Chryst should haue sayd simplely the Gospell is preached to manye in vaine A. Hée had touched the effect of al this matter C. Notwithstandinge it woulde not haue had so great force waight as this similitude Bu. The Disciples therefore saye whye speakest thou the mysteries of the kingdome of God in such darke parables rather then in plaine and easye sentences whereby thou mayst be vnderstoode 11. Hee aunsweared and saide vnto them it is geuen vnto you to knowe the secrets of the kingdom of heauen but to thē it is not geuē Bu. The lord by his answeare manifestly declareth to whom the doctrine of the Gospell is obscure and to whom it is euident plaine also who are mete hearers of the Gospell who are not C. By that which answere of Christ we gather that the doctrine of saluation was propounded of God vnto men for diuers ends and purposes For Christ testifyeth that hée spake therfore the more obscurelye because his word should be hard and difficile vnto many mighte stryke and sound in their eares with confused ambiguous sound If any man obiecte the saying of the Prophet I haue not spoken in the secret places of the earth neither yet in darknes It is not for naught that I sayde vnto the séede of Iacob séeke mee Also Dauid acknowledgeth the words of the law to be a lāterne to his féete to geue wisedome vnto babes It may be aunswered that the woord of God by his owne nature is brighte cleare but the brightnes of the same by the darkenes of men is suffocated obscured For although the law had the vaile hanging before it yet notwithstāding the truth of God was manifest enough in the same vnlesse the eyes of mē were blinded And as cōcerning the Gospel S. Paule sayth that it is not hid vnles it be hiddē to the reprobate to such as are in darcknes whose minds Sathan hath blinded Furthermore wée must note that the force of illuminating wherof Dauid speaketh the familiar maner of preaching whereof Esay prophesyeth is properlye referred to the elect and chosē people of god This notwithstanding alwayes abydeth infallible that the woord of God is not obscure of it selfe but as it is obscured darkened with the blind mystes of the world in the meane seasō the Lord doth neuertheles contayne kepe his mysteries that the sence vnderstāding of the same cannot come to the reprobate And truly by two meanes hée doth depriue them of the light of the Gospell For sometimes hée speaketh that in parables which mighte be spokē much more plainly sometimes expressing his mind plainly without eyther tropes or figures hée doth so dul amase their sences that euen in the open manifest light they are blind To this effect pertayneth the saying of the Prophete Your Prophets rulers that should sée hath hée couered And the visions of al the prophets is become vnto you as the woords of a Booke that is sealed vp which mē delyuer to one that is learned sayinge reade thou in it And hée sayth I cannot for it is sealed Forsomuche as Christ hath so dispensed his doctrine by his deuyne coūsell that it shal profite only a few in whose mindes it shall soundlye be imprinted shall trouble and moleste the rest it followeth that this doctrine of saluation was not sente vnto men for one end purpose but by the wisedom of God to be so moderatly tempered that it should be no lesse a sauor of death vnto death to the reprobate then it is of life vnto life to the electe chosen children of god And least any mā should contend S. Paule addeth to these words that what soeuer the effect of the Gospell bée though it be a deadly sauour yet is it swete before god But to the ende wée may haue the true sence and meaning of this place wée must more nerely consider the purpose of Christ for what cause and to what end hée speaketh this First vndoubtedly the comparison pertayneth to this end that hée might amplifye the grace geuen to his Disciples because that was geuen specially vnto them whiche was not giuen in like maner to all men To you sayth hee it is giuen to know the misteries of god If any demaūde frō whēce the Apostels haue this priuiledge of dignity truly there shal no cause of worthines be found in thē for Christ in pronoūsing that it is geuen vnto them excludeth al deserte Christ pronounceth that they be certaine select chosen men vpon whom God specially bestoweth this honor to be partakers of the secret mysteries of God the other being depriued of the same Ther is no other cause of this difference found sauing that it pleaseth God to call vnto him those whom he hath chosen frelye in his mercye before the foundacion of the world was layde A. Whervpon hee calleth the rest forreners or straungers as may be gathered by the words of Marke when hee sayth but vnto them that are without all thinges happen by parables C. By the which words Christ plainly declareth that these were not of the nomber of the electe and therefore that it was not giuen vnto them 12 For whosoeuer hath to him shal be giuen and hee shall haue aboundaunce but whosoeuer hath not from him shal be taken awaye euen that whiche hee hath M. It is a cōmon prouerbe that to the rych shal be giuen but to the poore not so yea they shall haue the little takē from them be made beggers By the which our sauiour Christ would signify that it was also ful filled in his kingdome that the knowledge of life should be communicated and geuē to those only which haue the gift of election and from those that want the same shal be taken awaye that deuyne knowledge whiche they séeme to haue by the preaching of the woord because the reprobate by the contempte of the woord whiche they cannot receaue are blynded more and more til at length thou mayest see them depryued of their cōmon sence The lord toke the Disciples vnto him to the end they might more more
simili M. As in the parable going before our sauiour Christ declared that we must not loke that al the hearers of the gospel shoulde be bringers forth fruit of the same because the greater parte sholde here the same in vain that those which bring forth fruit sholde not be alike in fertillitie euē so in this parable all are admonished lest that the mindes of the godly by tediouse ircksomnes sholde quaile fainte when they beholde a cōfused mixture with the good the euil For although Christ purifyed made clene his church with his blud so preciouse that it might be without spot or wrincle yet notwithstandinge he suffereth it to haue many vyces Wee speake not here of the infirmities which remain in the fleshe to the whiche euerye one of the faythefull are subiecte after that they be regenerate by the spyrite of God but so soone as Chryste hath congregated and gathered to hym selfe his small flocke many Hypocrites insinuate them selues many peruerse men crepe in and many wycked personnes intrude theim selues and so it commeth to passe that this holy company and flocke of Christe whiche he hath segregated to hym selfe is defyled and stayned with many spotts But this seemeth absurde to many that vngodlye prophane and wycked men shoulde be nourysshed as it were in the bosome of the Churche There are some whiche vnder the coullour of zeale being more waywarde curiouse and frowarde then nedeth excepte all thynges be framed accordynge to theyr mynde which because absolute and perfecte puritie appereth no wheare eyther troublelousy departe from the Churche orelles do ouerthrow and destroy the same with importunate rygoure Wherefore this is the symple scope and meaning of the parable that loke howe longe the churche of God hath his abode and contynuaunce in earthe soo longe shall good and syncere men be myngled with wicked ones and hypocrytes to the ende the chyldren of God myghte arme them selues with paciēce might holde fast the constancie of faith among so many stombling blocks and offences with the which they myght be troubled The kingedome of heauen is lyke vnto a man. A. That is to say The heauenly kyng and Messias is like vnto him which sowed good seede in his fyelde Or thus The like happened to the Messias which some tymes happeneth to the husebande man when he soweth his seede Some thincke it a greate deale better that the Gospell be called the kingedome of heauen as if he shoulde saye The like happeneth to the preacher of the Gospell whiche some times happened to him that sowed good seede 25 But while men slept his enemy came and sowed tares amonge the wheate and went his way But vvhile men slepte B. Christ in this parable hath rehearsed certaine thinges whiche in his exposition in the .37 verse and in the other folowinge he hath not repeated at all as this whyle men slepte the seruauntes asked the master of the house Diddest thou not sow good seede in thy field wilt thou that we go and wede them vp and suche like that herby they myght be taught exhorted which preache and publyshe the wordes of Chryst vnto others that they wolde not be more subtil curiouse then Christ both in other places of Scripture and specially in parables but to count it sufficient for them to bestowe and cōmit that to their herers which they se Christ wold haue cōmitted and let such so handell parables that they onelye take that thing for the which they are broughte The which thing Chrisostome also more vnderstoode then he shewed and in dede declared Such truely are al the parables of Christ that if thou wilt geue to euery part his exposition thou shalt do nothing els by that thy subtill curiositie but omyt let passe both that whych Chryste specially wolde haue obserued and also bring thy selfe to mere triffels curiositie confoundinge it selfe As shal in the xx and .xxv. chapters herafter following more plainely apere but specially in certaine parables of Luke But because the fathers haue handled those thynges whiche were not expressed of Christ the aduersaries of the truth also haue vsurped those thinges to defend theyr errours as expressing the sentences of