nowe also suffered deathe B. And so hereby he hathe geuen vs an example of true obedience that it might not bee greuouse vnto vs to liue accordinge to the good pleasure of GOD althoughe it be to languishe in greate sorowe and grefe 49. Other sayde let vs see whether Helias will come and deliuer him Other sayde let vs see A. Sainct Marke saythe that he spake these wordes which offered the sponge vnto Christe wyth vineager whiche place semeth to be corrupted so that it muste bee redde thus Other sayde lette bee or suffer thou in the singuler nomber as certeyne Gréeke bookes haue and not suffer ye For he did not lette other to geue hym drinke when hee hymselfe gaue it And Sainct Mathewe plainely writeth that other woulde not suffer hym to geue it VVill come and deliuer hym Sainct Iohn addeth to these woordes sayinge When Iesus therefore hadde tasted of the vineager he saythe it is finished A. Christe woulde not drinke of the vineager which was offered at the first because hee would tary the tyme whiche the father hath appointed but when all thinges were ended he receiued it and sayde it is finished By the whiche sayinge wee are taughte that the whole summe of our saluation is contayned in his deathe We haue sayde before that his resurrection muste not bee seperated from his deathe onelye the purpose of Christe is to grounde oure faythe vppon hym alone that it swerue not oute of the waye There is also in these woordes contayned a secrete antithesis or comparison because Christe setteth his deathe against all olde sacrifices and figures as if he shoulde saye Whatsoeuer was vsed in the lawe was of it selfe of no force to putte awaye sinne to pacifye the wrathe of GOD and to gette righteousnes But nowe at the lengthe Saluation is declared and offered To this doctrine the abrogation of all the rytes of the lawe is annexed It is fynished therefore because hee brought all thinges to passe by his crosse and deathe in so muche that there remayneth nothynge nowe but that wee shoulde enter into euerlastynge lyfe and felicitye by his deathe Why then shoulde we feare All thynges I saye is finished satisfaction is made for synne the wrathe of GOD is pacifyed deathe is swallowed vp in victorye the Kingedome of God is purchased heauen opened to be shorte all thynges necessary for our saluation are obtayned A. Euen as therefore sinne when it is finished bringeth forth death euenso the deathe of Christe beinge ended hath brought foorth lyfe For it became hym for whome are all thynges and by whome are all things after that he had broughte manye sonnes vnto glory that he shoulde make the Lorde of their saluation perfecte throughe afflictions 50. Iesus when he hadde cryed againe wyth a loude voyce yelded vppe the ghoste Iesus vvhen he had cryed againe C. The Euangeliste Sainct Luke whiche made no mencion of the former crye and complaynte rehearseth the woordes of this seconde crye whiche Sainct Mathewe and Sainct Marke prefermitte For he saythe that hee cryed Father into thy handes I will commende my spirit R. This woorde spirite is here putt for the immortall essence of the soule C. By this crye Christ declared that althoughe hee were very sore assalted and shaken with violente temptations yet notwithstandynge his faythe was not shaken but alwayes abode in his place inuincible For there coulde be no more euidente a triumphe than that Christe dothe boaste that God is the keeper of his soule whiche all men thoughte to be destroyed And because hee thoughte hee shoulde speake vnto those that woulde not here he did very well tourne hym selfe vnto GOD and layed downe the testimony of his truste before hym He woulde that menne shoulde heare that whiche hee spake But althoughe hee did profite nothynge with men he was contente to haue God onelye a witnes And althoughe he semeth to take this forme of prayer oute of the thirde Psalme yet notwithstandynge there is no doubte but that accordynge to the present circonstance of the tyme hee made it serue his present tourne As if he hadde sayde I see verelye Father that I by the consente of all menne am appointed to dye and that my mynde after a sorte is caryed hyther and thyther In the meane tyme I féele no helpe to come from thee accordynge to the fleshe Yet neuertheles this shal be no let vnto me whereby I shoulde the lesse committ my spirite into thy handes and quietly reste my selfe in the secrete custody of thy goodnes Notwithstandyng wee muste note that Christe did not commende his soule into his fathers handes for the priuate respecte that hee hadde to hymselfe but that hee comprehended all the soules of his faythfull as it were in one that they might be saued and kepte with his And he speaketh in the future tence or time to come saying I will commende as if he shoulde saye Father I do willinglye committe my soule into thy handes because thou shalte bee the keeper thereof This crye dothe shewe againe the vehemency of the affection For there is no doubte but that Christe at the lengthe burste forthe into this voyce oute of the extremitye of temptations wyth the whiche he was helde not without great occasion C. Hereby therefore lette them receyue consolation whiche are vniustly putte to death of the wycked because when the wycked are suffered to do al that euer they can to the Godlye yet notwithstandynge they are constrayned whether they wyll or no to leaue they re soules vntoutthed that they may committe them wyth reste into the handes of God what soeuer happen to they re bodyes So Christ sayde Feare not them which kill the body but can not kyll the soule A. And the Apostell Peter saythe Lette them that are troubled accordinge to the wyll of GOD committe they re soules to hym wyth well doinge as vnto a faythfull creator This was the cause that the blessed martyr Saint Steuen cryed saying at his deathe Lorde Iesu receyue my spirite For this is the difference betwene the deathe of the children of GOD and the reprobate that the one dothe dispayre and the other committe theire soules to the tuition of GOD as a preciouse Iewell to bee kepte vntill the daye of resurrection Yelde vp the ghoste C. The Euangeliste Sainct Luke hathe And when hee had spoken these things he bowed down the heade saithe Saint Iohn and gaue vp the Ghoste â–ª namely to the father All the Euangelistes do diligentlye sett foorthe the deathe of Christe And not without cause For hereupon commethe the hope of eternall lyfe and hereuppon commeth reioycinge ouer death because the Son of God hath suffered the same for oure sakes and fyghtynge therewith hath gotten the victory A. Wherefore althoughe these thynges are touâ—…ched in fewe woordes yet notwithstandynge they are not negligently to be pretermitted because hereby wee maye perceyue the whole summe of our saluation All the Patriarkes by faythe had respecte vnto this hower To
of age are not able by fayth to comprehende the grace of God yet notwithstanding God speaking to their parentes dothe also comprehende them As wel may be proued by this place I will be thy God and the God of thy seede after thee A. By this place also many do gather that wee could not be saued without baptisme But as S. Paule sayth that the confession of the mouthe is necessary to saluation euenso Christ here speaketh of baptisme Baptisme is necessarily required because it is the pleasure of God to haue vs baptized notwithstandinge wee muste not hereby gather that wee cannot otherwise be saued Fayth also is necessarily required to vnderstande the worde For fayth commeth by hearinge Can not God for al that geue vs faith by some other meane Hee can no doubt but this is the meane whiche hee hath appointed In the name of the father C. This place teacheth that the full and perfecte knowledge of God which was onely obscurely shadowed vnder the lawe and the Prophetes sprange forth at the lengthe vnder the kingdome of Christe The fathers of oulde time truly durst neuer haue called God theyr father except they had taken this trust frō Christ their head neither was the eternall wisedome of God which is the well of light and life altogether hiddē from them But by the beginninge of the Gospell God was more plainlye reuealed vnder three personnes because then the father in the Sonne by his liuely and expresse Image manifestlye declared himselfe but Christe himselfe shyninge throughe the whole world by the brightnes of his spirite so set forth this spirite himselfe that the world might know him But mencion is not here made of the Father of the Sonne of the holy Ghost without cause for that the force of Baptim cannot otherwise be apprehended than to begin at the free mercye of God the father which reconcileth vs to himselfe by his only begotten Sonne then we must behould Christ with the sacrifice of his death last of all wee must remember the power of the holye Ghost by whom he doth wash and regenerate vs and make vs partakers of all his benefites So that wee see God cannot be rightlye knowne except that our fayth do distinctly conceiue three personnes in one essence and that the efficacy and fruit of baptisme doth come hereof because God the father doth adopt vs in his sonne and doth bring vs vnto righteousnes beinge purged by the spirite from all the filthy spots of the fleshe Therefore to be baptised in the name of the Father of the Sonne and of the holye Ghoste is to enter and consecrate those which are baptised into the fayth and Religion of one God that they maye beleue the Father the Sonne and the holy Ghost to be one God to whom alone they oughte to truste and that the Sonne and the holye Ghost are nothinge els but the very essence of God acknowledginge the father who hath adopted them The Sonne by whom they are accepted and the holye Ghoste by whom they are regenerate Furthermore hereby the godhead of the personnes is proued against all heretiques For if wee be Baptised in the name of the Sonne then the Sonne is God if in the holy Ghost thē the holy Ghost is god The Euangelist Marke addeth sayinge Hee that beleueth and is baptised shal be saued but hee which beleueth not shal be damned C. This promise was added to draw all mankind to the fayth as was also the threatninge of dampnation to the vnbeleuinge to terrefye them Baptisme is ioyned with fayth of the Gospell to the ende we might know the marke of our saluation to be ingraued in the same For except it were effectuall to testifye the grace of God Christ improperly had sayde that they shal be saued which beleue and are baptised Moreouer he cannot be sanctifyed inuisiblelye whiche contemneth and regardeth not the visible Sacramentes not that they are so necessarye as wee saide before that we cannot be saued without them but because thereby wee shew our obedience to God who hath ordayned this thinge And he which beleueth not shal be damned C. Christ by this part doth declare that the obstinate in reiecting the grace offered vnto them do bringe vnto themselues the greater punishment The Lord himselfe in another place expoundeth what it is to be damned sayinge Hee that beleueth on the Sonne hath euerlastinge life hee that beleeueth not the Sonne shall not see lyfe but the wrath of God abydeth on him 20 Teachinge them to obserue all thinges whatsoeuer I haue commaunded you And lo I am with you alway euen vnto the ende of the world Teachinge them to obserue C. This is the other part of Christian doctrine that when wee shall beleue the Gospell and beleuing the grace of Christ and remission of sinnes shall apprehende true saluation we might obey the commaundementes of the Lorde and maye keepe those thinges whiche are taught by the Apostles as if they were commaunded of the Lorde Moreouer by these woordes Christe doth declare that he doth not wholy resigne vnto them his office as thoughe hee woulde ceasse to be the maister of his Churche For he sendeth forth his Apostles with this exception that they thruste not vnto men theyr owne inuentiōs but that they do pure lye and faithfullye dispense from hande to hande as it were that which hee himselfe hath commaunded And I would to God the Pope would submit the right which he arrogateth to himselfe to this rule For wee would easlye graunt him to be the successor of Peter or Paule if so be hee would not tyrannicallye raigne in the consciences of men But seinge the maistershippe and auctoritye of Christ beinge refused hee infecteth the Churche with his vaine trifles it doth sufficientlye hereby appeare howe farre he is from the Apostolicall office In fine let vs note that such are appointed teachers of the Church not which bring forth what seemeth vnto them good but whiche depende vppon the mouthe of their maister onlye that they may bringe Dysciples vnto him not to themselues Ye know saith the Apostle Paule what commaūdementes I haue geuen you by the Lord Iesus And S. Peter sayth If any man talke let him speake as the words of god M. But Christ speaketh not here of one or two commaundementes but of all hys doctrine which wee haue set forth vnto vs by his Apostles and Euangelistes A. Wherevppon the Apostle Paule going about to shew how faithfully he had done his duty sayth I haue spared no labour but haue shewed you all the counsaile of god M. We must also note that the Lord sayth not Teaching them to know and vnderstand but To keepe all those thinges vvhich I haue commaunded For althoughe the knowledge of the doctrine of Christ be required of the faithfull yet notwithstandinge the ende in learninge is not here prescribed to a Christian that he may only know those thinges which are good right but that he
might bee discerned from falsehode and lyes For the crafty vvylines of false Apostels is vvell enough knovven vvho being deceitful and subtile vvorkers taking vpon them the name of the Apostels of Christe do easely begyle the simple and suche as take no hede of them as the Apostell Paule in his epistell to the Corinthians declareth M. Therefore to the ende a certainâ—… doctrine as concerning Christ should persiste and continue in the Churche or congregation the holy Ghoste brought to passe that firste of all the natiuitie of Christe his life doctrine death buriall resurrection and assention into heauen beside these the sending forth of the embassage of the Gospell into the vvhole vvorlde the going forvvarde and good successe of the doctrine of the Gospell and Christian faithe the declaration and confirmation of the same by faithful vvitnesses that is to saye holy Euangelistes should in maner of an history beÌ„ coÌ„mitted to vvriting by them vvhiche Euangelistes heard and savve all thinges them selues before their face vvhiche also hauing authoritie and povver of God vvere the first vvhiche vvere sent and appointed to the preaching of the Gospell throughout the vvhole vvorlde To this vse ende and purpose the foure Euangelistes haue vvrytten the history of Christe among vvhome C onely Luke maketh a preface to his Gospell vvhiche he vvryteth briefely shevvyng the cause vvhiche moued him to vvryte as euidently you may see if you reade the same B. As touching the interpretation of this vvorde Gospell it being taken from the Greeke vvorde signifieth good or glad tidinges The vvhiche vvorde the three score and tenne interpretours vsed so often as they founde the Hebrevve vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser vvhiche signifieth to tell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora tidinges being the deriuatiue of the same and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meuasser telling The Apostels and Euangelistes vsed this vvoorde very muche after them The Euangeliste Luke citing the place of the Prophete Esaye vsed this vvoorde To preache the Gospell to the poore hee hath sent me Therefore the Gospell shal be vnto vs a publique or open setting foorth and preaching of the grace and redemptioÌ„ purchased and gotten by Christe as concerning the vvhiche redemption there are infinite testimonies of holy Scripture C Or els the Gospell is a history conteining the glad tidinges of the comming of Christe in the fleshe being sent of the Father accordinge to his promises in the lavve Prophetes and Psalmes In the vvhiche history the lyfe specially of Christe his doctrine death resurrection and assention is declared beside these the fruite of his comming is therein declared namely that by him vve are deliuered from the Deuell sinne and death and that vve are sanctified and assured of euerlasting lyfe B. As therefore the Gospell in the Scripture is properly a declaration of the long loked for saluation and at the lengthe reuealed and offered by Christe euen so our Euangeliste Mathevve as the reste Marke Luke and Iohn hath very cunningly and artificially vvritten in his Gospell the history of the Lorde by the vvhiche he declareth both his vvoordes and dedes in order A. But vvho this Mathevve vvas vvhose vvorke in the nevve TestameÌ„t hath the first rome M and from vvhat state of life he vvas called of Christe and aduaunced by him to the dignitie of an Apostle he of himselfe as vve shall heare hereafter declareth In the meane tyme vve must thinke and assure our selues that the holy Ghoste vvas and is the true authour of this history and that Mathevv vvas only the instrumeÌ„t or secretary to the same vvho leauing his pouling kinde of lyfe is become not onely a companion and disciple but also an Apostell and Euangeliste of Christe from vvhome all thinges in the vvorlde that are good do flovve as from the lyuely and celestiall vvell of grace A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ after Mathevv The fyrst Chapiter The booke of the generation of Iesu Christ the sonne of Dauid the sonne of Abraham The booke of the generation C. IN VAYNE do certaine interpretours trauel about this titel or inscription to make excuse because the Euangelist Mathew doth name the whole history of the halfe of one chapter For this titel is not exteÌ„ded to the whole booke but the name of the booke is put for a Cataloge or rehersall as if it had ben saide here foloweth the order of the generation of Christ B. Euen as we maye reade in Genesis This is the boke of the generatioÌ„ of meÌ„ In the which place the Hebrew worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher which coÌ„meth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saphar that is he hath nombred rehersed or declared For there foloweth the Cataloge or rehersal of men from Adam vntyll Noah with a discription of whoÌ„ and what tyme euery one had his ofspringe and originall Or els the booke of the generation signifieth that in the which somwhat is rehersed or nombred M. whervpon we reade that the booke of the Iust the booke of God in the whiche the Iust are written is so called B. This name therfore perteineth properly to the Cataloge and to the history A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long before in the lawe and Prophetes and loked for of the fathers B. Yet notwithstanding he wolde begyn the Gospell of Christ with the basenes of his generation sekinge to bring in all the sorrowes traueiles and paines of his life euen till the power glory and maiestie of his resurrection and kingdome in the which he sittinge at the right hande of God gouerneth all thinges that as Christ suffered many thynges and so entered into the glory of his kingdome and as he dyd fyrst abase hym selfe and became man a seruant also and humbled him selfe to the death of the crosse euen so he myght preache Christ vnto vs to be a mortal maÌ„ and crucified before that he was mortal and rayned gloriously in his kyngdome and so by the folishenes of preachinge to bringe saluation to the faythfull A The Euangelist Iohn more plainly euen at the fyrst preacheth the maiestie of Christ B. teaching him to be the eternall worde of the father and that deuine power and vertue by the which all thynges were made lyue moue consist feele vnderstand But our Euangelist Mathewe thought it sufficient to shewe briefely as it were in one word the diuinitie of Christe wrytinge thus The booke of the generation of Chryste And where as he calleth Iesus whiche was thought to be a carpenter and the sonne of a carpenter Chryst being that king which was long loked for promysed to the fathers he hath already shewed a sufficient cause and reason of so doinge to those that knowe the force of this name The sonne of Dauid the sonne of Abraham C. He calleth Chryst the son of Dauid and AbrahaÌ„ in respecte of
as concernynge the father this alone is spoken that he alone knoweth the sonne no mention of reuelatiō being made We answere that it was superfluous to repete the which was spokē alredy before for what doth that former geuing of thanks cōtaine but only that the father reueled the sonne to whō yf pleased him Where as now therfore it is added that the son is knowē of the father only it is as it were the shewinge of the cause for this thought might arise What nede was ther that the sonne should be reueled of the father which offered himselfe to be seene openly of all men Now let vs note vpō what occasion it was said that the sonne was knowen of the father alone It followeth Neyther knovveth any man the father saue the sonne This knowledge differeth from that whiche wente before For the sonne is not said to know the father because hee reuealeth him by hys spyrite but he is sayd to know him in as muche as hee being the liuely Image of the father dothe after a sort in his owne person shewe him visiblye So that wee exclude not the spiryte but wee referre the reuelacion of the whych mencion is made here to the maner of knowledge and so very well this text is vnited in it selfe For Christ confirmeth that whiche hee spake before that al things were geuen to him of his father to the ende wee might know that the fulnes of the deyty consisteth in him This therefore is the some of this text It is the gyft of the father that the sonne is knowne bycause by his holy spyrite hee openeth the eyes of our mynds by the which wee beholde the glory of Chryst whiche otherwyse is hydden from vs But the father whyche dwelleth in the mydest of light being in himselfe incomprihensible is reueled vnto vs by the Sonne which is the patterne and liuely Image of him to the ende that hee should be sought for in no other A. Wherupon the Lorde aunswered Philip which requested that the father mighte bee sheewed to him and to the rest of the Apostells Philippe hee that seeth mee seeth the father also Last of al this place sufficiētly declareth that neither the vnbeleuing Iewes neyther the Turkes nor the Papistes whiche reiecte the doctrine of Christe doe knowe the father when none but Christe can shewe and declare hym vnto vs. 28. Come vnto mee all yee that laboure and are heauye laden and I wyll ease you Come vnto mee all yee B. He doth verye well inuyte and call all men vnto hym after that hee hath declared that all things are giuen vnto him of his father and that it is hee onelye that geueth the knowledge of his father C. By this so gentle and louing a calling hee witnesseth and declareth that hee is ready to entertaine and receiue all men if so bee that they come to be his Disciples For although hee be ready to shew his father vnto all men yet notwithstandinge the greatest parte neglecte to come because they feele not their owne necessity Hypocrites regard not Christ because they being dronke as it were with their owne righteousnesse do neyther honger nor thyrst after his grace They whiche are adicted giuen to the world also esteme the heauenly lyfe as nothing Therfore Christ in vaine shold call those two sorts of men vnto him so that he turneth him rather about to those that are myserable afflicted That labour and are laden C. Hee calleth those laborers and laden whiche feele the burthen of their sinnes sighe vnder the waight of the same and which trauaile for the quietinge of their conscience and which continue poore in spirit God truly dothe humble his electe and chosen by dyuers meanes but because there are manye which beinge oppressed with miseryes do remaine neuertheles obstinate and stubborne Christ calleth those laborers laden whiche haue their consciences afflicted with the punishmēt of eternal death and are inwardly so vrged with their sinnes that they are ready euen to dispayre the which sorrow inward griefe in deede maketh vs moste apte to retaine the grace of Christ Wherfore let vs suffer the proude iusticiaries to seeke for health by their owne merites let vs suffer also the worldlings to flatter themselues with the felicity and prosperous estate of this worlde but let vs suffer our selues by the sting of conscience to be broughte vnto Christ And because Chryst wyll admit no other into the fellowshippe and fruition of his rest and quyetnes but suche as faynte and beginne to quayle vnder the burthen of sinne let vs vnderstande that there can be no poyson more pestiferous and pernicious then that negligence whych that false and deceytfull opinion of earthly felicitye and oure owne ryghteousnesse bredeth and ingendreth in vs. Therefore let euery man dayly awake stir vp him selfe and first of all let hym shake of frō him the vaine delightes and pleasures of this world then let him put away cleane wholly al peruerse trust confidence in his owne righteousenes But we must note that no mā can aspire and come to this repentance by his own power because it is the gift of God Neither doth Christe here go about to teache what man may do of him selfe but onely he declareth with what affectiō they oughte to com vnto him A. For this saying of Christ is most true No man cōmeth to me except my heuenly father draw him C. But they which go about to restrayn this burthen labour to the legall ceremonies do to much stretch the meaning of Christe We graunte truely that the burthen of the lawe is intollerable and that it doth discourage the mindes of mē but we must be mindefull of that whiche was said that Christ doth reache out the hāde of his mercy to al those that are afflicted to the ende he mighte make a dyfference betwene his disciples the contemners of his gospell Also we muste note that he maketh here a generall calling leaste that any man should doubte that hee had not fre accesse and comming vnto Christ Bu. He calleth not therfore this man or that he calleth not the Iewes alone he calleth not the learned the noble or riche onely but he calleth all olde and young Iewe or gentyll learned or vnlearned riche or poore ye so generall is this his inuitatiō that he refuseth none of what state or condition so euer they be of C. And yet notwithstanding they whith come are few in nomber because amōge a great multitude that perishe there are fewe that fele theyr destruction And I vvyll ease you B. Or I wyll refreshe you This refreshinge is not to bee referred to meate or drynke but to the remedy of werines As if he should haue saide I wyll make you rest and breathe your selues C. Notwithstandinge this refocillation or refreshynge whiche hee speaketh of and promyseth here consysteth in the remission and forgeuenes of our synnes whiche alone
must knowe these manner of men and eschewe theym as false prophetes but to whō the trueth is not shewed of the father it is no meruayle if they be seduced by Antechristes and false prophetes C. Moreouer seing the Lorde dothe here pronounce that Antechristes false prophetes do brynge with them myracles and signes there is no cause why the Papistes should so greatly bragge of myracles or why we sholde stande in doubte of them By myracles they do confirm their superstitions that is to say by those by whiche the sonne of God foreshewed that the fayth of many shoulde be destroyed Wherefore they oughte not to haue suche force amonge wyse men that of them selues they shold be sufficiente to proue this or that kinde of doctrine But if they obiecte and saye that by this meanes Obiection myracles are ouerthrowne and brought to nothinge by the whiche as well the authoritie of the lawe as of the Gospell is confyrmed we answere that they had a sure and certayne marke ingraued in them which shoulde take awaye all doubt and feare of erring from the faithefull For so often as God shewed forthe his power to confyrme his seruaūts he did not worke so cōfusedly but that there might be a trewe distinction and all together free from deceyte Moreouer myracles do in such wise seale doctrine that the same also dothe shine in like manner and doth dryue away al the clowdes of darkenesse by the which Sathan doth obscure the symple myndes of men Finally if we seeke to beware of deceytes let vs alwaies kepe the inseperable coniunction of signes and doctrine It is not therefore good to beleue euery signe because it doth not followe by and by that they haue the truth which worke signes Myracles were done by Chryste by his Apostelles and successours by the power of the spiryte of GOD that their woorde mighte be confirmed and that it might be proued trewe which they preached namely that Christe was the sonne of God whiche was promised and sente in whom whosoeuer beleued shoulde be saued And they were so ioyned and linked to the word of God that they might not be without it But the myracles of false Christes and false prophetes by the whiche the vnbeleuing were ledde from Christ our sauiour are done by the spyrite of Sathan and without the word of god Suche myracles are they that are done by the Papacie of the whiche Paule speakinge of Antechrist hym selfe sayth And then shall the wycked be vttered whom the Lorde shall consume with the spirite of his mouthe and shall destroye with the apparance of his comminge euen him whose coming is after the workynge of Sathan with all lyinge power signes and wonders and with all disceyuablenesse of vnryghteousnes amonge them that perishe because they receiued not the loue of the trewethe that they might be saued And therfore God shall sende them straunge delusion that they should beleue lies that all they myghte be damned whiche beleue not the truth but had pleasure in vnrighteousenes In so muche that if it vvere possible the very electe This was added to terrefie that the faithfull might be more dyligent and careful to take heede For when false prophetes do brynge their pourpose to passe by vnbridled lycence and that they haue such greate power graunted vnto them to deceyue it were an easie matter to intrap and snare the secure and carelesse with their deceytes Christe therefore exhorteth and stirreth vp his disciples to watchynge then also hee admonissheth that there is no cause why they should be trobled at the newenesse of the things if so be they se many often times to be drawn into error Moreouer as he soughte to bringe a care to his disciples leaste Sathan they beinge as it were a slepe shold circumuent them euen so againe he geueth theym large and greate occasion of truste in the whiche they maye quietly rest them selues when he promiseth that they shall be safe by the helpe and preseruation of God agaynste all the deceites and snares of Sathan Although therefore the state and condition of the Godlye be fraile and slippery yet notwithstandinge here is shewed vnto theym a sure staye vppon the whiche they maye reste thēselues because it is not possible that they shoulde fall from saluation whiche haue the sonne of God to be theyr preseruer and keper For they are not so strong of them selues that they can resist the assaltes of Sathan but because they are the sheepe of Christe whom no manne can take out of his hande therefore they are stronge It maye be therefore that the electe may be moued and tempted by errors and signes but this is impossible that they should be altogether seduced frō the trueth from Christ their sauioure Notwithstanding we must watch carefully and not be slouthfull but consider our imbecillitie and weaknesse and commit oure selues vnto God least we suffer our selues to be ouercom and destroied C. For we must note this that the strengthe and assurance of our saluatyon is not sett and placed in oure selues but in the secret election of god For althoughe our saluation be kepte and preserued by faythe as the Apostell Peter teacheth yet notwithstanding we must assende hyer namely that we are therfore in safetie because the father hath geuen and committed vs to his sonne and the sonne hym selfe affirmeth that nothyng of that shall perishe which is committed vnto hym 25 Beholde I haue tolde you before C. The Euangeliste Marke dothe more fully set forthe the mynde of our sauiour Christe sayinge But take ye hede beholde I haue shewed you all thinges before By the which wordes we ar taught that they are worthye of no excuse who are made afrayde by the offences foreshewed of Christ For seing the wil of God oughte to be a rule vnto vs it suffisethe that we are admonished in tyme that he is so pleased Furthermore seynge he is sayde to be faythefull and wyll not suffer vs to be tempted aboue that whiche we are able to beare we shal neuer wāt power to resist if so be that feare negligence do not increase our infyrmitie M. Therefore althoughe the electe can not perishe yet neuerthelesse they haue nede to take hede least they be deceiued So that the wicked ones do foolishly obiecte and saye If I be one of the electe I cannot be dampned But it is the part of those that are the elect children of God to be hedefull and diligente For in that they cannot be deceiued it commeth not of them selues but by the deuine prouydence and grace of God whiche oughte not to make them rashe and negligente but rather dyligent and studious Otherwise what nede was there of these seryouse diligent often repeted admoniōs 26 VVherefore if they saye vnto you beholde he is in the deserte go not ye forthe behold he is in the secret places beleue it not If they say vnto you beholde he is C. Because this place throughe ignorance is
and neuer hearde of heretofore is that which these men laie to thy charge C. This doothe he speake impudentely as though he knew not that thei were subourned and craftily coloured for this matter M. Cayphas trewely here sheweth him self to be an vniust Iudge in that he dothe amplifie the Accusation againste an Innocente and in that by hys Authoritye he goethe aboute to discourage oppresse the Accused throughe feare 63 But Iesus helde his peace And the Chiefe Prieste answeared and sayde vnto him I charge the by the Liuing God that thou telle vs whether thou be Christe the Sonne of God But Iesus helde his peace M. Christe helde his peace againe when as notwithstandinge he hadde a moste certaine and readye Defence For he knewe thys that they wente aboute to take awaye al Defence from him that somme what might be colourably pretended to hys Condemnation Agayne this Accusation was so impudente that the verye Enimyes thoughte it not sufficiente to bring that to passe whiche they soughte for whereuppon they did not prosecute the same Furthermore he thoughte not hys Enimyes woorthy to heare any purgation of hys Innocencye agaynst suche impudente Declarations C. Laste of all wée muste note what personne the Lorde doothe represente here he stoode not before the Hie Prieste to defende his owne cause but that hee mighte suffer Deathe for vs It was méete therefore that Christe after thys manner shoulde be silente and beeinge geeuen to be a Sacrifice to caste awaye all care of hys owne Defence the which thinge is to be noted in the whole Historye For he helde hys peace also before Pilate knowinge what was commaunded vnto him of the Father He hauinge donne the Office of a Teacher there remained nothinge but that he shoulde be coumpted amonge the wicked it became hym to houlde hys peace at al reproches notwithstandynge the cause of hys silence was that he mighte be euil intreated for vs. I charge thee by the Liuinge God A. The Euangelists Marke hathe And the Hie Prieste asked hym agayne saieinge Arte thou Christe the Sonne of the Liuinge God C. The Hye Prieste thoughte that this one faulte was sufficiente to condemne Christe if that he professed hym selfe to be Christe But truely seinge they all boasted that they looked for Redemption by Christe they should haue firste demaunded whether it were so or no. They durste not denie that there shoulde be no Christe by whose hande the people shoulde be deliuered Christe commeth for the into the middest with the Title of Christe Why doo they not geue regarde to the matter it selfe Whye doo they not examyne the signes whereby they mighte haue true Iudgemente But because they hadde once determined to destroy Christ they are content with this pretence of Sacrilege that he tooke vpon him the glorie of the Deity And yet notwithstanding Caiphas taking an othe doth so examinate beate down the mater as though the mater being euident he were ready to geue place In the meane time his minde was full stufte with hatred and contempt of Christ and so blinded with Pride Ambition that so soone as the mater was not denied he thoughte he had the iust cause of Damnation in his owne hande without any further inquisition of Righte C. Heretofore we see that the wicked will neuer make an ende vntyll they haue oppressed Innocente menne Furthermore by the woordes of Caiphas wée maye gather that the Citie of the Messias was then common amonge the Iewes in so muche that they called hym the Sonne of god And trewelye they knewe by the testimonyes of the Scripture that he was bothe the Sonne of God and the Sonne of Dauid also And Caiphas séemethe to vse thys Epithete or name of the Sonne of God either to terrifie Christe or els to increase his enuye as if he had sayde Behoulde whereunto thou arte comme For thou canste not saye that thou arte Christe but thou dooste also arrogate the Name of the Sonne of God whiche Name the Scripture geueth vnto him M. Notwithstandinge the wicked Hye Prieste abused the Name of the Liuinge God For he soughte not for the Treuthe whiche he loued not but for Reproche Euen so also wee reade of Achab howe be charged Mycheas the Prophete to tell hym nothynge but that whiche was trewe when as notwithstandynge he soughte not for the Truethe but to cauill Sutche is the nature of the wicked and Hypocrites A. As they doo daily knowe by experience whiche haue to doo with vngodly Flatterers of the Romishe Antichriste 67. Iesus saithe vnto hym Thou haste saide Neuerthelesse I saie vnto you hereafter shall yee see the Sonne of Man sittinge on the Righte hande of Power and comminge in the cloudes of the Skie Iesus saithe vnto him M. Christe houldethe hys peace no more but for the reuerence of the name of God he telleth the truthe of the which he was asked and straitely charged althoughe he knewe that they soughte an other matter then the Truthe leaste he mighte séeme in contemnynge that Charge neither to feare God or Man nor to be touched with any zeale Howe be it the wicked muste not be alwayes answeared although they charge vs a thousande tymes by the Name of the Lyuinge God But wee muste dilygentely take héede that wée houlde not our peace when wée sée that the Glorye of God maye be endammaged thereby but to geue somme signe of reuerence leaste wée be thoughte to be withoute god Insteade of Thou haste saide the Euangeliste Marke hathe I am C. The Euangeliste Luke bringethe in an other Answeare by the whiche Christe touchethe the malice of the Hye Prieste Yee will not beleue saithe he if I tell you By the whiche woordes he declareth that althoughe he shoulde proue hym selfe to be Christe a hundred times yet notwithstandynge it shoulde nothynge at all profite the obstinate For they hadde not onely hearde but hadde séene with their eies the Myracles which had bene sufficiente to prooue hys Heauenly and Diuine Power althoughe he hadde helde his peace and to cause them also to crye Thys is the Redeemer whiche was promised to vs longe agoe Iesus therefore affirmethe hym selfe to be Christe not to auoyde hys Deathe but rather to inflame the rage of hys enimies againste hym Neuerthelesse I saie vnto you M. This sentence comprehendeth a horrible threatenynge that hereafter they shoulde haue experience of the Truthe it selfe whiche nowe they woulde not beleeue but blasphemed C. For because he was then vnder a filthye and base Fourme he saithe that he shall comme at the laste in hys tyme with Kingely Maiestye that they maye feare the Iudge whome they cannot nowe abide to acknowledge the authour of Saluation M. Therefore he saithe not simplye Hereafter the Sonne of Man shall sitte but he saithe Neuerthelesse I saye vnto you As if he shoulde saye Yée doo not nowe beleue mée Neuerthelesse I say vnto you for so muche as thou dooste adiure and charge me by the Liuinge God to tell whether I
preachers of the word Althoughe theyve impudente yet by this one thinge they are forced to yelde that none can be a successor of the Apostles excepte hee be a preacher For who soeuer teacheth not doth in vaine take vnto him the name of an Apostle A. And this preachinge of the Gospell which Christe here committeth to the mynisters of his word hath also the preachinge of repentance ioyned with it as S. Marke teacheth sayinge that Christe preached thus The time is come and the kingdome of God is at hand Repent and beleue the Gospell And againe hee sayth to his Apostles Thus it is written and thus it behoued Christ to suffer and to ryse againe from death the thirde daye and that repentaunce and remission of sinnes shoulde be preached in his name amonge al Nations To preache the Gospell therefore is to exhorte all men to repentaunce and to pronounce remission of sinnes to all those that repente in the name of Christe who dyed for our sinnes and rose againe for our iustification For hee which shal repent and beleue the Gospel sheewinge remission of sinnes shal be saued But as for those that teache not this Gospell but rather their owne dreames who dare say that they are the ministers of Christ and that they are sente and oughte to be receiued All Nacions C. Here Christe without all exception maketh the Gentiles equal with the Iewes and admitteth both of them without difference to the societye of the couenaunt And thus was the Prophesye of Esay fulfilled where hee sayth that Christ is geuen a light to the Gentiles that he might be the saluation of God to the vtmost parte of the earth And this was the meaninge of Marke when hee said To all creatures because after the peace was preached to the househoulde the same was sent to straungers and such as were farre of M. Therefore the doctrine of saluation the grace of Christes kingdome must be offered to all men The father hath so disposed it and for that cause hee sente his sonne into this world and gaue him power of all thinges that the world might be saued by him Wherefore the Gospell must be preached to men and women to oulde yonge to the wise and foolishe yea to all estates not in the lattine tonge as certaine deceyuers and false teachers haue taughte but to euery one in his owne tongue A. And this is to be noted that if all Nations must be taught accordinge to this commaundement of Christe it followeth that all men throughoute the whole worlde were naturally in error and ignoraunce and that neither the Iewes by the doctrine of the law nor the Gentiles by the studye of Philosophye coulde come to the knowledge of the truthe The lawe and the Prophetes did foreshewe the comminge of Christ but they were not able to set forth this lighte of the grace of Christe For the vale honge yet before the harts of the Iewes by the which also at this daye they are kepte from the knowledge of the truth So that the whole worlde withoute the light of the Gospell is in darkenes and in the woorkes of darkenes and so vnder the kingdome of Sathan which is the prince of darkenes Therefore Christe sayth that his Apostles are the lighte of the world that is to say the mynisters of the light of the Gospell Baptizinge them C. Christe commaundeth those to be baptized whiche subscribe to the Gospell and professe themselues to be Dysciples partly that baptisme might be vnto them a pledge before God partlye an outwarde signe of fayth before men For wee knowe that God by this signe declared the grace af his adoption because hee doth ingrafte vs into the bodye of hys sonne that he might count vs of his flocke But as God by this signe confirmeth his grace vnto vs euenso whosoeuer offer thēselues to baptisme do in like maner bynde their faith as with a sure pledge M. What Baptisme is and what it is to baptize reade the thirde Chapter goinge before Christe did not here institute Baptisme for it may appeare out of Iohn that hee baptized his Disciples before And hee doth therefore make mencion of Baptisme here that the Apostles mighte knowe what they shoulde do with those whiche repented and beleeued the Gospell namelye to baptize them in the name of the father of the Sonne and of the holy ghost and to appoint them to keepe those thinges which hee himselfe hath commaunded C. Hereby againe we gather that none are lawfull mynisters of Baptisme but they which also minister the word Whereas therefore it hath bene permitted to priuate men and to women also to minister Baptisme it is contrary to the institution of Christ and a meere prophanation of the Sacrament Moreouer Doctrine is set in the first place because vntill God geeue life vnto the terrestriall elemente by hys word it is not made a sacrament to vs Wherefore let vs knowe that it commeth to passe by the vertue of doctrine that the signes take vnto them a newe nature euen as the externall wasshinge of the fleshe beginneth to be a spirituall pledge of regeneration the doctrine of the Gospell goinge before And this is the true consecration in steede whereof the Papistes bringe in their magicall exorcismes And therefore in Marke it is sayde Hee whiche beleeueth is baptized shal be saued By which wordes Christ doth not onlye exclude hypocrites from the hope of saluation whiche beinge voyde of faith haue only the external signe but also ioyneth baptisme to the holye bonde of doctrine B. Baptisme therefore is ioyned to preachinge as the seale of preachinge by the whiche the faithfull are assured that their sinnes are forgeeuen by Christ and is geeuen to them for a testimony that they are counted of the house should of god C. But because Christ doth commaunde to teach before baptisme be ministered Obiection and will haue those onelye that beleeue to be receiued to baptisme Baptisme seemeth not to be rightly mynistered excepte fayth go before accordinge to the opynion of the Anabaptistes who for that cause deny the baptisinge of Infantes vntill they come to that age that they maye be taught and beleeue This may easely be aunswered if a man waye the order of the commaundemente Christe commaundeth the embassage of eternall saluation to be caryed to all Nations hee confirmeth the same by adding the seale of Baptisme And the faithe of the word is iustly set before baptisme seing the Gētiles were altogether alienate frō God neither had they any fellowshippe with the chosen people For otherwyse the figure should lye whiche should offer remission of sinnes and the gift of the holye Ghoste to the vnbeleeuinge whiche were not as yet the members of Christe But wee knowe that they are gathered and broughte to the people of God which before were dispersed Neither is baptisme after this sort seperated from faithe or doctrine because althoughe yonge infantes for want
