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 God doth promyse to nourishe me Thou Sathan doste bynde his grace vnto breade but he on the contrary parte witnesseth that his grace is sufficient to nourishe and succoure vs Nowe let vs consyder what kynde of temptation this was surely suche a one with the which Sathan dayly fighteth against vs For the sonne of God would not suffer any vnwonted temptation but would fight in the same battaile that we fight in to the ende that we being fournished with the same armoure wherewith he was armed nede not doubt of the victory but that already we haue the palme in our handes 4 But he aunswered and said It is wrytten man shal not lyue by bread only but by euery woorde that proceadeth out of the mouthe of God. And he aunsvvered and. C. First this is here worthy to be noted that Christe taketh the scripture for his buckler for this is the true kynde of fight if we couet to haue the victory Neyther in vayne doth Paull call the woorde of God the sworde of the spirite M. Christe coulde by his deuine power haue caste Sathan into the bottomles pit but for our sake he would ouercome his temptations that his deceites should not only be frustrate but also we that shoulde followe thereby might learne howe to fight A. That we being well appointed with the armoure of the woorde of God might bouldely resiste our enemy the deuell C. Whereby also we may gather that the Papistes hauing made a league and agremente with Sathan as it were to caste out the soules of men to th ende they may cruely of hym be destroyed they suppressing the scripture do despoyle the people of God of their armoure with the whiche they might only defend them selues For they whiche caste from them this armour and exercise not thē selues daily in the schole of God are worthy euery houre to be in daunger of the deuell to whome they do betraye them selues Neyther is there any other reason why Sathan should so spoyle and ouercomme so many were it not that God would be reuēged on their negligence and contempt of his woorde Now we must consider the testimony of Moyses whiche Christe citeth Man shall not liue by bread M. By this word bread he vnderstandeth all maner of foode what soeuer we vse to the sustentation of our body Loke in the sixt chap. folowing Some very falsely wreste this testimony of Moyses as if it had bene saide that the liues of mē were not nourished with visible breade but with the worde of god In some respect this is true but Moyses respected another thing For when they had no other breade at hande he sheweth that Manna was an extraordinary foode to the people that by this document it might be witnessed for euer that the life of men is not included in bread but to depend at the wil and pleasure of god The woorde therefore in this place is not takē for doctrine but for the decrée which god published to the defending of the order of nature to the nourishing of his creatures Neither doth he reiecte men which are the workemanship of his handes but for this cause he powreth life into them that once being geuen he may daily sustaine the same The woorde is the vertue and power of God by the whiche we be sustained as well without meate as with meate whether he place any other thinge in steade of meate as Manna which he gaue to our forefathers or nothing as he kept and preserued Moyses Helias and Christe so many dayes C. So saythe the Apostle he ruleth all thinges with the woorde of his power That is al the worlde is preserued all the partes thereof abide in their proper state at his becke and decrée by whom al thinges are gouerned Therefore although we be fed by breade yet we must not attribute our lyfe to the vertue of the same but to the secrete power of his grace whiche God inspireth in the bread to feede vs. Whervpon also it followeth that God whiche vseth the ordinary meane of bread to our sustentatiō will otherwise whē it pleaseth him fede vs that we may liue B. Therfore the aunswere of Christe is in effecte thus Although I honger yet God by his power can preserue me still as he hathe done hitherto without meate that I shal not nede to make these stones breade A. Neyther is the power of my father tyed vnto breade By this sentence of Moyses therefore their wickednes is condemned wiche counte that their lyfe and felicitie to haue aboundace and superfluitie of all thynges pertayning to the body Here also is reproued the distruste wicked carefulnes whiche causeth vs to seke after vnlawfull thinges And to this point the aunswere of Christ is properly directed that we must so trust to receiue our foode and other thinges necessary to our life that we passe not the boundes limited vnto vs. For if Christe thought it not lawfull and mete to make breade of stones contrary to his fathers commaundement muche lesse it is lefull to get our liuinge by rapine violence murther bribery extortion vsury and suche lyke We knowe it was sayde to Adam in the beginning Thou shalt get thy liuing in the sweate of thy browes And Paule He whiche laboureth not let hym not eate And againe if any prouide not for his housholde he hath denied the fayth and is worse then an infidele And these places are wrytten leaste that any man should take occasion to lyue idely refuse the labour of his handes whiche God hath appoynted to get our liuing by 5 Then the Deuell toke hym into the holy cittie and set hym on a pinnacle of the temple Then the deuell toke him M. This is the other temptation of Sathan by the which what he wente aboute we may gather by the aunswere of Christe Luke resiteth this in the second place but the Euangelistes ment not so to order the history that they would obserue and kepe alwayes exactly the order of tyme but rather to gather the speciall thynges that they might set forthe as it were in a glasse or table those thynges whiche were moste proffitable to bee knowen as concernyng Christe This therefore shall be sufficient for vs to knowe that Christe was tempted thrée manner of wayes But whiche was the fyrste seconde or thyrde it maketh no matter vnto vs. A. Here Mathew declareth that Christ was taken of the deuell and set vppon the Pinacle of the temple E. But howe he was taken and caried whether by force or by his own free wyll following the Deuell C. Or whether he were caried through the aire or whether it were done by a vysion it is not for the godly to searche It may be that there was no small tyme betwene the first and seconde temptation and betwene the seconde and the thyrde but that there was some distaunce whiche is moste lykely although by the wordes of Luke it is gathered
contempte of the woorde of God and that Religion myght not altogether be despysed and of no reputation amonge the vnlearned But the defence of Christ with the which he dothe purge his doctrine oughte to animate and incourage vs If we at this daye haue the lyke reproche and false accusations layde against vs. This cryme also was layde againste Paule sayinge that he was an Apostata contrary to the lawe of god Wherefore it is no marueyle if the Papistes in like sorte falsely accuse vs and rayle against vs. But by the example of Christe we must reiecte all false accusations and not regarde them notwithstanding we muste frely professe the truthe although it be subiect to false sclaunders B. But here this woorde Lavve is taken for the doctrine ordeined for the institution of lyfe by the wyll of god Wherfore immediatly the lorde dothe adde to the Lawe the Prophets also saying I am not come to destroye the Lawe and the Prophetes that so he might more plainely declare what he ment by the Lawe namely the doctrine and institution of life which the Prophetes shewed and declared also It is certaine therefore whatsoeuer thinges are written in the Lawe do appertayne to this ende namely to call the minde of man to the perfecte and true righeousnes that the man of God may be perfect and prepared to all good woorkes The whiche also the lorde signifieth when after the exhortation to the lighte of good workes and the necessitie of fulfillinge the lawe he addeth that therfore he came to fulfill the same And so we vnderstand by the Lawe and the Prophetes the doctrine of God comprehended in the holy scriptures by the whiche men are instructed to liue righteously and godly in this present world whiche