Christ somthinge shall be spoken here not without cause for to profyte the busines woorke of the trueth His ennemy came C. The deuyl is saide to sowe when we be a slepe to the ende he mighte craftely corrupte spoile our labours that if any com in the night he might not be sene but may depart no mā knowing what he hath done The deuyll also is not knowne when as he doth transforme him selfe into an angell of lyght M. By this kynde of speaking therfore the crafts deceites of sathan are signified with the whiche by a collour of Hypocrisie he dothe so obscure and hyde the sowing of his tares that ye cannot perceiue any one print of his fote steps so warely doth he work his deceit C. Notwithstanding wee must here se what Christ vnderstandeth by the wheat and what he meaneth by the tares This can not be expoūded of the doctrine as if he should haue said when the Gospell is sowne it is strayght way corrupted by wicked inuentions imaginatiōs for Christ wold neuer haue forbidden to be diligent in purging such corruption For we maye not suffer those wicked errours which do infect the puritie of faith so or in such wise as those vices whiche concerne pertayne to the manners of men and can not be corrected are to be borne withall Furthermore Christ saying by name that the children of the wicked are tares taketh away all doubte Notwithstanding we must note farther that this can not simplely be vnderstoode of the persons of men as thoughe God in his creation dyd sowe good men and the deuyll euyll men The which thinge we therefore admonishe you of because by this place the Maniches were abused But truely we knowe that what faulte so euer it be that is as well in the deuill as in men it is the corruption of nature nothing elles As God therfore maketh not his elect whiche are infected with originall synne good seede by creation but regenerateth thē by the grace of his spirite So the deuill doth not create euyll men but beinge created of God he depraueth them and soweth them in the fielde of the lord to corrupt vitiate and defile the pure seede 26 But when the blade was spronge vp and had brought forthe fruite there appered the tares also M. Here we are taught that in the beginnynge of the sowing of the Gospell and the tares that is of the electe the reprobate the puritie goodnes of the field is not by and by knowne because the difference betwene the chyldren of God the wicked is not known vntil they be somwhat sprong vp grown For the reprobate according to the maner of tares are not much vnlike in the beginning to the elect at the first sight
vnder the Doctrine of the Lawe and the Prophetes insomuche that nothinge almost remayned sounde and perfecte B. But what and howe great this theyr Hypocrisy was Christ himselfe by most playne woordes in the thrée and twentye Chapter following declareth of the which also wee haue noted many thinges in the fifte Chapter goinge before Hée calleth their doctrine leuen because euen as leuen it corrupted and infected manye Obiection Notwithstandinge it maye be demaunded to what ende Marke placeth Herode with the false teachers which professed no such thinge Wee aunsweare that forsomuche as hée was halfe a Iewe vnlike to his auncetours and disloyal hée sought by all meanes possible to seduce the people that dwelt vnder his Dominion For this is the manner of all Apostatase to make one myxsture or other that a new Religiō may aryse which may abbolishe the first Because therefore hee wente about craftely to subuert and ouerthrow the principles of true and aunciente godlynes to the ende that Religion at the lengthe might florishe which was most fitte to his tyranny yea because he sought to brynge in a certayne newe kynde of Iudaysme the Lord dooth not withoute good cause commaunde his Dysciples to take héede of his leuen also For as the Scribes dispersed their errors oute of the temple of God so the Courte of Herode was a shoppe of Sathan to forge quyne other errors Euen so at this daye in the Papacie we sée that Antechrist doth shew out his deceyts not onelye in Temples dennes of Sophisters and Monkes but by the helpe and ayde also of Courtelyke deuynes hée stayeth vp his kingdome so that no arte cunninge or pollicy is wātinge to the same But as Christ did then preuent presente euilles and as hee styrred vppe the myndes of his Dysciples to beware of those thinges that were noxious and hurtefull euen so by this example wée beinge admonished let vs learne at this daye wyselye to take heede what corruptions may hurte vs More easlye maye a man make fyer and water agree then the fayned inuentions of the Pope with the Gospell Whosoeuer therefore desyereth to be vnfaynedlye a Dysciple of Christ let him séeke to kéepe his minde pure from those leuens But and if hee be infected and polluted allready let him laboure so longe in purginge himselfe vntill hee finde no spot or blot anye more cleaninge to him M. But what this doctrine of the Phariseys Saduces was of the which Chryst admonished his Disciples to beware it is to longe by particulers to reherce notwythstandynge it maye be deuided into two kyndes The firste was theyr false exposition of the Law of God teachinge that righteousnes did consist of the externall woorkes of the lawe For this matter wée haue noted many thinges in the fift Chapter going before The seconde was the adding of their owne traditions to the Lawe of God the whiche they commaunded the people to obserue Of the which matter read the fiftene Chapter goinge before 7. And they thought within themselues sayinge we haue taken no bread with vs. A. Some turne this say They contended amonge themselues because Marke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. The Dysciples supposing that Christ spake of the leuen of bread thoughte that they were forbidden to eate breade with the Phariseys and that they shoulde counte them as excommunicate and therevpon it came into their mindes that they had taken no breade with them and so they contended amonge themselues for the same 8. VVhich when Iesus vnderstode hee said vnto thē O ye of little faith why take yee thoughte within your selues because yee haue brought no breade VVhich vvhen Iesus knevve E. Namelye that his Disciples were carefull because they had forgotten to bring their vittayles into the ship A. fearing for that cause least they should want foode wheras notwithstanding they had him with them which with nothing had fed so many thousands C. By the which they shew agayne how little they profited both by the doctrine of theyr Master and also by his wonderfull workes Therefore according to their deseruing hée sharpely reproueth them sayinge O yee of lyttle fayth As if hée should haue sayd why doth this care vexe youre mynd because you haue forgottē to bring bread as though any thing should be wāting vnto you although ye prouided not for yourselues C. This wicked vngodly care proceded of distrust They therfore which haue no faith or the which they haue beinge very small are founde sometime eyther verye negligent or els very carefull and that in vaine It cōmeth of distrust that wée are so exceding carefull for thinges to come wheras before time wee haue had experience of his helpe haue found him to be a helper in time of néede So that if hereafter wée do distrust we shall not onely with the Dysciples be accused of little fayth distrust but also of ingratitude which is the occasion of the defect want of fayth For ingratitude is the cause that wée are not onely troubled in temptacion and tryall but also that wée are oftentimes ouercome C. Therefore all they are conuinced of infidellity which hauing oftentimes felt the power of God do distrust care out of measure for the time to come For as fayth doth cherish kepe the remembraūce of the giftes of God in our hartes so vnlesse the same be broughte a slepe wée shall neuer forget them 9. Do ye not yet perceiue neither remēber those fiue loaues when there were fiue thousand mē and how many baskets toke yee vp Do ye not yet per. E. The Euangelist Marke sayth Perceyue yee not yet neyther vnderstande haue yee your hartes yet blinded haue ye eyes sée not and haue ye eares and heare not do ye not also remember As if hée should haue sayd you beinge taught and learned so many wayes do ye not yet vnderstād is your harts yet blinded with such cares and after the maner of the Phariseys do ye not sée that which is before your eyes that which you heare with youre eares is vnto you as though yee harde it not By these wordes hée teacheth sufficientlye that wée must not haue a sluggish or slepinge mynd to get a sure trust and confidence in the power and goodnes of God but such a mind which in the woorkes of God vnderstandeth his power and goodnes Neyther remember M. The forgetting of the giftes wonderfull workes of God doth bring great hurte vnto fayth bringeth to passe the hée which hath receyued knowledge of Deuine matters doth make no more accompt of the same then if hee had neuer knowen what it had mente And therefore Moyses did oftētimes inculcate and beate that into the peoples heades sayinge take heede to thy selfe and keepe thy soule dilligently that thou forget not the thinges which thine eyes haue séene and that they depart not out of thy hart all the dayes of thy life And in the