August lib. 11. Super gens Maior est huius scripturae authoritas quam omnis humani ingenij perspicacitas A CATHOLIKE AND ECCLESIASTIcall exposition of the holy Gospell after S. Mathewe gathered out of all the singuler and approued Deuines whiche the Lorde hath geuen to his Churche by Augustine Marlorate And translated out of Latine into Englishe by Thomas Tymme Mynister Sene and allowed according to the order appointed Jmprinted at London in Fletestreate neare vnto S. Dunstones churche by Thomas Marshe 1570. Quanto magis quisque in sacris eloquijs assiduus fuerit tanto ex eis vberiorem intelligentiam capit Isidor De summo bo lib. 3. I haue once already founde suche frendship at your honours handes tempered with liberalitie whiche I cannot sufficiently requite that now againe I am the more bolde to moleste and trouble you Crauing pardon that for your noble courtesy then I nowe dare presume to committe vnto your honours charge the conduction of a drifte and sea beaten ship And although the very substauÌ„ce of the treasure and precious pearle contained in my shippe of it selfe is so excelent that it nedeth not the commendation and defence of man yet notwithstanding because by Gods appointment man hath to do with the same for his saluation and therefore I being one among all other moste vnworthy hauing taken vpon me to publishe the same by translation out of Lattin into our vulgar tongue for the common profite of my countremen must of necessitie my own vnworthines I say considered humblely beseche your honor to be a garde and defence of this my endeuour handled with as great dilligence as possible I coulde In so doing you shall not only promote the glory of God and greately further this my simple labour but also make me bounde vnto your honor while life doth laste Thus hauing bouldly required your honourable defence and troubled your eares with tediousnes I ceasse wyshing to youre honour long lyfe increase of nobilitie and the perfecte felicitie of the lyfe to come Your humble orator Thomas Tymme TO AL THE BRETHREN DISPERsed here and there that fauoure and loue the Gospell Augustine Marlorate wisheth grace mercy and peace from God the father through the Lorde Iesus WHen as all men so long as they liue in this present life ought to leuell as at a Butte at the knowledge of the truthe whiche maye nourishe them in the hope of the true and eternall lyfe those men are to bee iudged vnworthy vtterly the name of Christians whiche being contente with some arte or science whereby to get their liuing either do lightly regarde or els altogether neglecte the knowledge of heauenly matters the onely meanes to attayne saluation Neither can there be found any greater ingratitude among men then wheÌ„ they do not endeuour to the vtmoste of their power to know God alone whiche hath not only created fashioned and nourished them as a father in this life but incessantly calleth them to the immortall and incorruptible heritage whiche is prepared for all them whome that celestiall father hath engâ—â—fted by faithe into the body of his onely begotten sonne Moreouer a true and singuler waye to attayne saluation is by God propounded to vs namely if wee beleue his promises whiche waye iustefieth before God mankynde by nature prone vnto sinne and maketh hym the heyre of God and fellowe heyre with Christe I meane faithe not suche as veyne men and hypocrites boast of when they chaunce to conceiue some slender opinion of God but that whiche alone deserueth the name of faithe and vndoubtedly taketh holde of the righteousnes offered in the Gospell and so stayeth on the foundatioÌ„ of free remission of synnes that it caÌ„not be perswaded any other thing than that whiche is certainly knowen to procede out of the mouthe of the Lorde for faythe commeth by hearing but hearing by the woorde of God who at sundrye tymes and in diuers manners spake in the olde tyme to our fathers by Prophetes but in these laste dayes he hath spoken to vs by his sonne On whome he hath powred out his spirit most plentifully in so much that whosoeuer shall heare him teaching and imbrace his doctrine by faythe they may assure them selues to haue bene rightly instructed by the wysedome of God it selfe and to be setled out of all peryll of errour Nowe when his vocation required that after he had opened the veritie to his electe and finished al thinges for the whiche he came into this worlde then he should retourne to his father he woulde not that his spouse the Churche should lacke that incomparable treasure of the Gospell whiche he hym selfe brought down from heauen For seing the cause of his comming was to builde agayne the taberdacle of Dauid whiche was fallen downe and to repaire the ruine therof that is to say that he might erecte and stablishe his kyngdome in the middest of his Churche whiche according to the oracles of the Prophetes he should gather together out of all people and tongues he thought it not sufficient to offer the happy and gladde tidinges of the Gospell to theÌ„ which were at hand namely to the Iewes but he would haue the benefite of the heauenly calling offered to them also whiche were farre of to witte the Gentiles For God had also determined from the beginning that the Gentiles shoulde be heyres knit in one body fellowship of the promises in Christe through the preaching of the Gospell Christe therefore rysing as a conquerer from death coÌ„maunded his Apostels being endewed with heauenly vertue to go into all the worlde and preache the Gospell to all creatures teaching the Gentiles to obserue all thinges that he had commaunded them But because the nomber of twelue did not suffice for so great a multitude of men as the king of all kinges had decreed to call to saluation by the shryll trumpe of his Gospell after he had obtained of his father and that the holy Ghoste was sente downe on his Apostels he enriched encreased and adorned his Churche with men indewed with heauenly wisdome whose ministery he would vse to the ende of the worlde in feading the flocke redemed by the sheading of his bloude Therefore he ordeined some Apostlels some Prophetes some Pastors some Teachers to the gathering together of the sainctes to the woorke of the ministery and to the edefying of Christes body But alas after the departing of those watchemen there was in all the worlde so great scarsitie of faythfull ministers that those heauenly ryches wherewith the Churche was beautified were not on euery part so plainely set forth as the worthynes of the thing it selfe did require For it was brought to passe by the wilines of Sathan that fearce enemy of the Euangelicall truthe that in stede of faithfull Pastors innumerable gredy and rauening Wolues did craftely insinuate or wynde in them selues in to the flocke of Christe whiche straightwaye being disguised with those worthy titles of Pastors did vnder that
the redemer shold spring notwithstandinge we knowe that from the defection and fall of the fyrst man he was necessary to all mē euen as he was then ordeyned appoynted to the whole world This was don by the wonderfull wisedom of God that Luke shoulde describe declare vnto vs that Christ was the sonne of Adam and that Mathewe should include him in the stock and kinred of Abraham For it should haue nothing profited vs that Christ was geuē and appoynted of the father to be the redemer and author of saluation except he had perteined generally to al men alike Furthermore the sayinge of the Apostel should not be true that he was to daye and to morrowe and for euer excepte his grace and goodnesse had ben powred out apon al ages from the creation of the worlde Let vs therfore know for a suertie that saluation by Iesus Christ is made manifest geuen to all mankind for so muche as not without cause he is called the sonne of Noe the sonne of Adam Notwithstandinge because he must be sought for in the worde of God the spirite dothe not rashely or without good consideration call vs backe by this oure Euangelist Mathewe to the holye stocke and kynred of Abraham where the treasure of euerlastinge lyfe wyth Christ was layed vp for a tyme. As touchinge the thirde difference there is not doubt but that Mathewe obserueth an other maner of order then doth Luke for the one hath Salamon the sonne of Dauid and the other hath Nathan the sonne of Dauid wherupon it euidently appereth that there are dyuerse lyniall descentes appoynted The best and most cunning interpretours do thus vnite and reconcile this shewe and apparance of discorde namely that Mathew leauinge the naturall lyne and stocke which Luke followeth doth reherse the legall genealogy or petegrewe And wee interprete that to be the legall genealogye by the whiche it was ordeyned that the right of the kingdome shoulde come to Salathiell And where as Eusebius in his fyrst booke of his Ecclesiasticall hystorie calleth the genealogy which is described of Luke a legall petegrewe it commeth all to one effecte For he meaneth nothinge elles then that the same kingedome whiche by lawful right was stablished in the person of Solomon came at the length to Salathiell But more trewly and parfectlye a great deale do they speake which saye that the legall petegrew was set forth of Mathew because he naminge Solomon streight after Dauid doth not al together by order still obserue of whō Christ cam as touching the fleshe but howe he descēded and sprange out of Solomon and other kinges that he might be the lawful successour in whose hande the eternitie of the kingdome should be stablished accordinge to the couenant and promise of god For their opinion is probable and likely which think that the stocke of Solomon ended by the death of Ochozias As touching that which many allege out of the cōmentaries of the Iewes how that it was cōmaunded of Dauid that if at any time the issue of Solomon should decay or want that thē the kingdome shulde come to the posteritie of Nathan we leaue vnspoken and we take that onely whiche is certayne namely that the successiō of the kingdome was not confounded but that the degres therof were distinct Now where as the sacred historie doth shewe that after the deathe of Ochozias the kyngedome was taken of his mother Athalia all the kinges séede destroyed it is very euident plaine that those horrible and wicked slaughters were procured of a woman ambitious and desirous of rule least shée being brought to a priuate estate and meane condition of lyfe shoulde see the kingedome remoued and taken away Therefore if the sonne of Ochozias hadde bene alyue Athalia the grandmother shoulde quietly haue raygned vnder the collour of protectiō without enuy or daūger But the reason why Ioas is sayd to be the sonne of Ochozias is this because he was the next of kinne or bloud they called him so to the end he might in dede be thought to be the trewe and naturall heire of the kingedome For if Athalia had ben the grandmother of Ioas in déede he beinge an infant shée woulde neuer wyllingly haue so muche abused his titel againe what man of indifferent iudgement wil thincke it likely that the naturall sonne of the kynge coulde be so priuyly hydden by Ioiada the priest that the grandmother by diligent care and serche shuld not finde him out But rather if a man waye all thynges wisely he shall finde that the next heyre of the kingedome was of an other stocke And that is the meaninge of the woordes of Ioiada the priest when he sayde the kinges sonne shall raigne accordinge to the couenant of the lorde with Dauid as who shuld say it was an execrable thing for a woman beinge a straunger to take by violence vnto her the which God wold haue stande in the house of Dauid Wherefore it is no absurditie if Luke bring the stocke of Christe from Nathan because it mighte be that the stock of Solomon as perteining to the succession of the kingdome myght decaye Now if any do obiect that Iesus Christ can not be known to be the Messias whiche was promised but by the posteritie of Solomon who without all doubte was a figure of Christe we answere that al though he sprāg not naturally from Solomon yet notwithstāding by the legall order he ought to be coūted thought his sonne because he tooke his originall and beginninge of kinges But so great dyuersitie in names troubleth many very muche For from Dauid to Ioseph there semeth to be no agrement at al betwene the twoo Euangelistes sauing onely betwene Zorobabell and Salathiell This difference is sayde to come because the Iewes for the most part had two names but this excuse of some is not well lyked But truely for so much as the maner order of bringing placing genealogies petegrewes is not well knowne to vs now adayes the whiche order Mathew kept and folowed it is no marueile if we be ignorant knowe not howe bothe of them do agree or differ in euerye name and yet not withstandinge it can not be doubted but that frō the tyme of the exile of Babilō they rekned certain men by diuers names and yet the selfe and same men But in Salathiel and Zorobabel bothe the names were kept still peraduenture for the altered state of the people because then the kingely throne and maiestie was cleane extinguyshed put out And that small and thyn shadowe of domination and rule being left as a remnant there apered a marueylous chāge whiche change shoulde admonishe all the faithful to hope for a more excellēt kingdome then the vysible kingdome of Salomon whiche for a short time onely florished This also is now worthy the notinge namely that it is no absurdytie for Luke in his Cataloge or rehersall to recken vp more then Mathew when
allowed whiche saye that they were vnworthy to haue place in the genology of Christe For many other also were vnworthy whom notwithstanding Mathew placeth indifferently with the godly Therefore it is more trewe that when he woulde make a Catalogue or rehersal of fourtene kinges he was not greatly curious in hauing of choyse because hée counted it sufficient to sette the order of the genealogie before the readers eyes euen from the beginning to the ende of the kyngdome But wheras in some bookes thirtene are only red it is likely that it came to passe by the false and negligence of the wryter of the booke Epiphanius in his first booke against heresies sheweth the cause namely that whereas the name of Iechonias is put twyse the vnlearned are so bould as to put it out of the second place as a thing superfluous The whiche he saith ought not to haue ben done because Ioachim the sonne of king Ioachim had the same name that his sonne Iechonias had Loke in the .iij. chap. of the .i of the Chronicles the second of the Chronicle .xxxvi. chap. 9 Ozias begat Ioatham Ioatham begat Achaz Achaz begat Ezechias Ozias begat Ioatham M. It is wrytten that this Ioatham was good and permanent in the lawe of god A. He made the sonnes of Ammon after he had ouercome thē in battaile to be tributary vnto him As concerning the whiche reade in the .27 chap. of the second of Chronicles Ioatham begat Achas This man was euil and walked in the wayes of the kynges of Israell be made molten Images for Baalym he offered incense in the valley of the sonne of Himnon and burnte his children in fier after the abhominations of the Heathen whom the lord cast out before the children of Israell He offered also and burnt incēce in hilaultars and on mountaynes and vnder euery grene trée to be brief the true God being forsaken he liued very wickedly Here therfore we haue an example of false religion with the whiche also we haue to note howe euill and perniciouse a thing it is to the people to haue ouer thē a superstitious and wicked kyng Achas begat EZechias A. This was a godly king whose earnest zeale against the worshipping of Images is fully described and set forth in the .xviij. chap. of the second booke of kynges 10 Ezechias begat Manasses Manasses begat Amon Amon begat Iosias EZechias begat Manasses M. This man was so euill and vngodly that he exceaded all his elders and kinges of Israell yea the very Heathē in malice and vngodlines at length notwithstanding being in extremitie he was moued with repentaunce tourned to the Lorde of whome he obteined mercy and grace Reade of him in the .xxxiij. chap. of the second booke of Chronicles We haue therfore in this kyng a worthy example of repentance of the diuine grace Manasses begat Amon. This man exceded his father in wickednes but he folowed not his repentaunce Amon begat Iosias This man was godly after the example of Ezechias In his time the booke of the Diuine lawe which was geuen by the hande of Moyses was founde being hidden in the temple of the Lorde whiche the king receaued in the feare of the lorde and commaunded the lorde to be intreated prayed vnto that he would tourne awaye his anger from Israel which had neglected the wordes of the Diuine lawe By the which example we sée what is in the ende to be loked for where wicked kinges reigne and are nothing touched with the worde of god For so long Israel fel from the feare of the lorde that the booke of the lawe it self was hidden of a lōg time not regarded 11 Iosias begat Iechonias and his brethren about that time that they were brought to Babylon Bu. This Iechonias differeth from him that came next after For this is called Ioachim Eliachim as appeareth 2. King. 23. 24. and .2 Chron. 36. But he that foloweth being the sonne of the former Iechonias and the father of Salathiel is called Ioachim and Iechonias as in .1 Paralip 3. It is not red in any place that Iosias begat any whose name was Iechonias that had brethren but it is red that Iechonias was borne to Ioachim whiche was the originall of the captiuitie of Babylon But in a certaine auncient Greke booke we reade thus Iosias begat Ioachim Ioachim begat Iechonias and rightly it may so be saide as we haue shewed before About the time that they vvere brought to Babylon C. That is when the Iewes were brought into captiuitie For the Euangelist doth shewe that then the posteritie of Dauid were of kinges made seruauntes banished men into bondage But where as this captiuitie was a certaine kynde of destructiō it was brought to passe by the wonderfull working and prouidēce of God that the Iewes should not only increase and gather together in one body but also that some remnaunt of rule principalitie kyngdome should abyde in the house of Dauid For they whiche retourned home againe did willingly submitte them selues to the rule of Zorobabel without cohertion and constrainte The remnant therfore or fragmentes as it were of the kyngly scepter indured after this sorte euen till the comming of Christ according to the prophecie of Iacob when he saide The scepter shall not departe from Iuda nor a captaine from his thigh vntill he come whiche must be sente And euen in that miserable and sorowfull discipation of the people the sparkes of the grace of God ceased not to shine A. But where as it is saide about the tyme that they were brought to Babylon It is not to be vnderstoode so that Iosias begat his sonnes in the exile of Babylon when as he sawe not the same being by death preuented but that his posteritie was brought into the same C. For the Iewes were constrained to wander out of their countrey that they might leade their lyues in an other place as pylgrymes and straungers 12 And after they were brought to Babylon Iechonias begat Salathiel Salathiel begat Zorobabel C. That is after the Iewes were brought into captiuitie or els after their demigration or wandring into Babylon for euen in the very exile Iechonias begat Salathiel and his brethren M. It is sayde that he begat them after the exyle because the Euangelist semeth to reken or reherse his generation and posteritie whiche immediatly foloweth the exile Finally it is saide that Asir Salathiel Melchiram Phedaia Senneser Iechmias Hosamai and Nadabia wer the sonnes of Iechonias 13 Zorobabel begat Abiud Abiud begat Eliachim Eliachim begat Azor. Bu. In this thirde and laste degrée the kinges are not rehersed or nombred but the captaines and chief and as Iacob the Patriarche doth name them the lawegeuers and headmen in the common wealth of Israel But they whiche folow Salathiel in Luke are thought to be of two names according to the opinion of Philo euen vnto Simeon so that Neri whiche Luke maketh mention of
incarnation and bloud should make agrement betwene humaine things and heauenly thinges as S. Paule wryteth to the Ephesians and Collossians Thirdly it signifieth that he is that same Christ which made vnto vs free passage and recourse to the thron of his grace the gates of heauen beinge by hym broken open To be shorte that whiche was reuealed to Ioseph in the vision of the opening of the heauens and of the ladder that from the earth reached therevnto is declared from aboue by this inauguration and celebration of Christe And he savve C. Namely Iohn because by and by yt foloweth that the spirite descended vpon Christe M. And Iohn hym selfe in an other place saithe I did not knowe hym but he that sente me to baptize with water the same sayd vnto me vpon whom thou shalt se the spirite descende and tary styl on him the same is he which baptizeth with the holye ghost And I sawe bare recorde that the same is he which is the sonne of God. Question C. It may now be demaunded how Iohn coulde se the spiryte We aunswere that for as muche as the spirite of God is dispersed euerye where and fylleth both heauen earth that the descention from heauen is very vnproperly applied vnto it the same we must iudge also as concerning the sight therof For although the holyghost be inuisible by it selfe yet notwithstanding it is said that we se it when as it sheweth any signe of his presence Iohn sawe not the essence of the spirite the which essēce or beinge can not be sene with mannes eies neyther did he se the vertue it self which cannot be comprehended with humaine sence but onely with the intelligence and vnderstandinge of fayth but he sawe the shape of a dooue vnder the which it pleased God to shewe and manifest his spirite Therfore this is a metonymical kinde of speache by the which the name of a spiritual thinge is put for a visible signe For as some very folishly and preposterously do vrge the letter that they might include the thyng in the signe euen so we must wey consider that by these meanes phrases of speaking figuratiuely is noted the coniunction of the thing with the signe Accordinge to this sence meaning the bredde of the sacred and holy supper of the lord is called the body of Christ not because it is so but because it dothe witnesse vnto vs that it is trewely geuen vs to eate Furthermore we must call to mynd that whiche we towched euen nowe that is we must not fayne and imagin the commynge downe of any notable or myralouse thynge that the holye Ghoste should be sought in a signe as though he were included in the same as in a place but we must satisfie content our selues with this that the lorde by his secrete power doth shewe forthe vnto vs by figures whatsoeuer he promysed Descending M. This comming downe of the spirite of God was made for this purpose in a visible shape to descende vpō Christe that the authoritie that he had from aboue might be declared in earth The like came vpon the Apostels when they were sent to preache the Gospell throughout the whole worlde And when the Apostles had layde handes on those that were ready to preache the Gospell the vertue and power of the holy ghoste was geuen to theim by a visible signe which before they had receiued through faith that the churche as yet being rude should be comforted and that by the singuler and visible gift of the spirite they might be appointed to the worke of the mistery and instructed and confirmed in the same Like a doue C. It may be demaunded why the holy ghoste rather appeared in the shape of a doue then in fier The solution of this question doth depende vpon the analogy or similitude of the thinge sealed with the figure We knowe what the Prophete attributeth to Christe when he sayde A broosed reede shall he not breake and the smoking flaxe shal he not quenche he shall not cry neither shall his voyce be harde Because of this gentlenes of Christe by the whiche mildely and louingly he hath brought sinners to the hope of saluation the holy ghost descended vpon him in the likenes of a doue And in this signe is offered vnto vs the manifeste pledge of swete consolation that we should not be afrayde to come vnto Christe whiche came not vnto vs in the fearefull terrible power of the spirite but in the pleasant amiable shewe of his grace M. Also by the same is shewed what Christe would worke in the hartes of the faithfull namely the very same whiche he him selfe saith Be ye innocente as doues Finally by this appearing of the holy ghoste is shewed what this heauenly kyng should be how meke and louing then what behauiour and disposition they should haue whiche should be regenerate by the baptisme of the holy ghost C. Moreouer some more curiously then profitable do seke and demaunde whether this doue were a perfecte and sounde body or only an image and figure of a Doue For although the woordes of Luke do seme to affirme that it was not the substaunce but the shape of a Doue yet notwithstanding we can not appointe any certaintie thereof And comming vpon him M. That is to say vpon Christe Question C. Here it may be demaunded why the spirite did then descēde vpon him when as before he was replenished with the same This question is aunswered with this place of the prophete The spirite of the lorde vpon me therefore he anointed me to preache to the poore he sent me For although Christ did excell in the singuler grace of the spirite euen vntill the myracle yet neuertheles he kept hym selfe at home like a priuate man vntill he was brought forth of his heauenly father Therefore nowe when the dewe time was come in the whiche he should prepare him selfe to accomplishe the office of a redemer he is indewed with the newe power of the spirite and that not for his owne cause so muche as for others For this was done by the prouidence of God that the faithfull might learne to imbrace reuerently his deuine power and that the infirmitie of the fleshe should not be contemptible and despised in him And that was also the cause why he differred his baptisme till that he was thirty yeare olde Baptisme was the beginning of the Gospell therefore he toke it when he began to preache the Gospell For Christe preparing him selfe to preache the Gospell began his office as well by baptisme as by the instruction of the holy ghost The holy ghoste therfore descending vppon Christe appeared vnto Iohn to teache that no carnall or earthly thing was to be foūde in Christ but as a diuine person to come from heauen in whom the fulnes of the spirite raigned We knowe vndoubtedly that he was God manifested in the fleshe yet notwithstanding his heauenly
wyldernes of the spirite by the sure determinate couÌ„sel of God who no doubt would shew in the person of his sonne as in a clere glasse what a cruel importunate aduersary Sathan is to the health saluation of maÌ„kinde Wherby it came to passe that more sharpely he assaulteth Christe and vseth al his force and power against him euen in this moment which the EuaÌ„gelistes do note and that because he sawe him prepared at his fathers commaundement to worke the redemption of man Therefore then he resisted our saluation in the persone of Christe euen as he doth cruelly bende all his mighte dayly against the ministers of the same redemptioÌ„ the authour wherof is Christ But we must also note that the sonne of God did wyllingly without cohersion take these temptations vpon him which here are mencioned and that he contended with the deuill hande to hande that by his victory he might cause vs to reioyce and triumphe Therefore so often as Sathan doth assaulte vs let vs remeÌ„ber that we can by no other meanes sheylde and defende our selues then by this bucler and this was the cause in dede that the sonne of God suffered hym selfe to be tempted that he might helpe vs so often as Sathan armed him selfe against vs. M. For in that he was tempted him self he can help theÌ„ that are teÌ„pted Therefore when he led a priuate life at home we reade not that he was tempted but when he toke vpon him the office of a redemer he descended into the midst of the fielde to take the quarrel in hand in the name of his churche But if Christ was tempted in the common state and persone of all the faithfull let vs then wel know that those temptations which we suffer are not by chauÌ„ce or at the wil and pleasure of Sathan without the permission of God but that the spirite of God is the cause of all our temptations by the whiche oure faithe is tried Whereby a sure hope is to be gathered that God whiche is the chiefe ouerseer and moderator will not be vnmyndefull of vs but will helpe vs at all suche nedes and straites whiche are to harde for vs But the woordes of Luke haue more force who saieth that Iesus being ful of the holy ghost retourned froÌ„ Iordane By the which he signifieth that he was then endewed with more plentifull grace and power of the spirite that he might be more strong and apte to the enterpryse whiche he had in hande neyther in vayne did the holy ghost descende vpon him in a visible shape Obiection But at the firste sighte it semeth very absurde that Christe shoulde be subiecte to the deuels temptatioÌ„s because it is a great vice and infirmitie that causeth man to be tempted First I aunswere that Christ toke our infirmities vpon him but without vice furthermore that nothing of his glory was any whit the more deminished in suffering him self to be tempted then it should be in taking oure infirmities vpon him For this was the cause that he was made man that taking vpon him our fleshe he should take our affections also But all the doubte consisteth in the first member or parte how Christ should be inclosed in our infirmitie that he might be subiect to the temptation of Sathan and yet neuerthelesse to be pure and frée from all vyce and synne But truly this is no doubt at all if we call to mynde the whole and perfecte nature of Adam in whome although the Image of God did shyne yet neuerthelesse he was subiecte to temptations Moreouer loke howe many corporall affections there be in men so many occasions dothe Sathan take to tempte them And this is worthely thought to be the infirmitie of mans nature to haue his sences moued with those thinges that are before him whereby it commeth to passe that Sathan doth at no time set vpoÌ„ vs but he doth wouÌ„de vs or at least with some stroke or other hurte vs But the integritie of nature in this parte doth seperate vs from Christ Howebeit suche a meane condition as was in Adam is not to be imagined who had power geuen hym only not to synne But truely we knowe that Christe was so replenished with the vertue of the spirite that the ingins and dartes of Sathan could not once pearce and enter into him Bu. Nowe as touching the texte Mathewe here calleth hym the â—…uell whom by and by he calleth Sathan that the Greke texte whiche signifieth deuel and the Hebrew texte that hath Sathan may be all one In some places these two are ioyned together The olde Serpent whiche is called the deuell and Sathan where the Hebrewe texte doth alleadge this woorde SathaÌ„ the .lxx interpretours haue altered it into deuell Properly this name deuell doth signifie a priuy accusar and slaunderer causing infamy betraying men According to the etimology or force of the same woorde Iohn sayth The accusar of our brethren is cast downe whiche accused them before our God daye and night But Sathan dothe signifie an enemy an aduersary a hatefull persone As Dauid sayd what matter is betwene you and me for this daye ye are become aduersaries vnto me The Lattin text hath Cur efficimini mihi hodie in Satan Euen so to Peter he perswading Christe from the crosse it was sayde Come after me Sathan for he was an aduersary vnto Christe reuoking him from his fathers commaundement 2 And when he had fasted fourty dayes and fourty nightes he was at the last an hongered And vvhen he had fasted C. The fasting of Christe and his departure into the wyldernes were done all to one effecte and purpose Neyther did Christe abstaine from meate drinke to geue an example of temperauncy but because thereby he might haue the greater authoritie and being exempted from the common coÌ„pany of men might come as an aungell from heauen and not as a man out of the earth For what vertue of abstineÌ„cie was that not to taste meate to the desire wherof he was not once moued by hâ—…nger For it is moste sure and the Euangelistes do declare the same that he suffered hunger no otherwyse theÌ„ as if he had not taken vpon him our flesh Wherefore the faste of the holy tyme of Lente as they call it was mere foolishenes synce it was appointed to the immitation of Christe Neyther is there any suche reason to perswade vs more to followe this example of Christe at this day then there was to moue the holy prophetes and fathers in tymes paste vnder the lawe to followe the example of Moyses fast And we know that none remembred this Also allmoste for the same ende God caused only Helias to faste in the mounte because he was a minister of the restoring of the lawe They fayne them selues to be immitators and followers of Christe whiche obserue and kepe the faste of the holy tyme of Lente For they so stuffe their bellies at dynner
because so sone as we lifte vp our myndes to heauen there the inspeakeable ioye offereth it selfe vnto vs and taketh away all occasiō of heuines A. Whereupon Peter the apostell saith In the whiche ye reioyce though now for a season if nede require ye are in heuines through manifold temtations that the triall of your faithe being muche more precious then goulde that perisheth though it be tried with fyre might be founde vnto laude glory and honour at the appearing of Iesus Christ whome ye haue not sene and yet loue hym in whome euen nowe though ye see him not yet do you beleue and reioyce with ioye vnspeakeable and glorious receiuing the ende of your faythe euen the saluation of your soules For great is your revvarde Bu. As if he should haue sayde If it greue you that you suffer infamy and that you are persecuted in this worlde remember I praye you howe greatly your glory shall increase in the worlde to come For loke howe greate your affliction is in the earthe so muche the brighter shall your glory be in heauen Here the Papistes playe with this name of rewarde saying that there is speciall relation betwene the rewarde and the deserte but they erre for the promyse of the rewarde is free Furthermore if we consider howe mutilate imperfecte and vitious all good workes are what so euer they be that come euen frō the very beste we shal then well knowe that God at no tyme shall fynde anye worke worthy of rewarde There is none therefore so simple when he heareth mētion made of the rewarde that wil thinke vs when we spende oure lyues for the Gospell to deserue any thynge at the handes of God that is to do any thinge by the whiche God may become debter vnto vs We are all at the wyll and pleasure of God and he made not only vs but also all our goodes what so euer that of nothing for it is he that worketh in vs both the wyll and also the dede euē of good wyll Notwithstāding the scripture calleth that a rewarde which is geuen of God to suche as neyther do nor can deserue the same at all because they labour and worke all that they can to attayne the same Euen as the father sayth vnto his sonne go diligētly to thy booke apply thy mynde to learninge and thou shalt haue a goodly rewarde of me a new coate or some other thing as good nowe this coate is a rewarde and it is not because he obtained that rewarde not by his diligence but it happened to the child by his fathers gifte neuerthelesse not without the accomplyshinge of that diligence and study whiche he requyreth Euen so there is none that obtayneth this rewarde of the which the lorde speaketh here excepte he suffer for Christe and for this cause it is called a rewarde Also if it were possible that thou shouldest die a hundred tymes for the Gospell yet for all that thou couldest not deserue the worth of a here at the handes of God that is thou canst not constrayne and bynde hym to owe thee any thing at all for so often as thou shouldest receiue life so often thou shouldest become detter to hym againe And for this cause they are not rewardes whiche are geuen to vs of God but they are his free giftes freely geuē without any desert in vs As plainly appeareth by these testimonies of scripture Abraham I am thy defence and thy rewarde shal be exceading great that is to saye I wyll be thy defender thy gayne thy ryches and thy felicitie And the Prophete speaking of the consolation of the people vnder the person of Rachel sayth Leue of from weping and crying withholde thyne eyes from teares for thy labour shal be rewarded saith the lord And they shall come againe out of the lande of their enemies So that where he saith thy labour shal be rewarded is euen as if he had sayde The tyme wyll come that thou mayste knowe that thou hast not had chyldren in vayne for yet there remayneth a rewarde of this thy labour Moreouer in the Psalmiste it is wrytten Lo children and the fruite of thy wombe are an heritage and reward that commeth of the lorde In this place the heritage and the rewarde are taken for the free gifte of god For there the Prophete dothe recorde that not only all thinges that we desyre but also children come vnto vs by the gifte of God and through his goodnes not by our labour care By these and suche lyke places of scripture it is apparant inough that in the scriptures this worde rewarde is taken for those benefites that we receiue from the lorde In this place therefore the spirite of God would vse this woorde to shewe vs that we ought to seke for nothing so muche as for the giftes and rewardes of God the whiche he bestoweth vpon those that beleue in hym Therfore when as our sauiour by these presentes sayde that they should loke for a large rewarde in heauen whiche suffered persecution for his names sake he mente that they did an acceptable thing and of great price by bearing the burthē of the crosse layde on them for the glory of his name and that they them selues also thereby got great profite To be briefe so often as a rewarde is promised to good workes their deserte is not sayde to be the cause of rigteousnes or of saluation but only the faithfull are incouraged to do well since that they are sure that their labour shal not be in vaine Wherfore these two do very wel agree that we are freely iustified because we are acceptable vnto God without desertes and yet for al that he doth bestowe at his wyll and pleasure free rewarde vpon vs for our dedes In heauen C. Here he requireth of vs hope whiche dothe not beholde thinges present but thinges to come To this effecte pertaineth that whiche is written of the apostell saying For our tribulation whiche is momentany and lyghte prepareth an exceading and an eternall wayght of glory vnto vs whyle we loke not on the thinges whiche are sene but on the thinges whiche are not sene For the things which are sene are temporal but the thinges whiche are not sene are eternall For so persecuted they the prophetes This was added by the deuine consell of the spirite least the apostels hoping to get the victory and triumphe without ◅aboure fight should fainte in the midest of persecution For because the restoring of all thinges was promysed in the scripture vnder the kyngdome of Christ it was a venture that thei did not deceiue them selues with vayne truste not thinking on their warrefare And by other places also it doth appeare that they very fondly imagined the kyngdome of Christ to be replenished with earthly ryches pleasure Wherefore not without cause Christe doth admonishe them that they must enter into the same battayle that the prophetes did because they
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