is comprehēded in this that we trust in God that we feare and loue him with all our mynde to the whiche our elders added and appointes the Lawes of sacrifices and of other ceremonies of the tabernacle Furthermore that we loue our neighbour as our selfe to the whiche was added ciuile Lawes Laste of all that we vse those thinges cōtinently and comly with modestie which the necessitie of the body requireth to the whiche also appertaineth whatsoeuer is cōmaunded for the cleannes and comlines of bodies to the which are added certaine externall purifiynges To destroie M. The Lawe is destroyed or broken when that it is made voyde of none effecte by false expositions traditions of men or els when as men do violate and breake the preceptes thereof either by the imbecillitie weakenes of the fleshe or els by a wicked contemptuous minde But here he vnderstandeth the destroying of the Lawe after the first māner namely by false expositiōs A. To breake the Lawe and to destroy the lawe are all one as appeareth by the saying of Christe in Iohn If a man on the Saboth daye receiue circumcision without breaking of the lawe of Moyses disdayne ye at me because I haue made a man whole on the Saboth day No I came not to destroye C. God truly had promised a new league by the cōming of Christ but he had shewed also that it shoulde littell differ from the first but rather this to be the end that he would obserue kepe the league whiche he made with his euen from the beginning I wil wryte saith he my Lawes in their hartes I will forget their sinnes By these woordes he doth not so departe from his former league that he woulde deny his laste to be firme and sure when the newe succeded And this is the meaning of the woordes of Christe when he saide I came not to destroy but to fulfil the Lawe For truly he fulfilled it in quickning the dead letter with his spirite thē shewing the same in dede whiche was declared vnder figures signes Therfore in respect of doctrine we must imagine no abrogation of the Lawe in the comming of Christe For seing that it is an euerlasting rule to lyue well and godly by it must be immutable euen as there is one only permanente righteousnes of God which is cōprehended therin As touchinge ceremonies although they may be thoughte improper and not pertayning to the Lawe notwithstanding they wer only abrogated in vse but the signification abideth still Wherefore the comming of Christe did detracte nothing no not from ceremonies but rather the truthe of shadowes being declared it doth bring great cōfirmation vnto them when we beholding the true effecte do perceiue that they are not vayne and vnprofitable Let vs learne therefore to kepe this holy bonde and knot of the Lawe and the Gospell inuiolable the whiche many do breake amis and very fondly M. Christe fulfilled the Lawe and the Prophetes first by his comming in the fleshe when as he fulfilled those thinges whiche are written in the Lawe and the Prophetes as concerning his kyngdome and the redemption of mankynde promysed longe before Of the whiche Luke speaketh in his .xxiiij. chap. Therefore as saint Paule saythe Christ is the fulfilling of the Lawe to all them that beleue Do we then destroye the Lawe through faythe God forbidde but we rather mayntaine the Lawe 18 For truly I saye vnto you tyl heauen and earth passe one iot or one title of the Lawe shall not escape till all be fulfilled For truly I saye vnto you Bu. Although that whiche was spoken of before was made manifest enough yet for all that it is more strongely confirmed agayne by the mouth of the lorde For he vseth a moste vehement othe and confirmation saying For truly I saye vnto you Truly is a worde peculier to the Hebrewes confirming and wytnessing the truthe for this cause it is so often repeted of the lorde And the Apostell Paule saythe All the promyses of God by Christe are yea and are in hym amē vnto the lande of god Whiche is as if he shoulde haue sayde all the promyses of God are sure and certaine by Christe Tyll heauen and earth passe Luke in woordes somwhat differeth but in sence he very well agreeth saying It is easier for heauen and earth to perishe then for one iot or titell of the Lawe to fayle For the holy ghoste would teache by both places that there was nothing so fyrme and stable in the whole worlde as the truthe of the lawe that truly in euery pointe Some very subtilly dally with this woorde Vntill As though the vanishing of heauen and earth whiche shal be at the last daye of iudgement shoulde bringe an ende to the Lawe and the Prophetes And truly euen as then tounges shall cease and prophecies shal be taken awaye euen so we thinke that the Lawe written with the exposition of the same shall cease But because Christe spake more symply suche intisementes being set to allure this shal be sufficient for vs to note that heauen shal perishe and the whole worlde shall decaye before the stabilitie and strength of
sée here what an excellent rule of beneficence and liberality the holy ghoste geueth First therefore let vs here note that Christe chiefly exhorted his disciples to be liberall and beneficiall B. But Christe meaneth not here that we shoulde geue to euery one that asketh of vs we care not howe for so we might be deceiued by scoffynge and fained beggers and by other idell persones whiche are vnprofitable members of the common wealthe Therfore Paule saythe It is not my mynde that other be set at case and ye brought into comberaunce but that thereby egalnes now at this tyme and that youre aboundaunce may succour their lacke and that theire aboundaūce may supply your lacke that there may be equalitie agreinge to that whiche is wryten he that had muche had not the more aboundaunce and he that had littell had neuerthelesse A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule where he saythe Let vs not be wery of well doyng And whyle we haue tyme let vs do good vnto al men but specially to them of the housholde of faythe C. Furthermore least any man shoulde gather occasion to cauill by the woordes of Mathewe let vs consider what Luke saythe Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde So he doth distinguish charitie from carnall frendshyp For prophane men and such as are of this world loue one an other why surely because of ryches because of gaine and rewarde But Christe requireth of those that are his frendly loue and perfecte amitie as to seke to helpe the poore the nedy the straunger the fatherlesse the wydowe and all suche as are oppressed of whome no rewarde or good tourne is to be hoped for agayne For to what ende tendeth the exhortation of Christe els whē he saythe When thou makest a dynner or a supper call not thy frendes nor thy brethren neyther thy kinsmen nor thy neyghbours leaste they also bydde thee agayne and a recompence be made thee But when thou makest a feaste call the poore the feble the lame and the blynde and thou shalt be happy for they cannot recompence thee C. Nowe we se what it is to geue to them that aske namely to be liberal to all men whiche haue nede of our helpe and whiche cannot requite agayne M. This therefore is required of Christians that they be good gentle humble pacient louing mercifull and louers of vnitie and peace so that it pertayne to heauenly thinges Whosoeuer is not of this mynde he is a despyser of this sentence of Christe and no true Christian 43 Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy Ye haue hearde Bu. This Lawe dependeth vpon that which went before plainly teaching that we must hurte no man but rather do good to all men yea euen to our enemies M. Thus it is written in the booke of Leuiticus I am the lorde Thou shalt not hate thy brother in thyne harte but shalte in any wyse rebuke thy neighbour that thou beare not sinne for his sake Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people but thou shalt loue thy neighbour euen as thy selfe Nowe the Scribes and Phariseis were so blinded that they vnderstode those to be their neighboures which were louing and beneficiall vnto them when as notwithstāding it is moste certayne that God by the name of neighboure comprehendeth all mankinde For because euery man is addicted to him self so often as their priuate commodite and profite doth separate one from another mutuall amitie and frendship is forsaken God