cōceiued of their master For they imagined that he should be the aucthor of earthly felicitie They were led therfore with a vaine hope gredely gaping for the time in the whiche he should reueale the glorye of his kingdome They wayed so littel in their mindes the ignominy and shame of the crosse that they thoughte it impossible that any thinge not honorable should happen vnto hym For this was a greuouse sayinge and circumstance that he should be reiected of the hye priestes Scribes in whose power the rule of the Church consisted Whereby we may gather how necessary this admonition was The Euangeliste Luke saythe And hee warned and commaunded them that they shoulde tell no man that thinge sayinge The sonne of mā must suffer many thinges and be reproued of the Elders and of the bye Priestes Scribes and be slaine c. Hée woulde not therefore at that time bee published to be Christe because hee should be crucifyed and reiected Of the seniors C. When wee heare that the elders and Scribes were the chiefe ennemyes of Christ wee maye sée howe great the discipation of the Church of Ierusalem was For the sacrifycers did not onlye sacrifyce but also teache therefore of the Prophete Mallachy they are called Angels or messengers These were then the ennemyes of Christ which coulde in no wyse abyde his Doctrine But and if this were spoken of the Priestes of Egipt or of the sacrifycinge Priestes and teachers of other Nations it had beene no maruayle but this is spoken of those Priestes which bare the chiefe rule of the Church of God in earth The which thing oughte to be an example vnto vs that wee suffer not our selues to be seduced and deceyued wyth counterfeytes whiche doe not their dutye truly and as they ought Let vs alwaye remember that Christ is the heade corner stone which the builders reiected as hée himselfe sayth to Phariseys in the one and twenty Chapter And be raysed agayne the thirde daye C. Because it coulde not be but that the onely mencion of the Crosse should trouble the infirme and weake mindes of the Dysciples Christ by and by séeketh to salue this sore saying that hée must ryse agayne frō death the .iii. day And truly whē as in his Crosse onlye the infirmitye of the fleshe appeareth our fayth shall finde nothinge to staye and lift vp it selfe vntill we haue respecte vnto his resurrection in the which the power of the holy ghost most brightly shyneth Therefore the Mynisters and Preachers of the woorde of God muste wysely way and consider this that when they couet to edify and to teach with profite they must alwayes ioyne the glorye of the resurrection with the death of Christ Let vs consider therefore that the absolution of true fayth and confession doth pertayne to this ende namely that wee beleue and confesse that the Lorde Iesus Christ dyed for our sinnes roose againe for our iustification For the which reade in S. Paules Epistell to the Romaynes 22. And vvhen Peter had taken him a syde he began to rebuke him saying maister fauour thy selfe this shall not happen vnto thee And vvhen Peter had taken him C. It was a greate signe of moderate boldenes for Peter after this sorte to take his Maister a syde howbeit hée might seeme to haue a consideration of the reuerence due vnto him when hée toke him asyde because hée durst not be boulde to reprehende before witnesses notwithstanding Peter exceded the boldnes of modestye to admonishe him to fauour himselfe as though Christ had not bene in his right minde Hee began to rebuke him M. Peter trulye loued Christ more then any one of the Apostels but his loue was to carnall as yet and not accordinge to knowledge therefore hée vseth more libertye in speaking to Christ as wee may see in manye other places So also here when hee thought that this thinge which hée hearde shoulde be a shame to Christ the sonne of God that it mighte be auoyded and did thincke that Christ was inflamed with a certaine impotent zeale and that hée was bent againste the wickednes of the elders Scribes and hye Priestes of Ierusalem whereuppon hee knew that hée should be afflicted yea killed by them being ignonoraunt of the mystery of redemption of the necessity of the Crosse of the will of the father of the end of Christes comminge for this cause hée taking Christ a syde rebuked him and goeth about to wythdraw him from his purpose Hée beinge affected with a preposterous zeale cōsidereth not what hée doth hee goeth about to hinder Christ from the worke of our redemption and from the fulfylling of the will of his father C. But such is the force of rashe and vndiscreete zeale and to this issue it dryueth men and so carryeth them hedlonge that they are not afrayde to take vppon them to teache God what hee hath to do Peter iudgeth it an absurde thinge that the sonne of God should be crucifyed of the Elders which came to be the redeemer of the people and that hee shoulde be put to death which was the Lord of lyfe And hereby wée are taught how our good intencions are accepted before God. So great pryde truly is naturally ingraffed in men that they thincke great iniury is done vnto them and do murmure if that please not God whiche they iudge to be right and good So that we sée with how greate pertinacye the Papistes do boaste and vaunt of their deuocions For trulye whē they do so arrogātly reioyce in them selues God doothe not onelye reiecte that which they iudge worthye of so greate praise but doth also condemne it as mere madnes If truly sence carnall iudgement mighte preuayle the intencion of Peter was godlye or at least tollerable But Christe so sharplye reproued him that hée could not put him to greater reproch For what meaneth so seuere a reprehension Question whereas hée shewed alwayes such gentlenes that hée brake not the broosed réede why then doth hée now so cruellye thonder against his electe chosen Dysciple The reason trulye is manifest namely because in the person of one mā hée woulde pacifye and staye all the rest least they shoulde séeme to alow their vndiscrete zeale For although the lustes of the fleshe in vnrulelynes are like vnto brute beastes yet notwithstanding there is no beaste more furious and vnrulye then the wysedome of the fleshe Therefore Christ so sharpely inueyeth against the same and doth as it were suppresse it with an yron mallet that wée learne onlye to seeke for wysedome out of the word of God to iudge that onely to be righte which the word of God doth alowe Fauor thy selfe The Lattine text is Propitius tibi sis the Gréeke text hath onlye Propitius tibi so that wée muste vnderstande esto or sis and the omittinge of the verbe maketh muche for the affection of Peter declaring that his minde did greatly abhorre the same
least in beinge too sharpe seuere they quighte discourage the infirme and weaker sorte And to this ende he putteth downe vnto vs thre sondery degrees of brotherly admonition or correction The fyrste is that we admonishe him which offendeth priuately and in secrete The second is that if he which hath offended shew hym selfe stobborne and obstinate that then wée admonishe him agayne before certayne witnesses The thirde is that if we can proffyte nothinge at al by these meanes with the offendoure that then we delyuer hym to the publique and open iudgement of the church and congregation The ende why these thre degrees are set downe vnto vs is as we saide before that we should not vnder the pretēce of a feruēt zeale breke the bonde of Charitie And because most men are led by ambition seking to publishe and reueale the faltes of their bretherne Christ very orderly and in good tyme preuēteth that vice geuing a plain commandement that we seeke to hide so much as in vs lyeth the faltes of our bretherne For it is most certayne that they whiche are delighted with the shame and infamie of theyr bretherne are led thervnto by hatred and euill wyll because yf loue remayned in them they wolde seke to maytaine their honestie and to couer the shame of their bretherne Notwithstandyng it may be demaunded whether this rule oughte to be extended to euerye synne without exception although it be neuer so haynouse For there are manye whiche wyll admitte no publique iudgemente vntyll that the offendour be pryuately admonished And truely there is a manifeste restraynte in the woordes of Christe But it maye be aunswered that Christ doth not symplely and without exception geue cōmaundement that euery one whiche offendeth should be admonished or reproued priueily or without witnesse but hee woulde haue vs to vse and proue this waye of pryuate admonition when that we are priuately offended Neyther dothe our sauioure Christe intreate here symplely of paciente sufferynge of iniurie but generally hee teacheth that we oughte to be corteouse and louinge one towardes an other least in dealinge too sharply with the weake we destroy those which shoulde be saued Therefore these woordes agaynst thee do not signifie vnto vs the iniurie doone vnto any man but it maketh a distinction or difference betwene secrete and manifeste faultes For if any man synne or offende agaynst the whole congregation he must be openly reproued thoughe he be an elder or senior according to saincte Paules doctrine to Tymothe where he sayth Them that synne rebuke openly that others may stand in feare And truly it were a ridiculouse and foolishe matter that he whiche hath openly offended in so muche that his falte is known to euery one shoulde be of euery one admonyshed because if a thousande knewe of it he must then be amonished and reproued for the same offēce a thousand times Wherefore the distinction which is here alleaged of our sauioure Christe muste here be noted least that any man in publishynge secrete faltes rashely withoute necessitie defame his brother Go and tell him his falte M. He sayth not blame thy brother but Goe and tell hym hys fault Or admonish hym and that Betvvene thee and hym alone C. Our sauiour Christe by these woordes goeth about to temper and myttigate our excedinge seueritie and sharpenesse which doth gretly hynder vs vnder the pretence of zeale in so muche that thereby wee violate and breake the knot of brotherly loue Zeale oughte so to moue vs that the ende therof be loue and that speciallye when that the good estate of our brother dependeth vppon the same Let vs not therefore be to hasty but vse a meane in correctynge our brothers faltes If he heare thee C. Christ here confirmeth his doctrine by the