manner of the people As if he should haue sayd Publicans theues and robbers haue almost no humanitie yet they haue a certaine kynde of loue in sekinge their profyte M. What shall we nowe saye of Christians whiche loue not their frēdes neither do requite one good turne with another men voyde of humanitie vnthankeful They are farre worse then Publicans and sinners whiche were despised of the Iewes 47 And if ye make much of your brethrē only what singuler thing do ye Do not also the Publicanes likewyse If ye make much E. The Greke word signifieth if ye imbrace your brethren with a kisse whiche fashion was wonte to be betwene frendes when they met together not onely among the Iewes but also amōg the Grekes and Romains M. Which manner of saluting the Anabaptistes haue ridiculously vsurped contrary to the manner of the fathers as a singuler note of Christianisme Of your brethē E. All our Greeke bookes haue of youre frendes VVhat singuler thing do ye A. Or wherein do ye excell others What do ye that other mē do not As if he should haue sayd a great matter in dede ye wil salute no man vntill such time as ye be saluted of them The Publicanes do this E. In stede of Publicanes some Greke bookes haue Ethenix or Heathen The whiche Chrisostome also obserueth A. And the common edition 48 Ye shall therfore be perfecte euen as your father which is in heauen is perfecte Bu. Now at the last by a short and briefe sentence he doth conclude the whole disputation of the true and perfect meaning of the Lawe of the true righteousnes of Christiās saith that the sence proper meaning of the Lawe the wil of God tendeth only to this end that we all endeuour oure selues to come to perfection that is that euery one of vs with all our power strength should go about to expresse the image of our heauenly father in vs that as he is perfecte and hathe expressed the example of perfection in the Lawe whiche is his wyll so lykewyse euery one of vs should frame oure will to his will and image that as God is perfecte so shoulde we be perfecte also Whiche in dede is counted the true and perfect righteousnes C. But he meaneth not here that we shold be equal vnto God in perfectiō but that we shold haue a certaine similitude likenes vnto hym Therefore although we be farre vnlyke vnto God yet we are called perfect euen as he is perfecte so long as we runne at that marke whiche is set before vs Also in Luke it is sayde Be ye merciful euen as youre father whiche is in heauen is mercifull M. Therfore he would haue vs perfecte in loue and mercie euen as our father in heauen is perfecte The .vj Chapter TAKE hede that yee geue not your almes in the sight of men to the intēt that ye wold be sene of them or els ye haue no rewarde wyth youre Father whiche is in heauen Take hede that ye geue not your almes B. In the chapter going before Christe distinguisheth the true sence and meaninge of the Lawe from the false expositions of the Phariseis In this chapter he beginneth to declare their hypocritical dedes which were counted the speciall workes of religion as almes dedes prayers and fastinges Then to the ende he might make them more apte ready to good workes as to the dedes of charitie by many perswasiōs he exhorteth to committe all the care of lyfe to God whiche is nowe oure father C. Neither truely doth Christe in this place without cause exhorte his seruauntes to the study and earnest affection to good woorkes that is that they shoulde endeuour them selues simplely to do that whiche is right before God and not to boste them selues vnto men First and specially this admonitiō is necessary because ambition is alwayes to be feared in vertues neither is there any woorke so cōmendable which is not often times polluted and defiled by this vice ambitiō That ye geue not your almes before men Bu. In a certaine auncient Greeke booke for this worde almes is written righteousnes as the olde interpretour readeth Almes dedes properly is mercifulnes notwithstanding vse and custome hath broughte to passe that almes is called a gyft that of compassion and mercy is geuen to him that nedeth C. But in that diuersitie there lieth no waite or force whether the reade righteousnes or almes because it is manifest enough that by them bothe the vyce of ambition is reproued whiche in doing well loketh to haue prayse of men A. As did the Scribes and Phariseis of whom Christe speaketh thus All that they do is to be sene of men C. He forbiddeth not here to do wel in the syght of men but that we shoulde not do it to this ende to be cōmended of thē Bu. For otherwyse it is lawful for vs to geue our almes publikely so that our mynde haue respect vnto God and brotherly loue not to men and the prayse of men Or els ye haue no revvarde C. By these words he teacheth vs that oure almes pleaseth not God if it be defiled with the study of vayne glory 2 Therefore when thou geuest thyne almes let no trōpets be blowē before thee as the hypocrites do in the Synagoges and in the streates for to be praysed of men Verely I saye vnto you they haue their rewarde Therefore vvhen thou geuest thine almes C. Here he toucheth by name the vice which is receiued by vse custome in the whiche the desire of prayse is not only apparaunt manifest but also with the hādes almost palpable For in cōmon publike places whereunto many people were wonte to resorte they did distribute their doles or almes to the poore in the whiche their ostentation was manifeste because they soughte frequented places to haue many witnesses of their dedes and not contented with this they caused trōpettes to be sounded They fained truely that they called the poore together by the noyse of the trompet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certain that they did it to haue fame renoume and prayse of men But all those that seke to serue men and to please them do denie God to be the authour and staye of lyfe So that worthely they are depriued of the rewarde As the hypocrites do E. An hypocrite is as muche to saye as a fayner or dissembler or a player whiche representeth the persone of an other man whiche semeth to be suche an one as in dede he is not Whereupō whosoeuer doth fayne glose or dissemble may well be called an hypocrite But there are diuers kyndes of Hypocrites For there are some whiche although their owne conscience bewray them yet notwithstanding they sell them selues to the worlde for good men and their vices of the whiche they are conuicte in conscience they seke to hyde
other three are appointed to those thinges which belonge to our health For as the lawe of God is deuided into twoo tables whereof the first containeth the offices and duetie of godlynes the other of charitie so Christ in prayinge cōmaundeth vs partly to seeke the glory of God and partely our owne profite Knowe we therefore that then we are apte and mete to praye aright if we he not only carefull for our owne profite but also if we fyrst seke the glory of god For it is a preposterous order to care firste for that which is for our self and to neglect the kingdom of God which ought specially to be preferred Our father vvhiche art in heauen M. Many things are spoken and written of diuers concerninge this prayer not without cause For in the same there is inscrutable treasure And no doubte many wyll come after vs whiche in this prayer by the grace of God shall finde many thynges that as yet were neuer known such is the profound knowledge therin cōteined C. But there are two thinges to be considered specially of them which prepare them selues to praye both that they maye haue free accesse vnto God and also that they maye put their whole truste and confidence in hym namely his fatherly loue towardes vs and his exceding power Wherfore let vs not doubt but that God wyl most louingly receiue vs and that he is ready to heare our praiers and that also he is most willynge to help vs because he is our father In this Epithete or title Christ geueth vs great occasion to beleue but because this is but the one parte of the goodnes of God he dothe in the member followinge declare vnto vs his deuine power VVhiche art in heauen C. For when the Scripture saith that God is in heauen it signifieth that all thinges are subiecte to his power and that the world al things therin conteyned were made by his power and helde in his hand that his vertue and strengthe is in euery place and that all thinges are gouerned by his prouidence The prophete Dauid saithe He that dwelleth in the heauēs shall laughe them to scorne And againe he sayth As for oure God he is in heauen he hathe done what so euer pleased him M Heauen therefore as Christ saith is aboue whiche is the seate or throne of God not that he is therin cōprehended as though he were inclusible but because therby he might shew the maiestie of his diuinitie to be the greater and that whatsoeuer he shewed vnto man in this earth by reuelations visions and oracles he myghte be seene to do it from heauen C. Furthermore this sayinge of Christ seperatinge God from the order and maner of creatures dothe teache vs not to thinke him any earthly or base substance when we read of him in the scriptures because he is hyer then all the worlde Nowe let vs waye and consider the purpose meaninge of Christ namely how that in the very beginning of praier he goeth about to stablishe the faith of his seruauntes in the goodnesse and power of God because if their prayers be not grounded vppon faith they shall not profyte as S. Iames saith C. Nowe when as it is a poincte of foolishenes and mad arrogancie to cal God our father except we be his sonnes graffed in the body of Christ we may gather that there is no other waye to come vnto God then by the meane of a medyatour B. For vpon what trust so bolde can we call God our father excepte it be in Christ in whom we are adopted to be the sonnes of grace V. Let vs therfore cōsider to whom we speake why we cal him our father we cal him so to this end because he is the true God maker of all creatures which hath reuealed him selfe vnto vs in his sonne Christe for whose sake he fauoureth vs he heareth vs and receiueth vs into his grace and sauour Hallovved be thy name C. Here that appereth more plaine which we spake before how that in the thrée first petitions the respect and regarde of our selfe being set aparte we must séeke the glory of God not because we ought not at all to haue respect to our selues but because first aboue all thynges the maiestie of God ought to be preferred According to this place of Scripture First séeke the kingdome of God the righteousenes thereof and all other thinges wherof ye haue nede shal be ministred vnto you But betwene these three petitiōs there is great affinitie and agrement For the sanctyfication or hallowing of the name of god is alwaies ioyned with his kingdom and the principall and speciall parte of the same kingdome cōsisteth in this that his will be done But if euery man way and consider howe great our coldnes is and our negligence also in asking the greatest thinges of all we must needes confesse that there is nothing superfluouse in these thre petitiōs but that they were necessary to be so distinguished Bu. And because by faith a sure trust in Christ we are the sonnes of God therfore in the first petition we pray that his name be sanctified hallowed or blessed For the speciall duetie of children is to honoure their parents To sanctifie or hallow the name of God is nothing els then to geue the honoure vnto God whiche is dewe vnto hym that men do neuer speake nor thinke of him without great veneratiō And the name of God is here put as it is named amonge men But where as his name should be correspondent to his workes we vnderstande that honour which his vertues deserue as his power his wisedome his ryghteousenesse his mercy his trueth and such like For in this by right God is great and wonderful because he is iust because he is wyse because he is mercyfull because he is mightye because he is trewe and so forthe this maiestie therefore resplendishing and shyninge in suche vertues wee desire to be sanctified not in God him self to whom nothing can com or departe but that it may be sanctyfied in men that is that it may truely be sāctified hallowed and magnified To this hallowinge is contrary the profanation of his name as when his maiestie is diminished and not so honorablye and reuerently receyued of men as it oughte to be Wherevpon thus saithe the Prophete My people are brought into heuynes by their rulers and my name is euer still blasphemed saith the Lorde And againe I wyl sanctifie my name againe Whiche amonge the Gentiles is euyll spoken of for ye your selues haue dishonoured it among them Also I will make the name of my holines to be knowē amōg my people of Israell and I wyll not let my holy name be euyl spokē of any more And S. Paule he saithe Thou that makest thy boaste of the lawe throughe the breaking thereof dishonorest god For the name of God is euyl spoken of amōg the
vnto vs that he dothe promise his spirite which ingraueth the righteousnes of the law in our hartes We are cōmaunded therfore to aske both and in the fyrst place the petition to obtaine remissiō of sinnes is put Oure dettes M. Luke in the xi Chapter hath forgeue vs our synnes or trespasses C. Therfore our sinnes are called dettes because they bringe vs before the trybunall seat of God make vs detters vnto him yea they do wholly seperate vs from God that there is no hope to atteine peace and grace but only by pardō And so is fulfylled that whiche Paule wryteth All haue synned and are destytute of the glorye of God that all mowthes maye be stopped and that all the world may be subdued vnto god For althoughe the righteousenes of God doth partely shine in the sainctes notwithstanding so long as they are in the fleshe they lie ouerladē with sin So that there is no man founde in the whole world so pure whiche hath not nede of the mercy of God of the which if we desire to be partakers it is necessary that we féele oure owne misery But they whiche fayne to thē selues such perfectiō in this worlde that they think them selues frée frō al sin and vice do not so much neglect their sinnes as they do Christ frō whose church they banish them selues For when he cōmanded al his disciples daily to aske remissiō of their sins he excludeth al out of theyr nomber cōpany whiche thinke this remedie to be superfluous vnto thē Let vs put awaye therefore by this praier the wrath indignation of our heauenly father the iust ponishmētes whiche wee haue deserued let vs seke to please him by reconciliation For what can be more greuous then the displeasure of the father For so much as therfore our hole health consisteth in this to keepe the fauour of our heauēly father good and iuste cause we haue to put awaye his displeasure Now this remissiō which we here desire is cōtrary to satisfactiōs by the which the world seketh redēption For that credytour is not said to remit whiche beinge paid asketh the det no more but he which willingly frely departing frō his right dischargeth the debttor Neither dothe that cōmon distinction of falte ponishement here take place for there is no doubt but that dets do signifie the desert of ponishment or paine We must note also here that if we be forgeuē fréely al dispensations cōming from the Pope are in vaine For to obteine remission of oure sinnes Christ sēdeth vs to his father alone that rightly for who can forgeue the offence cōmitted against an other not againste him self Nay can any man forgeue sins beside God Wherfore Christe sent hym which had hurt his brother to go reconcile him self to his brother Therfore whē we syn against God our health saluation only cōsisting in him it is manifest that we can be forgeuen of none but of him therfore at his hāds we must aske forgeuenes according to the form of this praier Herevpon Dauid saide I saide I wil confesse my syns vnto thee lord so thou forgauest mee the wickednes of my sin For this shal euery one that is godly make his prayer vnto thée in a time whē thou maiest be found Neither is this repugnāt to that authoritie which was geuen to the Apostels to remit sinnes For they did not forgeue sinnes by their own power but as ministers of Christ prechers of grace they did pronounce to the penitent faithfull that their sins were forgeuen According to the saying of the lord by the Prophete Esay I euen I am he that put away your sinnes that for my owne sake As vve forgeue our detters C. This condition was therefore added that no man should presume to aske pardon for his sinnes excepte he were free from mallice hatred Notwithstāding the pardō which we aske dependeth not vpon that which we shewe to other but by this meanes Christe exhorteth vs to forgeue all offences and dothe make our trust and confidence also of absolution pardō more fyrme and strong Furthermore it was not the purpose of Christ to note the cause but onely to teache vs of what mind we ought to be one towards an other when we desire to be reconciled vnto god And trewely if the spirite of God do raigne in our hartes all mallice euil wyl reuengement wil ceasse But for so muche as the spirite is a wytnesse vnto vs of our adoption we se that there is here a note geuen vnto vs who are the sonnes of God and who are not B. Our remission therfore is a motion of the spirite because God ruleth our affections Nowe since the case standeth thus how can they be excused whiche will not forgeue theyr neybours offences How can such presume to aske pardon of their sinnes at the handes of God Is it a triffle to lye vnto the lyuinge God and to play the Hypocrytes Yea when we say forgeue vs as we forgeue others what do we elles but call for vengeaunce at the handes of God vpon our selues if wee forgeue not oure offendours And for this cause there are many nowe a daies which rather then they wil remit forgeue they will neuer say the lordes praier But suche escape not the iudgemente of god For it shall abide for euer whiche the lord saith If ye forgeue not mē their trespases your father whiche is in heauē shall not forgeue you your trespases To this ende also parteineth the parable which he sheweth following Wherfore we may not let to forgeue our ofenders if so be that we will haue god to forgeue and forget our synnes 13 And leade vs not into tēptation but deliuer vs from euill for thine is the kingdome the power and the glory for euer and euer amen And leade vs not into tempta C. Here many amisse do deuide this into two petitions when as by the matter it is euidēt to be but one not two as they imagine For the coniūctiō set betwene both coupleth both the sentēces together whiche S. Austine very wiselye examined Thus therefore ought this praier to be resolued Least vve be led into tēptation deliuer vs from euill But the sōm of this prayer is this that we knowing our own infirmities desier god to be our aide helpe that we may stāde valiantly against al the assaltes of sathā M. We are taught therfore in this petion that we are as yet set in a doubtfull dāgerous cōflict in the which we must fight against the deuil the world and the fleshe For the godly haue an other maner of fight in this worlde then haue the childrē of darknes For they haue a carelesse conscience sekinge at no time to resyste Sathan whiche worketh in them but the godly because they geeue theim selues wholly vnto God they haue Sathan the prynce of this worlde
thyng himselfe to eate but commaunded her parentes to geeue it her So after that Lazarouse was raysed from deathe he caused a feaste to be made Peter also by this argumente confyrmeth the resurrection of Christe because he dyd eate and dryncke with the lorde after his deathe 27 And when Iesus departed thence two blind men followed him crying and saying O thou sonne of Dauid haue mercy on vs. And vvhen Iesus departed Bu. By a newe proofe and a newe benefyte he declareth to the whole world that there is no dyssease so incurable whiche the lorde is not able to heale Tvvo blynde men follovved C. The other twoo Euangelistes omytt this myracle because as sayncte Iohn saythe they determyned not to set forthe all the deedes of Chryste but gatherynge the chyefest amonge a greate maynye go aboute to proue hym to be the Messias Matthewe saythe here that twoo blynde men had theyr syghte restored vnto thē but not so soone as Chryste was wonte to helpe others that were dysseased afflicted troubled For hee geueth these two no answere they crying styll after hym as he wente but as it were faynynge that he harde theim not suffered theym to followe hym to his lodgynge and there at the last he asketh thē what they thyncke or beleue of his power Therefore bothe in dede and wordes he taketh a tryall and iust examination of theyr faythe and pacience in sufferyng them to crye as thoug he regarded them not M. There is no doubte but that by the occasyon of the other myracle goynge before and by the fame of his benefytes whiche was spredde throughoute the whole worlde they were moued to followe after Chryste sayinge Haue mercy on vs. C. They expresse not theyr suite for it is enoughe for vs to call vpon God for our mysery M. Furthermore they callynge for mercye require not that whiche is vaine or without effecte but suche mercye as dyd not onely consyst in the affection of the hart but also whiche in deede dyd helpe theyr mysery which was beyng blynde to be restored to theyr sight Thou son of Dauid C. They call hym the sonne of Dauyd because the promyse whiche was made vnto Dauid was commonly in the mouthes of the Iewes They counted him not therfore as a prophete but they estemed him euen as he was to be Chryst the redemer of the whole worlde B. And it is lykely that Iesus was then commonlye thoughte to be the Messias promysed before in the lawe and prophetes For all the people at that tyme loked for Chryste In so muche that they tooke Iohn to be the Messias Whereby wee maye see howe inexcusable the obstynacye of the Pharyseys was which wolde not acknowledge the tyme of theyr visytation being admonyshed of the same by so many signes and tokens M. Moreouer it appereth howe lyttell fayth thynketh vpon daunger For it was decreed amonge the chiefe Rulars of the Iewes that euerye one that confessed this Iesus to bee Chryste the sonne of Dauyd shoulde bee caste oute of the Synagogge Notwithstandinge these blynde men were nothynge afrayde of this commaundement For their crye dothe sufficiently declare howe sounde in faythe they were 28 And whē he was come into the house the blynde came vnto hym And Iesus saythe vnto theim Beleue ye that I am able to do this They saye vnto hym Lorde we beleue And vvhen he vas come into the hovvse B. The lord suffereth these blinde men to cry after him til he came to his lodging wherby he myghte make them more earneste and try them and make their faythe an exaumple for vs to followe The blinde came to hym A. That is they wente into the howse into the whiche Chryste was entered before theim M which is a syngular exaumple of the stedfaste faythe whiche ceasethe not to hope although at the firste time the petition be not graunted but continuethe mutable till the purpose be obteyned Suche was the faythe of the woman of Syrophenesia Beleue ye that I am able to do this B. He asketh them if they beleeue teachinge that faith is required to the obteininge of the power of Chryste and the wyll of God and that the same faithe by the which we beleue in Christ can heale and saue of his owne proper nature and force without the benefyte of prayer For he saithe not do you beleue that I can obtaine this at the hands of God but do you beleue that I can do this By the which wordes wholely such a faith is required by the which we attribute the dyuine power vnto Christ to obtayne any benefite at his handes Question But here it maye be demaunded whether it be sufficiente to make a faythful man to be perswaded of the power of God and of Chryste For so it maye be gathered by the woordes of Chryst Do ye beleue that I can do this And by many other places of the Scrypture it is manifest that the acknowledgynge of the diuine power is but vaine vnlesse wee be certaynelye perswaded of his wyll Notwithstandynge Chryste beynge contente with theyr aunswere doth commende the same as parfecte in all poynctes Wee aunswere when at the fyrste they had confessed hym to be the sonne of Dauid they were perswaded somewhat of his grace For by this tytell they declare hym to be the redeemer of theyr countreye and the aucthor of all good thynges Faythe therefore comprehendeth the mercy of God his fatherly loue his omnipotencie the good wyll of Chryste also towardes man with his power and strengthe But because men do commonlye attrybute lesse to the power of God and vertue of Chryste then they oughte this question is not withoute reason moued to the blynde whether they beleeue that Chryste can doe that whiche they professe with the mouthe And for this cause theyr faythe is commended because they beleeue hym to be the sonne of Dauyd beyng in so humble and base estate Lorde vve beleue A. Hym whom before they called the Sonne of Dauid they nowe call Lorde attrybutynge vnto hym no doubte the honoure of a Messias 29 Then towched he theyr eies saying accordinge to your faythe be it vnto you Then tovvched he their eies M. It is not necessary that Christ shold toutche theyr eies for he coulde helpe theim with his woorde onelye but for the blynde mennes sakes onely namely that hereby their faythe myght be much holpen Euen so we counte the couching of such as we thincke to be saynctes and holy men of greate force Chryste therefore waying the imbecillitie of mākind to the ende he myght helpe the faythe of the blynd toucheth theyr eyes the which no doubte confyrmed muche the truste and hope of these blynde men to receyue their syghte Hereby we see the nature and goodnesse of Christe who alwayes indeuoureth hym selfe to helpe our imbecillitie in those thynges which require a constante faythe Sayinge accordynge to your faythe be it vnto you E. By this shorte sentence the lord teacheth vs
to the ground but he saith and one of them doth not fal by the whiche he teachethe vs that God hath not onely a care for vs in generall but also particularly for euery one of vs For if he haue taken charge so of euerye sparrowe that not one of them without his prouidence and wyl falleth not to the earthe howe muche more hath he taken charge of men created and made after his owne similitude and lykenesse But this is contrarye to the opynion of some which rather philosophycally then diuinely immagine that God hathe not a care ouer euery creature in the earthe where as Chryste affyrmeth that al creatures are distinctely and pertycularlye vnder the hande and protection of God to the ende nothynge shoulde seeme to be done by chaunce For trewelye the wyll of God is contrary to Fortune chaūce and wee graunte that in the nature yt selfe of all thynges there is chaunce but wee saye that nothinge dothe happen by the tournynge whele of blynde Fortune where the wyll of God dothe gouerne or beare rule VVithoute your father C That is without the wyll of your father As if he shoulde saye he is your father and not the father of sparrowes howe then can he haue lesse care ouer you then ouer sparrowes 30 Yea euen all the heares of your head are nombered Yea euen all the heares of M. All these thynges which he hath spoken of hytherto haue a meruaylouse Emphasis and force For when he myghte haue added Howe muche more shall not ye be killed without your fathers wil that one care myghte haue aunswered an other hee dothe not soo but to the ende he myghte shewe them that not onely their lyfe but other thinges also of small reputation and counted of them superfluouse are in lyke manner vnder theyr fathers prouydence he saithe All the heares of youre headde are nombered As if he shold say Not onely your lyfe youre bodies and other thinges that are dere vnto you but also your heares how lyttel so euer they be estemed are of care charge to youre heauenly father in so much that they are nombered vnto him So that there is nothynge in you to the whiche he hath not some respecte For he saith not in vayne they Are nombered that he myght shewe forthe a singular and speciall care For all thinges that are nombered and tolde are nombered to the ende none of theym wherof we kepe tale should at any time be loste To the which effecte pertayneth this woord of the preterperfect tence or time which is alredy past which he vseth here For he saith not they shall be nombered in time to come but they are alredy nombred As if he shoulde saye euen frō the time of youre creation the Lorde hath taken and doth take charge of you C. Wherfore we must consider the prouidence of God not as vayne curyouse men do but that we may haue matter of trust and confidence and be styrred to the inuocation and callynge vpon God. 31 Feare ye not therefore For ye are of more value then many sparrowes Feare ye not M. Now he concludeth that they muste not feare and also exhorteth his discyples to lyfte vp theyr mindes B. As if he shold say if God haue so gret a care for you be not a fearde but go to and discharge your deuty with a bolde constante mynde This truely bryngeth greate consolation if a man conceiue the same in his minde with a sure vndoutted faythe For all thinges are dispensed and geuen by the handes of God without whose prouydence the least thing in the whole world can not be brought to passe Ye are muche better then C. This generally is trewe of all men for whose sake sparrows were created notwithstāding this is properly spoken of the sonnes of God who excell otherwaies then by the ryght of creation A. For they are borne a new not of mortall seede but of immortal by the woorde of God which lyueth and lasteth for euer C. But this dignitie pertaineth no other wise vnto men then by the free estimation grace of God which vouchesaueth to receiue the vnworthye as worthy Bu. Since Christe therefore saith ye are muche better to your father then sparrowes there is no cause whye ye shoulde bee afraide of men who are vnder the subiection of god Therefore leaue the care of your life and deathe vnto hym neyther be ye dismayed for any feare of the wycked because he can rerestraine their force and frustrate theyr deuyses and imaginations against you 32 Euery one therefore that confesseth me before men him will I acknoweledge also before my father whiche is in heauen M. The Greke text hath whosoeuer acknowledgeth in me I wil acknowledge in him In stede of whosoeuer acknowledgeth me I will acknowledge hym For he spake thus as the newe interpretroure thinketh accordynge to the manner of speache of the Hebrewes who often tymes vse this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche serueth in steede of the preposition In. C. Nowe Christe amplifieth that which he spake euē now of the contēpt of deth to this present vse and purpose because we must fighte agaynste the horroure of deathe leaste that the same do calle vs from the trewe confession of the Fayth whiche God most strayghtly requyreth and the worlde refuseth Therefore it was necessary that the disciples of Christ were stronge and of a hauty stomacke to this ende that they myghte be alwais readye to martyrdome M. For here the argumente is taken for trewe equytie For what can be more ryghte and iuste then to haue that seruaunte denyed of his lorde in the tyme of his glorye and victorye whiche denyed hym in the tyme of warre Agayne what can be more pleasant then to haue the seruant acknoweledged in the tyme of the glory of his maister whiche in the tyme of humylitie and persecution claue vnto him with all force and myghte euen to the basardinge of hys lyfe C. Therefore the confession of Chryst althoughe it be neglected of the greatest part of men as a tryffel Here notwithstandynge it is accounted of as a specyall worshyp of God and a singuler exercyse of pyetie and not withoute greate cause For if that earthely kinges for the defending and mayntainyng of their glorye and renoume and for the encreasynge of theyr rychesse call theyr subiectes to armoure and appoynt them to warre why should not the faythful supporte defende and maynteine the glory of the heauenly kyng at least with their tongue Wherefore it is most sure that they extinguishe and deface the faith so much as in them lyeth whiche inwardly suppresse the same as thoughe the outewarde profession were superfluouse and vaine For Christ dothe not call vs here his witnesses in vaine by whose mouthe his name in this world is celebrated and glorified Christ I say wil haue the profession of his name set against al false religion because it is an odiouse thinge he biddeth vs to
as we are proude by nature so nothinge is estemed of vs excepte it be decked and set forth with vayne pompe forniture But truly the churche of Christe because it is collected gathered of poore mē it is very base contemptible in the sight of the world yea the same despiseth nothinge more thē vayne pompe pompelike vanities Hereupon cōmeth the contempte of the Gospell because it is not receiued of euery one that is in honour and highe estate nay there is none that do more reiecte the doctrine of the Gospel thē suche But howe peruerse and wicked this estimation is Christ him selfe sheweth vs by the nature of the Gospel it self seing that it is appointed and prepared for none but suche as are poore afflicted Whereupō it followeth that it is no new thing and therefore oughte not to moleste trouble vs if the Gospel be despised of great and honorable men whiche beinge puffed vp with their riches leaue no place in them for the grace of God to abyde and dwell Yea there is no cause why we shold meruaile though it wer reiected of the greatest part of men when as smal is the nūber that is chosen of God to saluatiō Christe therefore here doth declare vnto vs what they are whiche be mete to perceiue receiue the grace of saluation which is there offered And by this meanes he callinge miserable sinners gently to the hope of saluation cōfirmeth their mindes with a sure trust For it is moste sure that they are called poore in this place whiche are of poore miserable estate which are despised of many R. But we must note dilligently the whole aunswere of Christ because thereby he sheweth a reason of all those miracles that he did For sauing that the miracles of Christ cōtained certaine priuate cōmodities in them they were done specially for this cause to declare that this Iesus the sōne of Mary was the true Messias the sōne of God. And Christ himself cōmēdeth this vse of miracles not only in this place but also in many other places as whē he saith I haue greater wytnes then the witnes of Iohn For the workes which the father hath geuen me to finish the same workes that I do beare wytnes of me that the father hath sent me And in an other place he saith The woorkes that I do in my fathers name beare wytnes of me and immediatly folowing he sayth If I do not the workes of my father beleue me not But if I do ye beleue not me beleue the workes that ye may knowe beleue that the father is in me I in him And Iohn him self speaking of the vse of the miracles saith Many other signes truly did Iesus in the presence of his disciples which ar not writē in this boke These ar writtē that ye might beleue that Iesus is christ the sonne of God and that in beleuing ye might haue life through his name 6 And blessed is he that is not offended 〈◊〉 at me C. By this sentence oure Sauiour Christe declareth that whosoeuer abideth firme and cōstant in the doctrine of the Gospel must resiste offēces whiche come to let hinder the successe of faithe He doth arme vs therfore against offences because we shall neuer want occasiōs to put from vs the Gospel vntil we exalt our mindes aboue al offences First of al therfore we must learne to fight against offēces that we may persiste in the faith of Christ Neither is Christ falsely saide to be the rock and stone of offēce wherat many shall stomble The whiche truely cōmeth through our own fault but he remedieth this vice when he pronounceth all those to be blessed whiche are not offēded at him whereby we may gather that the vnfaythfull shall haue no excuse although they excuse them selues to be hindred with many lettes For what should let them to come vnto Christe or what should be the cause that they should forsake Christ Namely because he with his crosse semeth contēptible deformed ful of reproche vnto the worlde because he calleth them to take part of his afflictiōs because his glory maiestie being spiritual is neglected and not regarded of the worlde because the nature of our fleshe doth altogether abhorre his doctrine And finally because by the pollicy of Sathan many do arise which defame both Christ and his Gospel make the same odious B. Furthermore this sentence did properly pertayne to the disciples of Iohn Whose eyes the holines of Iohn had so blynded that they coulde not discerne the excellent maiestie of Christ from the dignitie of Iohn for they thought Christe to be farre inferior to Iohn For they were offēded by the humilitie of the lordes cōuersasion because he lyued not from the company of men in such straightnes of lyfe as their maister did Here we learne that seueritie and straightnes of life ought not to be regarded neither yet despised but saluation and healthe commeth only by Christe For Iohn confessed hym selfe to be inferior to Christe when as notwithstandinge he excelled Christ in straightnes of lyfe Thei measured saluation righteousnes by seueritie of life their own workes therfore they despised Christ and his disciples Euen as we at this day iudge holynes by externall thinges are deceiued by hyppocrisie B. He saith therfore blessed is he that is not offended at me that is whiche by no meanes can be discouraged and driuen from me that he may beleue me to be the sauiour of the whole world and committe him selfe vnto me 7 And as they departed Iesus began to say vnto the people cōcerning Iohn what went ye out into the wyldernes to se A reede that is shaken with the wynde And as they Bu. Now the lorde setteth forth at large the prayse vertue of Iohn the Baptist Neither doth Christ without cause set forth the praise of Iohn whē the disciples were gone as Luke plainly declareth For by this he teacheth vs to auoyde al suspitiō of adulatiō flattery yet notwithstanding not to defraude or detract from any man the prayse dignitie which pertaineth vnto him But the vse cause profite of this cōmēdatiō of Iohn is manifold may be taken many ways M. First because the people which stode by heard this message of the disciples of Iohn might be confirmed in som wrong opinion contēpt of Iohn because of his imprisonment C. Furthermore Christe cōmendeth Iohn to the people to th ende they might call to mynde that which they herd of him might credit his testimony For his name was famous amōg the people and they spake very reuerently of him but his doctrine was of lesse estimation yea fewe there were whiche gaue any regard to his ministery Also Christe sheweth that thei lost their labor which wēt into the desert to se Iohn except they did reuerently apply their mindes diligēce to his doctrine And so the sēce
he deserueth 15 He that hath eares to heare lett hym heare M. Christe with his wonted exclamation stirreth vp the mindes of his hearers C. For wee knowe that he is wonte to bringe in this sentence so often as he intreateth of any seriouse matter which deserueth more then the common kynde of attention or geuinge hede Bu. As if he shoulde saye I think there nedeth not many wordes when as hitherto al truth in this matter is sufficientely declared ▪ therefore there remaineth nothing now but that he shoulde admytte the treweth which hath eares to heare the same and is not altogether voide of vnderstanding Notwithstanding he also declareth that the mysteries whereof he speaketh can not be comprehended of all men because many of the hearers are deafe and dull of hearinge But nowe because euerye mannes incredulitie and vnbelefe dothe not onely hynder theim selues but maketh other men slowe also Christ exhorteth his elect whose eares are opened to be attentiue to this secrete mysterye of God and not to be deafe with the vnbeleuers but to consider diligētly of the same 16 But wherevnto shall I lyken this generation It is lyke vnto chyldren whiche syt in the market places and call vnto theyr fellowes But vvherevnto A. Hytherto by the commendation of Iohns mynistery he perswaded the Iewes to beleue the testimonie of Iohn and to receiue Iesus Bu. beleuynge hym to be Chryst But of Luke it is added And al the people the Publicanes that hearde hym iustified God and were baptysed with the baptisme of Iohn But the Phariseys and lawyers despised the counsel of God against them selues and were not baptysed of hym Therefore the lorde dothe very sharpely inueigh agaynst their obstinacie and vnbeleefe greatly accusinge the inuincible hardnes of their harts Whervnto saith he shall I lyken this generation C. In these woordes he doth not comprehende all the men that were in his tyme but onely the Scribes and Phariseyes such as were their imitatours For he dothe brynge reproche vnto them because the lord had tried by diuers meanes to bring them vnto hym and they with inflexible contumacy despysed his grace It is lyke to chyldren C. He vseth a similytude whiche is thought to be taken from the wonted and common pastime of children For it is not vnlykely that chyldren so pyped when they daunsed together And truely Chryst semeth to endeuoure hym selfe to beate down the pride and haughtye stomackes of the Pharyseies in comparyng them to chyldren 17 And saye VVe haue pyped to youe and ye haue not daunced wee haue mourned and ye haue not wepte Bu. He saith that they are like vnto froward children who are pleased wyth no plesaunte or musicall noyse nay rather to rebelliouse and obstynate persons to whom the diligence indeuoure of theyr fellowes is neuer acceptable but the cōtrary is allowed and lyked of them If it please thē to make any mery or pleasant note then do these men crye and say we rather desire mournynge If then they make any sorowfull noyse straightway they wishe for pleasaunte tunes so inconstant and mutable are they A. This simylytude the lorde hym selfe applyeth to the Scrybes and suche lyke sayinge 18 For Iohn came neyther eatinge nor drinkinge and they say he hath a deuyll For Iohn came Bu. By an excellent Antithesis he sheweth to them al that the faith and dyligence of God hath omitted nothing of those thynges which pertayne to the workyng of theyr saluation and againe that they being at contention with God do omit nothyng that pertayne to hynder theyr sauegarde and to repel and put away the care and beneuolence of God whereby it commeth to passe that they perysshe throughe theyr owne faulte and mallice Neyther eatynge nor B. Iohn trewely dyd eate and drinke but because he had a speciall kynde of foode dyd abstaine from vsuall and common meate as it is saide before hee is sayde neyther to eate nor drynke C. This man therefore leading an austere and strayght lyfe thundered out as it were repentaunce and seuere reprehensions euen as he that singeth a sorrowful songe But the lord him selfe as one that singeth a pleasaunt and mery note more gentelly with fauour sought to bring them vnto his father But what was the cause that neyther of them bothe dyd profyte suerly theyr stony and stubborne obstinacye Moreouer this place teacheth vs why there was so greate difference of external lyfe betwene Christ and Iohn Baptiste seinge that they dyd all one thinge namely the lorde woulde by this varietie and difference the more conuince and ouerthrowe the vnbeleuinge because he framinge and transformynge hym selfe to theyr manners mighte make theim voyde of all excuse they neuerthelesse continuinge in theyr obstinacie Wherefore if they in those daies be voide of al excuse which by caucared mallice reiected the manifolde callinges of God what shall befall those mē in these dayes whose hartes wyll not be moued by no kinde of mellody I meane neyther by the threatnynges of Goddes woorde neyther yet by the swete promises of the same He hath a deuyll C. Iohn was called a demoniake or one possessed with a deuyll the whiche wee call commonly frantike or fantasticall or suche a one as is not wel in his wittes By the whiche we maye note the greate mallice of the Scribes Phariseys and lawyers who letted not to cauill against this holy and deuoute man of God being the fore ronner haruinger and preparer of the way of his sonne Christe 19 The sonne of man came eatinge and drinkinge and they saye beholde a glutton and a bibber of wyne a frend to Publicanes and synners And wisedome is iustifyed of her children The sonne of m an came C. To eate drinke in this place is to lyue after the comon maner of men Bu. The sonne of man therefore came whiche tryeth what he coulde do by an other waye because the way of Iohn toke no place this man Iesus sheweth him selfe gentill and tractable to al men he despiseth no man be vseth the common and vsuall kynde of apparel he shonneth not the feastes of publicanes and synners and yet also theye fynde somewhat in him to cauill at And they saye beholde a glotton A. This reproche of Christ was greate trewly and horrible to be spoken For he beinge an example of temperancy sobrietie and of all vertue was notwithstanding counted a ryoter a drunkerde and a vyciouse person C. Let theim therefore marke this place whiche thincke that the chiefe poynt of perfection consisteth in the outward austeritie of lyfe and do count that an Angelicall lyfe if any man be such an abstainer that he sterue his bodye with famine and pinynge honger for accordinge to this rule Iohn was more excellent then the sonne of god But wee must rather note what S. Paule saythe that bodely exercise profiteth littel wheras godlinesse is profytable to al thinges Notwithstandynge we maye not vnder this pretence geue lybertie to the fleshe to
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadath which the Gretiās haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double cōsideratiō First where as all men do not obey and beleue the gospel it cōmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a cōsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makīg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a wōderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudēt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