therefore to staye kepe vs in the bonde of brotherly loue doth affirme that all men are our neighbours and brethren because nature knitteth vs vnto them For so often as one man loketh vpon an other because they be al of one bone and one fleshe he beholdeth him selfe as it were in a glasse The whiche thinge the lorde him selfe dothe more plainly touche when he telleth of the man which fel into the hands of theues And hate thine enemy Bu. Let no mā so vnderstand this as though the lawe of God geuen by Moyses commaundeth to hate any man C. But this was a Phariseycall addition by the whiche they thought that they only ought to loue their frēdes according to the Lawe and to hate their enemies and so they taught M. By the which assertiō they brought to passe that the force of the Lawe being weakened hatred might increase betwene mā mā 44 But I saye vnto you loue your enemies Blesse them that curse you Do good to thē which hurt you pray for thē that hate you and persecute you But I say vnto you Bu. Christe being the renewer and cōsummation of the lawe that he mighte restore the commaundement of the lawe as concerning the loue of our neighbour to his integritie full perfection he teacheth by the woorde neighbour that not only our frendes but also our enemies ought of vs to be loued C. But this one thing doth conteine all the former doctrine for whosoeuer can finde in his harte to loue his enemies them that hate him shall easely temper and refraine him selfe from all reuengement yea he shall be paciente to beare al euell and ready to helpe the poore and afflicted To be shorte Christe sheweth here the meane and the way to fulfil this commaundement loue thy neighboure as thy selfe For there is none that can fulfyll this commaundemente but he whiche not regarding selfe loue but rather denying hym selfe dothe loue those which hate and despyse hym Of this perfecte loue we haue an example and liuely paterne in the only begotten sonne of God Iesus Christ which praied to his father for thē whiche crucified him saying Father forgeue them for they knowe not what they do And in Steuen lykewyse who prayed for them whiche stoned him saying O lord laie not this sinne to their tharge Blesse them that curse you C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce they are not only forbiddē to aske of God but also they are cōmaūded so to remyt the same that they rather prepare their mindes to craue at the handes of God that vengeaunce come not vppon their enemies although they haue deserued the same And let thē cōmit their cause vnto God vntill it shal please him to take vengeaūce on the reprobate Do good to them that hate you Bu. The lyke wordes writeth Paule after this sorte If thine enemy honger fede him if he thirst geue him drinke in so doing thou shalt heape coales of fire vpō his head C. This truly is a very harde thing contrary to the flesh to do good against euel but yet we may not excuse oure selues by oure faltes infirmitie but rather simply we must seke what
the iudge of the whole worlde and that humane things were gouerned by his power but seinge they did restraine as well the rewarde of the godlye as the condigne punishmentes dewe to the wicked althoughe they had sayde trueth that euerye man nowe in this life is delte with all accordinge to vs desert yet notwithstanding this was to preposterouse and out of order to include the promises of God into so straight boundes Nowe experience dothe declare euidentlye that there dulnes and incensiblenes was to grosse seing that it is manifest that the reward which is layed vp in store for the godly is suspended vntil the life to come that the wicked haue not their punishmeÌ„t in this life To coÌ„clude there is nothing to be imagined more absurde than this error the men being created after the Image likenes of God should be extinguished cleane put out by death eueÌ„ as the brute beastes But how filthye monstrouse was this opinioÌ„ wheÌ„ as ther was no nacion whether they were heathenish or prophane Idolaters or wrapped in blind ignoraÌ„ce which had not some hope of the life to come whereas this séede of godlines was quight abolished among the Iewes being the peculiar people of god But first of al this there reward was iust whiche diuided the Churche of God into sectes Moreouer by this meanes God was reuenged of the wicked contempte of his doctrine 24. Maister Moses said that if a maÌ„ die hauinge no child his brother shoulde mary his wife and raise vp seede vnto his brother Master Moses sayde A. By the same subtility deceite they cal Christ master which the Disciples of the Phariseis Herodians vsed before All these made a ieste and mocke at the doctrine of Christ yet notwithstaÌ„ding they fayned them selues to be very desyrouse to learne C. The Saduces do here propounde a question vnto Christe that by the shew of absurdity they might coÌ„deÌ„ne the doctrine of the resurrection That yf a man dye hauing no children C. Seing that it was sufficient to propound the matter without any circoÌ„stance why do they begin after this maner Surely thei do craftly alleage for theÌ„selues the name of Moses to the ende they mighte â—…roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌ„maundemeÌ„t and ordinaunce of GOD himselfe For it was necessary that he should agrée with hymselfe Therefore the snare whiche they layed for hym was suche if God shall gather in tyme to come the faythfull into his Kyngdome he will also restore vnto them that which he gaue vnto them in the worlde What shall then become of the woman whiche God gaue vnto seuen men After this maner al wicked ones and heretiques do calumniate and quarell to the ende they might depraue the true doctrine of Godlines and make the seruauntes of Christ ashamed yea the Papistes are let by no shame openlye to ieste at God and his worde when they go about to intangle vs. Therfore the Apostell Paule not without cause woulde haue the teacher sufficiently appointed with weapons by the which he may repel and put to flight the aduersaris of the trueth As touchinge the lawe by the which God commanded that the kinsmen should succede the deade in matrimony whiche were nexte of bloud if the firste departed without children this was the reason that the womaÌ„ which maried into any stocke or kinred shoulde thereby receyue sede But and if children were brought forth in the firste state of wedlocke it was incestiouse wedlocke whiche was betwene the degrées forbidden by the law His brother shoulde mary his vvise M. In the name of brother other degrees also more nere are contayned as the cosyne germanes and suche lyke of the same kynred And rayse vp sede vnto his brother B. This law was made as all other pollitique lawes were for publique tranquillitys sake the which was not a littel established if the inheritaÌ„ces abode with oute mixture and euery stocke kinred possessed his owne inheritance Wherefore the Lorde did diligently prouide as well by other lawes as by this whiche the Saduces obiected for the coÌ„tinuaÌ„ce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌ„ces th t one brother being dead without sede the other brother by maryinge his wife should go about to stirre vp his posterity and should make the firste begotten sonne of his brothers wife to possesse the name and inheritance euen as thoughe he were adopted to the deade brother 25. There were with vs seuen brethren and the firste maried a wyfe and disceassed withoute issue and lefte his 26. wyfe to hir brother Lykewise the second and the third vnto the se 27. uenth Last of all the woman dyed also A. This example they bring in to make their minde and meaninge more playne and euidente being agreable to the law 28. Therfore in the resurrection whose wyfe shall she be of the seuen For they all had her Therfore in the resurrection M. That is to saye in the euerlastinge lyfe to come whiche we shall enioye after the resurrection froÌ„ death They thoughte if there were any resurrection to come that the state of that worlde wherunto they rose shoulde be lyke vnto this which is now but hereof there came an infinite sorte of absurdities and thinges incredible 29. Iesus answered and said vnto them ye do erre not knowing the scriptures nor the power of God. ye do erre M. He sayth that they erre generally because they denyed the resurrection