vtilitie proffite that should come thereby For it is noo smalle matter to bringe that soule vnto God whiche was the mantion and resting place of Sathā But whervpon commeth it to passe that they do syldome tymes repente whiche fall but onely because they beinge enuiousely vexed do harden theym selues in obstinacie Therefore there is nothing more mete for Christians than brotherly loue and frendely admonition which reconcileth those vnto God whiche before were fallen from hym But whosoeuer intemperately without reason rusheth forth into a foolishe heate and feruency dothe willingely cast away and lose the healthe of his brother whiche he hadde in his hande M. Fynally to heare in this place is taken for the admittinge wyllinge receyuinge of the brotherly admonition and correction for the acknowleginge the faulte with repentaunce and for the desire of a recōciliation For thus it is written in Luke If thy brother trespase against thee rebuke hym and if he repente forgeue hym C. In the which place our sauiour Christe commaundeth vs to be contente with priuate reprehention if that oure brother be broughte to repentaunce Hereby we may gather also how necessary the mutuall libertye of reprehencions is amonge the faythfull For seing that euery man doth more oftē sinne daily it is to to cruell to betraye by our sylence and dissimulation theyr good estate whom frendly reprehenciō might saue from destruction For although this way do not at all times prosper and take effecte yet notwithstandinge hee is in great fault which neglecteth the remedy prescribed of the Lord in helping and defending oure brother Therefore if thy brother which hath trespassed receiue thy gentle admonition and repente there is no cause why he should be brought into obloqui and defamed Let him that is the admonisher or corrector holde himselfe contented with this that he by his secrete admonition hath broughte his brother which erred into the righte waye by the which meanes hée hath deliuered his brothers soule from death accordinge to the saying of S. Iames where hée saythe Brethren if anye of you do erre from the truth and another conuerte him ▪ let the same know that hée which conuerteth the sinner from going astray out of his way shall saue a foule from death and shall hyde the multitude of sinnes C. This also is worthy to be noted that the Lorde to the ende wée may be the more stronge bould to do oure dutie ascribeth that honour appertayning to him selfe vnto vs For it pertayneth vnto none to conuerte any man but vnto God onelye yet notwithstandinge it pleaseth hym to adorne vs with this power namelye to win and recouer our lost brother A. The same maner of speache vseth the Apostell Paule wrytinge to Tymothe where hee saithe thus Take hede to thy selfe and to thy Doctrine continue therein for if thou shalt so do thou shalte saue thy selfe and them that heare thée Thou hast vvon thy brother A. Hée expresseth the name of brother agayne both to the end hée might encourage mē to seeke for the prosperitye of theyr brethren and also to declare that this discipline oughte to be amonge brethren that is to
must be admonished of his sinne and excepte he receyue admonition hée must be excōmunicated And herein wée must not only aske counsel at the mouth of the lorde that nothing be done contrary to his worde but also we must go forwarde by prayer Wherevpon that whiche we taught before appereth here more euidente playne namely that libertie is not graunted vnto men to do what them list but that they must apoint God to be the reuenger of their gouernment that he him selfe maye defende confirme his iudgementes wherof he is the authour Therfore the Church ought to be endued with the spirite of iudgement discretiō Furthermore we must here note that christ went about to confirme the faythefull as concerninge the efficacie of prayer to cōmende publique prayers to the which there is a promise added This concorde truely and agrement is acceptable vnto him is blessed of him that it might haue the ful effect Therfore as in many other places God doth oftē promise that he wil here our pryuate and secrete petition euen so Christ here vouchsafeth to adde a singuler promise to oure publique prayers to the ende he might the more stirre vs vp to vse them often Vpon any maner of thinge vvhat so euer Bu. This is not to be vnderstoode so generally as though God wolde graunt the rashe and foolishe petitions of men For it followethe Beinge gathered together in my name And saincte Iohn writeth thus This is the trust that wee haue to Godwarde that whatsoeuer wee aske accordinge to his will he heareth vs And if we knowe that he heare vs whatsoeuer we shall aske we knowe we shal obtaine of hym 20 For where twoo or three are gathered together in my name there am I in the middest of them For vvhere tvvo or three C. This promise is more large then that which wente before For the lorde doth promyse here his presence so often as twoo or three shall come together in his name that he may direct thē with his spirite and wisedome and that he maye bringe all their enterprises to good successe There is no cause therefore why they shoulde doubt which committe them selues vnto him to be gouerned but that by his presence they shal obtayne theyr hartes desyre And seynge it is an inestimable benefite to haue Christ our guide in all thynges whiche may blesse our workes and counsels euen as there is nothinge more miserable then to want his grace this promise ought to be no smalle spurre or prouocation to pricke vs forwarde to leade a godly and holy lyfe one with an other For whatsoeuer he be that neglecteth holy and godly meetynges and comminges together or seperatethe hym selfe from his bretherne and behaueth him selfe neglygently in imbracinge vnitie by these hee declarethe that he maketh smalle accompte of the presence of Chryste This promise therefore is moste worthye to be noted whiche oughte to encourage vs as well to publyque prayers as to common and vniuersal agreemente For what can be better to vs then the presence of Chryste Of whose counsell if we be destitute it muste nedes be fulfylled vppon vs which is wrytten Take your counsell together yet muste youre counsell come to naughte In my name A This clause or restraint muste fyrste of all be noted by the which is declared C. that they whiche desyer to haue Chryste presente with theym muste come together in his name They come together in the name of Chryste whiche reiecte and put awaye all impedimentes whiche myght stay them from comming to Christe they also which sincerely come vnto God whiche whollye geue them selues to obey his worde and whiche suffer theym selues to be gouerned with his spirite There is no doubte where this symplicitie rayneth but that Christ wyll shewe hym selfe openly and wyll so further and helpe forwarde their begynninge that they shall well knowe and peyceyue that they are not come together in vayne But on the contrarye parte they are not gathered together in his name which settinge aside the commandement of God in the which he forbiddeth any thing to be taken or added to his woorde do all thinges accordinge to theyr owne wyll The whiche thynge maye euidentlye be seene in the kyngedome of the Pope C. The Papistes cry that the counsels could not erre and that therefore their decrees oughte to stande because so often as twoo or three are gathered together in the name of Christ he is in the middest of thē But truely fyrst of all they shoulde consider and be sure whether they came together in the name of Christe or no whose faythe doctrine and affection they denie Seinge therefore they consider not of this who seethe not that their cōminge together was not in the name of Christe Who seeth not that they cōfound the differēce betwene holy and prophane congregations Who seeth not that they take awaye all power from the Churche and geue the same to the sworne ennemies of Christ Let vs vnderstand therfore that none are incouraged to trust and hope for this promise but the trew and sincere worshippers of God whiche seeke Chryste with a pure harte But as for all false vncleane and counterfayte counselles let vs despyse them whiche weaue the webbe of theyr owne immaginations and let vs alway cleaue vnto Christ and his Gospell B. This is also a singuler comforte vnto vs that the lorde hath made a promise to so smal a nomber euen to two or thre to teach how acceptable we are vnto him when wee agree in one be we neuer so fewe Muche more therefore wee shall please hym if there be manye of vs that are lynked in vnitie 21 Then came Peter to hym and sayde Lorde howe ofte shall I forgeeue my brother if he sinne against mee tyll seuen times Then came Peter to him B. When Peter had dyligently harkened to those thinges whiche Chryst spake as concernyng the power of kyndinge and lowsynge he demandeth whether he that offendeth must be often forgeuen C. But Peter made this obiection accordynge to the sence and reason of the fleshe It is naturallye ingrafted in all men to desyre to be forgeuen insomuche that if any man do not obtayne pardone by and by hee wyll complayne and saye that he is extremelye handled and vngently delt withall but hee whiche thus desireth to be gentlely intreated is oftentimes very far from shewinge gentlenes towardes others Therfore when the lorde had exhorted those that are his to mekenes and sufferaunce this doubt came into Peters minde in so much that he demaunded saiinge How often shall I forgeue my brother as if he shoulde haue sayde What will come to passe if wee be thus ready to forgeue shal not our lenitie gentelnes geue occasion and lybertie to offende he demaundeth therfore whether it be mete often tymes to forgeue those that offend 22 Iesus saith vnto him I saye not vnto thee vntyll seuen times but seuentie tymes seuen times Iesus saith vnto hym C.