are tried by the goodnes of God then chiefly doth the power of Sathan shewe it self in thē For as S. Paule saith the wicked spirite is of great force in them 15 But when Iesus knewe thereof he departed thence and muche people followed him and he healed them all But vvhen Iesus knevve C. In that Christ seketh to escape by flight it is not to be imputed to any feare that was in him For as he did flie at this time so did he diuers times afterward because the time in the which he should suffer was not yet com but when the fulnes of time was expired he did not let to offer him self to the death yea euen to the most shamefull death of the crosse Again it is euident that he was rather by his heauēly power then by flight preserued for otherwyse it had bene no hard matter if the Iewes would haue persecuted hym to haue found hym neither did he hide him selfe in caues but had alwaies a great multitude following him and by the myracles that he wroughte had great fame also He fled therefore out of their sighte only because he would not kyndell their madnes whiche would haue increased more and more by his presence There follovved him a great multitude The Phariseis go aboute to kyll Christe and the multitude followe hym M. Wherupon the Scribes and Phariseis sayde Do any of the Rulers and Phariseis beleue on hym But the common people whiche knowe not the lawe are cursed At this daye we maye heare the lyke sayinges of the wicked Saye they These lewde fellowes meanynge the preachers of the woorde seduce the rude and ignoraunte people but what wyse man or what is he of reputation that regardeth them But let vs cōsider for what cause the Scribes and Phariseis did not followe Christe Did not they see what Christe did Yes vndoubtedly very well Wherefore then do not they also with the multitude followe hym Surely if the lyke affection had bene in them that was in the multitude they had followed Christe also But because the lyke was not in them therefore they dyd the contrary And he healed them all C. Here he sheweth the promptnes and readines of Christe in healing the infirmities and diseases of the people to this ende that we shoulde rather consider his goodnes mercy and louing kyndnes then the power of healing with the whiche he was endowed 16 And charged them that they shoulde not make hym knowne C. But Marke in steade of this semeth to place some other speciall matter namely that he charged the vncleane spirites to holde their peace whiche proclaymed hym to be the sonne of god But we will shewe in an other place why he woulde not admit the testimony of these Notwithstanding there is no doubt but that God caused the deuels to make this confession But after that Christe had shewed that they were subiect to his power he did not without cause reiecte their testimony But that which Matthew saith is more large namely that Christ forbad them to publishe the fame of those signes and miracles that he did not that he wold haue them wholely suppressed but that they hauing nowe taken roote shoulde bringe forth their frute in dewe and conuenient tyme whiche tyme as yet was not come For we knowe that Christ did not dally or tryfell in his miracles that is he wroughte them not without some serious effecte to come but he had this regarde to proue hym selfe thereby to be the sonne of God and the redemer of the worlde He came therefore by lyttell and littell to the lyght and as it were by degrees or steppes neyther was he any other wyse made manifeste what he was then the time which was ordeined of his father before would suffer This now is worthy the notinge here that whyle the wicked go about to frustrate obscure the glory of God they make the same the more to appeare peruerte their owne imaginations by the secrete counsell of God who worketh the same confoundeth their deuises as foolishe For althoughe they expulsed him from one place his glory shyneth straightwaye in an other yea more then it did before 17 That it might be fulfilled whiche was spoken by Esay the Prophete whiche saythe B. The Euangeliste alleageth this place to cōmende the wonderfull mekenes modestie of Christ by the whiche he gaue place to his aduersaries when as he might haue destroyed them also in a momēt cōfounded them but he rather through pacience wayghted when iudgemēt should be cast forthe to victory to declare also that he woulde go to the Gentiles that he would teache thē by his Apostels C. Therfore Mathew vnderstandeth not that the prophecy of Esay is altogether fulfilled in this the Christe prohibited the rumors of his deuine power but in this part also a trial of his mekenes was declared which is set forth by Esay in the persone of the Messias Mathew also by this circūstaunce intended to shew that the glory of the deuinitie of Christ was not therfore the lesse to be estemed because he appered vnder the shewe of infirmitie And truly to the same ende scope did the holy ghost direct the eyes of the Prophete For because the fleshe doth always couet and desyre an externall shewe and bewty leaste that the faythfull shoulde seke for the like in the Messias the spirite of God witnesseth that he shal be altogether vnlyke to earthly kinges who to the ende they may get vnto them selues admiration whethersoeuer they come they styr vp great shoutes cries and they fill the citties and townes with tumultes Now let vs beholde howe aptly Matthewe applieth the prophecie of the Prophete to the present cause or matter in hand For because it pleased God to put vppon his sonne an humble base estate least that the rude ignoraunt should conceiue any offence by his cōtemptible obscure cōdition both the Prophete and Matthewe to preuente this I say pronounce that it was so decreed before hande not rashely but by the will of god Hereupon it followeth that all they do amis whiche despyse Christe because his externall condition aunswereth not or is not agreable to the desires of the fleshe Neither is it mete that we imagin or thinke of Christ according to our wyt reason or vnderstāding but simpely it is necessary that he be imbraced as Christe whiche is sente and offered vnto vs of God the father So that he is vnworthy of saluation whiche despyseth the humilitie of Christe with the whiche the almighty God witnesseth that he is pleased 18 Beholde my seruaunt whome I haue chosen my beloued in whome my soule delighteth I will put my spirite vpon hym and he shall shewe iudgement to the Gentiles Beholde my seruaunt E. Some translations haue Behold my sonne but the Hebrew woorde Abdi whiche is redde in the prophecie of Esay dothe rather signifie a seruaunt then a sonne The Greeke woorde is ambiguous
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
doth worke by such wonderfull and straung meanes he doth the more euidently declare his power Wée se therefore that simple ignoraunce is not so hurtful vnto mē as is obstinate wilfulnes when they willinglye blinde themselues least they shoulde obeye the will of God. 55. Is not this the Carpenters sonne Is not his mother called Marye And his bretherne Iames and Ioses and Symon and Iudas Is not this the Carpenters sonne A. Marke saith is not this that Carpenter that sonne of Marye C. Wee knowe that it was doone by the wonderfull Counsell of God that Christ shoulde lyue priuatelye tyll hee was thyrtye yeare olde A. insomuche that hee myghte seeme to dyffer verye lyttle from other men C. Hereupon therefore the Nazarites do amysse and iniuriously to conceyue anye offence against him when as they should rather haue rceyued and embraced hym gentlye and reuerentlye as one that were sodainly come downe from heauē They behoulde the power of God yea God himselfe in Christe and thereupon they conuert theyr eyes haue regard to Iosephe Mary to all his kinsfolke which were but of base estate to the end they might obscure and couer the manifest truth A. The Nazarites therefore séeme to be offended at Christ for two causes First because hée was knowne vnto them and brought vp amonge them secondlye because hée séemed vnto them to be of a poore base and meane condition namelye the sonne of a Carpenter and hée also himselfe a Carpēter M. Therefore if hée had not béen knowne to be the sonne of a Carpenter they woulde haue beleued wythoute offence Howe commeth it to passe then that Iohn comming of the excellent stocke of Priesthoode was not beléeued of them for hée was not the sonne of a Carpenter but of a Priest which kinde of ofspringe was famous and of great reputacion among the Iewes They were offēded also at him because he was knowne vnto them Is not his mother called Marye Therfore if this offended because hée was knowne vnto them would they haue beleued thincke you if hee had not beene knowne no surely For wée reade of other not vnlike vnto these which said we know that God spake vnto Moyses but as for this man wée know not whence he is Wée sée therefore the inclination and disposition of the reprobate who by no meanes will bende to the truth but hath somewhat alwayes to bee offended at or one cloake or other to couller their infidelitye withall At this daye also there are manye which marke not what it is that is preached or taughte but rather what they are that do preache and teache more regardinge the teacher then the doctrine taught And his bretherne C. Wée haue shéewed before that the Euangeliste calleth those that were but kynsmē the bretherne of Christ according to the manner of the Hebrewes Wherefore Heluidius doth very fondlye ymagyn that Christ was not the onelye sonne of Marye because there is oftentimes mencion made in the Scriptures of the bretherne of Chryste 56. And are not all his sisters vvith vs vvhence hath hee then all these thinges And are not all his sisters A. As concerning the sisters of Christe reade the twelfth Chapter going before VVhence hath hee then all these M. In the woord hée which is a pronowne there is a great Emphasis For as it should séeme they would not haue so greatly maruayled neyther woulde they haue béene so much offended if they had sene and harde such thinges of a stranger or vnknowen person that had bene of more noble byrth For humayne reason in them iudged it a thing incredible and straunge that so great wisedome and power should be giuen frō Heauen to a man of so base lynage rude bringinge vp and voyde of all nobilitye when as they shoulde rather haue wayed and considered that hée was taught from aboue hearinge him speake wythe suche wysedome seing him shew such wonderfull myracles 57. And they were offended at him But Iesus sayde vnto them a Prophete is not without honoure saue in his owne countreye And they vvere offended S. These woordes At him do note vnto vs that they were offended at the person not at the Doctrine the whiche notwithstandinge can not belong frée from suspition when the person is contemned and despysed E. As if the Euangelist should haue sayde the lowlynes of his stocke smal quātitie of wealth was an offēce vnto them imagining nothing as yet to be in him but that which was humaine and common to other men and that therefore they enuyed his newe and vnwonted excellencye because of his former state B. his excellente Doctryne therefore and myracles which hée sheewed foorth with so greate auctoritye did nothing at all moue them For they beinge voyde of the spyrite of God did not regard the works of the spirite but rather curiouslye they soughte after small tryfles to the end they might therby haue occasion to calumniate speake euill of Christe That occasion therefore by the iuste iudgemente of God was geuen vnto them to the end they might dye in theyr sinnnes A Prophete is not vvithout honour saue in E. Iesus reprouinge theyr grosse and vulgar iudgement which iudged and esteemed of a man not accordinge to his vertues but according to the nobility of his stocke and byrthe aunswereth them with a cōmon sentence or Prouerbe taken of the nature of men in that alwayes wee haue the sayinges of Pylgrymes and straungers in more estimacion regard and credyt then the sayinges of our neyghbours and househould though these oftentimes be more learned and wyse then the other C. Some notwithstandinge expounde this sentence thus that Chryste wanted honoure amonge his Countryemen because hée profited more amonge the Samaritanes in two dayes onely then hée did a longe tyme amonge the Nazarites and because hée gatte more Disciples in Samaria withoute anye myracles then hée gayned in Gallilae with manye myracles but this is to sclender an exposition and not so well to be allowed Furthermore it liketh mée not that other some wil haue Capernaum to be the countrey of Christ because hée was more often there then in anye other place Wée must rather therfore subscribe and agrée to Cyrrill whych expoundeth this to be vnderstoode of Nazareth which oure sauioure Christe here calleth his owne countreye For there is no doubte but that this is a Prouerbial sentence And wee knowe that there is no such force in Prouerbiall sentences that a continual truth should alwayes exactly be looked for in them as thoughe it were necessary that it should be alwayes true that is spoken in them It is moste certayne truly that Prophetes are more honoured in other places then in theyr owne countrey And yet notwithstandinge sometime it may chaunce and it falleth oute so indéede that a Prophete hath no lesse estimacion and credit of his owne Countreymen then of strangers But the prouerbe onely teacheth what comonlye cometh to passe namely that Prophets are more often better
wée haue not foode in a redynes But if a man way all thinges indifferently hee shal be constrayned to behoulde the blessing of God in all meates and drinckes But those thinges whiche are myraculouse and wonderfull by reason of daylye vse and custome are of no reputacion For what is hée so dull that behouldeth not the yearelye encrease of Corne when as of euerye graine that is sowne of wheate there proceadeth twentye yea fortye how vnthanckefull is hée which considereth not howe that by the blessing of God it commeth to passe that wée haue from yeare to yeare plentye of bread and drincke and yet notwithstanding at euerye yeares ende there remayneth sufficient for séede and our garners styll replenished with store 21. And they that did eate vvere aboute fiue thousande men beside vvomen and children M. To make the myracle more euidente and plaine the Euangelyste saythe not they which were present but they which did eate were about fiue thousand mē besyde women and children The whiche number of women children is thought to be no lesse then the men vnlesse womē were as curious and nyse then as they be now a dayes 22. And straighte vvaye Iesus made his Disciples to get vp into a ship and to goo before him vnto the other syde vvhyle hee sent the people awaye And strayght vvaye Iesus made C. Here wée haue a preparatiue as it were to the other myracle nowe the time of sayling is appointed that afterward occasiō to worke the myracle myght be offered It was necessarye that the Dysciples should be compelled or forced to goo because they would neuer forsake him go any whyther but against their wills By the which they declare howe great credit they haue in him when againste their wills they harken to his will and obeye his commaundemente And truly at the first it mighte séeme verye absurde vnto them that theyr Maister should tarrye alone in a deserte place and speciallye the night drawing on Therefore the Dysciples by this their redines in obeying their heauenlye Maister notwithstanding other probable lets deserue great prayse For wée do not exactelye and truly obeye God vnlesse wée simplely follow whatsoeuer hée commaundeth thoughe it be neuer so much contrarye to oure minde and sence God trulye hath euer some excellent end of reason of his doyngs but hee hideth it very often from vs for a time to the ende wée might wholy depend vppon his will and pleasure After this manner Christ constrayned his Dysciples to get vp into a shippe to frame them to a rule of dilligence and obedience also to make a way thereby and to take occasion to worke the myracle following VVhyle hee sent the people avvaye B. Chryst knowinge that they would take him and make him a king to take away all suspition and occasion of such matter hee sendeth them awaye from him refrayneth their company for they were a sufficient multitude to begin a rebellion Here wée are admonished to beware not onelye of the euil it selfe but also of all occasions and coollers of euyll leaste wée giue occasion to be suspected of euill speciallye of rebellion and sedition the which suspicion neyther the Prophetes neyther Chryste nor the Apostells could avoyde wherefore wée haue greate cause to be circumspecte 23. And vvhen the people vvere sente avvay hee vvent vp into a mountayne to praye alone And vvhen night was come hee vvas there himselfe alone And vvhen the people vvere sent avvaye C. It is very lykely that the Sonne of GOD who was not ignoraunte of the tempest to come did not neglecte or forget in hys prayers the safegarde of his Dysciples notwithstandinge it is maruayle why hée dooth not rather séeke to preuente the daunger then to giue himselfe to prayer But to the ende hée mighte fulfill all the partes of a mediator hée declareth hymselfe truly to be God and Man and sheeweth foorthe documentes of both natures so farre as tyme place and occasion suffered When hée had all things at his will and pleasure hée declared himselfe to be a man by prayer neyther did hée pray cool leredly or faynedly but faythfully to set forth the sincere affection of his humaine loue towards vs In this part his deuyne maiesty after a sort rested the which not withstāding at the lengthe in his due order declared it selfe To praye alone M. In that hée getteth him to prayer wée are taught whether wée oughte to flée if wee feare that any thinge shall not come to good successe Whereas it is sayd that hee wente alone and into the mountayne wee haue an example by the whiche the nature of prayer is expressed and what place it loueth C. Therefore in assendinge vp to the mountayne hée sought a commodity namely that hée might pray frée from all disturbance and noyse Wée are not ignoraunte howe soone the ardente heate of prayer is asswaged by euery smal disturbance and let And although our sauioure Christ had not this vyce yet notwithstāding by his example hée mente to admonishe vs to vse diligētly all helpes which might lose our minds from all the snares of this worlde that wée being vntangeled might eleuate our selues to the heauen And to this vse the desarte place serueth very much that they which prepare them selues vnto prayer hauing God onely to be their witnes with them may the better attende and waight vppon him maye the more déepely poure out their harts before him the more diligently examine them selues Notwithstanding wée must note that there was no Lawe prefixed appointed by him as though it were not lawfull to praye but in a solitarye place for saint Paule commaundeth vs to lift vp pure handes euery where And Chryste himselfe sometimes prayed before men yea hee appoynted his Dysciples to pray when they came together But that lybertye of prayer in all places letteth not vs also to haue our secrete prayers in desarte places at due and conuenient time Some man may here demaund whether Christ had néede of this prayer which hee vseth which being the sonne of God knoweth all things Surely if a man estéeme iudge carnally of this thing he wil laugh but let vs more religiouslye and reuerētly consider of Christ namely that hée suffered willingly al the paynes of humaine nature For as hée was man hée shut hys eyes that he might giue place to humane sence If wée haue respecte to hys dyuine nature hée could by no meanes be tempted For howe could hée haue béene tempted of Sathan vnles hée had after a certayne manner hidden the force of hys deuyne nature Therefore hée did so hyde the same that by his humaine nature he might féele himselfe pressed and that hee could haue no other refuge thē vnto god And although wee confesse two natures so to be conioyned in him that hée is but one person yet notwithstandinge they must be distinguished that wee may perceyue the humaine nature to be secrete from the Godheade Hée
teacheth the rude to the ende they mighte be apte to vnderstande and in reasoning with thē he bothe reproueth them and teachethe them Whereby we gather that God our merciful father doth pardon our dulnes howe rude so euer we be 11 That whiche goeth into the mouth defyleth not the man but that which commeth out of the mouth defyleth the man. That vvhiche goeth into the mouth C. By a figure called Synecdoche hee saithe that those euyl things come out of the mouth of a man whiche are by nature euyll in hym For he applyeth it to the presente cause as if he shoulde haue said that we drawe not in vnclennesse with our mouthes when we eate meate drinke but that al maner of filth and vnclennes procedeth of our selues Wherupon the Euangelist Marke saith thus The things which procede out of a mā those are they that defyle the man For hee reherseth many thinges hereafter whiche procede not out of the mouthe The well headde and naturall place of vncleanes is euen in the conscience of man Christ teacheth here that a man is not defiled with externall thinges whiche of theim selues are pure euill workes although they be externall yet notwithstandinge they doo spring from the harte and therfore they do alwaies defile Wherfore we can not impute the fault to the creatures of god how so euer we abuse them Wyne doth not defile but the vnbrideled and immoderate desire procedynge from the harte doth defile Apparell wyll not defile but if a man so trimme him selfe that he may please him selfe and others and that hee maye go ambiciousely this is internall and this defilethe The vnshamefast eye is in faulte and not the woman whiche the eie beholdeth Golde is not vncleane but that wicked vice couetousenes whiche is the rote of all euill is vncleane This place is very aptly and to the pourpose sited alleaged against those which prescribe choise of meates and drynkes vnto Christians for here the difference of meates is taken away All thinges ar cleane to the cleane but to the vncleane and vnbeleuing there is nothing clene for euen their mind cōscience is defiled It is no master what meate thou eate but it is a matter with what minde thou eate it This parable Chryste hym selfe expoundeth in the .xvii verse folowinge 12 Then came his disciples and said vnto hym knoweste thou not that the Phariseies were offended at this sayinge C. Because the Scribes were proude scornefull to be taughte Chryste taketh not muche paines in pleasyng them but thought it sufficiente to touche their hypocrisie and disdayne Thus the offence which they conceiued at the fyrst is doubled when they sawe their wasshynges to be reiected and despised of Christe as triffeles not by negligence but euen of set purpose Nowe seing Christ douted not neyther was afraide to stirre vp the malliciouse and poysoned myndes of the Scribes Phariseies against him more more by wounding them with their own weapon makinge the same to go through their own sydes let vs learne by his example not to oyle our tongue or to vse painted wordes but so to frame our wordes dedes and sentences that therby we may seme not to seke greately to please all men Notwithstanding the disciples as the maner of the rude and vnlearned is coniectured that Christ dealt very vnaptly and amisse with these seconde sorte of men For their admonition tendeth to this ende that Christ shold seke to salue the offended mindes by correctinge his sharper sayinges This is commonly the maner of the infirme and weake to iudge amisse and with a sinister iudgement of the doctrine which they se receiued by not indifferent and vniust eares And truely it were to be wished that the doctryne of Christ might be pleasantly and without offence allowed and receiued of al men but because Sathan doth blynd the mindes of many men and setteth their harts of fyer to madnesse he holdethe manye mindes ouerwhelmed with brutishe and beastly insensible dulnesse so that it can not be that the doctrine of saluatiō sholde sauour wel to all men No it must be the sauour of life vnto lyfe to some and to other some the sauour of death vnto deth Notwithstādyng it is our partes to take hede so muche as we maye least any offence arise of the manner forme of our teachyng but it were extreame madnes to make vs behaue our selues more wisely then we be taught of our heuenly master B. No man truely euer toke more heede to auoyde the geuynge of offence then dyd our sauiour Christe that is to speake or do any thinge wherby any mā might be reuoked from pietie or hyndered from saluation for that is to offend Notwithstandinge it coulde not be but that by his wordes and deedes the wycked oftentimes shoulde submit thē selues and willingly take offence Hereuppon it came because he was counted a Nazarite and the sonne of Ioseph because he was humble and abased him selfe kept cōpany with synners healed on the Saboth day preached him selfe to be Christ and teached the lybertie and freedome of externall thinges The reprobate Iewes made all thynges that he saide or dyd to be offence to thē selues But what dothe Christ He coulde not notwithstanding their obstinate wyckednes but go forward with that which he had begonne namely to preache the trueth bothe by wordes and dedes to the electe and chosen He knewe that he was sette to be a destruction to many that were Israelles no lesse then he was appoynted to be the resurrection or vprising againe of many The Disciples myghte haue obiected to Chryst that which many weakelynges obiecte to the mynisters of the woorde in these dayes Why dyddest thou not holde thy peace or why dyddest thou not speke more ientlely for these men are offēded For weakelinges take vpon thē to iudge and condemne because there is no better successe in preachynge of the Gospel C. But we see howe lyttell Christe regarded that kynde of offence whiche the wicked maliciously toke to them selues 13 But hee aunswered and saide Euerye plant which my heauenly father hath not planted shal be plucked vppe by the rootes But he aunsvvered and. C. Because weake mindes were wounded offended by the inprofytable successe of doctrine Chryst goeth about to remedy this euyl And he taketh this remedy saying that there is no cause why the good shold be troubled or why they shoulde haue a worse opinion of his doctryne although it were the sauour of death vnto some Euery plante B. Some vnderstande this sentence of opinions C. as if it shoulde haue bene said that all the inuentions of men and what so euer came not out of the mouthe of God must be plucked and rooted vp and perishe But Christe rather had respecte vnto men so that his woordes are in effecte as if he shoulde haue saide that it is no meruaile if the doctrine of saluation were mortiferous and deadly to the reprobate
because they are alwayes caried hedlonge into destruction Wherefore we must vnderstand those to be planted by the hande of God which by his fre adoption are graffed into the tree of life And in the prophets we shall oftentimes fynde these wordes planted of the lorde when they meane that the lord hath chosen some to be his people So the father hath plāted into the kingdome of heauen whom he geueth to the sonne to iustifie These being planted vpon the trewe lande of Israell shall neuer be pluked vp But these reprobate outcaste Phariseyes were neuer of this nomber but being externally of the vine of the lorde were in a shorte tyme cut of as vnfruitefull branches therefore they beinge nowe incurable and ordayned to destruction Christ pertayneth not vnto them C. And in this sence also the prophete calleth the Church renewed by the grace of Christe a flower planted by the lorde Finally because election commeth onely of the lorde the reprobate muste nedes perysshe howe so euer it come to passe not that God destroyeth the good innocent but because they by their own mallice tourne all thinges be they neuer so holsome and profytable for theim to theyr owne destruction And so it commeth to passe that the Gospell is the sauoure of death vnto deathe to them as witnesseth S. Paule For although the Gospell be set forthe for the saluation of all men yet notwithstāding it bryngeth not forth the fruite of saluation but onely in the elects B. Wherefore these wordes and examples of Chryste oughte to confyrme and strengthē so many as shal offend the euill and wicked by worde or dede when they following the word of God set forth nothinge but the glorye thereof and the fayth of our lord sauiour Iesus Christ Let theim onely beware that they neyther do nor say any thing of them selues without good aucthoritie and that theye sowe the seede of the worde of God with great reuerence and feare and also that they euer pray for the dyrection of godds spirite If they thus doinge offende any man let them remember these woordes of Christ namely that euery plant whiche the heauenly father hath not planted must be plucked vp by the rootes that is to saye it is ordained by the wyll of god that all they shoulde perishe whiche are not predestinate by the father to eternall life and that therfore of necessitie it must nedes come to passe that in al good thinges some shall be offended But as wée saide before it is our partes verye dilygently to beware and take heede leaste that they se or here any thynge by vs whereby they may iustly be offended but that they may haue al the cause of offēce in them selues although they wold seme to take the same by our good demeanour C. To be short a faythfull and good teacher wyll so temper moderate guyde what so euer hee publisheth that it shall proffite all men but so often as it commeth otherwise to passe let him comfort hym selfe with the aunswere of Christe Christ verye well and aptely put forthe this similitude to proue that the cause of destruction is not in the doctrine but that the reprobate which haue no rote in god worke their owne destruction and damnation who when the doctrine of Christ is set before them powre out their secret poyson and thus they accelerate and hasten deathe to theim selues Moreouer Chryste by this similitude towcheth Hypocrites whiche seeme for a season to be lyke vnto good trees that are planted Suche were the Scribes and Phariseis which sprang vp and grew in the church of God muche lyke to the Cedar trees in Lybanus to the ende their defection and withering away might seeme the more absurde Therfore in the church of Christ pure and sincere doctrine shal be alwaies preached Wherfore let the teachers cōsider and way what the capacitie of men doth require If any after their doctrine rage and waxe mad let the ministers of Christ suffer them For althoughe they seme to stande very well in the Church yet neuerthelesse they shal be plucked vp by the rootes at the length because they are not planted of the lorde And wher as Christe might very well haue saide that they shal perishe which carelesly and disdainefully reiecte saluation offered vnto them he procedeth farther and saith that none shal stand for euer but such whose saluation is firme sure in the electiō of God. By the which woordes he plainely sheweth that the first oryginall and beginning of our saluation commeth of the grace by the whiche God chose vs to be his sonnes before we were created before the foundation of the earth was layde 14 Let them alone they be the blind leaders of the blind If the blind leade the blynd both shall fal into the ditche Let them alone C. He meaneth that we should not set so much by men that their offence shoulde greately moue vs Notwithstanding a iudgement and discression is nedeful to be had For when they are offended by theyr owne wyckednes and not by ignorance we muste not regarde them but passe euen through the myddest of them Hereuppon came that olde distynction of auoydynge offences namely that we beware leaste we geue the offence to the weake but if any wicked obstinate and maliciouse person take the offence it is no matter to vs we nede not care For it is necessary the christ which is the rocke of offence shold be buryed if we wyll satisfie the obstinacy of all men Therefore it shall behoue vs to discerne betwene the weake whiche are offended throughe ignorance and are by and by conformable and the proude and obstinate whiche take offence to theim selues leaste any weake person be molested and troubled throughe our defalte But when the wicked obstinatelye kicke against vs let vs go voyde of care euen through the middest of theyr offences For he which doth not spare geue place to his weake bretherne is churlishe and dothe treade those as it were vnder his fete to whom he ought to reache out his helpinge hande But to care for others it is no parte of our bewetie seinge they must of necessitie fall into offence if we go forward in our calling and discharge our duety Furthermore when it shall come to passe that they are alienate and fallen from Christ by the collour cloke of offence let vs let theim alone leaste they drawe vs with thē also The cause why the Phariseies were offended was arrogancie disdaine they contemned greatly despysed the doctrine of Christe notwithstanding that it came from God the father In their hartes they bare the cause of offence wherfore Christ cōmandeth to let them alone They be the blind leaders of the blynd E. Or they be the blynde guides of the blinde according to the nature of the Greeke worde C. In this sentence there is a great Emphasis or force by the which Christ sheweth that the
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
whiche Christ began at his resurrection afterward more fully reuealed the same by sending his holy spyrite and by working miracles B. Therfore to see Christ comminge in his kyngdome is nothing els in this place then the which Marke and Luke haue To see the kingdome of God that is the glory good successe of the kingdome of god The Euangelist Marke expressely saith Vntyll they haue sene the kingdome of God come with power The kingdome of god was com before wherupon he cōmanded to preach that the kingdome of God was at hande And in an other place he sayde vnto the Phariseis If I by the spirite of God cast out deuyls then is the kingdome of God come vpon you But because the kyngedome of God was not yet so gloriouse as it should be in all the worlde after his resurrection he truely saith Vntyll they haue sene the kingdome of God come Of this kingdome the apostel Paule writeth thus whē he speaketh of the Gospel Whiche is come vnto you euen as it is into all the worlde and is fruitefull and groweth c. But more largely in an other place whē he saith I haue therfore whereof I may reioyce through Christe Iesu in those thinges which pertayne to god For I dare not speke of any of these thinges which Christ hath not wrought by mee to make the Gentiles obediente with woorde and dede in mighty signes and wonders by the power of the spirite of God so that from Hierusalem and the coastes rounde aboute vnto Illiricum I haue filled all countreys with the Gospel of Christe This gloriouse power of the kingedome of Christ did chiefely declare it selfe within .xx. yeres or theraboutes after his passion vntyll the whiche time no doubte many of those to whome the lord presently spake were aliue But to what ende doth Christ speake this Surely to the ende he might learne them some comfort against the tyme of the crosse affliction because shortely the kingdome power of God should be declared and reuealed So are we comforted by the holy ghost so often as we heare it saide The lorde is nigh and wyll not be flacke The cōming of Christe truely semeth to be far hence but doth he not in the meane time shewe vnto vs his power Some vnderstande this place to be spokē of the transefiguration of Christ in the mount which is declared in the chapter followinge as though that Christ by these wordes shold promise that there were som disciples in the cōpany to whom he wolde shew his glory in the earth so far as the eies of mortall men might perceiue the same A. But we haue shewed alredy the true proper sence and meaning of Christes wordes VVhich shal not tast of death Bu. That is they shal not die The like phrase of speche we haue in the .viii. chapter of s Iohn in the secōd of s Paules epistel to the Hebrues The .xvii. Chapter AND after sixe dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them vp into an high mountaine A. This history is declared by three of the Euangelist namely by this our Euangelist Mathewe and Marke and Luke C. In the which hystory we must fyrst of al se to what ende and purpose Christ wolde put vpon hym his heuenly glory for so short a time and wolde take onely three of his disciples to be witnesses of this sight Some thincke that he did it to the ende he mighte arme his disciples against the temptation whiche was at hande by reason of his deathe but that is verye vnlikely For why dyd he depriue others of the same remedye Yea why dothe he plainely forbyd them to publishe that which they had sene vntyl after his resurrectiō vnlesse the fruit of the vision had ben after his time There is no doubte therefore but that Christ ment to declare that hee was not deliuered vnto death against his wil but that he came vnto it willingelye to offer the sacrifice of obedience vnto his father This kingedome came not into the mindes of the disciples vntill Christe rose agayne neyther was it necessary at that tyme to conceyue the deuyne power of Christe which they knewe to be the vanquisher and ouercōmer in the crosse and affliction but they were taught agaynste an other tyme as wel for them selues as for vs least that the infirmitie of Christe shoulde offende any man as thoughe he had suffered by necessitie and force for it is euident that it was no more hard vnto Christ to exempte and deliuer his bodye from death than to adorne the same with heauenly glory We are taught therfore that he was subiectte vnto death because he woulde and that hee was crucyfied because he offered hym selfe For the same fleshe which honge vpon the crosse and laye in the sepulchre seinge before it was partaker of the heauenly glorye might haue bene free from death and the graue But we are taught that Christ so longe as he bare the forme of a seruante in the worlde his maiestie hidden vnder the infirmitie of his fleshe there was nothing detracted or taken from him because he did abase hym selfe of his owne free wyll but now his resurrection toke a way that vaile by the which his power for a tyme was couered And the Lorde thoughte it sufficient to chose vnto hym three witnesses because this nōber was prescribed by the lawe to testifie proue any matter And after syxe dayes B. As cōcerninge the nomber of the daies Marke agreeth with Mathew But Luke hath And it fortuned that about an eight daies after these sayinges But this oughte to offende no man C. For Marcke and Matthewe nomber sixe whole dayes which came betwene the tyme the Christe spake the woordes goinge before in the xvi chapter and the tyme in the whiche he was transfigured but Luke faithe it was done within eyght daies after comprehending as well the day in the which Christ spake as also the day in the which he was transfigured Wee se therefore howe well diuerse wordes comprehende one sence and meaning And bringeth them vp into Luke saithe that the lord went vp into the moūtaine to pray no doubt to pray vnto the father that he wold manifest reueale his glory to his disciples for the which cause he brought them vp into the mountaine By the which example of Christe we are taught to be likewise affectioned to the glorye of Christes kingdome towardes those also to whom as yet it hath not apered So Paule prayed as it appereth by his epistels But Christ him self hath taught vs to pray saying Hallowed be thy name 2 And was transfigured before them his face did shine as the sonne and his clothes were as white as the lighte And vvas transfygured before them S. That is to say he put on a newe figure or forme full of all glory and excellent brightnes and dyd not appere as the sonne of man
an other place his deathe is called a going out of this worlde to the father C. But this talke ought not to be restrained to the priuate personnes of Moyses and Helias but rather to the imbassage whiche longe before was inioyned committed to them For althoughe they were lately deade and had finished the race of their callynge yet notwithstandinge the lorde wolde that they by their voyce once againe should confirme that which in their life they had taught to the ende we might know that the saluation set forthe in the sacrifice of Christ pertaineth vnto vs as well as to the fathers M. Therefore the woorde ende whiche Luke vseth doth pertaine to the Prophetes and truethe of God that the same whiche God promysed by the Prophetes as concerninge the departure or endinge or death of his sonne mighte be fulfylled C. Nowe when the Prophetes prophesied of the deathe of Chryst he sate whiche is the eternall wisedome of God in the secrete throne of his glory Wherevpon it followeth that he beynge man was not subiecte vnto death but so farre as he willingly submitted him self M. Therfore they talked about the crosse and resurrection to the ende the Apostels might vnderstande that it was the wyll of God that hee shoulde be slaine at Hierusalem and rise againe euen as it was foreshewed by the law and the prophetes Wherupon Christ him selfe after his resurrection expounded vnto thē the lawe and the Prophetes teachinge that it soo behoued Christe to suffer and to ryse agayne from deathe 4 Then answered Peter and sayd vnto Iesus Lorde here is good beinge for vs If thou wilt let vs make here three tabernacles one for thee and one for Moyses and an other for Elias Then aunsvvered Peter M. The Euangelist abuseth this woorde aunswered accordinge to the maner of the Hebrewes when as nothinge went before whereto aunswere might be made But the Euāgeliste Luke more playnely rehearseth these woordes sayinge But Peter and they that were with hym were heauy with sleepe And when they awoke they saw his maiestie and two men stāding with him Beholde here how that three of the chiefe Apostels whiche were with Christ ar a slepe when he praieth So they slept againe in the gardein when Christ was redye to be taken This was their infirmitie and yet theye were not reiected of Christe but are borne withall tyll they were by little and littell confirmed that they might be the more perfecte By the which example we must learne to beare with the weake and not by and by to cast them of Luke addeth further sayinge And Peter sayde vnto Iesus Master it is good beinge here for vs C. These woordes saith the Euangelist he spake when Moyses and Helias were gone Whereby we gather that Peter was afraide least that by their departure that swete and gloriouse sight should vanishe away And althoughe it be no meruaile that Peter was so rauished with the swetenesse of that sight that all other thinges despised the sight therof and the fruition of the same onely coulde suffice him as it is saide in the Psalme in thy presence is the fulnesse of ioye and at thy righte hande there is pleasure for euermore Yet notwithstandinge his wishe and desier was preposterouse because he knew no ende of the vision secondely he verye foolishely made an equalitie betwene the lorde and his seruantes thirdely he erred because he wolde haue builte earthly tabernacles vnto men whiche were receyued into heauenly glory We saye that the ende of the visiō was not known vnto Peter For when he hearde oute of the mouthe of Moyses and Helias that Christe muste shortely dye he as a man voyde of sence immagineth that temporall shewe of glory to be eternall What kingdome of Christ should this haue ben included and compassed within the space of twenty or thirty foote What should haue become of the redēptiō of the whole Churche and where shoulde haue bene the fellowship of euerlasting saluation Therefore the two Euangelystes do very well note that he knewe not what hee sayde Marcke addeth the cause namely for that they were afraid God truely did not seke to make the Apostels haue anye farther profite in vnderstandinge than in this that they should haue a féeling as it were at one sighte and in a momente of the deitie of his sonne Afterward in processe of time he shewed vnto them the fruite and corrected the wante of iudgemente that was in them Marke therefore meaneth that Peter was as a man in a traunce and amased that he spake accordingely In lyke maner we do not knowe oftentimes to what ende the lord declareth his power vnto vs but he correcteth our ignorāce and infirmitie and in continuance of time teacheth vs what his pourpose was 5 VVhile he yet spake behold a bright cloude shadowed them And beholde there came a voyce out of the cloude which saide This is my beloued son in whom I delight heare hym VVhile he yet spake beholde a bright cloude shado C. When the lord meaneth to shewe vnto vs a signe of his presence he commonly setteth before vs a cloude to the ende he might bryng vs to humillitie lest we shoulde rashely burst forthe into secrete matters whiche our sence and reason is not able to comprehende and leaste we shoulde be to wise forsakinge sobrietie For we can not be sober except God put the bridell in our mouthe and restraine our pride and follye The imbecillitie of mannes witte and vnderstandinge can not conceiue the glory of god therefore the cloude is set as a courtaine betwene God and vs whereby he may bridell our natural folly for we are to bolde and curiouse Euē so now to the ende he might bringe his disciples to humillitie he hydeth his heauenly glory from their eyes A. The whiche thinge also ought to profyte vs that we acknowledging the imbecillitie of our mindes may auoyde all curiositie in sekinge the workes of god for he dwelleth in the lighte whiche no man can attayne If men knewe what Cloudes do signifie and to what end they are set forthe they wolde restrayne and brydell that fonde and vayne delighte in settinge vp Immages and Idoles to represent the person of god For he being inuisible with what boldenes dare they set him vppe to be seene as visible This cloude as it was saide beinge set before the disciples eyes had a type of the presence and grace of god For so God was wonte to shewe his presence in his people vnder Moyses and Aaron specially in the tabernacle of wytnesse also in the departinge of Israel out of Egipte Herupon the Prophet Dauid ascribeth vnto God that he maketh the cloudes his chariote and rydeth vpon the winges of the wynd And Christ assended into the heauens in a cloude And he shall com again at the daye of iudgement in a cloude And S Paule saith that we shal be taken vp in the cloudes to mete Christ in the ayre