Not knovving the scriptures C. Although our Sauiour Christ doth onely touche the Saduces yet notwithstaÌ„ding this repreheÌ„cion doth beloÌ„g generally to al the inuentors of false opinioÌ„s For seing that God dothe brightly shine vnto vs in the scriptures it must nedes be that the ignorance of them is the welspring and cause of all error M. As more plainly appereth by the wordes of Marke where it is thus written Do ye not therefore erre because ye know not the scriptures neither the power of God They erred therfore because they knew not the scripture wresting the sence therof amis C. But this is no smal consolation to the godly in that they shal be safe froÌ„ the danger of erringe so long as by humble and modest docillity they do seke search for that which is right true out of the Scriptures For the worde of God is a lighte vnto oure feete and a lanterne to oure pathes and it shyneth in this worlde as a candell in the darkenes Wherevpon the Apostel Paule sayth Al Scripture geuen by diuine inspiracion is profitable to teache to improue to correcte and to amende that the man of God maye be perfecte and geuen to all good workes Neyther the povver of God. C. Whereas Christ ioyneth the power of God to the worde it is referred to the circomstance of the present cause For because the resurrection dothe farre excéede the capacitye of humane sence
fealynge of oure infirmitye oughte not to staye vs from taking that in hand whereunto the Lorde doothe calle vs but it oughte rather to restrayne oure rashenesse leaste wée goe beyonde oure callinge It shoulde also stirre vs vp to Prayer that God whiche gaue vs power to beginne wel wil also geue grace to perseuere and goe forewarde And sate vvith the Seruauntes to see the ende A. Luke saithe that he sate with them by the fire as appeareth by these wordes And when they hadde kindeled a fire in the middest of the Pallaice and were sette downe togeather Peter also sate downe amonge them To see the ende Bee oulde here the Ende why Peter followed Christe namely that he mighte sée what woulde becomme of hym This Narration as concerninge Peter which oure Euangelist Mathew hath here begonne is ended in the thrée score and nienth verse folowinge In the meane tyme he writethe what was donne vnto Christe by Caiphas 59 The Chiefe Priestes and the Elders and all the Councell soughte False witnesse againste Iesus for to putte hym to Deathe The Chiefe Priestes and the Elders M. Mathewe sayde before that the Scribes and Elders of the people were gathered togeather in the House of Cayphas Nowe he describethe wherefore they were gathered togeather namely to consulte by a common Councell aboute the Deathe of Christe Soughte False vvitnes C. By theise woordes the Euangelistes doo note that the Priestes Scribes and Elders of the people wente aboute nothinge les then to enquire of the cause that the mater beeinge founde out they mighte minister vnto him iustice for thei had fully determined before to destroy Christ and nowe onely they seeke howe to oppresse him And it cannot be that equity shall take any place when the cause is not firste knowen Theire False and wicked Crueltye bewraiethe it selfe in that they seeke for False Witnesses A. S. Iohn saithe that Christe was demaunded as concernynge hys Disciples and his Doctrine by the hie Priest the which the other thrée haue omitted 60. But they founde none yea when many False VVitnesses came yet founde they none At the laste came twoo False VVitnesses and saide But they founde none B They did not gather a Councell that the cause of Christe might be knowen and that truth mighte take place but only to condemne him by False Testimonie and to deliuer him vp to Pilate to be slaine C. In the whiche they doo notably declare their Crueltye And where as they beeinge disappointed of theire hope doo persiste notwithstandinge in their wicked pourpose wée maye the better perceiue theire blinde obstinacie Therfore in that blind madnesse the Innocencie of the Sonne of God did shine notwithstanding that the Diuels them selues might know that an Innocent was put to death B. For the Lorde was so cleare not onely from all euill but also from all shewe of Euill that the whole coūsaile could finde no false witnesse to come in agaynst hym that they might haue any likelihoode or shew of Truthe Chiefely wee muste note this Innocencie of Christe not so mutche in this presente Publique Action as in that also whiche Pilate did as hereafter followethe I saye wée muste note this as the speciall Heade of oure Saluation and principall place and fruite of the Lordes Passion For it was méete that wee shoulde haue suche a Hye Prieste which is Holy Harmelesse Vndefiled and seperated from Sinnes that wée through him mighte be made the Rightuousnes whiche is allowed of god S. Marke hathe Many bare False Witnesse againste him but theire witnesses agreed not togeather At the laste came in tvvoo False A. False Testimonyes of other here mentioned by Mathewe are not spoken of by the other Euangelistes but are simply condemned of Falsehoode and vanity and the Testimonye of these menne is therefore brought foorthe because it hath somme shewe of Truthe 61. This Fellowe saide I am able to destroye the Temple of God and to builde it againe in three daies This Fellovve saide Howe are theise called False Witnesses seeinge wée reade that they saide nothinge but that whiche Christe spake C. But wee muste note that they are called False Witnesses not only which bringe foorthe a Lie made of nothynge but also whiche doo cauellingly peruerte those thinges whiche were trewely spoken and wreste them to a Faulte Of the which mater wée haue here an example as concernynge the Ruine and Newe Buildinge againe of the Temple Christe truely saide that when they had destroyed the Temple of hys Bodye he woulde rayse it agayne in thrée Dayes So that nowe the False Witnesses doo not deuise a newe Lye but doo depraue and misconstrue his woordes as though he woulde haue vsed somme Legierdumaine or craftie conueiance in building the Temple For he saide not I can destroye or I will destroye but Christe saide Destroye yée or if yee doo destroye attributing the destruction of the Temple vnto them not to him selfe Furthermore he said not This Temple made with handes but they beinge superstitious diuised it estéeminge the Temple made of Stoane to be more excellente and Holy then the Spirituall Temple whiche is a faithfull Soule And of that superstition spronge that Iewishe crueltie whiche not onely Christe fealt but the Prophetes also and S Steuen The same Superstition also raigneth at this daye To conclude he coulde not by righte be called the Destroyer of the Temple of God whiche destroyed not the Temple to the ende it mighte lie waste but that it mighte be better then it was before If thei did not beleue that he could make it better why did they beleue that he coulde destroie it in thrée daies seinge the same also was impossible to man Wherefore Marke saithe But yet their Witnesses agreed not togeather 62. And the Chiefe Priest arose and said vnto him Answearest thou nothing VVhy doo these beare VVitnesse againste thee And the Chiefe Prieste arose M. Although this Testimonye was not sufficiente to bringe Condemnation yet notwithstandinge the Hie Prieste for too mutche desire that he hadde to kille Christe coulde not pretermitte this with silence but risinge in hys Authoritie goeth aboute to exaggerate the matter and to make it more hainous C. But it is certayne that Christe helde hys peace when False Witnesses pressed hym not only because they were vnwoorthy of Confutation but also because he did not nowe séeke to be loused knowinge that hys houre was comme Notwithstandynge Cayphas tryumphethe because of hys silence as thoughe he helde his peace because he was ouercomme euen as they doo whose Consciences accuse them But the wickedness of Caiphas was the more in that he dissemblethe Christe not to be without faulte because false Witnesses doo stande againste him For that is the meaninge of this question VVhy doo these beare vvitnesse against thee As if he had saide Howe commeth it to passe that these menne comme agaynste thée but only that Conscience causeth them Neither are they thine enimies without a cause M. What notable wickednesse