the Disciples mindes his glorye to come beinge as yet but in a base estate and in such a place where hée sheweth that they must beare the crosse and forsake all for his names sake Yee shall sit also vppon tvvelue seates Bu. Hee speaketh accordinge to the maner of kinges which sit in their heighe throne and haue their councellers sittinge round about them By a humaine similitude yet full of magnificence hée setteth forth as vnder a shadow the deuine and perfecte iudgement of his maiesty This sitting therefore is nothinge els but that which the Apostell speaketh of sayinge When Christe shall appeare which is your life then shall you also sit with him in glory And in another place And then heyres annexed with Christ if so be that we suffer with him that wée may also be glorifyed together with him C. And it is the selfe same thinge that Luke sayth the Lord spake to his Disciples on this maner Yée are they which haue â—…idden with mee in my temptacions and I apoint vnto you a kingdome as my father hath appointed vnto mée that ye may eate and drinke at my table in the kingdome sit on seates iudginge the twelue tribes of Israell For because the Apostels kepte him coÌ„pany all the time of temptacions and did constantlye abyde hee pronounceth that they shal be partakers of his glory Iudginge the tvvelue tribes of Israell C. Hee named the twelue tribes by the same reason which moued him to make twelue Apostels namely because hee was sente to be a minister of the circumsition for the truthe of God to confirme the promises made vnto the fathers as wée said before now to the ende hée might gather the remnaunt of the twelue tribes of Israell into one A. But whereas the Lorde sayth in this place that the Apostels shall be Iudges of Israell it must be referred to the last day of iudgement as wée sheewed before M. For then they shal condemne the harde harted and vnbeleuinge Israelites The which is no otherwise to be vnderstoode then that the faith of the Apostels which were also Israelites vnlearned simple men and yet embraced Christ shall take away all excuse from the Israelits Wée do reade also before that this condempnatioÌ„ shal procede from the Niniuits and from the Quéene of the Southe And in another place our saui Christ sayth Hée that refuseth mée and receiueth not my woordes hath one that Iudgeth him The woord that I haue spoken the same shall iudge him in the last daye Otherwise Christ shall sit a Iudge alone in Iudgemente C. But this is not spokeÌ„ as though the Apostels should haue no more excellency thaÌ„ the Quene of the Southe in the day of Iudgemente For this is a greate matter that Christe speaketh of here for what can be greater and more glorious than to be so accepted and allowed in the day of Iudgement before the world and the Angels of God than that thy faithe O man shall condemne whole nations that haue bene vnbeleuinge And yet notwithstanding wée muste not thincke that the Apostels shall haue no more saue this for the glorye of the kingdome also is promised vnto them As wée may gather out of the place which wée cited out of Luke a litle before 29. And euery one that forsaketh house or bretheren or sisters or father or mother or wife or childreÌ„ or landes for my names sake shall receiue an hundered foulde and shall inherit euerlastinge life And euery one that forsaketh C. After he had listed vp their mindes to the hope of the life to come hée dothe also sustaine them with present solace and ioye and doth coÌ„firme them to beare the Crosse For God doothe neuer forsake those that are his thoughe hée suffer theim for a time to be greuouslye afflicted but sendeth ayde and helpe in the middest of trouble Neither is this here onely spokeÌ„ by the Apostels but hauinge occasion hee speaketh generally to all the godly M. To forsake anye thinge for the name of Christe or for Christ is to set Christ before all thinges and to loue him aboue all thinges and to haue him so déere vnto oure hartes that for his sake wee are ready to forsake all be it neuer so déere vnto vs which allureth leadeth or constrayneth vs to do any thinge which is contrary to his glory Or bretheren or sisters or father C. Hée reherseth our Parentes and the rest of our frendes to the ende hee mighte shewe that there is nothing so precious which the rewarde that hée setteth before vs doth not excede This therefore is the summe and effecte of his woords Whosoeuer loose all things willingly for Christs cause shall notwithstandinge be more happye and blessed in this life than if they had lost nothinge but their chiefe rewarde is layed vp for them in heauen Shall receiue an hundered foulde E. The Greeke text signifyeth thus muche as if thou shouldest saye Euery thinge shal be an hundered times doubled for the Gréeke word is a number of moultitude M. Luke hath shall receiue much more least wée should stande vppon this nomber of a hundered fould As if hee should haue said none shall sustaine losse for my sake but shall rather haue greate gayne both in this life also in the life to come Marke hath hée shall receiue an hundered foulde nowe in this life houses bretheren sisters mothers children and landes C. Which promyse notwithstaÌ„dyng doth not seeme to agrée with experience For wée sée oftentimes that they which are depriued and forced to forsake their Parentes theyr children and the rest of theyr kinsfolkes to leaue their wyues wydowes and to be dispoyled of all their substance for the testimonye of Christ are so far from the recouering of their owne againe with aduantage that all their life time they are constrayned to liue in exile and banishement with great penurye But wee aunswere againe to coÌ„mon experience that if any man rightly consider and esteeme the present grace of God by the which their myseries are holpen hée will confesse that it is not in vaine preferred before all the riches of the world For although the vnbeleuinge do florishe yet notwithstandinge because they know not what shall befall them to morrowe it muste néedes be that they burne alwayes in great perplexitye and feare neither can they without great torment tourne the whele of fortune which to them pertayneth But God doth make the hartes of those that are his ioyfull that they maye thincke that little which they possesse and the trouble that they suffer hauinge the grace and fauore of Christ to be more pleasaunte and sweete vnto them than if they had excedinge aboundance withoute Christe In the which sence the Euangelist Marke addeth these woordes with persecutions As if Christ should haue sayde Although the Godlye all their life time remaine in persecutioÌ„ and though the Crosse do as it were cleaue vnto their backes
willinglye as if he shoulde haue sayde I am a companion in the crosse with you and you with me Also vnder the person of these two men he speaketh vnto all his seruauntes generallye For although many faythfull men do dye naturally and not a violent or blouddy death yet notwithstanding it is common to all men as S. Paule teacheth to be fashioned according to the ymage of Christe So that we are all the daye longe as shéepe appoynted to be slayne But vnder the name of Crosse the Scripture comprehendeth all kinde of sorowe and affliction as bondes prisonment scourgings banishment ignominye and such like These two disciples were not exercised in these thinges which truelye do tame the fleshe and the affections of the fleshe and doo brydle sinne also But to sit on my right hande and on my lefte is A. What hee meaneth by these woords read the one and twenty Verse goinge before Is not myne to geue C. By this aunswere our sauiour Christ derogateth nothing from himselfe but only sheweth that his father hath not enioyned vnto him this office that hée should assigne to anye man his proper seate in the kingedome of heauen Hée is come trulye to bringe all those that are his into euerlasting life but it is sufficient vnto vs and wee ought there with to be contente that the inheritance purchased with his bloud abydeth for vs For how much one shall excell another in glory it is neither our partes to seeke neyther was it the will of God that Christ should reueale the same vnto vs but woulde haue the same deferred euen vntill the last reuelation Now let vs note the purpose of Christ for he disputeth not here of his owne power but he only sheweth wherefore hee was sent of the father and what is agreable to his callinge And therefore hee maketh a difference betwene the maner of teaching committed vnto him and the secrete purpose of god