Shadovved them M. To the ende the excedinge brightnesse of Christ transfigured which the Apostels coulde not beare myghte be mittigated Furthermore to declare the louinge kyndenes of God because he woulde beholde and marke thē For this shadowing of God was a signe and token of deuyne protection as wee maye reade in the Psalmes where it is sayde hee shall couer thee with his wynges C. The disciples were also admonished that they must come to their wonted warre and fight agayne leaste they triumphed before the victorie And beholde there came a voyce out of C. This also is worthy to be noted that the voice of God soundeth oute of the cloude but neyther body nor face was seene Therfore that admonition of Moyses cometh to our remembraunce namely that God hath not a visible shape least that we beinge deceyued shoulde thincke hym to be lyke a man It is trewe that in olde time he appered dyuersly and many wayes to the fathers by the which they knew God yet notwithstandinge he alwaies abstained from such signes which might geue occasion to make Idoles And truly whē the myndes of men are too much adicted to vayne fantasies it shall be vnprofitable to geue any occasion to helpe forward and support the same this specially was a manifest reuelation of Goddes glory But when the cloude being set betwene he calleth vs vnto him by his voyce how absurde and folishe a thynge is it to seke to sette his presence before our eies in a wodden tree or stone It is onely faith whiche is able to pearce into the secrete place of this lyghte it is a secrete place truely and without accesse to the sence of the fleshe but not vnto fayth whiche seketh not a carnall God but is directed a righte to seke hym by the woorde The voyce is certayne the which whosoeuer hereth hath the testimonye of the spyrite that God speaketh the whiche testimony is of more price and waight vnto theim than al fleshely reasons The voyce commeth out of the cloude to the ende they might beleue that it proceded from god M. The Cloude was no dombe spectacle for the worde of God was added So whē Christ was baptized the father being not contente that he had opened the heauen and that he had sent down the holy ghost vppon his sonne added his woorde also of the whiche we haue spoken before For he wil not haue vs to iudge speake of these signes after our owne iudgemēt and sence but after his wyll and therefore he addeth his woorde The lyke consideratiō we must haue of the sacramentes of the Churche This is my beloued sonne C. Here is a secrete Antithesis of Moyses and Helias with Christ God commandeth his disciples to be content with his sonne onely B. As if he should haue said Why are you sory that Moyses and Helias are gone Ye haue all thynges in this your master my onely son in whom I am well pleased here hym as for that whiche Moyses and Helias and other of the Prophetes what soeuer they be can teache it maketh no matter because if you haue fayth you shall learne al thinges at his handes more perfectly There is a great Emphasis in this word sonne by the whiche name he is extolled aboue seruauntes This is only the beloued for whose sake we are beloued and by whō the father is well pleased and doth good vnto mortal men In vvhō I am vvel pleased C. By these wordes God declareth Christ to be a mediatoure in whom he reconcileth the world vnto hym selfe As the Apostell Paule expoundech it at large in his epistell to the Ephesians sayinge Which ordayned vs before through Iesus Christe to be heyres vnto him selfe according to the good pleasure of his wil to the praise of the glory of his grace wher with he hath made vs accepted throughe the beloued by whom we haue redemption by his bloud remission of synnes C. Seing therfore it was the purpose of God to make a differēce betwene Chryst and other men as by these woordes we may truely and properly gather that he is by nature his onely sonne it is lykewise brought about that he is onely loued of the father and onely appoynted a teacher that all aucthoritie may rest and stay vpon hym If any man demaunde Dothe not God loue angelles and men we may easely answere that the fatherly loue whiche is shewed vppon angels and men doth procede from Christ as from the well For the sonne is not loue of the father that all other creatures sholde be hated but that he myghte make them partakers of that which properly pertaineth to him selfe Howbeit there is a difference betwene vs and aungelles For they were neuer alienate from God that they shoulde nede a reconciler but wee were ennemies by synne vntyll suche tyme as Christ became the propiciation for our sinnes Yet notwithstanding this is certayne that God is mercyful to both in respect that he imbraceth vs in Christ because the aungelles can haue no firme coniunction or copulatiō with God without the heade Christe Nowe seinge the father speaketh here and distinguisheth him selfe from the son it followeth that they are two distincte personnes but of one essence and maiestie A. As towchinge that which pertaineth more to the exposition of this place the reader maye fynde in the thirde chapter going before It followeth in the texte Heare hym C. By this voyce the Churche is called and referred to Christ the onely teacher that it maye wholely depende vppon the woordes of his mouthe For althoughe Christ came to bringe credite and authoritie to the lawe and the Prophetes yet notwithstandinge he dothe so excell and shyne in the bryghtnesse of his Gospell that by the same he quite putteth out those sparkes whiche shyned in the olde testament For he is the sonne of ryghteousenes at whose cōming it was parfect day M. Therefore there is a great emphasis in the pronoune demonstratiue him as if he should haue sayd I wolde not haue you to depende vpon euery one whether it be Moyses or Helias but I wold haue you heare this my sonne this is the onely teacher and master of all men if any man desire to heare mee let hym heare him Not without cause trewly dyd the father appoint his sonne vnto vs by a singuler prerogatiue to be a teacher commaundinge to heare him and not euery one C. Wherevpon the Apostell saith God in tymes paste diuersely and many waies spake vnto the fathers but in these last daies he hath spoken to vs by his own sonne The father in fewe wordes commended vnto vs the authoritie of Christ when he saide heare him but in thē there is comprehended a greater weyghte and force then cōmonly men esteme iudge For it is euen as if he shoulde commaund all men to seeke onely at his mouthe for the doctrine of saluation to depend wholly vpon him to cleaue vnto him and to
harken onely to his voyce And in dede what can we aske or loke for at the handes of men when the woorde of lyfe it selfe is familiarly and openly reuealed It is meete that all mennes mouthes be stopped all tongues scilent after that he hath spoken in whom the heuenly father hath placed the treasure and richesse of all wisedome and knowledge And trewely hee spake euen as it became the wysedome and Messias of God to speake that is he so set forthe his wyll that hee lefte nothing to others to speake as concerning the augmenting of the same Wherefore to the ende he might kepe vs in his doctrine hee maketh the deuices inuentions of men to faile Hee sendeth forthe teachers dayly but suche whiche purely and faithfully teache and set forth that whiche they learned of hym and not which corrupt the Gospel with theyr additiōs Therfore the authoritie of Christ is not diminished when that the office of teaching is cōmitted and graunted vnto the ministers of the woord For Pastors are so ordeyned that they maye gouerne the Churche in the name of Christe not withstandinge so that Christ remaineth still the onely pastor Hee is therefore to be hearde not because he descended from heauen but he must be heard in his word by his mynisters For we are commanded to proue the spirites whether they be of God or no but this profe triall must be had by the woorde of God after this maner we shall alwayes heare Christ Christ the onely teacher and master was hearde euen frō the beginning and must be hearde to the ende of the worlde if we seke to obey the wyl of the father We al graunte that Christ is the sonne of God our Lorde and Sauiour and the spouse of the Church but where Christ should be heard alone there some refuse to geue this glory vnto Christe that he should be hearde alone and takē for the onely teacher They obiecte this place He which heareth you heareth me which sentence was spoken to the Apostelles to the mynisters and preachers of the Gospell First let them shew that they are the ministers of Christe bringinge with them the Gospell then shall that sentence pertayne vnto theim Let them suffer vs to heare the voyce of Christe and then shall we at the length heare him speakinge in them To be shorte there is no faythfull teacher of the Churche but he whiche is the disciple of Christ and offereth others vnto hym to be taughte 6 And when the Disciples hearde these thinges they fell on theyr faces and were sore afrayde And vvhen the Disciples C. God wold haue his disciples stricken with this terror to the ende the vision myghte be the better printed in theyr myndes In the meane tyme we do see howe greate the infirmytie of our nature is which so greatly feareth at the hearing of Goddes voyce For where as the wicked do eyther mock and deryde the same or elles carelesly neglect it it commeth herupon to passe because God dothe not by force compell and constraine them but it is necessary that the maiestie of God so soone as we do feele the same do deiecte and cast vs downe M. For the voice of God is terrible vnto fleshe for how should it not be a terrible thinge to a mortall and earthely man to heare from heauen the voyce of the immortal and omnipotent God full of maiestie And this is that whiche the Israelites spake vnto Moyses If we heare the voyce of the lorde our God any more we shall dye for what fleshe hath it ben that euer hearde the voyce of the liuinge God speakinge out of the middest of the fier as we haue done yet lyue Therefore we must laye aside that which is carnall in vs that we may haue that which is spiritual and come into the parfect felowshyp of God For this cause God talked to vs by his sonne and Apostels and speaketh dayly by other ministers 7 And Iesus came and towched thē and saide Arise and be not afraide And Iesus came C. Christe executeth his duetie in erecting those that lie prostrate For therefore hee came downe vnto vs that hee beinge the captaine and guide the faythfull might come without feare into the presence of God and maketh his maiestie that it semeth not terrible vnto them whiche otherwise wolde consume and destroy all fleshe Moreouer he doth not onely comforte his disciples with his woord but also confirmeth them by towchinge A. to the ende he mighte driue all feare frō them Be not afrayde M. As if he shoulde say This voyce whiche you heard is not the voyce of an angery God but of him that is well pleased A there is no cause therfore why ye should feare M. So that Christe in this place dothe interprete his fathers mynde and dothe comforte the dismayed myndes of mortal men whiche oughte also to bringe great consolation vnto vs. 8. And when they had lift vp their eies they sawe no man saue Iesus onely And vvhen they had lifte vp M. After this vision after the voice of God was heard and after the greate feare Christ is onely lefte vnto them C that they myght be taughte that a temporall glorye dyd pertayne to the lawe and the prophetes that Christ might remayne onely cleare and euident M. For Christ is the ende of the lawe and all the Prophetes Therfore if we wyll vse the workes of Moyses aright let vs not cleaue vnto them but let vs seke that by them we may be led by the hande as it were vnto Chryste whose mynisters Moyses and al others are Furthermore wee heare not nowe any more the voyce of the father oute of the clowde because hee spake once to the end we might euer after heare the voice of his sonne C. So long as we are terrified by the maiestie of God our mindes wander and go astray and are busied aboute men But we haue onely respecte vnto Christ when we haue any taste of the grace or mercy of God who alwaies must be prayed vnto that all respect and regarde of creatures may vanishe away This place also may be applied agaynste them and to condemne their superstytions whiche so mingle Christ not onely with the Apostelles and Prophetes but also with al the company of saynctes that he rather seemeth to be one of them than Christ or the annoynted sonne of God. 9 And when they came down from the mountaine Iesus charged them sayinge shewe the vision to no man vntyll the sonne of man be rysen againe from the deade And vvhen they came M. Christ wold haue the Vision published but not tyl the cōuenient and due tyme came namely after his resurrection At the whiche tyme his deuyne power openlye declaringe it selfe that temporall viewe and sighte of his glory begā to take place that it might be certaynely known that when he was most abased yet the glory of his deitie abode fyrme and sounde although it were hyd from
fastinge to be meritoriouse and acceptable also withoute the trewe pietie of the harte for there is no merite in our workes neither is fasting of it selfe so acceptable as this whiche the lorde requireth sayinge Honour thy father and thy mother And this is the cause that the almighty sayth thus by the mouthe of the Prophete Esay Thinke ye this fast pleaseth mee that a man should chasten him selfe for a day and to wrythe his heade aboute like a hoope and to lye vppon the earthe in a heary clothe Shoulde that be called fastinge or a day that pleaseth the Lord Dothe not this fasting rather please me that thou lose him out of bōdage that is in thy daunger that thou breake the othe of wicked bargaines that thou lette the oppressed go free and take from them all maner of burthens to deale thy bread to the hungry and bringe the poore wandering home into thy house c. Wherfore abstaining from meate drincke and the affections of the flesshe is but a preparatiue and meane to make vs apte to pray for it is as a certayne rudiment and childishe instruction for our infyrmitie and externall exercise So that fastynge is a seruante to prayer and a meane to make the same more feruent And thus dothe the Scripture speake of prayer 22 VVhile they were occupied in Galile Iesus saith vnto them it will com to passe that the sonne of man shall be betraied into the handes of men VVhile they vvere occupied C. The nearer that Christes deathe approched the oftener he admonished his disciples least that sorrowefull shewe shoulde quayle theyr fayth Christ spake these wordes immediately after he had wrought the myracle for Marke saith that they departed thēce and tooke their iorneye throughe Galile and wold not that any man should know of it for he was fully determined to com to Hierusalē at the solemne feast day because he shold suffer the Easter following It vvyll come to passe that the sonne of B. This is nowe the thirde time that oure sauyoure Christ admonisheth his disciples of this matter Reade the .xvi. chapter goinge before the .xxi verse 23 And they shal kill him and the third daye shall hee ryse againe And they were excedinge sory And they vveye exceding sory C. The Euangelist Luke sheweth the cause why they were so sorrowful saying But they wist not what that word ment it was hiddē frō them that they vnderstode it not And they feared to aske him of that sayinge Therefore althoughe they had ben before admonished of this matter yet notwithstanding they are no lesse troubled than if they had neuer heard of the same Of such force is an opinion conceyued that euen in the most clere manifest light it blindeth the minde The Apostels imagined that the state of Christes kingdome shold be delectable pleasant they thoughte the so sone as he was known he should be receiued with the consent of all men there was nothinge semed more incredible thā that the hie priestes Scribes seniours of the people shold be enemies vnto him Therefore they being before in error refused what soeuer was spoken contrarye to the same For Marke saithe that they knew not what the lord ment But how cometh it to passe that they are thus ignorant when as Christ speaketh so plainly and euidētly vnto thē but because one vaine opinion blinded their mindes And where as they durst not be so bold to aske any farther questiō it may be that they wer stayed by a certaine reuerence and also by the grosse absurde opinion with the which they were made amased But this shamefastnesse and reuerence was not al together commendable because it incresed their doubte wicked sorrowe Notwithstāding the sede of godlines whiche was sowen in their myndes dyd more stay them from departing frō the schole of Christ than dyd the pure knowledge of the trueth For they had a certaine beginninge of fayth and trewe vnderstandinge graffed in them but they had not learned so farre as to knowe the nature of the kingdome of God and the promysed renouation in Christe Hereby wee gather what praise and dispraise they deserued M. If the Apostelles had vnderstode those thinges whiche he spake vnto them they woulde not haue so greately sorrowed For Christe sayth in an other place if ye loued mee ye would greatly reioyce because I go vnto the father for the father is greatter than I. And in an other place It is good for you that I go away They sorrowed when mention was made of his death they cōsidered not the glory of his resurrection they knew not the mistery of his crosse This admonitiō trewely did not proffite them by and by but after a while it did profite thē greatly Wherefore let vs here learne that whensoeuer mētion is made of the death of Christ to remember his gloriouse triumphe ascention into heauen which bringe vnto vs a newe lyfe 24 And when they were come to the cittie of Capernaum they that vse to receiue tribute moneye came to Peter and saide Dothe your maister paye tribute And vvhen they vvere come C. First of all we muste note the ende and scope of this historie namelye that Christ by payinge tribute willingly declared his subiection accordynge to the forme of a seruante whiche he toke vpon him without constraint or necessitie and abased him selfe of his owne free and voluntary submission to the ende the world might iudge of him as of a cōmon man. But the manner of payinge was that euery man shoulde chose a cittie as a certaine habitation in the whiche he would be cessed There is no doubt therfore but that Chryste came to Capernaum as to his owne cittie to pay tribute They that vse to receyue tribute C. This trybute was not for tolle neyther for passage nor ferrye but it was a yerely trybute whiche was laied vpon the Iewes by the whiche they were constrayned to pay that vnto tyrantes which they were wonte to paye vnto God onely For we knowe that this trybute was prescribed vnto them in the lawe where it is sayde Thus muche shall euery man geue that goeth into the nomber halfe a sicle after the sicle of the sanctuary a sicle is twenty halfepence Nowe when the kinges of Asia had brought this tribute vnto thē selues the Romaynes by their example encroched the same So that the Iewes beinge as it were alienate from the empire and gouernement of God payde to prophane Tyrantes the holy tribute appoynted and cōmanded in the lawe But it might seme very absurde that Christe whiche came to redeme the people shold not be free from tribute To the ende he might take away this offēce he teacheth by plaine wordes that he did it of his voluntary wyl onely and proueth the same by a myracle because he coulde exempte him selfe from earthely gouernemente whiche ruled the sea and the fyshes therin A. As towching the somme value of this tribute
that wée seé at this day so many offences for the which Christ foreshewed is fulfilled and the deuill although God lay stombling blocks doth neuertheles his duty séeking to withdraw vs from Christ There is another necessity which commeth of the corruption of the world For so great is the pryde and wickednes of the world so greatly it reiecteth and contemneth the truthe and so corrupte is the Iudgemēt of the same in her wisedome that it is impossible the offences shoulde not come Againe the worlde knoweth not those thinges which belonge vnto God neither can know because they séeme foolishe vnto it So is it comonly spoken of thynges so corrupted that they cannot be remedyed But vvo vnto the man by vvhom C. After that Christ had exhorted his Dysciples to beware of offences hée inueyeth againe against the Auctors of offences Whereby wée gather that the wicked are not excused howsoeuer they do this by the prouidence of God. 8. VVherefore if thy hand or thy foote hinder thee cut him of and cast it frō thee It is better for thee to enter into life hault or maymed rather thā thou shouldest hauing two handes or two feete bee cast into euerlasting fyer 9. And if thine eye offend thee plucke it out and cast it from thee It is better for thee to enter into life c VVherefore if thy hande C. To the ende the woe and threatninge before pronounced might haue the greater vehemency Christ addeth saying that wee must neyther spare our hand our eye or our foote if so be that they be occasion of offence B. This is a hyperbollicall kinde of speache the which the Lord only vseth to amplify as if hee should haue said that wée must with such diligence constancy resist offences that wee muste thincke it better to haue oure eyes pluckte out our hands cut of than that offences should be maintayned For if any mā in this case be lothe to loose one of his members hée casteth his whole body into euerlasting destruction What horrible destruction therefore remayneth for them what bitter vengeance which destroy their brethren by offences So that this amplifying pertayneth as well to the Auctors of offēces as to those before whō Sathā layeth offences But because these two Verses were expounded at large in the fift Chapter going before I thought it sufficient now to note for what ende purpose our sauiour Christ repeteth this sentence B. namely that hée might shewe that offence is so hurtfull a thinge that it is much better for vs to wante the thinge most necessary and deere vnto vs in thys lyfe than to mayntayne offences 10 Take hede that yee despise not one of these little ones For I saye vnto you that in heauē their Angels do alwayes beholde the face of my father which is in heauen Take hede that yee despise not B. Hee concludeth the whole Argumēt Because pride is the mother of contumely reproche ingendereth a bouldnes and carelesnes to offende Christ not without good cause séeking to bringe spéedy remedye to this disease geueth a commaundement not to contemne despise little ones And certainly as we shewed euen now whatsoeuer he be that hath a iust care of his brethren hée shall not easely geue occasion of offence But this conclusion and ende of Christes Sermon tendeth to the same matter that it did in the beginning namelye that wée must by submission and modestye contende and striue amongest our selues because God doth embrace little ones with a singuler loue And truly it were to absurde not to haue those regarded of a mortall man whom God hath in so great price and estimation But when our sauiour Christ sayth take hede hee exhorteth to vigilancy care and that vppon good consideration For hee knew how hard a thing it was euen to saincts not to despise and contemne others which are base abiecte in the sight of the worlde That yee despise not M. Or accordinge to the Gréeke woord That ye compte not other men as abiectes and disdayne them thinking your selues in your owne conceyts better than other men for hée that thus doth may easely offende those whō hée contemneth One of these little ones A. Of the which little ones hée spake before saying whoso offendeth one of these little ones which beleueth in mée c. Hée calleth those little ones which laying lustines and pride asyde frame themselues to modesty and voluntary submissiō For I saye vnto you that in Heauen theyr Angelles C. That the faythfull little ones are of great price vnto God hée proueth by two argumentes The first is taken of the prouidence of the custody of Angells by the which prouidence hée alwayes gardeth and defendeth those that are his as testifyeth the holye Scripture namelye where it sayth The Angell of the Lord taryeth rounde aboute them that feare him deliuereth them And againe hée shall geue his Angels charge ouer thee to kepe thée in all thy wayes And in another place they are sayde to be ministering spirites that are sent to minister for their sakes which shal be heyres of saluation Do alvvayes behoulde the face of my father C. That is to say they sée familiarlye the face of god M. Christe speaketh here after the maner of this worlde because to be alwayes in the presence of the King continually to beholde his face is a signe of domesticall and entiere familiaritye fauor as wée reade of the seruauntes of Solomon Blessed are thy seruauntes which stande here alwayes before thee As it is therefore a greate signe and tokē of the loue and clemency of the Prince towardes those subiectes whom hée appointeth to be neare vnto him and aboute his person in offyce euen so oure sauioure Christ goeth about to set forth the greate loue of his father towards his litle ones in that theyr Angels do alwayes beholde his face which Angels are theyr defence and garde to be defended by As appeareth by the words of the Prophete Esay saying The Angell that went foorth frō his presence deliuered them C. Howbeit it was not the purpose of Christe sim plely to teach how honourably God doth deale with the faythfull in assigning and appointing vnto them Angels to be their kepers but also to declare and pronounce a threatning against those that cōtemne them as if hée should haue said that they shall not escape vnpunished that despyse the children of God whose Angelles are alwayes in Goddes presence and call for vengeance at hys handes Wherefore wée must take héede that wée do not make small accompte of their safegarde whoe haue the Angels of God appointed to defende them Whereas some vnderstande this place that euery one of the faythfull hath his seuerall and proper Angell appointed vnto him they séeme to want discretion and a good vnderstandinge For the words of Christ sound nothing herevnto neyther doth hée seeme any whit to affyrme that any mā hath
Euangelist addeth this worde expressely For Christe woulde not that this multitude shoulde followe him into Iewery least he shoulde geue an occasion to the backebitinges and slaunderouse reproches of the Scribes and Phariscies He knewe that except he had thus done be should haue ben accused of seditiō vnto Pylate and that this sedition shoulde be moued from Galile from whence hee came euen to Iewry He did not auoide this slaunder yet wolde he not geue any occasion therof We are therefore admonished that because we cannot escape the slanders of the wicked yet must we take hede of this that by our falte wee mynister no occasiō vnto them to speake euill 3 The Phariseis came also to him temtinge him and sayinge vnto him Is it lawfull for a man to put awaye his wyfe for any maner of cause The Phariseies also came to hym Bu. The lorde dyd good vnto all men and therefore the reporte of his glory was spred abrode far and nere But the ennemies of the truth do enuy the glory of the lorde and are agreued because the people forsakyng the priestes and the Scribes cleaued vnto the lorde The Phariseis therefore are come on a heape together C. And althoughe they do laye wayte to deceyue Christe and assalte him subtillye to the ende they mighte intrappe him yet this theyr wyckednesse tourned to oure commoditie euen as the lorde knoweth how to conuerte wonderfully into the proffyt of his what so euer the wicked do deuise for the subuersion of his trewe doctrine For by this meanes a doubte whiche the libertie of diuorsement did ingender is dissolued and a sure lawe of the holy and inseperable knot of wedlocke set forthe The occasion of this captiouse question is taken hereof because howsoeuer hee answered as they thought it coulde not be but odiouse Is it lavvfull for a man. saye they for euerye cause to put awaye his wife Nowe if Christ had denied it then wold they quickely haue cryed and made exclamation that hee had abolyshed the lawe if he had affirmed that it was lawfull then wolde they haue reported him to be a bande rather then a Prophete of God whiche so lightly wolde geue place and consent to the wanton and voluptuouse lustes of men This Dilemma and subtyll question they had conceyued in their mindes but the sonne of God who knowethe howe to subuerte the wyse in their owne folly dothe disapointe theim resistinge seuerelye their vnlawefull diuorces and yet shewynge also that hee saide nothing but that whiche was agreable to their lawe For he concludeth the matter in two principall poyntes namely that the order of our creation ought to be as a lawe that the man shoulde maintayne his promise made in matrimonye all his lyfe and that dyuorses were permitted not because they were lawefull but because they that graunted them had to do with a froward stifnecked people 4 He aunswered and saide vnto theim Haue ye not red how that hee whiche made man at the begynninge made the man and woman Haue ye not red C. Christ doth not directly aunswere to the question of the Phariscies when as neuertheles he did very well satisfie it in declaringe that the first ordinaunce must be kepte and that wee ought to be contente with the doctrine of God whiche is a most sure foundation But he aunswereth that it is not lawefull for a man to put awaye his wyfe for euery cause and he answereth so that he sendeth theim vnto the Scriptures by whose wordes he teacheth that the order of matrimony was ordeyned by God and that no man oughte to departe from the prescript rule of the Scriptures Euen as if a man being asked now of the Masse shoulde faithfully declare the mystery of the lordes holye supper and in the ende shoulde affirme that they were Sacrilegers and forgers whiche dare presume to dyminishe or to adde any thyng to the pure institution of the lorde might confounde after this sorte the fained sacrifice of the Masse M. But because the question was moued by the Phariseis who boasted and bragged amonge the people of their skil and knowledge in the Scriptures He saythe haue ye not red As if he shoulde haue saide Why aske you me ye Hypocrites you haue the Scripture in the whiche ye reade and therefore ignorance can not excuse you He that made man from the begynning E. This woorde Man in the latten bokes of the olde interpretation is not red but is left onely to be vnderstode C. Christ taketh this Axioma or generall proposition From the begynninge God ioyned man vnto the woman that two might make a whole and parfect man therefore he that putteth away his wyfe putteth away as it were from hym selfe the one halfe of his body but nature cannot abide that any man should deuide him selfe or teare his body in peces S. Therefore Christe dothe so moderate and temper his aunswere that he mighte neyther hurte the aucthoritie of Moyses nor recante hys owne doctrine whiche he had vowched in the fyfth chapter goinge before and that he might stoppe the mouthes of the Phariseies and lawyers by the auctoritie of the lawe C. For this is the sence and meanyng of the woordes of Christ That God the creatour of mankinde made mā and woman that euery man beinge content with one wyfe shoulde desire no other For he standeth vpon this nomber of two As also the Prophete Malachias when he inueyeth against the hauing of manye wyues hee bringeth in the same reason namely that God in whō the spyrite was more aboundant so that it was in his wyll to create more yet he made one man euen after this sorte as hee is here described by Christ Bu. He saythe not he made man woman but he made them man and woman C. Therefore by the order of oure creation the inseperable societie of the husebande with one wife is proued Yf any man wyll obiecte and say that by this meanes it is not laufull the fyrst wyfe beinge deade to marry an other we maye easely aunswere not onely that the band is loused by death but also that the seconde wyfe is substytute and placed in stede of the firste as if shee were one and the same 5 And saide for this cause shall a man leaue father and mother and shall cleaue vnto his wyfe and they twaine shall be one fleshe For this cause shall a man. C. He addeth an other argument a Minori ad manus that is from that whiche semeth lesse to that which semeth the more rather to be The bande of wedlocke is more holy then that whiche ioynethe chyldren vnto their parentes but truely godlines byndeth the children vnto their parentes with an inseperable knot much lesse therfore may the housebande renounce and forsake his wyfe Here vppon it followeth that the deuine bonde is broken if the husband be diuorsed from the wyfe Furthermore it is to be douted whether Moyses do bring in Adam or
God hym selfe speakynge there but whether of the partes thou chose it maketh lyttell to the purpose in this place because it was sufficiente in this place to alleage the oracle and word of God althoughe it was pronounced by the mouthe of Adam If Adam speake it he hath respecte vnto that whiche God had commaunded and done and Adam in this place is a Prophete shewynge the worke of God loking also vnto the ende Man shall forsake father and mother C. In this place he that maryeth a wyfe is not simplely cōmaunded to leaue his father and mother for thē shold God be contrary vnto him selfe if by matrimony he shoulde abolishe the dewety whiche hee chargeth children to shewe towardes their parentes but when the comparison betwene the dueties is made the wyfe is preferred before father and mother But if any man should relinquishe or forsake his father and shake of the yoke to the which he is tyed no man myghte abyde suche a monster Muche lesse therefore there is lybertie graunted to breake wedlocke C. B. Therefore trewely the naturall and mutuall affynite of the father mother with the chyldren is holye but the loue of the husband and the wyfe is more holy Wherefore if time and occasion so require the societie of the father muste rather be forsaken then the fellowship of the wyfe And shal be ioyned to his vvyfe E. The Metaphor is taken of those thinges that are so set together with glewe that you wolde thinke them to be but one thynge By this word Christ excludeth all causes for the whiche the wyues among the Iewes were rashly put away And they tvvo shall be one fleshe C By this sayinge the hauinge of many wyues is no lesse condempned than the lybertie of diuorcynge wyues For if the mutuall coniunction betwene two was hallowed of the lorde then the mynglinge of three or fower is adultery But Christ as we saide before doth applie it otherwise vnto his purpose that is that whosoeuer is diuorced from his wyfe teareth and renteth him selfe because suche is the force of holy matrymonye that the husbande and the wyfe shoulde growe together as one man Neyther was it the meaning of Christ to bringe in the impure and filthy speculation of Plato but did reuerētly intreate of the order appointed by God sayinge 6 Therfore nowe they are not two but one fleshe Let no man therfore put asonder that whiche God hath coupled together Therefore novve they are not tvvo B. Or hereafter they are not twoo that is after they are coupled together or maryed They were created twoo and not one that is to wit man and woman and agayne by the copulation of matrimony of twoo hée made them one Therfore it should be as muche against nature to pull the wyfe from her husband as to cut of any member of the body Furthermore in Genesis from whence this place was taken this woorde twoo is not red but onely on this wise And they shal be one flesh But the Euangelist Matthew addeth this worde twoo to make the matter more playne euen as the Apostell Paule hath done in the sixte chapter of the first epistell to the Corinthians or els both of them dyd follow the threscore and ten interpretours That therefore vvhiche God hath coupled E. Or ioyned yoked in one yoke This phrase and manner of speeche is taken from the Oxen which carrie together one yooke Let not man seperate C. By this sentence Christe dothe brydell the lustes of men leaste they shoulde breake the holy knot by putinge away their wiues And as he denieth that it is in the husebandes wyll to dissolue wedlocke so also he pronounceth a lawe to all other that by their authoritie they should not confirme vnlawful diuorses For the maiestrate abuseth his aucthoritie which graunteth fauoure vnto the husbande to cast of his wyfe Yet notwithstandinge Christ hath a due respecte vnto this that euerye man for hym selfe shoulde deuoutelye reuerence his promyse made and those whom eyther lust or concupiscence shoulde moue to diuorce shoulde haue a consideration of this What arte thou that wouldeste make the breache of this holy coniunctyon free vnto thy selfe B. Christ truely in this place accuseth that mind to be giltie of Adultery whiche contrary to the lawes of matrimony is so frowarde towarde his wyfe that it were better for her to be free from him than to be ioyned vnto him C. Moreouer this doctryne may farther be extended The Papistes propoundinge and settinge before vs the Churche pulled and torne from her head do leaue vs a blockish and maimed body In the holy Supper Christ hauing ioyned breade vnto wyne they are bolde to take away the vse of the cup from all the people to this diuelishe corruption and adhominable aduoutry we maye boldely obiecte this place of our sauiour Chryste and say That whiche God hath coupled together let no man put a sunder 7 They saye vnto hym why therefore did Moyses commaunde to geeue a testimoniall of diuorsemente and to sende her awaye They say vnto hym M. By the woordes of our sauiour Christ they dyd well vnderstande his meanynge namely that it was not lawefull to sende awaye a wyfe for euery cause And here they obiect vnto hym the authoritie of Moyses whiche authoritie no doubte came from God as if they shoulde haue sayde Hath Moyses commaunded that whiche is vnlawful Thou saiest it is vnlawfull but Moyses commaunded it to be done therefore it shoulde seme by thy wordes that Moyses hath offended and sedused vs Therfore thou woldeste haue vs to credyte thee more thē Moyses who receiued this lawe all others at the mouth of god Therefore thou resistest the doctrine of God. 8 He saith vnto them Moyses because of the hardnes of your hartes suffered you to put away your wiues but frō the beginning it was not so Moyses because of the hardenes of your heartes C. The Phariseis had inuēted that crafty Cauill whiche I haue aboue noted to intrap Christ if he as they thoughte he wolde and as it was lykely had shutt out the lawefull cause of diuorses For that whiche God by his lawe permitteth whatsoeuer it be semeth lawfull whose onely wil appoynteth a difference of good and euyll But Christe by an apte aunswere putteth awaye their false mallice because Moyses granted to this their peruersnesse frowardnes not as thoughe he did approue it to be good and laweful M. He dothe not therfore deny but that Moyses gaue commaundement as concerninge the geuing of a byll of diuorcemente but he denieth that he commanded to put away their wyues onely grāting that he suffered it adding the cause namely for the hardenes of their hartes which hardnes of hart Moyses oftētimes castethe in the Israelites tethe as apperethe in the ninthe sixte and thirtenthe chapter of Deutronomy As if he should say He dyd suffer you to do this because by nature it was righte but knowynge the
he speaketh to his Apostles in secrete that they afterwardes as we shewed before might be witnesses 18. Beholde vve go vp to Hierosalē and the sonne of man shal be betrayd vnto the chiefe Priestes and vnto the Scribes and they shal condemne him to death Behold vve go vp to Hierusalem M. Here we see howe patiently he beareth the imperfection of his disciples he had twise before shewed them of these thinges and had exhorted them in all poyntes to deny them selues to the sufferance of the crosse and to the folowing of him and although he findeth them as yet carnall and weake yet notwithstanding he doeth not reiecte them or more sharpely reproue them but foretelleth them of that which should shortly come to passe saying And the sonne of man shal be C. Hereby we perceyue that Christ was armed with diuine fortitude to ouercom and vanquish the terrors of death who wittingly and willingly maketh haste to subdue the same For whye doth he take his way no man compelling him to suffer the most shameful death of the crosse but onely because the inuincible power of the spirite did subdue feare and al humain affections A. So he saith in another place The prince of this world cōmeth and hath naught in me But that the world may knowe that I loue the father And as the father gaue me a commaundement euen so do I. B. Therefore hée goeth nowe to take this punishment willingly vpon him which before he oftentimes fled because now his hower was come After this maner all the children of God behaue themselues In all thinges they followe and obey the commaundementes of God they abyde constant and their mindes do not fainte in the workes of God but they rather go forward cherefullye and boldly A. Of the which matter wée haue Paule for an example who when the brethren did beseche that he woulde not go vp to Hierusalem aunswered after this maner What do ye wéepinge and vexinge mine harte I am ready not to be bounde onelye but also to dye at Hierusalem for the name of the Lord Iesu C. The Euangelist Luke addeth sayinge And all thinges shall be fulfilled which were written by the prophetes as concerninge the sonne of man Therefore Christ did not onelye foreshew those things that were at hand but hée addeth also a lesson namelye that those thinges which the Prophets had written must be fulfilled in the sonne of man For this was an excellent remedy to ouercome temptacion to know the very markes and token in the ignominy of the Crosse by the which the Prophetes did signe the promised author of saluation Herevppon also they might knowe that nothinge came by chaunce but that all thinges were certainlye determined and appointed before of god And there is no doubt but that the Lord did also declare out of the Prophets what maner of fruite of his death they should loke for For the Prophets do not onely teach that Christ shall suffer but they adde also the cause namelye that hée might reconcile the world vnto god The Angell brought this fore warninge into the womens mindes after the resurrection when he saide Hée is risen hée is not here Remember how he spake vnto you when hée was yet in Galile sayinge that the sonne of man must be deliuered into the handes of sinfull men and be crucifyed and the thirde daye rise againe And Christ himselfe sayde vnto his Disciples These are the woordes which I spake vnto you while I was with you that all muste néedes be fulfilled which were written of mée in the Lawe of Moyses and in the Prophetes and in the Psalmes 19. And shall deliuer him to the Gentiles to be mocked and to be scourged and to be crucifyed and the thirde day hee shall ryse againe And shall delliuer him to the Gentiles C. In the our sauioure doth more nerelye declare the circumstāces hée setteth forth a more plaine documente and instruction of his deity For as hée was man hee could not coniecture that after hee shoulde be condemned of the hye Priestes and Scribes hée should be deliuered to the Gentiles and be spitted vppon and reprochfullye handeled whipped and at the laste hanged on the Crosse M. And it is well knowen that the Romane power did adiudge him that punishmente and that it did appoint him that death which at that time was moste cruell and ignominious C. Wée must also note that although the Lord knewe the infirmitie of his Disciples yet notwithstandinge hee woulde not hide this greuous stomblinge blocke of offence For there could be nothinge worse at that time to strike and ouerthrow the mindes of the godly than to sée the whole order of the Churche againste Christ yet notwithstandinge hee dooth not spare by deceyuinge their infirmitye but trulye declaringe the matter it selfe hee sheeweth a meane to ouercome temptacion namely that they should certainlye looke for a resurrection for hee addeth And the third daye hee shall ryse againe But because it was necessary for death to go before hee placeth in the meane time their triumphe reioysinge in hope A. Reade the sixtene Chapter goinge before The Euangelist Luke addeth And they vnderstoode none of these thinges and this sayinge was hidden from them and they vnderstoode not what was spoken What this dulnes was not to vnderstand those thinges which were spoken plainly and familliarlye not of no misticall or secrete matter our Sauiour Christ tolde them But it shal be necessarye also also here to repete that which wee spake before namelye that they were kepte in so grosse ignorance because when they had fayned to themselues a ioyful and happy successe they did count it for a greate absurdity that Christ shold dye so opprobrious a death Wherby we gather how greatly a false imaginatiō doth be witch deceiue men Wherefore let vs beware least wee being intangled by any deceites and fayned perswasions doe waxe blinde in the cleare light Wée must also note that although those admonitions did nothinge profite the Apostles at the very instante yet notwithstanding it did profite afterward For all things being finished they began to call to minde these thinges and many other which they had heard before of their maister insomuche that at the lengthe they were not vnprofitable althoughe at the firste they did profite nothinge at all Euen so when wée profite not at the first sight in the woord of God wée must not geue ouer for the woorde maye haue his force in due time Also there are left many infirmities in saints that they may know how that saluation commeth onely from God. 20. Then came to him the mother of Zebedes children with her sonnes worshippinge him and desiringe a certaine thinge of him Then came to him the mother Bu. This historye declareth how corrupt the nature of man is and what flesh seketh in the Gospell or the kingdome of god C. It containeth certainly an euident spectacle of the vanity of mā For it