arise by his nakednesse because hee suffered nothinge whiche the spirite of God pronounceth not to belonge trewely to the persone of a redemer 36 And they sat and watched him there M. They go not their waye but sit styll by the crosse as kepers or markers what he woulde do leaste peraduenture eyther the Disciples should come and take him aliue from the crosse or leaste hee shoulde come downe from the same by a myracle 37 And sett vp ouer his heade the cause of his deathe written thus This is Iesus the kinge of the Iewes And they sett vp ouer his heade C. The foure Euangelistes do declare that Pilate dyd set the titell of the Lord vpon the crosse Our Euangelist Matthew writeth somwhat obscurelye in this verse when as the Gréeke woorde which the interpreter calleth the cause dothe signifie bothe the cause and also the accusation or the falte S. Iohn speaketh more playnely sayinge And Pilate wrote a tytell and put it on the crosse Hee calleth that a tytell whiche our Euangeliste calleth the cause and Marke and Luke a superscription of the cause For thereby the cause of the death is briefly shewed when malefactours are led to theyr ponyshement S. Luke saith that this titell was written in Gréeke Lattine and Hebrewe And it conteyned thus muche as maye be gathered by the fower Euangelistes This is Iesus of Nazareth kinge of the Ievves C. Peraduenture it was a common custome amonge the Iewes to set tytelles ouer the heades of those malefactoures that were putt to deathe But trewely this was extraordinary in Christ that the titell should be set ouer him without ignominie For it was the pourpose of Pilate that he might be reuenged of the Iewes who by their obstinacy caused an innocent vniustly to be put to deathe to condemne the whole nation in the person of Christ so that he set no inscriptiō of any falte that belonged vnto Christ ouer his heade But the prouidence of God whiche gouerned Pilates stile had respecte to a farther matter It was not the meaning and pourpose of Pilate to celebrate Christ as the aucthour of saluation the Nazarite of God and the king of the chosen people yet notwithstandinge God did so guide his minde that not knowing his proclamation of the gospell he sholde set it forthe By the same secrete impulsion of the spirite it came to passe that he should publishe the titell in thre seuerall tongues But this was no lawefull or ordinary preachinge of the Gospell because Pilate was vnworthy to beare any witnesse to the sonne of God but that whiche shoulde be done by trewe mynisters was shadowed in Pilate To be shorte he maye be thought suche a preacher of Christe as Caiphas was a prophete M. But because this tytell dyd set forthe the mallice of the people of the Iewes which had killed the heyre of the vineyarde their lorde and king the hye priestes of the Iewes after a sorte smellinge the same requested of Pilate that he woulde change the same titell that he had set ouer the heade of Christe as S. Iohn declareth by these woordes This tytell redde many of the Iewes for the place where Iesus was crucifyed was nighe to the cittie And it was wrytten in Hebrewe Gréeke and Lattine Then saide the highe priestes of the Iewes to Pilate wryte not Kinge of the Iewes but that he said I am king of the Iewes C. They féele them selues to be towched as it was saide euen now and therfore they desyred to haue the title altered and suche a one set vp whiche might burthen Christe without infamy of the nation But in the meane time they declare how greately they were infected with the hatred of the truethe whiche coulde not abyde any one sparke thereof Euenso alwaies Sathan stirreth vp his mynisters whiche so sone as any lighte of Goddes woorde dothe appere go about by and by to extinguysshe the same or at leaste to choke it Pilate answereth That which I haue written I haue wrytten The cause of Pilatee constancie was the prouidence of god for there is no doubte but that they wente aboute to alter his minde by diuerse meanes Let vs know therfore that his minde was helde inflexible by the power of God whiche caused him to saye That whiche I haue wrytten I haue written M. For at other tymes he followed the will of the Iewes in all thinges because they dydde those thinges whiche pertayned to the executinge of the pourpose of God but those thinges whiche they nowe aske they desired to this ende that they mighte remoue the ignomynie of the crosse from theym selues vnto Christe and to put away that reproche that they had crucyfied theyr kynge that hee mighte not be counted the trewe Messias but a wicked fellowe whiche boasted hym selfe to bee the Messias of the Iewes But as this was false and full of reproche to the heauenlye kinge so it pertayned not to the pourpose of god Therfore by the instinct of the holy ghost Pilate answereth so constantly That which I haue wrytten I haue written As if he shoulde say I wil not change the tytell You wolde nedes haue me crucifie your kyng I haue crucifyed hym It shall be your shame hereafter whiche constrayned me to do this thinge B. Furthermore by these fewe woordes Iesus kinge of the Iewes the trewe Gospel of Christe was conteyned For by them hee was preached to be that trewe and vndoubted Messias whiche was sente a kinge vnto the Iewes And so in the midest of the death of the crosse Christe began to triumphe as sayth S. Paule in the seconde Chapter to the Colossians Now the Crosse of Christ begā to chaūge his conditiō and to be in steede of reproche a kingely tribunall muche more excellent than all other thrones or chayres of estate Furthermore this title was written in Hebrewe Greeke Lattine to declare that this kinge should raigne not only ouer the Iewes but also ouer the Gentiles As cōcerninge the which matter reade the seconde Psalme and the 49. of Esay The Euangeliste Luke declareth that the people stoude by lokinge on him And S. Iohn writing of the mother of Christe which stoode by also sayth There stoode by the Crosse of Iesus his mother his mothers sister Mary the wyfe of Cleophas and Marye Magdalene C. Christ did so obey God the father that hee neglected not the dutye of humaine pietye towardes his mother Hée forgate himselfe truly and all thinges els in respecte of his obedience that hée oughte to the father but this beinge done hee would not omit the dutye whiche hee did owe to his mother And here wee must learne so to do our dutye vnto men that we may neuerthelesse be obedient vnto god It commeth oftentimes to passe that when God calleth vs to any thinge oure parentes our wyfe and our children do call vs to the contrarye insomuche that wee cannot satisfye bothe at once But wee muste first preferre the commaundementes of God his
is wrytten thou shalte not tempte thy lorde thy God. Iesus sayde to him M. Here our sauioure Christe doth very well set and compare Scripture to Scripture not to deny the Scripture whiche Sathan broughte as though it were false but rather to reiect the whiche he falsely applied out of the scripture saying Throwe thy selfe downe Although the Greke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so placed that it may be referred to both He sayde agayne or againe it is wrytten Furthermore sometime it signifieth an itteration sometyme a contrarietie If it be referred to this woorde sayde it signifieth an itteration for he aunswered before once but if it be referred to this woorde it is wrytten it signifieth then a contrarietie As if he should haue sayde on the contrary parte it is wrytten that he might set scripture against his scripture not that he woulde deny the same as it was sayde euen now but that he might resiste the temptation of Sathan by the testimony of scripture Thou shalt not tempte B. This place is in the booke of Deutronomie where as Moyses doth warne the Israelites not to tempte the lorde as they did in that place whiche was called Massa and Meriba that is temptation For there when they thyrsted thei would proue whether there were a God amōg them or no saying Is there a God amonge vs or not C. Moste aptly therefore dothe Christe aunswere that the helpe whiche God promysed there is no otherwyse to be hoped for then if the faythfull modestly committe them selues to hym to be gouerned For we can no otherwyse assaye the promyses of God then if we obeye his commaundementes But for so muche as God is