Euen as when hée sayth in another place as concerning the day of Iudgemenr But of that day hower knoweth no man no not the Angels which are in heauen neyther the sonne himselfe saue the father only A very profitable admonition that wée might learne soberlye to be wyse and that wee might not go about to burst out into the secrete misteries of God and speciallye that wée should not be to curious in searching out the state of the life to come for it hath not yet appeared what wée shal be neither shall it appeare vntill suche time as God hath made vs like vnto himselfe But it shall chaunce vnto them that it is M. These two presumed to take the prerogatiue of glory vnto them selues because they were a kin vnto Christ but Christ teacheth that it was not meete the the glorye of the kingdome of Heauen shoulde be geuen for that cause Hée teacheth therefore that the glory of the lyfe to come muste be loked for by the onlye grace of the merciful God which choseth his electe without any respect of workes or merits Wherefore in the daye of Iudgement hee shall say Come ye blessed of my father possesse the kingdome prepared for you from the beginning of the world And the Apostell Paule sayth Euen as hee chose vs in himselfe before the foundation of the world was layed So that we must note that there is not an equalitie appoynted amōge the sōnes of God after that they are receiued into the heauenly glorye but that degree of honor is promised to euery man to the which they are ordeyned by the eternall counsell and purpose of God. 24. And vvhen the ten hearde this they disdayned at the tvvo brethren And vvhen the ten heard this BV. Truely sayth the holy Prophete of God that the heart of man is wicked and inscrutable For we may see euen in the disciples a certayne bottomlesse pit of errors and that when one vice is cut of another is in his place yea and euen those things which we thought cut of to florishe againe For euen nowe the Lorde had stayed the ambition of his two disciples and by and by he is constrayned to driue the same out of the other ten disciples brestes and not only that but the pestilent disease of enuye also M. For whereas the other ten are saide to disdaine the twoo disciples which were brethren it was not because they did hate this ambition A. but because they them selues also being led by ambition did séeke to excell in the kingdome of Christ M. So that this disdain did arise of the ambition which lay secret in their harts C. The Euāgelist Luke doeth séeme to referre this contention of the disciples vnto another time But whosoeuer doth wisely consider that two and twenty Chapter of Luke shall finde that the words which were spoken at diuers times the order being neglected wer knit together Therefore the contention for the superiority wherof Luke maketh mention had his originall hereupon because the sonnes of Zebede did couet to haue the chiefe seates in the kingdom of Christ And yet notwithstanding the indignation and disdaine of the other ten was not to be allowed for séeing the ambition in the two brethren was greuously reprehended insomuch that they went away from Christ with shame what did it hurt the other ten that they had foolishly desired that which they had not gotten But the Lorde went about by this occasion to haue the disease which lurked in them to be reuealed for there was not one of thē which willingly woulde geue place to another but euery man in his heart hoped to excell the rest so it came to passe that one of them enuyed another and contended one with another Wherfore if this vice were in rusticall rude and base men and if it bursted forth in them vpon a light or almoste vppon no occasion howe muche more ought we to take héede when there is sufficient matter to kindle the secrete fyre We doo sée by experience howe ambition doeth burne in the greatnes of power and honour and it casteth out flames farre and wide were it not that the modestie of the spirite did restrayne from heauen the naturall pride which cleaueth vnto man M. We doo sée howe great ambition and pride remayned in the sonnes of Iacob the twelue patriarkes and how greuouslye they toke it to haue their brother Iosephe preferred before them A. Let vs therefore so much as wée may tourne our selues awaye from this pestilent disease ambition 25. But Iesus called them vnto him and saide ye know that the Princes of the nations haue dominion ouer them And they that are great men exercise authority vppon them But Iesus called them vnto him M. Christ cā in no wise abyde the discord and disagréement of those that are his therefore hee calling his Apostles vnto him cutteth of againe the roote and occasion of the euill seekinge to make them all of one minde C. In that hee calleth them vnto him to the ende hée mighte
time paste he appointed priestes which should be as it were trimmers of his vyne But this is to be noted that when Christe saithe that the husbandemen receiued the vyne well ordered and trimmed in all points at the handes of the housholder he dothe not a littel sette forthe their falte For the more liberally that they were delte with all so muche the more hatred was their ingratitude worthy of This argumente the Apostell Paule vseth when hee goeth aboute to exhorte the pastours boldely to discharge theire office because they are chosen stewards to gouerne the house of God whiche is the piller and grounde of trueth And he vseth it well For the more excellent and honorable their cōdition is the more they are bounde vnto God dilligentlie to discharge their worke and office So that their ingratitude wickednes is most detestable which lightly regard so great liberality of God and honor also bestowed vpon them A. As concerning this worke in the vineyarde the Apostel writteth after this sorte saying M. He made some Apostels some Prophetes some Euangelistes some shepeheardes and teachers to the edifying of the saints to the worke and ministraciō euen to the edifying of the body of Christ till we all come to the vnity of faith knowledge of the sonne of God vnto a perfect mā vnto the measure of the full perfecte age of Christe Excepte the vine be daily trimmed cut it can not bringe forth frute so that the Lorde hath appointed that it shall be ordered as it oughte to bee Let the faithfull therefore remember that they haue nede of his dressinge and that withoute it they can not bringe forthe frute And vvente into a straunge contrey Bu. This is spoken according to imitacion and the maners of men whiche after they haue committed their possessiōs or landes to their tenantes and fermers depart into some other place But the Lord neuer departeth but dayly worketh all in all S. By these wordes he onelye noteth the expectation which the Lord of the house hath for the frute of his vine For the Lord speaking of his vine by the mouthe of the Prophets saithe I loked that it should haue brought forth grapes and it broughte forth thornes And he declaring in the seuēth verse following what he ment by Grapes saith he looked for equity but see there is wrong 34. And when the time of the frute drewe nere he sente his seruauntes to the husbandmen that they mighte receiue the frutes of it And vvhen the time of the frute Bu Hitherto he hath made mencion of the benefits shewed vppon this people nowe it followeth how vniustly they recompenced so louing and beneficiall a Father He sente his seruantes His seruantes were the Prophetes by whome the Lorde vrged the priestes to render frut vnto god But it is merueyle why Christ compareth the Prophetes to seruants who the grape gatheringe time beinge paste are sente to requyre frute For wee knowe also that they were vinedressers and that the same office that was inioyned the Priestes belonged vnto them Wee aunswere that it was not necessarye that Christe shoulde exactly or scrupulouslye expresse what was lyke or vnlyke betwene these twoo orders The priestes certainlye in the beginninge were ordeined for this cause that they with sounde doctrine shoulde perfectlye and truelye til and instructe the Churche But when they neglected the worke cōmitted vnto them by slouthfull negligence the Prophetes were sente as extraordinary helpers to purge and take awaie al wedes that were hurtefull to the vine and supplyed the want of the Priestes Notwithstandynge in the meane tyme they did sharpelye reprehende the people they restored the decayed godlynes they wakened sleapie mindes and broughte againe the worshippe of God and a newe life And what other thinge was this than to require