foale of an Asse For these wordes of the Euangeliste Tell ye the daughter of Sion are not in Zachary as touching the very worde yet notwithstandinge the Euangeliste verye conninglye and aptly transferreth that to all the godly teachers which God commanded one Prophete onely to testify For this was the onelye hope by the which the sonnes of God ought to erecte and conforte themselues namelye that the Redemer at the lenghte shoulde com And therefore the Prophete teacheth that full and sufficient matter of Ioye is brought vnto the faythful by the comminge of Christe For seing that God canne no otherwyse be fauorable vnto them than by the meane of a Mediator who delyuereth those that are his from all euell What thynge can there be without hym whiche can exhillerate and make glad the harts of men who are drowned in theire synnes and oppressed with manye miseries And euen as it is necessarie Christe beinge absent that wee bee sorowfull and heauy euen so againe the Prophete admonisheth the faythfull that there is good cause why they shoulde reioyce when a Redemer is com vnto them C This therefore is an exhortation to Prophetes Preachers to declare these glad tydings to the Churche of Israell for by the name of sonnes the Prophets did call as well the Cittyes them selues as the Cittizenes that dwelte in them For so often as wee heare the Lorde speakynge let all Prophetes Apostels and Pastors knowe that they are commaunded to speake in the name of the Lorde and to declare theire Imbassage Tell ye sayth he the daughter of Sion He commaundeth therefore his Ministers to speake vnto the congregation of Saincts and to the Churche of Hierusalem and to declare vnto them the commynge of they re Christ The daughter of Sion and the daughter of Hierusalem are bothe putt for the Churche whiche was at Hierusalem For Syon was a parte of the Cittye The Euangeliste beinge contentâ—… that he had shewed the place of the Prophete exhorteth the Ministers of the Churche to declare that the Prophesy of the Prophete as concernynge the Messias is fulfylled when they sée Iesus syttynge on an Asse to enter into Hierusalem as it was Prophesyed before Beholde E. By this woorde he goeth about as one hauynge som greate and waightye matter to speake of to awake vs from sleepe and infydellitye to the ende wee mighte with the greater Ioye receyue this Ioyfull tydynges The Kynge commeth L. That is to saye whiche was promised vnto thee whose peculiar people thou arte who onelye ought to gouerne thee all other sette asyde but in spirite not in externall rule and Empire of whome thou shalte and arte so gouerned that beinge delyuered from synnes from Deuells from Hellegates from the fleshe from the world mayest most pleasantly be broughte vp gouerned of him in grace in spirit in lyfe in heauen in God the which thinge commeth to thee onelye by Fayth by the which thou doest beleue him to be suche a King and that he doth vse no other gouernmeÌ„t that he came to no other end For if thou do not beleue these things of him thou shalt neuer attaine theÌ„ by any other thing nor by thine owne labor and industry For suche a one as thou doste deme and esteme thou hast whatsoeuer thou doest persuade and promise thy selfe to be in him that same shalte thou finde in him and in all thinges as thou beleuest so shall it be vnto thee he for euer abyding all one and immutable which is the Kyng of life of grace of felicitye whether ye be so tought or no. Commeth vnto thee He it is that commeth For it is not thou the coÌ„mest bringing thy selfe vnto hym his dwellynge is so hye and so farre hence that thou canste not com vnto him by thy riches by thy worke or by thy labor that thou mightest haue nothing to boaste that thou by thine own merite or deserte hadest purchased hym vnto thee He commeth also because he foreshewed the same in the Prophetes and promised that he woulde com So that nowe he hath faythfully performed his promises and is com Bu. Thou haste looked for hym a longe tyme O Sion and haste weryed they selfe wyth wayting where and when thou shouldest beholde that Kynge whiche in all ages was promised to com into the worlde Nowe therfore he commeth there is no cause why thou shouldest wayte for his comminge anye more And he commeth treuly to thee that is to thy vse for thy proffite not for any matter of his owne as commonly Kinges do but to saue thee to lyfte vp thee and to make thee happy B. He came also to make thee his peculiar people For Christe thought it not sufficiente to make vs free from tyrannye from the rule of sinne deathe and hell and to bee oure Kyng but also to geue hym selfe wholely vnto vs that whatsoeuer pertayned vnto hym mighte be our owne Of the which saincte Paule wrighteth saying God spared not his owne sonne but gaue hym for vs all howe then with him shoulde he not geue vs all thinges And againe hee saythe Christe is made vnto vs of God Sanctification righteousnes wisedome and redemption In this therefore that he commeth vnto thee thou haste a greate benefyte aboue all other namelye that thou mightest haue power ouer those thinges that belonge vnto him Euen as the wyfe taketh those things for her owne which pertaine to her husbande namelye the apparell with the which he adorned and beautifyed her so we take those thinges which pertaine to Christ as oure owne Besyde these woordes of the Euangelist we may reade in the Prophete more namely wheÌ„ he saith that he is righteouse and a sauiour Christ is here saide to be righteouse because of the righteousnes wherewith he is saide to Iustify vs and not of that whereby he iudgeth vs. For all those thinges which the Scripture attributeth to God and Crist our sauiour ought to be referred vnto vs He came therfore righteouse vnto thée that is he came to iustify thée by his grace only beinge not ignorant of thy vnrighteousnes And that thou mightest be made righteouse thou haddest no nede of anye thinge that pertained vnto thee but of his grace of his goodnes and liberalitie that thou mightest by hym alone obtaine righteousnes In this sence the Apostel Paule vseth these wordes when he sayth Christ is the obteyner of mercy through faith by the meanes of his bloud to declare his righteousnes in that he forgeueth the synnes that are paste whiche God did suffer to shewe at this tyme his righteousnes that he might be counted iuste and the Iustifyer of hym which beleueth in Iesus For he should not haue com a Sauiour to euerye one if he had come with his seuere strayte and Iudgeinge iustice but rather a condemner to all menne Forsomuche as all men are vniuste and synners But now hee commeth not onelye to make vs Godlye and Iust but also to saue so many as
cōfirme the promises made vnto the fathers Moreouer God in times paste diuersly and manye wayes spake vnto the fathers by Prophetes but in these laste dayes he hath spoken to vs by his owne Sonne whome he hath made heyre of al thinges They vvil stande in avve of my Sonne E. The Euangelist Luke hath Peraduenture they will stande in awe of my Sonne But this peraduenture is not founde neither in the Gréeke bookes nether in the olde Lattine bookes C. The which cogitatiō truely doth not properly belonge vnto god For he knew what woulde come to passe without all peraduenture so that he was not deceiued by hope of better chance But in parables we do often times sée that humaine affections are attributed vnto hym Notwithstandinge this sentence was not without cause added of our Sauiour Christe because he woulde thereby declare as in a glasse how farre passe all recouerye their wickednes was growen the which they to euidently declared in risynge with deuelishe fury againste the sonne of God whiche came to bring them to perfecte health 38. But when the husbandmen sawe the sonne they said among them selues this is the heyre come let vs kil him and let vs inioye his inheritaunce But vvhen the husbandmen A. Nowe he declareth how his sonne was receiued of them They sayde among them selues E. The Gréeke woorde is somwhat doubtefull whether it signify within themselues or amōg thē selues howbeit the most fete sēce is amōg them selues that thereby we may vnderstande that they had secrete talke among them selues of this conspiracye But they spake these wordes within thē selues when in spight of their téeth they were constrained to thinke him to be the Messias and when they sayd If we let him escape thus all men will beleue in him the Romanes shall come and take awaye bothe our roome and the people Come let vs kil him They spake this when Cayphas sayde It is expedient for you that one man dye for the people not that all the people perishe Also awaye with him crucify hym And let vs inioye his inheritaunce Bu. As if they shoulde haue said This man challengeth the vineyarde for his inheritāce makinge hym selfe the Kyng of the people of God He arrogateth to hymselfe equal with the Father come hyther therfore let vs kill this blasphemouse personne whereby wee maye in safety enioye his inheritance The inheritance of the Lord is the power of all thinges the people of God the holy Citty the dignity of the priestehode and the gouernement amonge saincts To the ende therefore saye they it maye be lawfull for vs to retayne and kepe the dignitye of the priestehode and the gouernement ouer the people let vs kill hym leaste peraduenture the Romaines hearynge that a kynge and sauioure is come vnto vs set vpon vs with battaile spoyle our cittie leade our people into captiuitie and burne oure temple A. This was the wicked madnes of the priestes C For as they by theyr cruell murther of the prophetes dyd thruste and depriue God so muche as in them laye from his inheritaunce euen so this was the heape of all mischiefes to kyll the sonne that they might raygne as in an house without an heyre For this was the cause that the aduersaries did so rage against Christ leaste they shoulde forgo and loose theyr tyranny as a praie For he it is by whom God the father wyll rule and to whom he hath geuen all empire Therfore the ambition and couetousnes of the prestes is noted which wente aboute to vsurpe vnto them selues the gouernemente of the vyneyarde they them selues beynge but seruauntes This is an exaumple worthy to be noted of the ministers of the Churche to the ende they maye remember that they are Goddes seruantes and howe that they ought not challenge and take to them selues his authoritie rule but so to laboure in the vyneyarde that the fruite thereof may remayne to God and that they may onely seke for his glory A. For so the lorde sayde vnto his Apostelles I haue chosen you and ordeined you to go and brynge forthe fruite and that your fruite shoulde remayne 39 And they caught him and thrust him out of the vineyarde and slewe him And they caught him A. That wicked and cruell decree of the Phariseies agaynste the professours of Christ is well enough knowne by the whiche they conspired that if any confessed hym to be Christ hee shoulde be caste out of the synagogge Moreouer when they rated the blind mā they saide Be thou his disciple for wee are Moyses disciples And slevve him Bu. For the Lorde Iesus beinge taken and beinge condemned as ablasphemer and an excommunicate person was deliuered to Pilate to be crucifyed But the rulers of the people were in this poynte chiefely to be blamed whiche perswaded foolishe and common people that they shoulde aske to haue Christ geuen them to be crucified and Barrabas to be loused 40 VVhen the lord therfore of the vineyarde commeth what wyll he do vnto those husbande men Bu. Here the Iudgement of God is shewed whiche is prepared for all rebellyouse obstinate and vnthanckefull personnes For God the father cannot leaue suche horrible and crewell contempte of his onely begotten sonne vnpunyshed A. For he had also spoken to them by Moyses sayinge Whosoeuer wyll not harken vnto the woordes of the prophete which he shall speake in my name I wil require it of hym But those men durste not onely reiecte the sonne of God teachinge and speakinge vnto them but also they presumed with vyolence to put him to death yea euen to the most shamefull deathe of the crosse Wherefore they beinge worthy of the crewell vengeance of God haue felte at the length the hande of the lorde and the iust punishmentes of theyr rebellion 41 They saide vnto him For as much as they be euill he will trewely destroie them and will let out his vineyarde to other husbandemen whiche shall deliuer him the fruite in dew seasons He vvyll truely destroye them Bu. Our sauioure Christ by his former question caused the vnwise to confesse the truth For they are constrayned openly with theyr owne mouthes to grante that whiche he wolde hym selfe C. Notwithstanding the Euangelystes do here varry and dyffer a lyttell Our Euangelist Matthew saith that they were forced to cōfesse this them selues Marke saith that Christ did symplelye pronounce what the ponishement of suche wycked seruantes shoulde be And Luke more euidētly as it might seeme dysagreeth from them bothe for when Christ had pronounced the ponishment against these wycked seruauntes they dyd dislike of it saying God forbid But if wee do more depely way serche for the sence and meaning we shal finde no repugnance or disagrement at all For these priestes not perceyuing at the fyrste that this parable pertayneth vnto them but thinkinge that Christe spake in dede of suche wicked and vnthanckfull housebandemen they by and by sayde Suche
at the lengthe by the Iuste deserte of their ingratitude he forsaketh them striketh them with greater blindnes The thyrd calling is special and of great efficacye by the whiche God dothe very muche aduance the electe and faythfull onelye when that by the inwarde lightning of the spirit He bringeth to passe that the word preached abydeth in their hartes To these testimony is geuen by the same spirit that they are the adopted sonnes of god Wee can not Iudge who are the electe and who are the reprobate for we ought to leaue this Iudgement vnto god A. Notwithstandinge by signes there may be some coniecture had but we muste alwayes beware of rashe Iudgement M. Euerye one that is the electe and chosen of God is fully certifyed in hymselfe of his calling the which thing we may dayly beholde For many are broughte into the Churche whiche afterwardes fal awaye from the same either being terrifyed by persecution or els beinge ouercome with some other temptation Suche truely are of the nomber of them that are called but are not elected For hereby oure election is proued if we perseuere to the last ende C. To be shorte oure Sauioure Christe by this place teacheth that the external profession of faithe profiteth lytell and suffiseth not that GOD should acknowlege euery one for his soÌ„n which seme to haue obeyed his callyng M. And the name of election doth only signifye a separation because the electe are so discerned that they haue a peculiar lot as we sée often times in Iudges Bu. We haue harde now in these twoo parables that the Iewes shal be greuously punished which so oftentimes haue reiected God their caller And againe that the Gentils shal not be spared which succede and come into the place of the reiected Iewes if they go forwarde in hypocrisye and defile their Euangelical profession with filthy and wickednes Therfore let euery on of vs in all things feare the Lorde whiche loueth faith and righteousnes hateth hardnes of harte and wickednes 15. Then wente the Phariseys and toke counsell howe they mighte tangle him in his wordes Then vvente the Phariseys and toke C. When the Pharises had oftentimes and many waies sought how they might hurte Christe at the last they thoughte this ready waye and excellente meane to bringe their purpose to passe if they might deliuer him to the deputy as a seditiouse persone an inuentor of newe thinges As concerning tribute there was at that time as we may see in an other place greate contencion amonge the Iewes For when the Romanes had transported to them selues the tribute whiche God in the lawe of Moses commaunded to be payed vnto him the Iewes oftentimes fretted and saide that it was very vnmete and a horrible thinge not tollerable that Prophane men shoulde rake vnto them selues after this sorte the righte which pertained vnto God. Moreouer it maye be that seing that legall appointing of tribute was a witnes vnto them of their adoptioÌ„ they thought them selues to be spoyled of their dewe honor Nowe the more poore that any man amonge them was the more bolde he was to make a tumulte The Phariseys therfore deuise this snare to take our Sauiour Christe because howe so euer he shoulde aunswere to this question of payinge tribute he shoulde as they thoughte snare hymselfe if he shoulde denye tribute to be payed he shoulde be gilty of sedition but and if he should coÌ„fesse it to be dewe by right then shoulde he bee counted an enemye to his nation and a betrayer of the liberty of his countreye But their whole intente was in dede to drawe awaye the people froÌ„ hym This snare the Euangeliste noteth when he sayth Hovve they mighte tangle hym in his vvordes B. So greate was their blindenes that they could not be quiete althoughe they had tried this matter so often before in vaine To intangle or intrap one in his woordes is to propounde a doubtefull or daungerouse question out of the which a man hath no lesse trouble to vnfolde himselfe than out of a snare or net The Euangeliste Marke hath to take hym in his woordes And so hath the Euangeliste Luke also 16. And they sente oute vnto him their Disciples with Herodes seruauntes saying maister we knowe that thou arte true and teachest the way of God truelye neyther carest thou for anye man for thou regardest not the outward apparence of men And they sente out to him C. Because the Phariseys were the sworne enemis of Christe and therefore knewe that they shoulde be suspected they suborned and craftely set forth certaine of their Disciples B. Of whome they thoughte hym to haue no knowledge or consideration Luke saith that they sente forth spyes whiche shoulde fayne themselues rightouse men that is which shoulde deceitfully pretende a simple affection to learn that whiche is true For the fayninge of righteousnes in this place is not taken generally but it is restrayned to the presente cause excepte they had borne a pretence of docillity and sincere study they had not bene admitted VVith Herodes seruantes M. E. He calleth those Herodians or Herodes seruauntes whiche defended Cesars cause WheÌ„ Iuda begaÌ„ now to be tributary to the Romanes Kinge Herode the sonne of Antipater was by Augustus Cesar put in authority to gather the tribut C They ioyne therfore vnto theÌ„selues the Herodians whiche did more fauore the Empire of Rome whereby they were more feete to accuse But this is worthy to be noted that although there was great dissention amonge theÌ„selues yet notwithstanding such was theire hatred against Christ that they could conspire in one againste him As concerning the secte of the Herodians this is to be noted Seinge that Herode Antipas was only halfe a Iewe or vnlyke to his â—…unceters and a counterfeyte professor of the lawe whosoeuer woulde exactly and in euery point obserue the lawe hym they condemned with their impure worship counterfeite holynes for he had flatterers about him which brought in a cooller to his false and peruerse doctrine So that beside other sectes at that time there was spronge vp a courtelyke religion Master M. This is a deceitfull dissimulation E. They are not ashamed of inconstaÌ„cy by the which they now call hym master whereas before they blasphemed him sayinge that he had the spirite of Beelzebub A. Euen so in an other place the Phariseys whiche were the maisters of these imbassators saide vnto Christ master we woulde sée a signe of thée And againe Maister this womaÌ„ was taken in adultery But they called him maister whose disciples they woulde not be For they saide vnto that begger to whome Christe restored his sighte Be thou his dissiple for wee are Moses Disciples Here the prouerbe is fullfilled such lyppes suche lettice The Phariseis were dissemblers and hypocrites and their Disciples follow them in all points VVe knovve that thou art true C. This is the righteousnes which they fayned when they flatteringlye submitted
the Phariseies were gathered together Iesus asked them sayinge VVhile the Phariseis vvere gathered together M. The Phariseies were nowe gathered together to suborne and craftelye to set forthe some one whiche by puttynge forthe a question mighte tempte and intangle Christe the whiche thinge they went about a littell before to brynge to passe by the Lawyer of whom we spake euen now but in vayne When as therfore the Phariseies were gathered together whiche tooke vnto them selues the knoweledge of the lawe and the prophetes and yet were ignorante of the comminge of Christe because they dyd not greately desyer the same neyther vnderstode his maiestie and glory it is not without cause yf Chryste demaunde of them sayinge 42 VVhat think ye of Christ VVhose sonne is hee They said vnto him the sonne of Dauid VVhat think ye of Christ B. This is thought to be the laste talke that our Sauyoure Christ had with the Phariseies and his aduersaries by the whiche he wente about to prouoke them to knowe him except those thinges whiche he aunswered them to when he was taken of them By these wordes therefore he wente about to stirre vp theyr mindes and to admonishe them of his kingedome if so be that there were any amongest them which were curable the they might loke for Chryst to be greater than the carnall kinge yea and more excellente than Dauid his father For those that were carnal hoped for nothing but carnal things VVhose son is he C. The Euangelistes Marke Luke do more plainely expresse why Christ demaunded this question namely because a wicked opinion preuayleth among the Scribes that the promised redemer sholde be one of the sonnes successors of Dauid which shold bring nothing with him more excelent than the humaine nature For by by at the beginning Sathan by all meanes possible wente about to supplante some false fayned Christ whiche shoulde not be the true mediatour of God and man And because God had so often times promised that Christ should come of the séede and sprynge out of the loynes of Dauid this perswasion was so depely rooted in the hartes of al men among the Iewes that they coulde in no wise abide to haue him depriued of the humaine nature Sathan therfore suffered Christ to be acknowledged to be a trew man and the sonne of Dauid because he sholde in vaine haue gone about to take away this part of fayth being so euident common amōg al men but that which was worse he spoyled him of his deitie as though he should be some one of the sonnes of Adā And after this sorte the hope of the euerlasting life to come spiritual righteousnes was abolished But so sone as Christ was declared vnto the worlde the Heretiques went about by many subtil meanes deceites to ouerthrowe one while his humaine nature an other while his diuine nature least that he should either haue full power to saue vs or elles least we shold haue familiar accesse vnto him But because the houre of his deathe was at hande the lorde hym selfe thoughte good to make his deitie Godhed known that the trust of al the godly might be reposed in him without all feare or doubting For if he were onely a man it were neither lawefull for vs to glory in hym nor yet to hope for saluatiō by him Now let vs note that his purpose and intente was not so much for his owne sake to declare him selfe to be the sonne of God as it was to ground our faith vpon his heauenly power For as the infirmitie of the fleshe by the whiche hee made him selfe nere of kynne vnto vs dothe incourage vs that we should not doubt to come vnto him euen so if we sholde haue onely respect vnto the same we shall be rather filled with feare and desperation than with any god trust and confidence Notwithstanding we must note that the Scribes are not reprehēded because they did teach Christ to be the sonne of Dauid but because they immagined him to be a mere man which should come from heauen to put vpon him the nature and person of a man Neither doth the Lord altogether speake of himselfe but simplely sheweth that the Scribes do wickedlye erre in that they loked that the redemer should come onely of the earth and humaine progeny And althoughe it was an olde opinion amonge them yet notwithstandinge wee gather by this our Euangelist Mathewe that they were asked before the people what they thought They said vnto him the sonne of Dauid Bu. It was euident by many promises of Scripture that Christ should come of the seede of Dauid A. but they which dayly redde these promises and interpreted them to the people loked for nothinge to be more in the person of Christ then a man Therefore they make aunswere vnto Christe whiche was most common and vsuall amongest them namely that the Messias was the sonne of Dauid 43 Hee saide vnto them howe then doth Dauid in spirite call him Lorde sayinge Hovve then doth Dauid M. Christ our sauiour doth not reprehende the Phariseis as we said euē now because they cōfessed him to be the sonne of Dauid but because men commonlye denied him whiche shoulde be the Messias to be nothyng elles but an earthlye kinge which should bringe the people of God into a certaine earthly libertye and that he should so inlarge the tereene and transitory kingdome that it should extēd it selfe euen to the endes of the worlde that hee shoulde be of the tribe of Dauid for this cause I say he thought good in the presence of some to geue them occasiō to haue a farther cōsideration of his glory maiesty namely that he was not the sonne of Dauid according to the flesh but also the sonne of Dauid Dauids lord For in respect that he toke fleshe of the virgin Mary his is the sonne of Dauid in respecte that hee was conceiued by the holye ghoste he is the sonne of God and Dauids lord Therfore this is no new or late inuented error For this impietie raigned among the phariseis long before be came into the worlde So that the deuill hath soughte frō the beginning as it is saide already to take awaye the deitie godheade from Christ that by that meanes al the saluation of mankind might be vtterly quite ouerthrowen In spirite The Euangelist Marke hath Inspired with the holye ghoste And the Euāgelist Luke in stede of both these hath In his boke of Psalmes C. But Christ declareth that Dauiddyd speake in the spirit expresly with great emphasis and force For he opposeth and setteth the prophesie of the thing to com against the testimony of the thing presēt And the cauill by the which the Iewes at this day excuse thē selues is this They say that by this prophesye the kingedome of Dauid is celebrated as though he apointing God to be the author of his raygne wolde rise against the mad enterprises beastly practises of his enemies
bloude of Zacharye the sonne of Barachias whome he slewe betwene the temple and the altar That vppon you may come B. Bu. To haue the iust bloude come vpon any man is to be gilty of bloude and to haue bloude required at his handes that is to be punished and to haue vengeance recompeÌ„ced for the bloud whiche was shed C. Christ doth not only detracte and plucke away froÌ„ the Scribes Phariseis that whiche they falselye arrogated to them selues but also teacheth that they were adorned with the Prophetes to a quight coÌ„trary ende that no age might be frée from the mischife of wicked rebellion For the pronoune you doth generally comprehende the whole people from their firste originall or beginning Obiection If anye man do obiecte and saye that it doth not agrée with the iudgemente of God that the punishementes of the fathers faltes shoulde be layed vppon the children wee maye easelye aunswere that seinge they also by wycked conspiracy wrapped them selues in the same vngodlines it oughte not to seme absurde if God punishinge euery one of them alike do laye the punishemente dewe to the fathers vppon the heades of the children Therefore iustly a count is to be made and punishment also to be had of the whole people for the continuall contempte at the lenghte in whose time or in what age soeuer it commeth Forâ—… as God by the longe continuance of his pacience did constantly contende with the malice of the whole people euen so all of them by their iuste deserte werr made giltye of the inflexible obstinacy which coÌ„tinued euen vntil the laste hower as euery age by compacte consente murthered their Prophetes euen so it is mete that they be called to common and general iudgement and all the slaughters which were coÌ„mitted by one consented to be reuenged vpon al B. Bu. The Lorde therfore doth not only threaten the reuenge of those whome they shoulde kil but also the reuenge of those whome their elders had slaine signifiyng the beseginge and vtter destruction of this people For these men did kyll Christe the heade of all Saints and his Apostles also greater than all Saintes as they whiche broughte the more perfecte knowledge of God to the world therefore they did not onely finishe but also excéede the crueltye of all their forefathers whiche had shed the innocent bloud of the Prophetes So that euen as they had the crueltye of them al finished to the full so they made themselues gylty of all the iuste bloud which they at any time had shed For as all the saints from the first to the laste are all one body hauing Christe their heade and what benefits the Lorde geueth to their posteritye he saythe that he geueth them to their fathers euen so all the wicked doe consiste of one bodye hauynge Sathan their heade wee saye that vengeance is rewarded them and that they are punished with such punishmeÌ„ts which are not felt of theÌ„ in this lyfe with the whiche they are afflicted in dede but firste of all are takeÌ„ vpoÌ„ their posterity So the Amalachites fought against Israel wheÌ„ they came out of Egipte The which thing the Lord coÌ„maunded to be written in a booke for a remembrance and to be committed to the eares of Iosue promisinge that he wolde vtterly roote oute that people in somuch that no remnaunte of theÌ„ should remayne for a memoriall But the lorde performed that thing first of al by Saule within forty yeres after or thereabout that this people the Amalachites had offeÌ„ded and so the vengeance or reuenge of that falte fell vpon them whiche neuer committed the same by externall falte Notwithstanding this God was not vniust in reuenging vpoÌ„ them that which their fathers had coÌ„mitted For these at the last had fulfylled and whollye rynyshed the wickednesse of their fathers so that the same wickednes did specially deserue to be ponished externally in them After this manner therefore the crueltie also of all those whiche haue shed at any time iust bloud and the impietie of these Iewes at the laste whiche were destroyed by Titus came to the full and fulfilled the same measure whiche deserued extreame vengeaunce It was reuenged therefore and ponished in them by right and they were iustely plagued for an example to the whole world NotwithstaÌ„dinge in the meane tyme also they which were before these men were no lesse ponished for their offence but priuatelye but they receyued the more publique and greatter ponishement whiche were destroyed by Titus This is a horrible malediction and cursse if we communicate and take parte in the wyckednesse of the vngodly we shall not onely beare the ponishemente of oure owne synnes but of their synnes also From the bloud of the righteouse Abell C. Althoughe Abell were not slayne of the Iewes yet notwithstanding Christ imputeth his deathe vnto them because euen among those there was a certain affinitie of the wickednes of Cayne otherwise it wolde not agree that he saith that the iust bloud was shedd from the begynninge of the worlde by this generation Cayne therefore is appointed the headde the prince and authour of the Iewishe people because in that they began to kill the prophetes they succeded and came into his place whose followers they were A. He calleth Abell iuste because by a lyuely fayth in the promised redemer he offered vp sacrifice acceptable to God. As concernynge the which matter reade the leuenth chapter to the Hebrewes Vntyll the bloudde of Zachary C. He nameth Zachary not as thoughe he were the laste martyr for the Iewes had not then made an ende of kyllynge the Prophetes but rather herevpon their boldenes and mad fury increased and they which came after dyd ingurge and fyl them selues with the bloudde whiche theyr fathers onelye had lycked neyther yet because his death was the more comonly known although the holye Scrypture dothe celebrate the same but there is an other cause the whiche beinge worthye to be noted was vnknowen to the interpretours Wherby also it came to passe that they were not onely deceiued but the readers also were brought into greate doubte For Christ might seme to be forgetfull when he rehersynge an olde slaughter omitteth an innumerable heape of murthers whiche were afterwarde commytted vnder Manasses For the Iewes dyd not ceasse to persecute wickedly the saintes and holye men of God euen vnto the time of transmigration or departure into Babilon yea when the affliction of the Iewes was come we knowe howe cruelly they dealt with the prophete Ieremy But trewely the Lorde didde not seeke to cast in theyr teethe those lately done murthers but he rather chose this old and ancient slaughter whiche was the beginninge and originall of mischeuouse libertie that they might afterwarde burste forthe into vnbrydled crueltie because this was more meete for his purpose For wee declared euen nowe that this was the effect of his counsell and purpose that seing that nation did not cease and leaue
the Iewes The aunciente foundacions sayth hee being taken vppe new were layed by Herode vpon the which he erected a tēple a hundred Cubits long and in height a hundred and twenty And this tēple was builded of very harde white stoone the which stones were in greatnes fiue and twēty Cubits longe eight Cubits thicke and twelue Cubits broade It was such a peece of worke that it deserued to be spoken of throughout the whole worlde There were set a worke to builde this temple aboue ten thousande cunninge craftes men which did woorke vppon the same duringe the time of eight yeres Hegesippus also in his first booke maketh mencion of this temple C. And this temple also was had in such reuerence as well amonge forreine nacions as amonge the Iewes that no man durst suspecte that the same should euer be destroyed After this maner also the Papacy maketh simple mē at this day to marueile for when they see the same to be adorned beautifyed with great riches and fortefyed with power they are forthwith amazed in somuche that the Church of Christe seemeth vnto them filthye and base Manye also do thincke that wee are deceiued and oute of oure wittes when they go about to seeke the destruction therof thinkinge that wee maye as sone plucke the Sunne out of Heauen as the Pope out of his chayre M. Therefore that noble sighte of the Temple did make the Dysciples of Christe astonished insomuch that they thoughte it impossible that the Temple being so sumptuouse shoulde so sone be destroyed as Christ had sayd 2. Iesus saide vnto them See yee not all these thinges Verely I say vnto you there shall not here be lefte one stone vppon another that shall not be destroyed Iesus said vnto them M. Christe was so farre from pleasing the mynds of his Disciples that hee doth exaggerate and more earnestly inuey against that of which they seemed to take so much pitty and doth confirme the same with an earnest affirmation sayinge that it shal certainly come to passe See yee not all these thinges As if he should saye Behould all these thinges diligently and wonder at them also but all these thinges shall fade awaye how sumptuouse and beutifull soeuer they be Verelye I saye vnto you Hee vseth an othe C. For because the greatnes and pompe of the temple being as a veale set before their eyes did not suffer their fayth to reache to the kingdome of Christ to come therefore hee affirmeth by an othe that those thinges should shortly perishe which did so greatly stay them This foreshewinge therefore of the destruction of the temple did much prepare the waye to the ignorant and weake For although it was necessary and profitable for the temple to be destroyed least that the Iewes beinge to much adicted to earthly elementes creatures shoulde be helde thereby in the shadowed worship yet notwithstandinge this was the speciall cause that God woulde haue the repulse of his sonne and the contempt of the grace which hee offered vnto them to be reuenged of the nacion by a horrible example Wherefore it was necessary that the Disciples by this declaration shoulde forsake the societye of this rebellious people Euen as at this daye those thinges which the Scripture foretelleth as concerninge the punishment of the wicked ought to driue vs from those sinnes which prouoke the wrath of God. Also whatsoeuer teacheth as concerninge the short and trāsitory figure of this world ought to correcte the vanitye of our sences which to gredely followeth pompe luxury and other vaine delightes But speciallye that which the Scripture pronounceth as concerninge the feareful destruction of Antechriste and his secte oughte to take from vs all lettes and hinderaunces which do stay vs in the right race of fayth There shall not here be left one stone that shal not E. This word here is an aduerbe of place signifyeth thus much In this buildinge The Euangeliste Luke hath The dayes will come in the which of these thinges which ye see there shall not be left one stone vppon another The whiche thinge notwithstandinge as yet seemed impossible to the rude Dysciples And truly it appeareth hereby that the buildinge of this temple was in most strongest maner because when Hierusalem was taken the Romaine souldiours had much adoe to enter the same as wee may see in the seuenth Booke of Iosephus de bello Iudaico and the nynthe Chapter 3. And as hee sate vpon mount Oliuet his Disciples came vnto him secretelye sayinge Tell vs when shall these thinges be and what shal be the token of thy comminge and of the ende of the worlde And as hee sat vppon mounte Oliuet B. The Euangelist Marke addeth sayinge that he sate ouer against the Temple It is sayd in Luke that the Lorde was wonte in those dayes at night to go forth of Hierusalem to mount Oliuet the which he obserued this thirde day also after the which there is none of the Euangelistes that maketh mencion that hee retourned againe vntill the day of swete breade that is to saye the fift daye after that in the which he entered into the Cittye with pompe maiestye whē they cryed vnto him Hosiah-na Herevppon manye of the aunciente fathers helde opinion that hee taryed the fourth daye at Bethany His Disciples came vnto him C. B. M. The Euangeliste Marke nameth foure of his Dysciples that is to saye Peter Iames Iohn and Andrewe to whom he reuealed other misteries Peraduēture they thought that he would open these thinges and many other to them alone Secretly saying M. Or they came vnto him a part or priuatelye that is to saye the people beinge awaye because it was verye daungerous to speake anye thinge openlye of this matter as appeareth by the historye of Stephen Tell vs vvhen shall these thinges be A. Christ had openly and plainly sheewed them of the destruction of the temple but hee had not in like maner declared the time that the same might be knowne to the Dysciples Therefore they beinge perswaded that the matter shoulde come to passe as the Lorde had spoken do inquire of the time And vvhat shal be the token of thy comminge C. The Euangelistes Marke and Luke do not so plainly speake of this matter as doth Mathewe For they onely say that these fower Disciples came and enquired of the tyme when the Temple should be destroyed and because the matter was incredible they also demaunded what signe the Lorde woulde shewe thereof from Heauen But here they inquyre of the tyme of Christe his comminge and of the ende of the worlde Yet wee must note also that seing they had imagined euen from their childhoode the state of the temple to be perpetuall and seinge their mindes were wholy fixed vppon the same they thoughe while the worlde stoode the temple could not be destroyed Therefore so sone as Christ said that the tēple shoulde perishe they of their owne accorde call to minde the consumation
the grace of Goddes kyngedome offered vnto theym and do contempne and persecute his mynisters shall see in tyme to come what they haue despysed and shall mourne C. And hee alludeth to the place of the Prophete where GOD teachinge that a notable proofe of his iudgemente is at hande saith that there shall be mournynge amonge all kynredes lyke as men mourne for theyr onely begotten sonne yea and be sorye as men are sorye for the buryall of their fyrste chylde Wherefore there is no cause why any man shoulde looke for the conuersion of the worlde because to late and without profyte at the lengthe they shall feele whom they haue crucifyed And they shall see the sonne of man. This is an explycation of that signe because they shall see the sonne of man commyng on the clowdes whiche was then in earthe vnder the fourme of a vyle seruaunte And after this maner hee declareth that the glorye of his kyngedome shall not be earthely but heauenly as the Disciple falsely immagyned M. And there is an emphasis or force in this that hee saythe not and they shall come but they shall see As if hee shoulde saye Hym whome they contemne and persecute shall they see comyng with greate terroure and feare to iudgemente with power and greate glory After this manner hee beinge broughte before the presence of the hyghe priestes sayde Hereafter shall ye see the sonne of man syttynge on the ryghte hande of power and commynge in the clowdes of the skye And in the nynteth of Iohn it is sayde they shal see hym whom they pearced They shall see I saye the sonne of manne For when hee assended into Heauen hee dydde leaue his humayne nature but dyd clarifie the same He meaneth therefore that hee wyll descende in the same forme and subtance in the whiche he assended into heauen Comminge in the cloudes of heauen M. Hee assended in the cloudes For it is said And the cloudes toke him awaye from theyr sighte And as he assended so shal he dessende againe So shall he come said the angelles as ye se him go into heauen S. Paule also saith And we shall be taken vp in the clowdes to mete Chryste in the aire So often therfore as we see the clowdes let vs be admonished of these thinges For they are and shal be the mynisters of Christ and oures also Let vs thincke that they shall be our charriote by the whiche we shal be caried vp to the heauenly glory We are also admonished by this place not to differ oure repentāce and amendment of life to that time in the whiche there is no leysure to repente or conuerte To late repentaunce is vaine which to no pourpose afflicteth the wicked at the comming of the iudge maketh the vnbeleuinge Iewes the Gentiles and euill christians to mourne 31 And he shall sende his angelles with the greate voyce of a troumpet and they shall gather together his chosen from the foure windes euen from the higheste partes of heauen vnto the endes therof And he shall sende his angelles vvith the great voyce Bu. Or with the trompet of a gret voice for the greeke texte may diuersely be taken But the well soundynge and shryll trompet by the whiche the electe shall be called frō all places is that most effectuall calling as well of the deade as of the liuing to the trybunall seate of Christe whiche shall be done by the mynistery of angels And it semeth to be alluded to the maner of the Israelites who were wont to be gathered together with the sounde of a trompet by the Leuites Moreouer the sound of the trompet was heard whē the law was geuen to Israel in the whiche there was a certaine shewe made of this last gathering together of the people of God. The Apostell Paule ioyneth the shoute voyce of the Archangell with the trompe of God saying For the lorde hym selfe shall dessende frō heauen with a shoute and the voice of the Archeangel and trompe of god And the same Paule calleth it the last trōpe in another place And they shall gather together his chosen M. For consolations sake he sheweth what shal happen to the electe He sayth not They shall gather together Christians of the which the greatest parte are reprobates neither the iust or pure from syn which haue well deserued but the electe that he mighte commende the grace of election A. out of the which as out of a most cleere fountayne all good thinges what so euer God hath done or wil do for his children doth flowe C. And it is to be noted that it is sayd tht the electe shall be gathered together by his aungelles therfore angels are the ministers of god From the fovver vvindes That is from the one ende of the worlde to the other The Euangeliste Marke hath from the foure windes from the ende of the earth to the vttermoste parte of heauen For he meanethe that the electe muste be gathered from all places of the earthe Euen from the hyest partes of heauen That is euen to the vttermoste parte of heauen For the heythe of the heauen signifyethe as muche as the vtmoste regyon or parte thereof But Chryste speaketh hyperbolically that he might teach the elect that altoughe they be quite taken out of the earth and theyr ashes dispersed through the ayre yet notwithstanding that they shall be gathered together agayne that they maye growe and increase vnder his heade to euerlastinge lyfe and maye inioye the longe loked for inheritaunce For he mente to comforte his discyples leaste the sorrowfull scatterynge of the Churche shoulde discourage them Wherefore also wee so sone as we discerne and perceyue the Churche to be racked and deuyded by the subtyll practyse of Sathan or to be torne by the crueltie of the wycked eyther to be troubled by wicked oppinions or elles to be vncertaynely led awaye lette vs learne to haue respecte to this collection But trewly if the matter seme vnto vs harde to be beleeued lette the Angellical power come into oure myndes the whiche Christe therefore setteth before vs that he mighte put vs in minde of more than that whiche man is able to do For allthoughe the Churche being nowe weryed and molested by the mallice of man wandereth vnstable chased into banyshmente and beinge dashed and brused as it were by the waues and myserablye rent hath nothing sure and certayne in this world yet notwithstanding it must hope well because he shall gather it not after the manner of men but by his heauenly power whiche shal be of greatter force than all lettes 32 Learne a similitude of the figge tree when his braunches is yet tender and the leaues spronge ye knowe that sommer is nye Learne a symilitude of the fygge tree A. The Euangelist Luke And he spake vnto them a parable Beholde the fygge tree and all the trees when they shote forth their buddes ye see and knowe of your selues that sommer is then