tempted by many kyndes of meanes in this place he is sayde to be tempted when we forsake the ordinary meanes whiche are before oure eyes And they whiche forsakinge the meanes that God dothe commende wyll trye the power and strength of God do euen as if one should cut of a mans armes and his handes and after bedde hym set them on agayne and go worke Or as if a man hauing his limmes should lye styll in the ditche and yet desyre God to helpe hym out To be shorte whosoeuer seketh to trie the deuine power whereas there is no necessitie he tempteth God makyng his promyses to none effecte M. So the Iewes tempted Christe saying What signe doest thou showe that we may sée and beleue thée What workest thou Our fathers did eate Manna c. And in an other place when as somme of them tempting hym required a signe from heauē But this place which our sauiour Christe alleageth was spoken of Moyses plurally as thus see that ye tempte not the lorde your God as ye did in the temptatiō Yet he toke no more then that which should serue for his purpose leauing out that whiche followed as ye tempted in the temptation because that did appertayne to the chyldren of Israell 8 Agayne the deuell toke him vp into an exceading hyghe mountayne and shewed hym all the kyngdomes of the worlde and the glory thereof Againe the deuell toke him M. By the two former temptatiōs the tempter nothing preuayled For Christe neyther gaue place to the honger nor to the subtill wresting of the Scripture amisse Therefore nowe the enemy taketh another kynde of temptation in hande And shevved him all the kingdomes of the vvorld C. This truly was a vision yet we must note that it was not made by the imbicillitie and weakenes of the nature of Christe that Sathan shoulde staye his eyes but rather by voluntary dispensation and sufferaunce Furthermore his sences were so pleasauntly touched and styrred with the kyngdomes of the worlde set before him that his mynde was nothyng at all therwith touched When as the lustes of the fleshe as wylde and vntamed beastes are caried headlong to those things that seme pleasaunt vnto vs For Christe had the lyke sence and felinge that we haue but not his desyers and appetite so vnruly and out of square Nothing therefore is saide here to be vnworthy of Christe although he were God nor nothing secrete vnto hym For it was necessary that his diuinitie for a tyme shold be hidde that he myghte bee subiecte to temptations 9 And he sayth vnto him all these wyll I geue thee if thou wylt fall downe and worship me And he sayde vnto him all these C. The order of this temptation was that Christe should seke for the enheritaunce whiche God had promysed to his sonnes from some other then of God hym selfe then being delighted with the pompe of the worlde might submitte him selfe to Sathan with the whiche temptations we are daily assalted And here the theuishe boldenes of Sathan in stealing of holy thinges doth shewe it selfe in that he vsurpeth the kingdom of the earth to him selfe whiche pertaineth vnto god A. As more plainly by the wordes of Luke appereth where he saith I wyll geue thee all this power and the glory thereof because they are geuen vnto me to whom I wyll I geue them C. And we with the same deceite must haue no lesse contention daily the whiche all the faithfull do fele in them selues and is more plainly perceiued in the whole life of the wicked For although we repose all oure strength and defence all our riches and proffit in the blessing of God yet neuerthelesse our sences do prouoke and allure vs to seke for the helpes of Sathan as though God alone were not sufficient For the chiefe parte of the world taking away from God the empyre and rule of the earth do perswade them selues that Sathan is the geuer of all good thinges Whereby it commeth to passe that they are addicte and geuen to euell practyses to rapyne and to all kynde of deceites Thei truly with their mouth desier God to geue them their dayly breade but no farther then with their mouthe because they make Sathan the chiefe in distributing the ryches of the whole worlde M. Moreouer the byshop of Rome doth immitate this lie of Sathan which saith that the power and empire both of heauen and earth is geuen vnto him that also he hath by ryght the dispensation of kyngdomes and that by his liberalitie it came to passe that the empire came to the Germanes If thou vvilt fall dovvne and vvorship C. This is the spirite whiche frō that time requireth to haue deuine honor of mortal mē in the which because of his pride he was cast downe from heauen into the inferior partes He prescribeth this condition to his subiectes to whō he promiseth earthly power and glory that they may worship him And this was the chiefest cause of worshiping of deuels that therby they were promysed to haue the kingdome rule of this worlde 10 Then sayde Iesus vnto him auoyde Sathan for it is wrytten thou shalt worship the lord thy God and hym only shalt thou serue Then saide Iesus vnto him B. As in the former temptations so euen
in all Hee that hath eares to heare Bu. By this addition hee doth admonishe the hearers to way and consyder diligētly of those thinges which hee spake namelye that they rather oughte to chose the studye of righteousnes the rewarde wherof is saluation and euerlasting glory then the studye of impietie and hypocrisie the end wherof is destruction and perpetuall shame 44. Againe the kingdome of heauen is like vnto treasure hyd in the field the which a man hath founde and hydde and for ioy thereof hee goeth and selleth all that hee hath and byeth the fielde Againe the kingdome Bu. The other two parables following tende to the same effect and purpose that this doth Hitherto Christ hath spoken of the Gospell of the kingdome of God and of the word of life comparing the same to thinges of small valew but now hee compareth it to thinges of great pryce C. To this ende speciallye that the faythfull might learne to preferre the kingdome of God before the whole worlde and therefore to renounce and forsake them selues and all the desyres of the fleshe least they should be let or hindered to obtayne and enioy so singuler a benefyte For this admonition is verye necessarye for vs both because the inticementes and prouocations of the world do so bewitch vs that euerlasting life doth vanishe awaye from vs and also because wee are carnall the spirituall heauenly graces of God are little esteemed of vs Chryst therefore verye worthely doth so farre extoll the excellency of the grace that it oughte not to be greuous vnto vs for the desier of the same to leaue forsake what soeuer is precious deare vnto vs. To treasure hyd in the fyelde C. First he saith that the kingdome of God is like vnto treasure hid in the field For wee do magnify and extoll very muche those thinges which do appeare and are manifest before our eyes and therfore the new and spiritual life which is set forth in the Gospell is vyle and contemptible vnto vs because it lyeth secretly included vnder hope Therfore the comparison of the treasure here is very apte whose pryce estimation nothing decayeth although it appeareth not to the eyes of men beinge buryed and layed vp in the earth By the which words we are taught that the spiritual ryches of the grace of God are not to be esteemed and valued accordinge to our carnal eye or after the externall shewe and appearaunce but we must esteeme and iudge of it as of treasure whych although it be hyd yet notwithstandinge it is preferred before speciall ryches The vvhich a man hath founde C. All things in parables are not alwayes to be considered by them selues as it is sheewed already before in the 44 verse For if any man wyl be very curious here in the hyding of the treasure wee oughte not to hyde the Gospelll but to call others into the societie and fellowshippe of the same Bu. Vnles paraduenture wee may saye that that is of so greate force as if thou shouldest say hee dissembled hee did not make the seller priuye vnto it because the treasure which was buryed in the fielde laye hid and was not knowne to the seller And selleth all that hee hath C. By these wordes hee teacheth that they are apte meete to receyue and vnderstand the grace of the Gospel which all other desyers set apart endeuour them selues wholly and studye by all meanes to enioy the