the yearely proffite dewe vnto God out of the vine The which thing Christ both aptly and truely applieth to his purpose 35. And the husband men caughte his seruauntes and bet one killed an other and stoned an other And the husbandmen caughte C. Here the Euangelistes Marke and Luke differ somwhat from Mathewe For our Euangeliste Mathewe saith that he sente many seruants and when those were euell intreated he maketh mencion of the sending of a greater nomber but the other twoo saye that he sente them one after an other and not two or thrée at once But we must note that althoughe the purpose of the Euangelists was all one namely that the Iewes durste deale so with the sonne as they had dealte oftentimes with the Prophetes before yet notwithstanding Mathewe doth more exprestye declare the matter it selfe namely that the Lord by sending so many Prophetes did contende with the malice of the priests Whereby it doth appeare how incurable their madnes was which by no meanes could be corrected and amended Bete one killed an other S. The priestes allowing and vpholding the false Prophetes which prophessed lyes as saithe the Prophete Ieremy killed the true Prophetes of God. Some of the Prophetes they did beate as Ieremye and Mycheas Some of them they killed as Esay and Amos some they stoned in the temple ▪ as Zacharias and Barachias 36. Againe he sente other seruauntes mo then the firste and they did vnto them lykewise Againe he sente S. They slewe also the Prophetes that came in the latter dayes amonge whome S. Iohn the Baptiste was one As concernynge these wee reade thus Moreouer all the Rulers the Priestes and the people trespassed more synning after all the abhominacions of the heathen and polluted the house of the Lord which he had hallowed in Ierusalem And the Lorde GOD of their fathers sente to them by his messengers risyng vp betimes and sending for he had compassion on his people and one his dwellinge place But they mocked the messengers of God and despised his wordes and misused his Prophetes vntill the wrathe of the Lorde arose againste this people and till there was no remedy And Christe himselfe saith Beholde I sende vnto you Prophetes and wyse men and Scribes and some of them ye shall kill and crucify and some of them ye shall scourge in your Synagoges and persecute from Citty to Citty And againe he sayth Ierusalem Ierusalem which killest the Prophetes and stoniest them which are sente vnto thee 37. But last of all he sente vnto them his owne Sonne saying they will stande in awe of my sonne But last of all he sente his A. The goodnes of God as wee saide before contendeth with the malice of the Priestes For although certaine of the Iewes did not beleue yet notwithstanding their vnbelefe could not make the faithe of God of none effecte Christe was that immaculate lambe which was ordeined of God to be a sacrifice before the foundation of the worlde it was necessary therefore that he shoulde be made manifest in these latter dayes and that he should be sente into this worlde for the truth of God to
when he so afflicteth the visible Church that it might seme vtterly to be destroyed yet notwithstanding to saue some sede he doth wōderfully deliuer his elecct being fewe in nōber from destruction that they might withoute all hope arise oute of the gulphe of death For so the hypocrites are terrefyed and made affrayed leaste they bearing them selues bolde vppon the titell shewe of the Church do faine vnto thē selues a vaine hope of escaping vnpunished because God will deuise a meane by the whiche he may deliuer his Churche they being geuen ouer to destruction But a wonderfull consolation is here committed to the mindes of the Godlye because God will neuer geue so muche place to his wrathe but he will haue regarde to their safety So in punishinge the Iewes he was horriblelye inflamed yet notwithstāding contrary to the hope and expectation of men he did moderate himselfe leaste any of the electe shoulde perishe And thus gaue greate occasion to woonder that when saluation should spring oute of Iewry God made floudes to issue and flowe oute of small droppes of a dryed well whiche shoulde water the whole worlde For so sone as they had broughte vppon them selues the hatred of all people it coulde not come otherwise to passe but that theye muste nedes haue bene tormented at a soden in euery place Neyther is there any doubt seing that many sought to haue thē thus destroyed but that Titus was stayed by the power of god least the soldiours and others which were to greedy to execute this matter shoulde at his apointement arme them selues This therefore was a shortenynge to preserue some seede in that the Romaine emperoure dyd keepe vnder and staye at that time the last misery and destruction of the whole nation In the meane tyme this is to be noted that for the electes sake he stayed the vyolence of his wrathe least he should ouerwhelme them al. For why wold he haue a fewe to remayne of so greate a multytude and what cause had hee why hee shoulde preferre these before other Suerlye the reason was this namelye because his grace rested vpon the people whom he had adopted and least his couenaunte shoulde be of none effecte certain were elected and appoynted by his eternal purpose and decree to saluation And therfore S. Paule doth assigne the cause to the free election of God that of so gret a people the remnaunt are sauid Lette therfore the merites of men cease when wee are called backe to the meere good pleasure of God least there depende any other difference betwene these and them sauinge this that they must of necessitie be saued whiche are elected The whiche thinge Marke seking more plainely and expressely to set forthe addeth these wordes sayinge But for the electes sake whom he hath chosen he hath shortened those dayes The participle truely might haue serued but onely that he wente aboute expressely to affirme that God was not moued by any forrayne causes to be more fauourable to the one than to the other but because it pleased hym to elect those whom hee woulde saue that hee myghte stablyshe the secrete pourpose of his free grace in theyr saluation Notwithstanding it maie be demaunded howe God dyd moderate the destruction and miserye for the electes sake that hee vtterly destroied not al the Iewes when as many desperate and reprobate persōs were sauid We maye easely aunswere that parte of the nation was deliuered that hee mighte the chaffe beinge put aparte bring and saue his elect therfrom whiche were mingled euen as seede Althoughe therefore a temporal saluation did happen as well to the reprobate as to the electe yet notwithstanding because it profited not them it is iustely ascribed vnto these alone euen as it was directed for theyr sakes by the wonderfull prouidence of god M. We se by this place how peruerse the iudgemēt of the worlde is as concerninge the iuste Where such afflictions do fall by and by all the falt is ascribed to those that feare God when as notwithstandinge for theyr sakes God dothe moderate and temper the deserued vengence 23 Then if any saye vnto you lo here is Christe or there beleue it not Then if any say vnto you C. Nowe he repeteth that agayne whiche he had spoken before as concernynge seducers and deceyuers and not in vayne for a greater daunger by reason of this temptation was at hande least myserable men beinge deceiued by a deceitfull and false title in affliction and desperation shoulde seke for counterfayte and fayned shewes in steede of Christe and shoulde imbrace the delusions of Sathan in steede of the helpe of god For when the Iewes beinge so hardely oppressed for contemning and despysinge the redemption shuld be brought from their vnfaithfulnes at lest by vyolent remedies Sathan craftelye obiected vnto theim newe hopes whiche shoulde seduce them farther from god And truely there is nothynge more deadly than to be deceyued vnder the pretence of the name of God by lyes when we are voide of councell in aduersitie the which lies bothe stop vp the gate of repentance against vs and also do increase the darknesse of infidelitie and at the length being confoūded with desperation do bring to madnesse Wherefore in so great danger this repetition was nothynge at all superfluouse A. as if Christe shoulde haue sayde See that ye be seduced by no meanes M. because if any saye vnto you in that desolate dissipation or scatterynge Beholde here is Christ or there is Christe that is if they shal shew you some carnall sauiour beleue them not I am the onely