sight with the infirmitie of the fleshe and that therefore their praiers are ne◅er superfluous By the promptnes and willingnes of the Spirite he vnderstandeth the affection of the minde whiche is gouerned by the holy ghost And that part whiche is reformed by the spirite of God is called the spirite in than by a figure called Metonymia or denomination this is that readines of the spirite whiche coueteth to followe God whether soeuer he shall call where suche promptnes is in mā it may be called a willing spirite And he calleth that fleshe whiche by nature resteth in man and the naturall affection of the mynde also We see therefore that he graūteth vnto them the prayse of wyllingnes least their infirmitie should caste them into dispayre and yet notwithstanding we see that he prycketh them forwarde to prayer because as yet thei were not sufficiently endewed with a strong spirite Wherefore this admonition dothe properly pertayne to the faithfull who beinge regenerated by the spirit of God desier to do well yet for all that they labour as yet vnder the infirmitie of the fleshe For although the grace of the spirite be in them yet are they weake according to the fleshe And although the weakenes of the Disciples is here shewed vnto them onely by Christe yet notwithstanding because the same that is found here in them pertaineth to all other men we may hereby gather a generall doctrine namely that wee must watche dilligently in prayer because wee haue not as yet in vs suche strengthe of the spirit but that we may easely fall through the infirmitie of the fleshe excepte the Lord doe staye and holde vs vp with his hande Moreouer there is no cause why we should tremble or feare Because a certayne and and sure remedy is propounded vnto vs the whiche we shall not seke a farre of neither in vayne For Christe promyseth that all they shall haue the vpper hande whiche geuing them selues vnto prayer caste of diligently the sluggishenes of the fleshe 42 He wente awaye once agayne and prayed saying O my father if this cup may not passe from me excepte I drinke of it thy will be fulfilled He vvent avvaye once agayne C. Although he sayth that Christe prayed here the second tyme yet notwithstanding we see here no forme of prayer But this praier is nothing els then a testimony of obedience to brydel hym selfe of his owne desyer that the wyll of his father might be fulfilled Notwithstanding there is no doubt but that this testimony of Christ may be called a prayer For he so testifieth that he altogether desyreth to haue this wyll fulfilled in hym as when we saye thy wyll bee done we doe not make our petition so as though he should doe it against oure wylles but that he would bende and frame our mindes to wyll that whiche he wylleth By these woordes of Mathewe therefore Christe semeth more frely to committe hym selfe all feare as it were being gone to his father Neither doth he desyer any more that the cuppe might be taken from hym but this desyer being paste he rather seketh to obeye the counsell and purpose of God. If this cuppe may not passe from me C. But did Christe doubte here There are dyuers and sondery motions truely in a troubled mynde For what is perturbation els than as a waue with the whiche the myndes of men are caried He was not troubled verely as wee commonly are yet notwithstandinge it was mete that he should bee troubled after a sorte that he hauing a felyng of our infirmities myght be mercifull vnto vs C. The Euangeliste Marke maketh no mencion of this goinge yea and when Christe retourned the seconde tyme he is sayde to ◅itterate the same peticions that he dyd before And there is no doubte but that so often as he prayed he was dryuen thereunto by the feare and horror of death Notwithstanding it is probable that he was at the seconde tyme more inclyned to shewe his obedience to the father and that hee was by the firste assaulte of temptation incouraged to go to his deathe with the greater bouldenes Luke doth not distinctly shewe that he prayed at seuerall tymes but sayth onely that when sorrowe and grief did vrge him he did the longer and with the more vehemency praye as though it had bene one only prayer But we do know that the Euangelistes sometymes omitting the circumstaunces doe onely touche the effecte Where as therfore he sayth that Christe came at the ende of his prayer to the disciples it is so spoken by a figure called Hysteron proteron Euen as in the other parte also where he saythe that an Aungel appeared from heauen before that he maketh mention of the agonye of Christe whiche should by order haue bene first declared But the preposterous order whiche the Euangelist vseth proueth no absurditie because to the ende we might knowe that the Aungell was sente vnto hym in vayne he doth afterwarde expresse the necessitie and so the latter narration is as it were a shewing of the cause And although fortitude commeth of nothinge but of the spirite of God onely yet notwithstandynge this letteth not but that God may vse his Aungels as ministers And hereby we may gather what great tormentes the sonne of God suffered when that it was mete for the helpe of God to be so sette forthe that he myght beholde the same with his eyes 43 And hee came and founde them a sleape agayne For their eyes were heauy And hee came and founde them a sleape agayne C. Wee doe see here that Christe vsed not a continuing prayer but put this solace betwene namely the cōming to the disciples For suche continuance of prayer is not required of the faythfull that they myghte not leaue of from the same But rather lette them continewe in their prayers after the example of Christe vntyll they bee come so farre as their infirmitie wyll suffer let them cease for a lyttle tyme notwithstandynge when they haue breathed them selues let them turne agayne vnto God by prayer A. Euen as therefore at the first time he rose from prayer and commyng to his Disciples sought for some solace euen so nowe this seconde tyme hee retourneth to them agayne at whose handes hee founde no more ease than hee dyd before For their eyes vvere heauy C. This sleapynes came neither with gluttony nor by grosse securitie nor by any sodayne merynes of the fleshe but rather by immoderate sorrowe as Luke testifieth Whereby wee doe the better perceyue howe prone and ready our fleshe is to slouggishenes to the whiche the very daungers them selues doe bringe the forgetting of god So that Sathan hath euery waye apte and mete occasion to snare vs For if we feare no daunger we are by and by as it were in a dronken sleape in the whiche he lulleth vs and hee ouerwhelmeth oure sences with feare and sorrowe by the whiche we should be styrred vp to prayer leaste they shoulde serue the
remember the olde fayth and frendeship that hathe bene betwene vs and howe haynouse and cruell a thinge it is to betraye the Sonne of man with a kysse whiche is a token of frendeship C. Thus we must learne accordinge to the example of Christe to mingle oyle vinegar together When the wycked are admonished wee muste vse this same moderation which Christ vseth here we must neither flatter theÌ„ nor vse to muche seuerity and al things muste be done vnfaynedlye otherwyse we shall not followe Christe whose admonition here described was vnfayned If the wicked do repente at our admonition we haue woon the saluation of oure neighbours but if they do not repente our good will shal be neuertheles profitable vnto vs. The same admonition did the Apostell geue to the Bushopes as appeareth in his epistell to Timothe Here also wee do euidently sée that whereof we are admonished a litell before namely that by what deceite soeuer hypocrites do couer them selues when they come in the presence of the Lord their wickednes is reuealed yea and that this doth bring great iudgemente vnto them because they beinge freÌ„dely intreated of Christe do rebell againste him Moreouer let vs vnderstaÌ„d that the Church shal be alwayes subiecte to this euell whiche Christe once in his persone sustained that is it shal nourse and bringe vp in the bosome therof trayters and false brethren And therefore it was said a litel before And the trayter which was one of the twelue came beinge spoken to this ende least we should be troubled out of measure by such exaÌ„ples because the Lord will trye our faith both wayes as when Sathan doth sett vpoÌ„ vs within the Church without by open enemys and when he goeth about our secrete destruction by hypocrits notwithstanding we are therewith taught that all wee whiche are the Disciples of Christe do imbrace sincerity with him For the defectioÌ„s and reuoltings which wee dayly beholde do stirre vs vp to the study of true piety to the feare of God as witnesseth S. Paule saying let euery one whiche calleth on the name of the Lorde departe from iniquity We are al commaunded to kysse and imbrace the sonne of God. Let euery one therefore take hede that he do it not trayterouslye Then came they and layed handes on Iesus E. The wycked multitude obserued the trayterouse signe whiche was geuen them and layed handes on Iesus â–ª and tooke hym But for this cause he was made bonde for this cause he was takeÌ„ that he might deliuer vs from the bondage of sinne and thraldome of Sathan into the gloriouse liberty of the sonnes of God and that he mighte teache the woorshippers of hym patience if they at any time being taken with violence shoulde be cast into bondes Neither is there any danger leaste the worde of God shoulde be bounde with vs also for Sainct Paule saith that the woorde of GOD was not bounde Furthermore the sonne of man is ouercome but neuertheles the eternall trueth of God abideth frée and inuincible 51. And beholde one of those whiche were with Iesus stretched oute his haÌ„de and drew his sworde strocke a seruante of the hye Priestes and smote of his eare And beholde one of them B. The Euangeliste Luke sheweth what the Disciples mindes were before that these thinges were done by Peter by these woordes When they whiche were about him saw what woulde followe they sayde vnto him Lorde shall wee smite with the swoorde It is likely that all of theÌ„ were ready to defende Christ for they had promised that they woulde rather dye with him than that they woulde denye hym They seme therfore nowe to be willinge to performe that whiche before they had promised C. Whereby againe it appeareth how much more ready bold we are to fighte than to beare the crosse Wherfore it is mete that wee alwayes wiselye consider what the Lorde coÌ„maundeth and what he requireth of euerye one of vs leaste the feruency of oure zeale doe burste forthe beyonde reason and measure And where as the Disciples are said to aske Christ they did it not with the minde to obey his will but by these wordes they declared that they were readye and prepared to resiste the force of their enemys Neither did peter looke when he shoulde haue a commaundement and leaue geuen hym to stryke but rashelye brake forth into vnlawfull violence B. This one which stoode by Christ here mencioned is said of the Euangelist S. Iohn to be Symon Peter which durste defende Christe before so many armed men when as on his side there were but two swerdes present and not one amongest them all mete for the warre C. At the first sighte truely this boldnes might seme worthy of praise that the Disciples forgetting their owne infirmity and beinge not mete to resiste ventured notwithstanding their bodyes for their master are not afrayed to put the same in hasarde of death For they rather desyered to dye with the Lord thaÌ„ they to liue se him oppressed A. Furthermore they knewe that great iniury was done vnto Christ whome they knew to be irreprehensible both in doctrine and in life And againe if Moyses defended the Hebrewe againste the Egiptian why shoulde not they be excused whiche desyer to defende their master from the multitude of wycked and mad men C. But because they do attempte more than the callinge of God wil beare or permit their rashenes is iustly condemned Wherefore let vs learne to take hede that our diligeÌ„ce may please the Lorde and that we maye depende vpon his wil that no maÌ„ moue his finger without his comaundemente And therfore specially we ought to geue our selues vnto this modestye diligently because in stede of true and iust zeale troublesom rashenes dothe very muche raigne in vs. And stroke a seruant M S. Iohn saith that this seruants name was Malchus And cut of his eare Saint Luke and Sainct Iohn saithe that it was his righte eare Furthermore S. Luke addeth that Christe saide Suffer ye thus far forthe As if he should saye God forbid that ye shoulde fight with the swerde for me but I will that ye suffer my aduersaryâ—… to take their pleasure of me so far forth as it is permitted vnto them By these wordes of S. Luke we may easely gather that not Peter only rose againste the enemys of Christe but that others also were fellows with him in the same inteÌ„perancy rashnes For Christ doth not speake only vnto one but saithe generally to all Suffer ye thus far forth 52. Then sayde Iesus vnto him put vp thy swerde into his sheath For all that take the swerde shall perishe with the swerde Then sayde Iesus vnto him Z. This is a greuouse rebuke by the which Christe teacheth that the dede or zeale of Peter was nothing els but rashe seditioÌ„ against authority contumely againste God the father arrogancy againste the maiesty of God violating of the whole Scripture so
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
and that wee coulde not be deliuered from the same except Christ should haue bene made giltye in earthe wee will neuer be ashamed to glorye and reioyce in bondes Moreouer so often as we heare that Christ stode in sorrowfull and base forme before Pilate let vs thereby gather occasion to beleeue the bearing our selues bould of the intercessor wee maye come into the presence of God with cherefulnes To the same ende also it pertayneth which followeth by and by as concerninge his sylence Christ helde his peace when the hye Priestes vrged him on euerye syde that by his sylence hee might open our mouthes For herevppon commeth that power vnto vs whereby wee crye Abba father And the Debitye asked him saying Art thou the kinge of the Iewes Howbeit it is probable that there were manye things spoken on both sides whereof the Euangelistes make no mencion not withstandinge all other thinges set a part Pilate chieflye standeth vpon the matter of seditiō because if he had founde Christe in any point to be a troubler of the common state hee woulde haue condemned him without delaye This is the cause why hee asked if he were a kinge M. S. Iohn sayth Then Pilate entered into the Iudgement haule againe and called Iesus and sayd vnto him Arte thou the kinge of the Iewes Nothinge coulde be done withoute tumulte because they were seditiouslye bente Hee entereth therefore into the Iudgement haule And truly his purpose is to absolue set Christe at liberty but Christ himselfe that he mighte obey his father offereth himselfe to be condemned and this is the cause that hee aunswereth so sparinglye For seinge hee had a Iudge so gentle an fauourable and whiche hearde him willingly it was an easye matter for him to defende his cause but he considereth to what ende hee came into the worlde and wherefore hee is now called of the father Therefore hee willinglye houldeth his peace least he should escape death And as concerninge this question whiche Pilate demaunded here of Christ namelye whether hee were a kinge it was done by the procurement of the Iewes who burthened him with the same faulte But he did make this demaunde as concerninge the kyngdome of Christ because if hee coulde cleare himselfe of that matter hee would set him at libertye Iesus sayth vnto him thou sayest In S. Iohns Gospell Christ maketh this aunsweare Speakest thou this of thy selfe or hath some other toulde it thee of mee The which aunsweee tendeth to this ende that there is no cooller in that accusation So that it contayneth an ouerthwarte refutacion as if hee shoulde saye This faulte is vndescretely obiected to mee seing there is no likelyhoode thereof whereby I might iustlye he suspected But Pilate seemeth not to take it well that Christe shoulde demaunde why hee suspected him And therefore in displeasure and reproche hee sayth that if any thinge were amisse it was longe of his owne nation I saith he sit a Iudge straungers do not accuse thee but thine owne country men there is no cause therefore why thou shouldest make me partaker of your discorde and contencion By mee and the Romaines ye mighte liue quietlye but ye wearye and trouble your selues yet I accordinge to my office which I am cōstrayned to take muste see that peace and quietnes be maintained Thy hye Priestes accuse thee what hast thou done A. A horrible sighte to behoulde Christe standeth bounde before the Iudge beinge striken with fistes spitted vppon lookinge for nothinge but the sentence of death and yet notwithstanding what hee had done it was not knowne Whereby wee leane that there was nothinge true or had any likelyhoode of truthe that coulde be layed to Christes charge and yet for all that the vniuste and most wicked sentence of death was pronoūced against him Iesus aunswereth My kingdome is not of this worlde By these woordes hee confesseth that hee is a kinge but he putteth awaye and pourgeth the reproche so muche as was sufficient to proue his innocensye For he affirmeth that his kingedome doth not withstande pollitique order as if hee should saye I am falselye accused to be a troubler of thinges and to renue matters in the publique state I preached of the kingdome of God but that is spirituall therefore there is no cause why yee shoulde haue mee in suspicion of desieringe a kingdome But this defence of Christ was before Pilate but the same is a profitable doctrine to all the godlye to the ende of the world For if the kingdome of Christ were earthly it shoulde be vnstable and transitory because the fashion of this world passeth away but now seinge it is sayde to be Heauenly it proueth that the same shall abyde for euer Euenso if it shoulde come to passe that the whole worlde should be destroyed and that there shoulde be before oure eyes horrible motions and earthquakes yet let our mindes hauinge respect vnto the kingdome of Christ abyde firme and stable If wee be cruelly vexed of the wicked yet notwithstandinge there abydeth for vs perfect saluation in the kingdome of Christ which is not subiecte to the pleasure of men Furthermore wee are taughte what the nature of this kingdome is For if it shoulde make vs blessed accordinge to the fleshe and shoulde bringe vnto vs riches pleasures and whatsoeuer could be wished for the vse of this present life it woulde be but earthly and of this worlde which hath but a time but now although to loke vnto oure estate be myserable yet notwithstandinge our perfect felicitye doth abyde for euer Hereby also wee learne who they are which pertaine vnto this kingdome namelye they whiche are renued by the spirite of God and do meditate a heauenly life in holynes and righteousnes Howbeit we must also note that it is not denyed but that the kingdome of Christ is in this world For wee know that it hath the proper abydinge place in our minds euen as Christ also sheweth in another place The kingdome of God is within you But to speake properlye the kingdome of God dwellinge in vs passeth throughoute the whole worlde because the conditiō thereof is altogether diuers Christ addeth If my kingdome were of this worlde then woulde my mynisters surely fight that I should not be deliuered to the Iewes but now is my kingdome not from hence Hee proueth that hee desyereth not an earthlye kingdome because no man made any tumulte nor toke any weapon in hande For if any priuate man vsurpe vnto himselfe a kingdome it is necessary that hee get power and force by factious men In the kingdome of Christe there is no suche thinge it followeth therefore that he is no earthly kinge Question But it may be demaunded in this place whether it be not lawful to defende the kingdome of Christe with weapons For when the Princes are commaunded to kisse the sonne of God they are not onelye commaunded to submit themselues priuately to his imperye and power but also to bende all theyr force to defende
these tormentes not naturallye as manye doe at this daye often times but rather by singuler instincte and motion of god Manye haue thoughte that the Deuill suborned this woman and craftelye coollered this matter in her that hee mighte staye the redemption of mankinde The which is very vnlikelye in all poinctes when as by the motion and continuall prouocation of the Deuill the chiefe Priestes and Scribes did so greatlye seeke and desyer to destroye Christe Therefore wee must thus rather thincke of it that the innocencye of Christe was proued by manye meanes of God the father to the ende it might appeare that hee dyed not for his owne but for oure sakes And for that cause he thought good to bee absolued so often tymes by the mouthe of Pilate before that he was condemned that in his innocent damnation there myght appeare a lawfull satisfaction for our sinnes But Mathewe very expressely and playnly setteth foorth this matter leaste any man should meruaile why Pilate was so careful and dilligent to defend and contende in the tumult of the people for the life of a cōtemned man And truely God constrayned him by the terrors of the dreame whiche his wyfe suffered to defende the innocensy of his sonne not that he myght delyuer hym from deathe but onely to declare that hee was punyshed for other mens faultes whiche he had not deserued As touching dreames whiche are lyke vnto visions reade the first chapiter going before M. although Pilate went about to delyuer Christe yet notwithstandinge he profited nothing because it was necessary that the decre purpose of the father should be fulfylled Neyther wyll hee that his seruaunt should so be delyuered that their cause might differ nothyng from the cause of theues 20 But the chief priestes and Elders perswaded the people that they shoulde aske Barrabas and destroye Iesus But the chiefe priestes C. The Euangelist doth here declare who were the speciall authours of the mischiefe to the ende wee myght knowe that the commō people were not of their owne accorde ennemies vnto Christe who notwithstanding are not excused by the prouocation of the priestes but whyle they obey the priestes they forget as well equitie and modestie as theire owne saluation Persvvaded the people They moued saythe S. Marke and perswaded the people at the lengthe to aske Barrabas and that because Christe was already condemned by the authoritie of the priesthoode and counsell of blasphemy and that els the Romaines woulde come and destroye them A. Whiche semed to be a notable pretence to destroye Christe And destroy Iesus Bu. That is that they woulde craue Iesus to put hym to deathe the whiche they afterwarde dyd 21 The deputie aunswered and sayde vnto them whether of the twaine wil ye that I let louse vnto you They sayde Barrabas The deputie aunsvvered A. The Iudge thought by the greuous faulte that Barrabas had cōmitted to tourne the myndes of the Iewes and to perswade them to deliuer Christe But they sayde A. Luke more plentyfully declareth this thyng saying And all the people cryed at once saying awaye with hym and delyuer vnto vs Barrabas C. Hereby we are taughte howe deadly and full of mischiefe the authoritie of the wycked is who can easelye drawe the common sorte of people euery waye to all kynde of mischiefe then the whiche nothing is more inconstante But by the waye we must note the purpose of the Euangeliste whiche was to shewe that Christe was by the voyce of the people earnestly craued to be put to death not because he was hated of them but because the greater parte desyring to obey their Prelates ambitiously consented to the wycked conspiracie of a fewe A. This thing at the lengthe Peter caste in their teethe sayinge The God of Abraham and of Isaac and of Iacob the God of our fathers hath glorified his sonne Iesus whom ye deliuered and denied in the presence of Pilate when he had iudged hym to be loused But ye denied the holy and iuste and desyred a murtherer to be geuen vnto you and killed the Lorde of lyfe 22 Pilate sayde vnto them VVhat shal I do then with Iesus whiche is called Christe They all sayde vnto him let hym be crucified VVhat shall I doe then vvith Iesus Bu. The Euangeliste Luke hathe Pilate spake agayne to them wylling to let Iesus louse C. Because Pilate seeth them to be so blinded in madnes that to their greate shame they let not to delyuer a thiefe from death he goeth about to syfte them by an other practyse that he myght brynge them to a sound iudgement namely that the death of Christ would bring ignominie vnto them because the fame of Iesus was greatlye knowen among all men to be a kynge and the annoynted of God. As if he had sayde If ye haue no compassion on the man yet at the least haue regarde to your honour because straungers wyll thinke that all ye by his punishement are put to rebuke But truely the rage of their crueltie by this meanes was nothing asswaged but they went forwarde styll to bee more ennemies to them selues than to Christ Therefore Pilate seking more sharpely to touche them as appeareth by Marke sayth that they also called Iesus a kyng meaning thereby that this tyttle was as commen to hym as if it had bene his syrname But truly all shame being caste asyde they cease not styll to vrge and procure the death of Christe whiche brought with it the reproche of all the nation For They all sayde vnto hym let him be crucified C. Here wee may perceiue howe greate the obstinacy of the people was whiche coulde not be moued with so greate affliction of Christe The whiche thing truely happeneth to all the reprobate whiche beinge forsaken of God are very beastes that it may appeare what the Image of God is in man and the Image of the Deuell And although the Image of God in vs be blotted out yet notwithstanding some proportion thereof doth remayne But when wee bee forsaken of God all humanitie is caste asyde and wee seeke for nothing els but murther rapyne and suche lyke When as neyther the chief priestes nor the people founde any cause of death in Christe as sayth saint Paule yet notwithstanding they desyer with wonderfull obstinacy of Pilate that he woulde put hym to death 23 The deputie sayde what euell hathe hee done But they cryed the more saying Let him be crucified The deputie sayde vvhat euell hathe hee done B. Saint Luke saythe that Pilate asked the people the thyrde tyme to the ende we myght see howe fayne he woulde haue sette Iesus at lybertie hee addeth also those thinges whiche doe more confirme the innocensy of the Lorde He sayde vnto them sayth hee the thyrde tyme What euell hath he done I fynde no cause of deathe in hym A great argument truely of the innocensy of Christe Pilate by this his question as a ciuile Iudge doth in euery point iustifie Christe to be an innocent and proclaymeth
hym to be iuste to the ende it might be more certayne that all this whiche hee suffered was for our sakes It followeth in Luke I wyll therefore chasten hym and let hym go C. If any lyght offence were committed without deserte of deathe the Romayne gouernours were wont to punishe and beate suche an offender with roddes and this kynde of punishement was called a chastisement or correction Pilate therefore was vniust whiche absoluing Christe from all offence punysheth hym as one coÌ„uicte of a small faulte For he doth not onely affirme that hee hathe founde no faulte worthy of death in hym but hee dothe also maintayne his innocensy without exceptioÌ„ Why then doth he scourge hym But thus are earthly men went to do whoÌ„ the spirite of God doth not confirme in the constancy of truthe although they desier to imbrace equitie yet notwithstanding being constrayned they decline and yelde to smal iniuries Neyther do they onely take this for a iust excuse that they haue not greatly offended but also they do there by arrogate prayse vnto them selues because they haue spared in some pointe the gyltleâ—â— In the meane tyme they doe not consider that although extreame crueltie bee layde asyde yet righteousnes equitie whiche is more precious than the life of men is no lesse violated and broken with wordes than by the swerde As touching that whiche pertayneth to the sonne of God being after this maner abased myght he haue suffered the reproche of beating with roddes without any profite of out saluation but he could not suffer death without the accomplyshing of our saluation for he triumphed ouer oure ennemies and his vppon the crosse as on a glorious chariot And I would to God the worlde were not replenished with many Pilates at this daye But we doe see the same thyng to be fulfilled in the members which was begon in the head For looke with how great crueltie the Iewyshe priestes cryed to bring Christe vnto the death the popishe clergie prosecuteth his seruaunts with the lyke at this daye Moreouer although Mathewe Marke and Luke make no mentioÌ„ of his beating with roddes yet for all that S. Iohn expressely speaketh of the same For thus he wryteth Then Pylate tooke Iesus and scourged hym Reade the nyntene chapiter of S. Iohn These thinges being ended Pilate brought foorth to the Iewes the Lorde whiche was scourged crowned with thornes spytted vppon buffeted and mocked hopynge by that miserable sight to asswage very much the hatred and mallyce whiche they bare against hym C. But truely their madnes myght not be appeased vntyll the authour of lyfe were extinguished For when the chiefe priestes and ministers sawe him they cryed saying Crucefie hym Crucefie hym Pilate saythe vnto them Take ye hym and crucifie hym for I fynde in hym no faulte at all A. Agayne he openly pronounceth Christ to be an innocente As if he should saye if it be righte to put a man to deathe before iust cause why be knowen and founde out take you hym your selues for I fynde in hym nothyng worthy of death The Iewes aunswered hym we haue a lawe and accordyng to that lawe he ought to dye because he made hym selfe the sonne of god They declare that they doe by lawe persecute Christe not of mallice or to satisfie their wyll For they perceiued that Pilate thwarted crossed them But they speake as to one ignoraunce of the lawe as if they shoulde saye According to our custome we must lyue and frame our doynges but our religion dothe not suffer anye man to boaste hym selfe to bee the sonne of God. But this accusation dyd not altogether wante his coloure yet they erred greately in the Hypothesis For the generall doctrine is true that it is not mete for men to take vnto them selues any parte of the honour dewe vnto God that they are woorthy of death whiche take that vnto them selues whiche is onely proper vnto god But the cause of the errour was in the persone of Christe because they neyther consydered what tytels the Scripture gaue vnto Christe neyther did they once seke whether that Iesus were that Messias whiche was promised of God long before We do see therefore howe they bryng a false consequence from a trewe beginning because they take it amis By the whiche example we are taught to distinguyshe betwene a generall doctrine and a Hypothesis or particuler For many vnskylfull and lyght men if they be once deceiued by a pretenced truthe they will also reiecte the principles of Scripture The whiche libertie doth to muche abounde at this day Let vs remember therefore so to take hede of subtyll fallacies coloured argumeÌ„tes that the principles whiche are true may abyde sounde that the credite of the scripture be not takeÌ„ away Moreouer by this place we may easely refute the wicked whiche doe falsely amis alleage the testimony of the scripture and the principles that they take out of the same for false causes EueÌ„ as the Papistes do at this daye who greatly extolling the authoritie of the churche doe bringe in nothing but that in the whiche all the childreÌ„ of God do agree namely that the churche is the mother of the faithfull the pyller of truthe that it ought to be hearde and that it is gouerned by the holy ghoste the which ought not to be denied But when they wil drawe vnto them selues what right soeuer is due vnto the Churche they do wickedly and with sacriledge take that no poynte whereof pertayneth vnto them For it is necessary to consider the Hypothesis whether they deserue the title of the Churche or no. For in this point they fayle In lyke manner when they furiously rage against al the godly they excuse them selues with this colour that they are ordeined to defende and mainteyne the fayth and peace of the Churche But when we come more neare vnto the matter wee may euidently perceyue that they haue nothynge lesse in their myndes than the defence of true doctrine and that they are tooched with nothinge lesse than with the care of concorde But that they do onely fighte for their tyranny A. Moreouer this accusation semeth specially to haue his originall of that disputation in the which Christ alleaged the lawe prouing that he is the chosen sonne of God or els of his aunswere to the adiuration or charge of Caiphas the hyghe prieste For there by playne woordes he confesseth hym selfe to be the sonne of god But when Pilate hearde this sayinge hee was more afrayde In the whiche woordes there may be double vnderstanding First because Pilate feared leaste he should sustayne some blame if a tumulte should aryse because he condemned not Christe Secondly because so soone as he heard the sonne of God spoken of his minde was touched by by with feare This second sence doth confyrme that whiche followeth in the texte thus And hee wente agayne into the iudgement haule and sayde vnto Iesus Whence arte thou Hereby it
the hyghe Pryestes the heathen people also had mocked hym pryuately in the iudgemente house of the deputie but nowe on euery syde all degrees tryumphe ouer hym without mercy and compassyon hee beinge readye to dye and sufferynge moste cruell tormentes as the hyghe Pryestes the Scrybes the people the soldioures the highest the lowest yea the theefe on the crosse deryded hym and whiche was most sorrowfull no man dyd bewayle hym euen as Dauid hadde foreshewed sayinge I loked for somme to haue pittie on me but there was no manne neyther founde I any to comforte mee B. C. All men knowe by experyence howe greate griefe it is vnto man if in his greate trouble not onely no manne bewayleth hym but also all men rather reioyce Chryste suffereth most bitter tormentes in the bodye his mynde also is trowbled and hee is afflycted wyth moste sharpe and slaunderouse reproches by the whiche Sathan wente aboute to geeue hym a deadelye wounde that hee myghte putte his Fayth in danger In this syghte as in a glasse God hathe sette forthe howe myserable oure condition is if wee shoulde wante a redeamer For what so euer Chryst suffered it was for oure ease and saluatyon whereby wee oughte dayely to be moued to repentaunce This temptation truly was more sharpe than all other tormentes that all men shoulde vexe hym with contumelies and sclaunders as thoughe hee hadde beene reiected and forsaken of god B. And therefore Dauid bearynge the personne of Chryste â—…othe specially bewayle this amonge the reste of his euylles saying All they that see me laugh me to scorne they shote out their lyppes and shake the head C. And trewly there is nothinge that doth more wound pearce the mindes of the godly than when theÌ„ wicked to destroye their faithe do cast them in the féethe that they are destitute of the helpe and grace of god This is that sharpe persecution with the whiche Paule saith that Isaac was vexed of Ismaell Not because he persecuted him wyth the sword and force of armes but because he mockinge the grace of God went about to ouerthrowe his faythe And firste of all Dauid felte these temptations â–ª after that Christ him selfe leaste they should tempte vs to muche at this daye by the newenes thereof For the wycked shall neuer be wantinge to reioyce at our miseries 40 And sayinge thou that destroyedste the temple of God and diddest build it in three daies saue thy selfe If thou be the sonne of God come downe froÌ„ the crosse Thou that destroyedst C. Here they do reproue the doctrine of Christe in vayne because hee dothe not nowe declare the power in time of neede whiche hee saide before hee had But trewelye excepte a desyre to speake euill had depriued them of their minde and iudgement the truth of his sayinge a lyttell after was euydente inoughe vnto theim Christe had saide Destroye this temple and I will rayse it vp the thyrde daye Nowe they tryumphinge before the time in the begynnynge of the ruine and fall doe not tary vntyll the third day Suche is the insolencye presumption of the wicked agaynst all the chyldren of god when as vnder the pretence of the crosse they goe aboute to take from them the hope of the life to come Where say they is that immortall glory which foolish beleuinge men do dost of seinge they now lye thus contemned and in misery Are not some of them in extreme pouerty othersome in banishment others in prison some allso burnte to ashes Thus dothe the corruption of the presente externall man blynde them that they thinke the hope of restoringe to come to be vayne and rydiculouse But we must loke for the dewe time when the promised building shall be finished neyther must we take it greueously yf we be now crucified with Christ because hereafter we shal be pertakers of his resurrection Saue thy selfe Bu. As if they had sayd At the length it apeareth how notablelye thou hast lyed for nowe thou canst not saue thy selfe Thy afflicted body cut and torne with strypes thou canst not restore so farre vnable art thou to build againe the Temple if it were destroyed If thou be the son of God C. For this cause the hye Prieste with the rest of the Priestes Scribes and Elders of the people condemned Christ of blasphemye in the Counsaile Now here they triumphe ouer him beinge crucifyed as though he were conuicted of blasphemye This voice If thou be the sonne of God is a great temptacion and procedinge from the deuill speciallye if thou weye consider how and when it was obiected vnto him beinge afflicted and complayninge that hée was forsaken of God. Euenso Sathan séeketh to take from vs the promises of god In like maner Christ beinge amonge beastes in the wildernesse and féelings the paine of hunger SathaÌ„ saide If thou be the sonne of God commaunde that these stones be made bread Come dovvne from the Crosse The wicked do requyre of Christ such a document of his power that by prouinge himselfe to be the sonne of God he may cease to be the sonne of god For this cause hee toke vppon him our humaine nature and came into the worlde that by the sacrifyce of hys death he might reconcile men to God the father Therefore it was necessarye that hee shoulde hange vppon the Crosse to shewe himselfe to be the sonne of god And let vs hereby learne to confirme our faythe because the sonne of God to finishe the woorke of our saluation â–ª would abyde till hee had suffered both the cruell tormentes of the fleshe and also the horrible extremities of the spirite yea and death it selfe And leaste it happen vnto vs to tempte God as these wicked ones did in the same maner let vs suffer God to byde his power so often as it séemeth good vnto him so to do that at his pleasure he may declare the same againe in due time M. It was not needeful that Christe shoulde declare hymselfe to be the sonne of God by desceâ—â—ynge from the Crosse but it was needefull that hee beinge deadde and buryed shoulde ryse agayne the thyrde daye and therby to declare hym selfe to be the sonne of god Whereupon the Apostell Paule also saythe whiche is declared to be the sonne of God with power and by the resurrection from the deade 41 Likewise also the hie pristes mocking him with the Scribes and elders saide M. These wicked Hypocrites begyn to tryumphe so sone as the trueth semed to be in daunger in the meane tyme notwithstandinge euerlasting glory is prepared by the crose for Christ but to them perpetual confusion They thought that the truethe of Christe was fastened with nailes to the crosse with the body of Christ when as it is one thing for the preacher of the worde to be fastened in body to the crosse and an other thing for the truethe of Goddes worde to be nayled thereunto So Paule said but the worde of God is not bounde