same Notwithstandinge some man will demaunde whether all our goodes muste be forsaken to the ende wee maye obtayne euerlasting life But hee may brieflye be aunswered that this is the simple true meaning of the words of Christ namely that wee doo not honoure the Gospell aright except wee make more accoumpte of the same more highly esteme it than all the pleasures honours delights in the world for they must be free from al impediments which will aspyre to the ioyfull blisse of heauen Therefore to sell all thinges for the gospell is to be Prest readye to relinquishe and forsake all that maye let hynder or staye vs from oure purpose so that the whole world shoulde be nothinge vnto vs in comparison of this precious Iewell and treasure For wee must alwaye destinguishe and put a differēce betwene the helping meanes the staying lets Ryches are some times aydes and helpes and sometimes letts impedimentes so are all those thinges which are of great pryce by the iudgemēt of men In one respecte Abrahā possessed ryches being ready to forsake all that euer hee had if the Lord had commaunded In another respecte Moyses refused the ryches of the Egiptians which could not be both the daughters sonne of Pharao the seruaunte of the Lorde S. Paule speaketh of him selfe thus the thinges that were vauntage vnto mee those I counted losse so Christs sake Yea I thinke al things but losse for the excellency of the knowledge of Christ Iesus my Lorde For whom I haue counted al thing losse and do iudge them but vyle that I maye wynne Christ And byeth the fielde C. No man can dye the kingdom of God wherfore we may not argue here in this point of the parable of bying and selling For Christ doth not meane by the word of bying that any man can bye for anye price eternall life for we do know vpon what condition God calleth his faythfull vnto him by the Prophete saying Come vnto the waters all ye that be thyrsty and yee that haue no moneye come bye that ye maye haue to eate come bye wyne and mylke withoute any moneye or moneye worth But althoughe the heauenly and euerlasting life and whatsoeuer pertayneth therto is the free gift of God notwithstanding wée are said to redéeme the same when willinglye wée depriue our selues and cleane put away from vs all the desires of the fleshe least that anye thinge should hinder vs in obtayning the same This treasure is not manifest to euerye one but is hyd in the field to the end wée might with great care and diligence seke for the same 45. Againe the kingdome of Heauen is like vnto a marchante man seekinge goodly Pearles A. This parable and the other goinge before pertaine to one effecte Sekinge goodlye Pearles M. The Greeke woorde signifyeth good Pearles In these precious stones the beautye and excelencye of them is the cause of the pryce and valew Hée seemeth here to put a particuler thing for that which is more generall as the Pearle for all other kinde of precious stoones as the Emerande the Saphyre and the Diamonde Plynie wryteth of precious stoones at large in his 9. Booke and thirde Chapiter 46. VVhich vvhen hee had founde one precious Pearle vvent and soulde all that hee had and bought it Bu. The sence and meaning of this place is this As marchaunt men séeke carefullye with great labour and perill for precious stoones so it behoueth euery one to be desirous of the woorde of God
Herode and from Herode againe to Pilate who more and more setteth forth and proclaymeth the innocensye of Christ bringinge Herode also for a witnes Therefore the Lorde bringeth the Counsayle of the Heathen to naughte and maketh the deuises of the people to be of none effecte and casteth oute the counsayle of Princes But the Coūsayle of the Lord shall endure for euer That whiche the Lorde hath determined cannot be vndone Because there is no wysedome no vnderstandinge nor Counsayle agaynste the Lorde 15. At that feaste the Deputye was wont to deliuer to the people a prysoner whom they woulde desier At that feaste M. The Euangeliste Luke in steede of VVas vvonte hath of necessitye Pylate soughte by all meanes occasion by the which hee mighte deliuer the Lorde that was not giltye but innocente whom hee knewe to be deliuered of enuye For this cause hee takinge occasion of the presente feaste tryeth what hee may do For hee hoped that the common sorte of people were so incensed with hatred against Barrabas that they would graunt to anye thinge rather than that hee should liue than whose deathe they desyered nothinge more R. But it appeareth that this custome of lousinge a prisoner at the feaste of Easter grewe rather of ambition and superstition amonge the Iewes than of any lawfull cause and true godlines For if the heathen rulers broughte in this custome of their owne minde they seeme not to haue done it for anye other purpose than thereby to gette the fauour of the Iewishe people that they mighte seeme to reuerence the Lawe of Moyses as concerninge the cellebration of Passeouer But it is the parte of a good magistrate to get and keepe the loue of subiectes not by neglectinge theyr offyce but by dylligente administration of publique and commen lawes amonge the whiche this also is contayned that the malefactors should seuerelye be punished to the ende others mighte feare and that honest men mighte liue in safetye And the reuerence of Moyses law should haue bene declared by another meane than by the lousinge of those which were openlye knowne to be malefactors and whom the verye Lawe of Moyses commaundeth to be put to deathe But and if this custome were brought in as it is most likelye by the Iewes themselues it doth appeare that the same was vsed speciallye for this cause that it might be a monument of the deliueraunce oute of Egipte Euen so men are commonlye wonte to worshippe God euen with euill deedes and wee do see what came by this vaine custome namely that Christe beinge an innocente should be condemned to death S. Iohn wryteth that Pilate saide But yee haue a custome that I should let one louse vnto you at Easter Mathewe sayth here VVhom they vvoulde Marke hath VVhom they had demaunded 16. Hee had then a notable prisoner called Barrabas C. What this Barrabas the prisonner was the Euangeliste Marke dothe more plainly describe sayinge And there was one that was named Barrabas whiche laye bounde wyth theim that made insurrection and that had committed murther Luke more plainlye sayth Which for an insurrection made in the Cittye for murther was cast into prison And S. Iohn in one word sayth that hee was a theefe 17. Therefore when they were gathered together Pilate said vnto them whether will yee that I geeue louse vnto you Barrabas or Iesus which is called Christe Therefore vvhen they vvere gathered together C. Here both the extreame crueltye of the Priestes and also the furious obstinacye of the people is described vs to vs. For it must needes be that they were farre oute of their wittes which thoughte it not sufficiente to conspyre the death of an innocent but they must louse also a theefe in despite of him Sathan doth so carrye the wicked hedlonge after they begin once to fall that they do abhorre no vyce be it neuer so detestable but beinge blinded do heape one sinne vppon another There is no doubt but that Pilate seekinge to make them yelde for shame chose oute the most wicked man that Christ beinge compared with him might be loused And the verye haynousnes of the faulte of the which Barrabas was gilty ought worthely to deserue the hatred of the people that Christ by this comparison at the least wyse mighte be deliuered But truly neither the Priestes nor the multitude are terrefyed wyth shame but do requyre that a seditious person a murther maye bee committed vnto them Yet by the way wee must note the purpose of God by the whiche it came to passe that Christe as the worst of all men was geuen to the Crosse The Iewes trulye rage againste him with blinde furor and madnes but because God had appointed him to be the sacrifyce for the sinnes of the whole world hee suffered him to be counted inferior to a theefe and murtherer But hereby there is no small occasion of bouldnes sure truste offered vnto vs because Christ was therefore cast into such shamefull ignominye and reproche that hee might make vs by his abasinge to assende into the Heauenly glory Therefore hee was