sauioure of all men and the eternall Chryst whiche euen nowe by humilitie am conuersant in the world and wyll shortely forsake the same in the fleshe vntyll I come agayne in greater glorye For I foreshewe vnto you that false Christes shall arise and that theye also shal haue their false prophetes whiche shall allure men to them not onelye by woordes but by signes also and great wonders in so muche that many shal be deceyued by them B Thus symplely these thinges muste be vnderstoode and taken For it is certaine that the lorde in this place went about to answere his disciples what they ought to thincke of the comminge of Christes kyngdome which they had alwaies hearde should be restored by Christe Neyther is there any doubt but that they alwaies dreamed of a carnall kingedome and externall felycitie and that therefore the lorde wente about to brynge them from that erroure as he did at other tymes also Wherfore it can not be denied but that they were false Christes whiche by promisyng externall felycitie seducede manye of the Iewes So that this was the scope and ende of the aunswere of Christe in this place to perswade the disciples that the kingedome of Christ should not be restored with externall felycitie and glory in this present lyfe but in spirite and faith and that with the greate afflictions and temptations of the citezens of
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
punishment is not persecution 82. Ire is the roote of murther 94. Iustification commeth by fayth 457. K. Kingdome of Heauen what it is 40. Kingdome of Christe 459. Kingdome of Heauen may be shut vp two wayes 530 Kinges ought to be liberall 451. L. Lawe abolished by Christes comminge 14. Liberallity 108. Liberty preached by Papish monkes 110. Liberallity pertayneth to kinges 451. Lyes staye vs from repentaunce 570. Loue is the fulfillinge of the Lawe 96. Loue of our neighbour 109. 514. Loue was and is more plentifull in the heathen than in ChristiaÌ„s 110. Loue is a token of adoption 110. Loue not guided by reason 367. Loue pertayneth to Christians 403. Lorship pertayneth not to pastors 451. 452. Luxurye 43. Lunatikes 385. M. Mans merits are condemned 7. Mans life consisteth not in bread 61. Mans felicitye consisteth not in meate and drincke 61. Mans merits are nothing 82. 83. Mans vnsauerye nature muste be seasoned by Gods word 84. Mans naturall affections resiste God 120. Mans labour without gods blessinge is nothinge 121. Mans afections muste be guided by gods spirite 129. Man must tarrye the Lordes leysure 160. Mans mysery 170. 273. Mans minde is blind 322. Mans life is a continuall warrefare 347. Mans soule is immortall 372. Mans merits deserue dampnation 440. Man hath a certayne time appointed eyther of life or death 659. Manicheis 324. Magistrates offyce 80. 589 Magistrates are vnder the power of God 157. Magistrates eyther spirituall or temporall maye haue the name of Lordes 528. Martyers 227. Mary the mother of Christ ought not to be worshipped 276. Masse contrarye to the institution of Christ 636. Matrimony 416 Matrimonye cannot be broken at mans pleasure 420. Matrimony oughte not to be broken but by fornication 420. Matrimony is a necessary remedy against sinne 423. Meanes not lawfull 665. Mercifull princes make the subiectes to dwell without peril 37. Mercy 78. 536. Merits bringe vs not to euerlastinge life 427. 442. 604. Meekenes 77. Mekenes consisteth in sufferance 462. Men see not their owne falts 137. Meates defyle not a man 338. Misconstruinge of the place of the Prophetes 33. Mynisters must be deligent 72. Mynisters of Gods word are the light of the worlde 86. Mynisters of Christ ought not to be discouraged by reproch 197. Mynisters of Christ are faythfull labourers 198. Mynisters of Christ 450. 486. Mynisters of the woorde are steewardes 589. 751. Mynisters of Christ must be called 596. Mysteries of God pertayne not to the reprobate 138. Myracles 148. Myracles serue to set forth Gods glorye 327. ModeratioÌ„ must be vsed in reprehention 663 Modesty in Iohn the Baptist 53. Modesty 152. Moyses chaire 521. Moonkes fryers go in sheepes clothinge 143. Monkes and fryers crucify them selues in vaine 227. Monkishe perfection 432. Moonkes maintayned in ydlenes 432. Monkes are makers of proâ—…elits 533. Murther is committed by haired 94. Murther hath thre steppes 94. 95. Murmuringe is not in the faythfull 443. N. Necessary care 131. Necessity hath no law 248. Nectarius bishoppe of Constantinople toke awaye auriculer confession 154. Negligence in stewardes of gods househoulde 301. Newters 263. Newe thinges please men be they neuer so bad 304. O. Obedience and fayth in Ioseph 18. Obedience is acceptable to God. 32. Obedience due to Maiestrates 505. Obedience is a tryal of gods promises 64. Obedience 157. 178. Obstinacy in the reprobate 237. Obstinate â—â—â—denes 302. Obseruation of the Sabothe 246. Occasions of euill oughte to be auoyded 320. 415. Offences 231. 335. Offences of two sortes 337 Offences of diuers kinds 397. Offences Actiue and Pâ—…e 398 Oppressors of the truthe are inexcusable 23. Oppression of Gods spirite surmounteth mans reasoÌ„ 29. Opinions must haue Gods word for their warrante 401. Ordinarye meanes must be vsed 64. Othes 103. P. Patience is blessed â–ª 75. Patience is in the godly 107. Patience perseuereth to the ende 21â—… Patience 289 Papistes confesse Christe with the mouthe and in deede denye him 25. Papistes take froÌ„ vs Gods word 61. Papistes saye that the Scripture is doubtful 63. Papistes denye God onelye to be worshipped 66. Papistes saye that concupiscence is no sinne 100. Papistes worship God with outwarde shewes onlye 623. Papistes alleadge traditions 328 Papistes geue the glory of God to saintes 540. Papisticall repentance 47 â–ª Parrables haue theyr vse 277. Parables do not in all pointes agree 412. Passeouer of the Iewes a type of Christes supper 616. â—…ersian worship 29. â—…eace makers 79. â—â—ace is in Christes truthe 225. Persecution 80 Persecution for righteousnes 81. Persecution may lawfully be fled 216. 567. Perfection consisteth not in straitnes of life 237. Perfection 432. Perseuerance and constancy 563. 215. 258. 325. 440. Perseueraunce proueth oure election 501. Peter denyeth Christ 681. Peters successor muste be a preacher 752. Peters infirmity is common to al men 324. Peter was the mouth of the Apostles 357. Peter signyfyeth a stone 359. Peter dyed at Rome 395. Peter was called Sathan 368. Peters infirmitye 378. Phariseys 44. Pilate slewe himselfe 685. Pope woulde be worshipped 29. Popishe pride 48. Pope and Sathan in ambition lyinge are alike 65 Popes excommunication is not to be feared 81. Pope is a raueninge woâ—â—e 145. Popishe â—…ast 59. Pore in spirite 7â—… Punishmentes prepared for the wicked 300. Pouertye is appointed to exercise charity 624. Potentates of this world are ennemyes to God 212. Plagues are Gods messengers 161. Prayer 115. 139. 423. Prayer is the exercise of our faith 116. 117. 118. 119. Prayer is but a vaine ceremonyâ—… without fayth 139. Prayer must haue constancy 140. Prayer in secrete 320. Prayer must be vsed in all places 321. 409. Prayer to saintes 341. Prayer helpeth fayth 389 Prayer is the onlye refuge of sinners 413. Prayer in time of neede 455. Preachinge is in vaine withoute the internall worde of the spirite 18. Preachers must teach with consideration 44. Preachers must abound in knowledge 301. Preachers of Gods word must auoyde flattery 309. Predestination 336. Prouidence of God in Dreames 13. Prodigaâ—â—tye 108. Pryde by nature in man 204. Pride is the mother of reproche 399. Presumption and excessiue care are ioyned together 133. Presumption 64. Purenes of hart is the mother of all vertue 78. Purgatory of the Papistes 99. Publicans 111. 179. Purgatory pedlers 266. Purgatory 414. R. Rashe Iudgemente ought to be auoyded 500. Rashe Iudgemente commeth of lighte credite 620. Rashe Iudgement 136. Rashe zeale 46. Rabbines 14. Repentaunce 40. 47. 182. Repentance is not the cause of remission of sinnes 283. Repentance is declared by remission of sinne 44. Repentance hath her fruite 47. Repentance Papistical 47. Repentance is the worke of God. 410. Repentance is a holy thinge 411. Repentance confesseth sinnes 724. Repentaunce commeth not by the motion of the fleshe 723. Reprehension is bitter to the wicked 25. Reprehension doth not profite the obstinate 625. Reprobates are captiues to Sathan 28. Reprobates are chaste 51. Reprobates shal be tormented 296. Reprobates repentâ—… not from the bottome of the