Dissention is a deadly thinge 260. Dissemulation 73. Diuorcementes are forbidden 417. Diuorcementes 101. Doctrine without authority is of small force 200. Doubtinge putteth awaye faythe 467. Dreames supernaturall and naturall 13. E. Error that commeth ignorantlye is sone put away 53. Error increaseth godlynes beinge awaye 307. Error being grounded truth is abolished 351 Error of the Rabbines 383. Error of the Scribes 383. Error of the Anabaptistes 392. Error in interpreters 421. Error in Hierome 422. Encrease commeth by Gods blessinge 347. Equitye 141. Esseyes 45. Externall profession is nothinge 147. Externall repenâ—â—nce must be auoyded 239. Excommunication 406. Eradication of the wicked 336. Eternall life cannot be boughte 299 Eternall dampnation 414. F. Faith doubteth no peril in the coÌ„minge of Christ 193. Fayth muste be confessed with the mouth 222. Faith is not gotten by mans wisedome 241. Faythfull men are the brethren of Christ 275. Fayth commeth by hearinge 340. Fayth cannot be beaten downe 342. Fayth in the woman of Chanaan 343. Fayth obtayneth all thinges 345. Fayth is the gift of God 359. Fayth of three sortes 387. Fayth is of more power than fastinge and prayer 388. Fayth 188. 536. Faythfull meÌ„ haue the Lord their watchman 140. Fayth hath his effect 159. 160. Fayth beinge awaye our prayers are not hearde 159. Fayth bringeth all things to passe 172. 190. Faith in the Parents profiteth infantes 173. Fayth and grace are ioyned together in the woorke of saluation 189. Fayth only obtayneth remission of sinnes 189. Fayth turneth the curse into a blessinge 608. Fayth is holpen by Sacramentes 643. False Religion 8. False teachers 143. False Prophetes shal be punished 146. 557. False Christes 571. False teachers teache in â—…n vnknowen tongue 574. False witnes 674. Fame of Christ 73. Familiar thinges are not esteemed Fast in Lent 59. Fast of Papistes 59. 126. Fast of Christe most myraculous 59. Fastinge must be voluntarye not constrayned 184. Fastinge helpeth prayer 389. Fayned worship of God is abhominable 334. Feare in the Apostles 166. Feare in generall is not euill 166. Feare is contrary to fayth 188. Feare alwayes remayneth in the wicked 309. Feare taketh awaye oftentimes the sences of man 322. Feare putteth away trust 323. Feare vaine glory are alwayes ioyned with impiety 479. Feare of hell is euen in the electe 608. Feare pertayneth to the electe and reprobate 743. Felicity consisteth not in meate drincke 61. Feastinge is not withoute manye euils 310. Forewarning of dangers is profitable 210. Fortitude of the faithfull 445. Fortune is condemned 221 Flattery begileth simplicity 267. Flatterers 452. Flattery in frendship 662. G. God neuer fayleth those that are his 29. Godly deedes peruerted by the wicâ—…ed 30. Gods spirite cannot be seene 54. Gods spirite is of great force 57. Gods woorde is oure weapon to beate downe Sathan 61. Gods prouidence 62. 63 132. 171. 220. God alone muste be worshipped 66. Gods promises are immutable 90. God is euerye where 104. God is liberall to all men 110. God is our father 118. Gods kingdome 120. Gods will 120. Gods blessing encreaseth all thinges 122. God muste be serued with al oure harte 130. God is readye to graunte our requestes 139. Gods countenaunce is terreble to the wicked 171 Gods giftes ought not to be sould 204. Gods Iustice 239. God hath no respect of personnes God is Lorde of the whole earth 241. Gods purpose cannot â—…ltered 243. Gods election 272. God is not the author of euil 398. God turneth all things to the best 415. God the author of all goodnes 428. God a prseent helpe in trouble 439. Gods grace is swete to those that enioye it 439. God needeth not mans helpe 483. God is a God of the lyuinge 511. Gospell is a generall calling 498. Gospell is a reconcilliation betwene God and man 364. Gospell is the keye of life 362. Gospell came from God 234. Gospell consisteth of two partes 40. Gospell is a fan 51. Gospell is hated because it is sharpe salte 84. Gospell is subiect to slauÌ„ders 89. Gospel is a precious pearle 139. Good works ought to be in Christians 87. Good workes may not be done for vaine glory 87. Good woorkes are saide to be oures by imputacion 87. Good workes are not the cause of saluation 373. Good woorkes are a seale of oure fayth 374. Generall Iudgement 499. Generall counselles 409. Generall day of Iudgement 409. Glory prepared for the righteous 297. Grace made the Gentiles the sonnes of God 343. H. Hatred must be auoyded 109. Harlots enuye those that reproue them 311. Helpe commeth from the Lord in time of neede 213. Hell fyer 608 Hell gates shall not preuaile against fayth 361. Herode feared to put Iohn to death 309. Herodes blindnes 23. Hermits 40. Hell fyer 96. Health of the bodye is more set by than soules health 73. Hierusalem the sanctuary of God. 16. Hope bringeth consolation 190. Hope hath her frute 52. Honour due vnto Parents 331 Holines without brotherly loue is hypocrisye Holines consisteth not in outward shewes 183. Hypocrisy pretendeth religioÌ„ 348. Hypocrisy most abhominable 469. Hypocrits turne the truth of God into a lye 470. Hypocrites are hardly brought to repentaunce 481. Hypocrites haue a pretence 27. Hypocrisy 27. 150. Hypocrits feare to be detected 45. Hypocrites are secure 48. Hypocrites haue a cloake 73. Hypocrisy in geuinge almes 112. Hypocrits of diuers kinds 113 Hypocrisye is ambitious 115. Hyerlinges 146. Humillity 156. Humillity in Christ hid his glory from the reprobate 38. Humillity and the reward thereof 395. Humillitye pertayneth to all estates 451. Humâ—…llity is ioyned with the prayers of the godly 652. I. Idolatry 66. Idle wordes 268. Idle prelates are not sente 442 Impaciente persons cannot beare the yoake 75. Images oughte not to be in the Churche 379. Immoderate care 131. Impudencye in Papistes 85. InconstaÌ„cy 232. Ignorance in the Apostles is not an example for blinde guides to followe 71. Ignoraunce is the originall of excessiue care 134. Ignoraunce peruerteth all good workes 196. Ignoraunce oughte not to be in a teacher 301. Ignoraunce is the cause of error 58. Ignoraunce is not the mother of deuotion 242. 334. Inheritance of the godly 77. Indifferent thinges ought not to be tyed to necessity 328. Indulgences 91. Iniurye 98. Iniury must be borne 108. Infidels haue no profite by gods benefites 457. Infidels are alwayes vnprepared for the Lords comminge 593. Ingratitude in the Gaderenites 171. Ingratitude maketh vs to forget God 323. Ingratitude is the cause that wee are ouercome in temptacioÌ„ 353. Ingratitude punished 496. Inuocation 595. Infantes receiued of Christ 425. Infantes are made partakers of the grace in Christ 426. Iosephes zeale 12. Iohn the Baptiste 39. Iohn the forerunner of Christ 41. Iohn Baptist led an Austere life 43. Iohns constancy 46. Iohn Baptistes modesty 53. Iohn the Baptist is called Helias 383. Iudgemente 94. 136. 536. Iudgement doth not ouerthrowe remission of sinnes 268. Iudgement of hypocrites 499. Iudas a patterne of Popishe repentaunce 686. Iust
breaketh the matrixe in all fleshe whether it be of men or of beastes shal be thine Neuerthelesse the first borne of man thou shalt redeme Here the worde of the lord doth define what firste borne is that is euery one that openeth the matrixe first namely whether it be onely begotten or fyrst begotten The lorde saith not tary vntill the seconde be borne but he saith those that are to be redemed shalte thou redeme from the age of a moneth for the value of a mōthe namely for fiue sicles For if it should haue bene so that he that firste openeth the matrixe should not be called firste borne vntyll hee haue bretherne then might some man haue said I owe nothinge vnto the priest tyll that he be broughte forthe by whom he that is alredy borne be made first begotten Also in Exodus it is sayde And at mydnight the Lorde smote all the fyrst borne in the land of Aegypt both of man and beast Now if it be trewe that none are first begottē but they that haue brethern then the onely begotten although they were fyrst borne peryshed not The thirde obiection of Heluidius ANd he taught them in their synagogges in so much that they were astonied and said whence commeth this wisedom and powers vnto hym is not this the carpenters sonne ▪ is not his mother called Mary his bretherne Iames and Ioses and Symon and Iudas and are not all his systers with vs Also in the Acts of the Apostels it is said thus These all continued in prayer and supplication vvith the vvomen and Mary the mother of Iesu and vvith his bretherne And Paule in the Actes saith And I vvent vp accordinge to the reuelation and savve none but Peter and Iames the brother of our Lord. These places he bringeth to proue that shée was not a virgin because that these are called the bretherne of Christ Aunsvvere But in the scriptures a man is saide to be our brother fower maner of wayes that is to say by nature by countrey by kinred and by affection By nature bretherne are as Esau and Iacob the twelue Patriarches Andrew and Peter Iames and Iohn By countrey bretherne are saide to be as the Iewes which among them selues were called bretherne as in Deuterono If thou bye thy brother which is an Hebrewe he shall serue the syxe yeres And S. Paule I haue wysshed my selfe to be accursed from Christ for my bretherne and kynsemen accordynge to the fleshe whiche are the Israelites By kinred they are said to be brethern whiche come of one house that is when of one stock a great multitude do spring As in Genesis Abraham sayde to Lott Let there be no contention betwene thée and mée and betwene thy shepeherdes my shepeherdes because wee are al bretherne And againe Laban said to Iacob because thou art my brother thou shalte not serue me freely for nothinge Those that are bretherne by affection are deuided into twoo sortes into spirytuall and common They are spirituall bretherne whiche are Christians As in the Psal. Beholde how ioyfull a thynge it is brethern to dwel together in vnitie Commonly we are al called bretherne because we come al of one Father By this diuision it is apparant that they were saide to be the bretherne of Christ by kynrede not by nature not by countrey nor affection Therefore as Ioseph was called the father of Christ euen soo were they sayde to be his bretherne and that both in one respecte for Ioseph was thought to be the father of Iesus and so were Iames and Ioses others thoughte to be his brethern But none wil cōtend about this but such as ar to curiouse The seconde Chapter WHEN Iesus was borne at Bethleem in Iuda a Citie of Iewry in the time of Herode the king behold there came wise men from the Easte to Hierusalē VVhen Iesus vvas borne B In the first chapiter the Euangelist hath descrybed the original and stocke of Christ In this second chap. he dothe reherse what hapned vnto hym in his infancie in all thinges preachinge hym to be the Sauioure and trewe Christe For the whiche cause in this place he dothe expresse by name the place of his byrthe and the kingdome of Herode At Bethleem M. By what occasion the virgin came into Bethleem where as the aungell was sent to her in Nazareth Mathewe sheweth not but Luke very playnly declareth it in the begynning of the seconde chapter C For the spirite of God whiche prepared and appointed him self scribes or secretaries doth seeme so orderly to moderate theyr stile and manner of writynge that all of them should write on and the selfe same hystorie with most excellent agreement and yet notwithstanding diuerse wayes whereby the trueth of God should be the more vndoubted and manifest where as it is certaine that they spake not of their owne brayne but euery man did wryte seuerally that which the spirite declared and tolde one hauing no regarde to the other and that simply and fréely Iuda M. There are twoo Bethleems one in the tribe of Iuda and the other in the tribe of Zabulon of the which is mention made in the bookes of Iosua and Iudges In the tyme of Herode the king M The greke texte hath in the dayes of Herode according to the maner of the Hebrewes This is that Herode the greatter the sonne of Hircane of the beginning of whose kingdome Iosephus wryteth In this mans tyme he beinge now olde was Chryste borne Beholde there came vvyse men C. Here a hystorie worthy remembrāce is declared that God styrred vppe wyse men out of Chaldea whiche came into Iewry onely to worship Chryst where he laye in a maunger without pompe yea rather contemned Suerly this was the wonderfull wisedome of God that he wolde suffer his sonne in so base humilitie to come into the worlde and yet notwithstandynge he decked and beutified him as well with prayse and glorious tytels as with other excellent thinges least that any thinge should be wantinge to our fayth to the prouing of his deuine maiestie Notwithstanding in this shew of repugnancie and disagreinge the apt and proper harmony is to be considered and noted The Starre from heauen doth declare him to be a kynge whose state or throne is the maunger or crybbe of beastes because he was denied to haue rome or place amonge men In the Easte his maiestie did brightly shine where as in Iewry not onely there appered none at all but also it was polluted with muche ignomie and reproch But to what purpose was this Because our heauenly father wold appoynte both the starre and also the wyse menne to be our guydes whiche shoulde directe and brynge vs a righte to his sonne But in the meane tyme he toke frō him al earthly renoune and glory to the ende we mighte vnderstande that his kyngdome was a spirytuall and heauenly kingedome Wherefore this historie is not onely profitable for this cause that God
brought the wise menne to his sonne as it were the fyrste fruites of the Gentiles but also because he wolde celebrate the kingedome of his sonne as wel by the witnessing of them as of the starre to the profitynge of oure faythe leaste that the wycked and euyll despite of his countrey shuld haue made him contemptible and despised vnto vs B. These wyse men that the Euangelist maketh here mention of were commonly so called of the Chaldeis Percians and Grekes and of the Latins Astrologi that is suche as vsed the speculation of coelestiall or heauenly motions These were specially amonge the Percians in great price honour and veneration so that no publique matters were moued without their councel neyther was any thing thought to be done lawfully without their consente had approued and allowed the same From the Easte C. It may easely be gathered that these men came out of Persia But how many they were in number because the Euangeliste dothe not expresse it better it is to omitte it then to affirme that for a certainty whiche is doubtfull A folishe opinion and childishe errour caused the papistes to fayne and immagin them to be thrée for certaine and no mo because that Mathewe as hereafter foloweth in the leuenth verse sayth that they offered Goolde Myrre and Frankensence As thoughe he shoulde assigne to euerye one his proper gyfte distinctly and not rather to expresse these three thynges to be offered of them generally and cōmonly There are some whiche affirme that there were fowertene of theim whiche fonde immagination notwithstandinge hath no more lykelyhode then the other excepte peraduenture it come of the tradition of the fathers which thing neuerthelsse hath no certaintie But oure fond and ridiculous papistes can not be sufficiently derided whiche inuent and make vnto them selues kynges because they reade in an other place that it is foreshewed that kinges of Tharsis of the Iles and of Saba should come and offer giftes vnto the lorde Forsoth these are witty and artificiall craftesmen who to the ende they mighte gyue a newe forme shape vnto menne they haue taken it from the conuersion and turninge of the worlde For of the South the West parte also they haue made the East Thus we may sée howe they are blynded and no doubt by the iust iudgement of God that their grose ignoraunce and dull folyshenes might moue worthy occasion of laughter to all men with whom it was no relygion but counted a tryfle to counterfait the truth of God to turne the same into a lie To Hierusalem M. They came to Hierusalem because it was the chiefe citie and also that it might be a shame and reproche to the Iewes that straungers should come from so farre to worship and they to neglecte the same 2. Saying where is he that is borne king of the Iewes for we haue sene his starr in the East and are come to worship hym Saying vvhere is he that is borne C. They doe signifie by this manner of speache that this king was lately borne and as yet an infante that they myghte distinguish and make him to differ from a kynge of sufficient age and holdynge gouernment of the people For straightwaye they adde that they were stryrred therunto not by the same of his valeant actes or by his present manifest greatnesse but rather by the signe and token of his heuenly kingdome King of the Ievves M They call him kynge of the Iewes beinge ignorante as yet that he shoulde be the kynge and lorde of all the whole earth They dyd beleue that he should be some wyse mighty and a more excellente man then the rest For vve haue seene his Starre in the Easte Question C. Fyrste here it may be demaunded whether this starre was one of the number of those starres whiche God created in the beginning for the adorning furniture of the elemente Besydes whether the reason of Astrology broughte the wyse men hither that thereby they might conceyue in theyr minde the birth of Christe Althoughe we may not rage or braule contentiously about these thinges yet notwithstanding by the wordes of Mathew it maye be gathered that it was not a natural but a strange and extraordinary starre Neyther was it accordinge to the order of nature that certaine times it vanisheth out of syght and sodeinely againe it wolde shyne Then because it went directly towardes Bethleem and at lengthe it abode fixed ouer the house where Chryste was of the whiche thinges nothing doth parteyne and agree to natural starres it is more probable that it was rather a Comet thē a starre and more lykely to be seene in the ayre then in the firmament And yet no absurditie that Mathewe speakynge accordinge to the maner of the common people doth call it a starre improperlye Hereby the aunswere of the second question is almost gathered For in so much as it is certaine that Astrology is conteined in the lymittes of nature they could not onely by the leading therof come so far as Christ Therfore they must nedes be holpen by the secret reuelation of the spirite Notwithstandinge it cannot be denyed but that they hadde some inkelyng and knowledge by arte yet it was necessarye that the same by a newe and extraordinary reuelation shulde be holpen But for somuche as the sight of the starre did so much preuaile with the wise men that by the same they came from farre to Christ Woe vnto our sluggishnes whiche so slowely and coldely seeke after Christ being made knowē vnto vs M. We must note in this place the maner and reason of the deuine dispensation howe she doth submit her selfe to the capacitie of mortall men in reuealynge of the trueth It might haue pleased God to teache these wyse menne the byrthe of Christ by sending to them an Aungell as he did to the shepherdes but he thought it better to appoint and shew vnto them a star by the syght whereof they might be instructed of the same matter But werefore did he rather leade them by a starre then by any other thynge Question Because they were men geuen to the obseruinge and markinge of starres he vsed that signe as a thynge wherewith they were most accustomed and familiar that by the same he might bring them to the knowledge of the natiuitie of Christ By this example we are admonished and taught that in instructing and winning men vnto Chryst we vse those thynges that are familiar vnto them and soo by thinges known to bring them to vnderstande thinges more harde vnknowne And vve are come to vvorship him C. To this ende and purpose the starre was shewed to the wise men to bryng thē into Iewry that they shoulde be wytnesses and proclaymers of the newe king But as parteyninge to them selues they came not to worshippe Christe with that godly worship whiche apperteyneth to the son of God but according to the maner of the Persians they came to salute
vnto him when as neuerthelesse they woulde seeme to be the sonnes of God and the doers of his wil. And this is the Scope of the parable as he himselfe expoūdeth in the two thirty verse following In that expositiō to the ende he might expresse their malice and obstinacy he vseth a collation comparinge them not to their equalls but to their inferiours for what was more inferior to the hye Pristes Scribes and Phariseys then publicans and harlots 29. He answered and said I will not but afterward he repented and wente C. Here he setteth forth the type of publicanes and harlots whose lyfe saythe nothing lesse than we wil not do the wil of god Suche were Mathewe Zache and the synfull woman of whome sainct Luke maketh mencion in the vij chapt 30. Then came he to the seconde and sayde lykewyse And he aunswered and said I will syr and wente not Then came he to the second E. Oure Sauiour Christe goeth forwarde with the parable bringinge in here the aunswere of the other which saide I vvill syr These wordes are read in al Gréekes bookes in the olde Latin interpretor It is a kinde of speache declaringe a man to be ready and at hande to do any thinge C. Specially belonging to the Hehrewes For when the Hebrewes go aboute to offer their endeuour and declare that they are in a redynes to fulfyll any thynge they speake after this maner Beholde I am here Lorde Euen so the childe Samuell when he thouhgte that he was called of Heli saide I am here For the whiche the Lattines haue I am readye or at hande M. This sonne did represente the hye Priestes Scribes and Phariseys who in woordes and profession said Beholde Lorde wee are here and are readye to do what soeuer thou commaundest but in dede they did nothinge lesse C. It is a vertue deseruing greate praise to fulfill with all diligence the will of God so soone as by his woorde he hath commaunded the same But as oure Sauiour Christe doth not here commende the promisinge of that which wee fulfill not so he doth not allow negligence or starknes in the Lords busines for to promise and boaste of that whiche wee doe not is mere hypocsyire an a vice lesse tollerable a greate deale 31. VVhether of them twayne did the will of the father And they saide vnto him the firste Iesus saith vnto them verely I saye vnto you the publicans and harlotes goe into the kingdome of God before you VVhether of them M. To do the wyll of the father is as it followeth by and by to repente and beleue the Gospel whiche is to enter into the kyngdome of God. And they sayd vnto him M. Here our Sauiour Christe dothe by force wreste oute of their mouthes their owne Iudgemēt against thē selues euen as Nathan caused Dauid to do Bu They could not saye before the people wee know not to this question without to greate impudencye but they are constrained by reason of the manifeste verity to aunswere that which was true The publicanes and harlots When he had hearde theyr aunswere he declareth to what end he propounded the parable namelye that he mighte declare that they by their impenitency and hardnes of harte depriued them selues of the kyngdome of God the which they did not now onely shewe but also before when Iohn came Go into the kingdome of God before you By those woordes oure Sauiour Christe meaneth that the publicanes and harlots were more ready to repente them and to beleue the Gospel than were the hye Priestes Scribes and Phariseys For thus doth the verse followinge teache vs to expounde it But we muste not vnderstande this woorde go before as thoughe the hye Priestes Scribes elders should followe the Publicanes and harlots into the kingdome of heauen For the wordes following do deny that where it is said And ye when ye had sene it wer not moued afterward with repētance that ye might haue beleued him Moreouer the parable following doth sufficiently declare how greatly they were hardened in their malice For although som of them as we maye reade in the Actes were afterward conuerted to the faith yet notwithstandyng this priestlye corporation or state of the hye priests here Scribes and elders of the people abode in their vnbelefe Also we se here howe hard a thing it is to bringe them to repentance which being moste vngodly yet hypocritically boaste them selues to be the true worshipers of god Yea this is so harde a thinge that it is more easy to bringe the vilest synners to a newe and reformed life Wherefore it is no merueyle if these kynde of hypocrits in oure time can by no meanes be broughte to repentance There is no doubte but that the Phariseys tooke it greuouslye at the last to be compared to publicanes and synners of most wicked name when as they thought scorne to haue the holyest sorte of men compared vnto them C. Now let vs note the purpose of Christe He dothe not onely reprehende the Scribes and Phariseys because they obstinatlye resisted GOD and because they repented not beinge so often admonished but he spoyleth and taketh from them that honor wherof they were vnworthy because theyr impiety was more abhominable than the lasciuiouse wyckednes of harlotes For the one was hypocrisye the other whoredome Of the whiche euells the fyrste is most abhominable in the sight of God. 32. For Iohn came vnto you by the waye of righteousnes and ye beleued hym not but publicanes and harlotes beleued him And ye when ye had sene it were not moued afterwarde to repentance that ye mighte haue beleued him For Iohn came C. Seinge that Iohn was the faythefull minister of GOD whatsoeuer he taughte Christe attributeth it to the personne of GOD himselfe It had been a more perfecte speache to haue sayde GOD came shewinge the waye of righteousnes by the mouth of Sainct Iohn but because S. Iohn dyd not speake in the name of GOD as a priuate man he is iustlye as a substitute set in the place of God. Also this place bryngeth no smale authoritye to the preachyng of the worde when they are sayde to bee rebells againste the same whiche despyse the Godly admonitions of the teachers A. Whereuppon oure Sauiour Christ sayd not in vayne to hys Aposteles he whiche heareth you heareth me he whiche despiseth you despiseth me And in an other place Whosoeuer receaueth whome I sende receaueth me and he that receaueth me receyueth him that sente me C. There are some which more subtilly expounde the name of righteousnes but here it seemeth to signifye nothynge ells than that the doctrine of Saincte Iohn was pure and true as if he shoulde haue sayde there was no cause why they shoulde reiecte the same For whosoeuer receyueth not the true minister of GOD he is a rebell to god He sayth therefore that they haue no excuse to laye for them selues And ye beleued hym not Namelye when he
testifyed and declared that I was the Sonne of GOD and the lambe or sacrifice of GOD takinge awaye the sinnes of the worlde Ye vvere not moued to repentance C. He amplifieth theyr obstinacye because they were moued and stirred vp by no example the which was a signe of extreame desperation As if he should haue sayd When ye saw that publicanes and harlotes entered into the Kyngdome of heauen before you by the changinge of their former lyfe repentance beinge moued by the doctrine of Iohn whome they beleued preaching me to be the Messias ye were moued nothinge at all to repente and beleue hym M. The hye preestes swellinge with arrogancy and disdaine would not receyue and imbrace anye waye if they thēselues were not the firste that had receiued it although it were iuste right leadinge to lyfe least these greate ones and of hye degrée might seme to followe the Iudgement of the lesser and inferior sorte Furthermore they thinking that it was not lawfull for any man to attēpt any thing without their power and authority sought rather to persiste abyde by impenitency in their euil than to put on the shame and dishonestye of the priestlye state and so rather to looke for the terrible Iugement of God and eternall punishemēt than to forgo their former glory C. Moreouer when Christe saith here that the publicanes beleued he doth not only meane that they agreed to the worde but also that they with an earnest affection Imbraced that which they hearde Whereby we gather that fayth doth not only consiste in subscribinge to the true doctrine but also in framing our liues according to the wil of God which will we learne by his worde 33. Harken an other similitude There was a certain man an housholder which planted a vineyarde and hedged it round about and made a wine presse in it and builte a tower and let it out to husband men and wente into a strange coūtrey There vvas a certaine man. Bu. There was no exhortation to repentance that coulde preuaile anythyng at all with the aduersaries of the Lorde were it neuer so vehement neither were the examples of the faithful in any pointe regarded with them for they constantly went forward in their vnbelefe wherefore the Lorde in the parable following declareth vnto them the Iudgement of god C. maketh them inexcusable that they mighte haue no occasion to pleate ignoraunce Notwithstandynge the wordes of Luke doe seme somwhat to disagree wyth the woordes of oure Euangeliste Mathewe who saythe that Christe spake vnto the multitude Obiection But here by the woordes of Mathewe oure Sauioure Christe séemeth to speake to the hye Priestes and Scribes But the solution of this matter is easy because Christe althoughe he directe his woordes vnto them yet notwithstandynge he detected and vncouered their ignominy and shame before the whole multitude The Euangeliste Marke when he saith that Christe began to speake in parables he omitteth that whiche by order shoulde firste haue bene spoken euen as in other places of the whole somme he toutcheth but parte But the somme of this parable is that it is no new thing if the Priestes and other Rulers of the Churche wickedly go about to defraude God of his righte For with like cruelty not longe before they raged againste the Prophetes and nowe they are ready to kill the Sonne of God hym selfe But they shall not scape vnpunished because GOD at the lengthe will reuenge his owne right And he vseth this parable to twoo endes namely that he mighte caste the wicked ingratitude of the hye Priestes in their teeth and that he mighte take awaye the offence whiche approched by his death at hande For they had brought to passe by a false tytell and had got suche credit among the ignoraunte multitude and simple people that Religion did stande at their wyll and pleasure amonge the Iewes Christe therefore dothe fortify the weake afore hand and teacheth that séeinge so manye Prophetes afore tyme were slaine one vppon an other by the hye Priestes there was no cause why anye manne shoulde be troubled nowe if the lyke example also were shewed foorth in his personne Bu. In the ende of the parable he plainely declareth that the Iewes must be reiected and that the Gentills muste be chosen in their place C. But nowe let vs consider of euerye parte as it lyeth in order VVhiche planted a vyneyarde Note here that the vyne was planted of God whereuppon the Prophete Esay calleth it the flower of the Lords plāting Moreouer Christe hymselfe saithe Euery plante which my heauenlye Father hath not planted shal be plucked vp by the rootes Bu. They with whome Christe had to do were not ignorant that this parable was fet euen from the Monuments of the Prophetes C. For this similitude of the vine is often red in the Scriptures as in Deutronomye in Esay in Ieremy and in the Psalmes The housholder is God the vine is the house of Israell as sayth the Prophete Esay in his fyfte chap. C. But our Sauiour Christ only meaneth in this place that when he setteth the Pastors of his Churche in authority ouer the same he doth not commit vnto them his righte but doth euen as if a housholder shoulde committ his vyne or filde to a husbandman which bestowinge his labor in tillinge the same payeth his yerelye frute therof And as in the places of Esay and Ieremy before cited he complaineth that he hath receiued no frute in fillinge whereof he had bestowed greate labour and coste euen so in this place he accuseth the vyne dressers themselues which as violēt robbers rake vnto themselues the yerely proffite of the vyne But God planted the vine when he being mindefull of his frée adoptiō separated the people being deliuered out of Egipte as peculiar vnto him selfe and did promise that he woulde be their God and Father calling thē into the hope of euerlastinge saluation This is that planting wherof mencion is made in the. 60. chapter of Esay and in other places also And hedged it rounde about M. The diligence of God towardes his people is expressed as if he should haue said What is there more that mighte haue bene done to my vineyarde that I haue not done And made a vvine presse in it and built a tovver C. By the wynepresse and tower also wee maye vnderstande all those small thinges and of littell waight whiche were adioyned to the doctrine of the lawe to nourishe and encrease the faithe of the people as Sacrifices and other ceremonies For God is lyke vnto a prouidente and carefull housholder which is negligente in nothynge but prouideth and defendeth this Church in all thinges And let it out to husbād men C. God truely of him selfe is able without the ayde and helpe of man to defende and maintaine the well ordered state of his Churche but hee taketh vnto hym men as ministers and vseth their hādes as meanes Euen so in
infirmity I do therefore bouldlye call it sorrowe and heauines that he suffered because I preach the Crosse For hee toke not vppon him oure fleshe in cooller and shewe but in deede Hee ought therefore to suffer griefe that hee myghte ouercome sorrowe not that hee mighte exclude it Neyther haue they so muche prayse of fortitude whiche beinge wounded feele not the same as they that suffer the griefe of the wounde Thus farre S. Ambrose They truly which Immagine the sonne of God to be free from these passions they do not acknowledge him to be a man trulye and effectuallye Yea when it is sayde that the deuyne power of Christe beinge hid as it were rested for a time that hee mighte fullfill the partes of a mediator in sufferinge it is so farre from absurditye that otherwyse hee coulde not fulfill the misterye of oure saluation Yet notwithstandinge the infirmitye whiche Christe toke vppon him oughte to be distinguished from oure infirmitye because it is farre differinge from that whiche is in vs. For in vs affection is not voyde of fault because all of them do exceede a meane and righte temperature But Christ was so troubled wyth sorrowe and feare that notwithstandinge hee murmered not agaynst God but sayde Father if it be possible let this Cuppe passe from mee Neuerthelesse not that I will but that thou wilt be done So that hee framed himselfe accordinge to the true rule of temperaunce For it is no marueyle hee beinge pure and holy free from all spotte if that pure affections flowed from him althoughe they were witnesses of humaine infirmitye and if from the nature of man there dothe sprynge nothinge but that which is filthye and full of puddle Let vs therefore note this difference that Christe in feare and sorrow was weake without anye spot of sinne and that all oure affections because they gushe and burste forth in excesse are vicious B. Wee muste acknowledge then that he was true and perfecte man and that hee did saye by a cooller that hee was sorrye and troubled C. But nowe wee muste note the kinde of affections with the which Christe was tempted Mathewe sayeth that hee was affected with sorrowe and heauynes Luke sayth that hee was in an agonye and Marke sayth that hee was abasshed But howe came it to passe that hee was sorrowfull heauye fearefull and abasshed but onely because in his death hee conceyued some thinge more sorrowfull horrible than the seperation of the soule and bodye And trulye hee suffered death not onely that hee mighte assende from the earth into Heauen but rather that hee taking vpon himselfe the curse to the which we were subiecte mighte delyuer vs from the same Hee feared not death therefore simplelye as it is a departure oute of this world but because hee had before his eyes the fearefull Iudgemente of GOD the Iudge himselfe beinge armed with incomprehensible vengeance and the huge heape of our sinnes which were layed vpon him oppressinge him Wherefore it is no maruayle if the horrible gulphe of destruction do sharpelye vexe him with feare and sorrowe M. Here therefore is set before vs a hye preste whiche can haue compassion vppon our infirmities which was tempted in all pointes like as wee are but yet without sinne to whom let vs go bouldly as vnto the seate of grace that wee may obtayne mercye and finde grace to helpe in time of neede This place also bringeth consolation vnto vs teachinge vs not to thincke that wee displease God when wee are throwne downe with the feare of death Christ doubted not to complaine of the horror of death which he suffered in praying to the father The which thinge also we may reade in the Psalmes to be done oftentimes of Dauid Wee are also forbidden that wee doe not iudge by and by or contemne those whiche are discouraged by the feare of deathe as though they had euill consciences and that also wee do not iustify those which dye with a boulde courage 38. Then saide Iesus vnto them My soule is heauy vnto the death Tarrye ye here and watche with mee My soule is heauy vnto the death M. Christe was full of sorrowe before hee did praye C. But hee maketh these three Dysciples priuy of his death that they mighte be partakers of the same passiō not because their weakenes was hiddē from him but because they might afterward be the more ashamed of their dulnes in vnderstandinge And this kinde of speach doth expresse a deadly woūd of sorrow as if he had sayd that throughe sorrow hee was out of hart and halfe dead So Ionas aunswered the Lord and sayd I am angery euen vnto the death Wee therfore geeue this note ▪ because certaine of the olde wryters handelinge this place folishly affyrme that the soule of Christ was not heauy in the death but to the death Againe this so greate sorrowe and heauines of the minde was not contrarye to the will of the father for the father woulde not haue hym suffer without sorrowe and griefe It was the wyll of the father that Hierusalem shoulde be besieged yet notwithstandinge Christ bewayled the same insomuche that hee wepte Tarrye ye here and vvatche vvith mee M. Such is the disposition of the wicked that they desyer to haue those whom they take to be their frendes to mourne and sorrowe with them euen as if thou wouldest not beare a heauy burthen alone but wouldest lay part thereof vpon other mens shoulders which in deede is some helpe to the afflicted It should seeme that Christ beinge thus affected desyered to haue these three Dysciples before anye other to watche with him that is in prayinge and sighinge to labour wyth him And least any man shoulde thincke the Christ was voyde of this affection let him note this thing which the Prophete sayth I loked for some to haue pittye on mee but there was no man neither founde I any to comforte mee This was yet a farther declaration and more euident argument of the humaine infirmity that was in Christe As if he should haue sayd Lend me your hand Althoughe hee were oute of daunger yet it behoued him to sustayne these thinges Wherefore seinge wee see these thinges in Christ let vs not despyse the prayers of our brethren hee hath vndoubted victory ouer death yet notwithstandinge hee sayth Watche with mee How be it wee may gather that Christe did not require these Dysciples to watche with him so much for himselfe as for their owne sakes as if they had bene in the like daunger that they mighte not be ouercome with the temptacion to come Luke sayth that hee added And pray least ye enter into temptacion that which wee will expounde in the one and fortye verse followinge 39. And hee wente a little farther and fell flat on his face and prayed saying O my father if it be possible let this cuppe passe from mee neuerthelesse not as I will but as thou wilt And hee vvente a little farther M. Hee went asyde as
we sayde before to praye the more earnestlye C. For the whiche cause also wee reade that hee wente another tyme to praye withoute witnesses for when wee are oute of the sighte of men wee do better consider and feele our selues that wee may geeue the more heede to that which wee do It is not necessarye trulye that wee go into secrete corners so often as we would pray no it is not alwayes meete but when anye greate necessitye doth vrge vs because the feruentnes of prayer doth more frely poure out it selfe in the solitary place it is profitable for vs to go a part to pray Wherefore if the Lorde did not neglecte this helpe it should betoken to much madnes and pryde in vs not to vse the same our selues Moreouer where God is the onelye arbitrator vmpire Iudge the faythfull minde may more familliarlye open it selfe more simplely power out prayers sighes cares feares hope ioyes into the bosome of god For God doth wincke at many folish toyes which are in his seruauntes which shoulde not wante os◅entacion in the sight of men B. Therefore Christ prayed not in the presence of those three but leauinge them hee wente a little asyde S. Luke sheeweth howe farre hee wente from them sayinge And hee gat himselfe from them aboute a stones caste And fell flat on his face Marke addeth To the grounde Luke hath And hee kneeled downe C. By the whiche gesture also hee declared the earnest vehemencye of prayer For although the kneelinge be bsed commonlye in prayer as an outwardr signe of reuerence yet notwithstandinge Christe in simplely prostratinge himselfe vpon the earth for the very greatnes of his griefe framed himselfe to a myserable shewe and outwarde gesture M. And such gestures do belong to a troubled and disquieted mind they haue also an argument and profe of humilitye which is alwayes ioyned to the prayers of the godly Thus truly are the holye and godlye sort of mē wont eyther to kneele or postrate them selues vppon their face to declare an humbled minde before the maiesty of God. O my father Marke hath set downe the Chalde word adioyninge to it the Greeke worde expoundinge as it were the other as Abba father By the which wee are taught that these two thinges are requyred in prayer namely the ardent affection of the minde and the faithfull trust of sonnes towards God that these two were in Christ these wordes in this place do testifye If it be possible C. Some trauaile in vaine when they go about to declare that prayer is not here described but onelye a certayne complaint But wee although we confesse that it was an abrupte prayer being sodenly expelled with violent anguishe of minde doubt not for all that but that Christe conceyued prayer Neither doth it hinder that he requireth to obtaine a thinge impossible because the prayers of the faythfull do not continue in one order to the ende they do not alwayes keepe one temperature neither are they alwayes made in distincte order but are confused intricate and doubtfull eyther they do striue with themselues or els they do stande still in the middest of the race euen as the shippe tossed with waues which although it tende to the Hauen yet notwithstandinge it cannot keepe hys right and straight course because of the vnquiet sea Wee muste note that which wee touched euen nowe that the affections of Christ were not troublesome which should put of and from his minde as oures do all pure moderation but so muche as the sounde and perfecte nature of man coulde beare he was stricken with feare and held with sorrow that he could not of necessity at euerye other prayer or petition but bee tossed betweene the violent waues of temptacion This is the reason why hee hauinge prayed to put away his death by and by brideleth himselfe and submittinge himselfe to his father calleth backe sodenly and correcteth that carnall request M. For these wordes If it be possible haue a condition Luke hath If it be thy will. Question C. But it may be demaunded howe hee requyreth to haue the eternal decree of the father cut of of the which hee was not ignorant For although this condition If it be possible be put betweene yet notwithstandinge this seemeth absurde to make the purpose of God flexible and vncertayne For it is meete to be sure of this that it cannot be that GOD should retracte or alter his purpose And by Marke it should seeme that Christ doth oppose or set the power of God against his decree All thinges sayth hee are possible to thee But trulye the power of God is extended amis hitherto that by making him mutable his truth mighte be weakened and discredited Wee aunsweare that it is no absurditye if Christ accordinge to the common manner of the godlye lettinge passe the consideration of the deuyue purpose put downe into the bosome of his father his desier with the which hee burned For the faithfull in pouringe out their prayers do not alwayes assende to the behoulding of the secrete counsayles of God neither do they waye as though they were at leysure what mighte be done but are feruētly caryed sometimes with hasty desier to obtaine their requestes So Moyses desyered to be blotted out of the boke of life So Paule wished hīselfe accursed for his brethrē This prayer of Christ therefore was not premeditated but the force and violence of griefe did extort from him these wordes to the which he added by and by a correction The same vehemency toke from him the presente remembraunce of the Heauenly decree that hee considered not in the very moment that he was sente for this cause to be the redeemer of mākind euen as wee see oftētimes that great griefe bringeth a miste before the eyes that wee cannot remember all thinges at once To be shorte there is no absurditye if wee haue not a present consideration of all thinges in our prayers that a distincte order maye be kept And whereas Christ sayd as appeareth by the wordes of Marke that all thinges are possible to the father hee sayd it not to bringe his power and his mutable truth and constancye into controuercye and contencion but because there was no hope as commonly there is not in troublesome and desperate matters hee committeth himselfe to the power of God. Let this Cuppe passe from mee M. This is an Hebrewe phrase of speache and is as much to say As let mee be deliuered I pray thee from this cruel kinde of death Take away this Cuppe from mee C. Wee haue shewed before that by the name of Cuppe the prouidence of God is noted which dispenseth to euery man the measure of the Crosse and of afflictions euen as if the goodman of the house shoulde appoint to his seruauntes their allowance and distribute to his children their porcion Read the twenty Chapter goinge before M. This prayer bringeth much consolation to the afflicted mindes of the godly Christ in this