counted woorse than a theefe that hee mighte ioyne vs to the Angels of god This fruite if it be rightlye wayed shal be sufficient to put awaye the offence of the Crosse 18. For hee knew that for enuye they had deliuered him M. This must be vnderstande by the Priestes as it maye appeare by the woordes of Marke They knewe sayeth hee that for enuye they had deliuered him These two tokens of a wycked minde are geeuen and noted in the writings of the Euangelistes to be in the Priestes Scribes and Phariseis First that they bare enuye against Christe as wee maye see here in this place Secondly that they hated him as we may reade in the fiftene of Iohn 19. VVhen hee was set downe to geeue Iudgemente his wyfe sent vnto him sayinge haue thou nothinge to do with that iust man For I haue suffered manye thinges this daye in my sleape because of him VVhen hee vvas set dovvne to geeue Iudgemente M. Onlye Mathewe maketh mencion of this thinge concerninge the wife of Pilate which was done when Pilate was sittinge downe on his tribunal seate to geue Iudgemente of death against the Lord. Haue thou nothinge to do vvith that iuste man As touchinge the Greeke texte it is sayde Thou hast nothinge to do with that iuste man. But the Hebrewe text hath Haue thou nothinge to do with that iuste man. Behould and note here how the innocency of Christ deserued testimonye of euery one namelye of Iudas of Pilate of Pilates wyfe of Anna of the false witnesses of the theefe of the wise men of the Chananites of the Samaritanes of the Centurione lastly of the theefe hanginge on the Crosse For I haue suffered manye thinges C. Although the meditacion and studye in the day time mighte be the occasion of this dreame yet notwythstandinge it is withoute all doubt that the wyfe of Pylate suffered
appeareth that hee was greued and in a greate perplexitie because hee feared the punishement of sacrilege if he should laye handes on the sonne of God. And wee muste note when hee asketh Christe sayinge whence arte thou He demaundeth not of his countrey but in effecte hee speaketh thus muche Arte thou a man borne in the earthe or arte thou some God So that Pilate beinge strycken with the feare of God stoode in great doubte For of the one syde hee sawe a tumulte begynning on the other syde feare stayed hym This example is firste of all worthy to bee noted For although the persone of Christe was deformed yet notwithstandynge so soone as Pilate hearde the name of God he is throughly afrade leaste he should offende the maiestie of God in a contemned abiect persone If the reuerence of God be so great in a Heathen man muste they not neades be reprobates which carelesly iudge without feare and make a ieste and mocke of deuine matters Notwithstanding they shal fele in tyme to come to their destruction howe reuerende the name of God is the whiche at this daye they doe so contumeliously and disdaynefully scorne It is horrible to be spoken howe proudly and cruely the Papistes doe condemne the manifeste euident truthe of God and spyll innocent bloud And whereof commeth suche dronken blyndnes but onely because they doe not remember that they haue to doe with God But Iesus gaue him no answer In that Christe aunswered not it ought not to seme absurde specially if we remēber that wherof weare admonished before namely that he stode not before Pilate to defend his owne cause as the gilty doe whiche would be loused but rather to submit him selfe to iudgement For he hauing taken vpon him our parson must nedes be condemned And this is the cause why he abstayned from all defence And yet for all that the sylence of Christ is not contrary to that which S. Paule wryteth saying I geue the charge before Iesus Christe which vnder Pontius Pilate witnessed a good witnessing For he did there mainteyne and affirme so muche as was necessary for the Gospels sake neither was his death any other thing than a sealing of the doctrine whiche he had already set foorth Christe therefore wanted not a lawefull confession but he helde his peace because he woulde not be loused Pilate saith vnto him why speakest thou not vnto me Knowest thou not that I haue power to crucifie thee and haue power to louse thee Hereby it appeareth that the feare with the whiche Pilate was sodenly moued was vanyshed awaye and had no lyuely rootes For nowe hauing forgotten feare hee bursteth foorthe into proude and vnbrydeled contempt of god For he threateneth Christe as though there were no Iudge in heauen But this of necessitie happeneth always to prophane men that hauing cast aside the feare of God retourne eftsone to their naturall inclination Whereby also wee gather that the harte of man is not without cause called deceitfull by the Prophete Ieremie for if there be in it any feare of God there commeth forthe also therewith mere impietie Whosoeuer is not regenerated by the spirite of God although he seme to reuerence his maiestie for a tyme hee wyll by and by bewraye by contrary dedes that he fayned this feare Nowe we do beholde in Pilate the Image of a proude man who was brought by his owne ambitiō to madnes For whyle he goeth about to extoll his power he depriueth him selfe of the fame praise of a iust Iudge He confesseth Christe to be innocēt he maketh him therefore like vnto a thief in boasting that he can put him to death It is necessary that wycked consciences in the which neither faith nor the knowledge of God doth raigne do swell that there sondry affections of the fleshe do fighte one with an other And God by this meanes doth very well reuenge him selfe of the pryde of men when they passe their boundes that they may vsurpe to thē selues exceading power condemning them selues of vnrighteousnes that they may bring vnto them selues great shame and reproche Wherfore there is no greater blindnes thā the blindnes of pryde and no marueile because it resisteth the power of God whiche it feleth seeth to take vengeance Wherefore let vs remember that we do not rashly boaste or triumphe in vayne thinges leaste we be made a mocking stock Specially let them whiche are placed in the high degree modestly stay them selues and not be ashamed to submit them selues vnto God to be subiect vnto his lawes Iesus answered Thou couldest not haue any power at all against me except it were graunted to thee from aboue Some generally expoūd these wordes that nothing is done in the worlde without the permission of God as if Christ should haue saide that Pilate whiche thought he could do all thinges could notwithstanding do no more thā God would suffer him It is a true sentence certainly that this world is gouerned by the will of God that what soeuer the wicked go about thei can not for all that moue their finger without the help of the secrete power of God but their opinion is better whiche restraine this place to the office of a magistrate for Christ doth correcte the arrogancy of Pilate in this place because he so extolled him selfe as if his power were not of God as if he had said Thou takest al things to thy self as though thou shouldest neuer geue an accompte to God but truely thou art not made a iudge without his prouidēce Consider therefore that his heauenly tribunall is aboue thine There can no admonition be found more fit to supresse their loftines which reigne ouer others least thei abuse their right thā this The father thinketh that he may doe what him liste to his sonnes the husbande to the wyfe the maister to the seruaūtes the prince to the people but they are restrained when thei haue respect vnto God who wold haue them rule gouerne by a certaine order lawe Therefore he that deliuered me vnto thee hath the more sinne Some men thinke that the Iewes are more in faulte than Pilate because they raged against the iuste with wicked hatred malice being priuate men voyde of all power But we thinke otherwyse by this circumstance that theire faulte was the more greuous lesse excusable because they constrained the power appointed of God to serue their pleasure for it is great sacrilege to abuse the holy ordinaunce of God to euery vnlawefull thing He is by law a thiefe very detestable which fleieth the poore traueiler with his hande but he which vnder the pretence of iudgemēt killeth an innocent is more wicked But Christ doth not amplefie the fault of the Iewes to excuse Pilate neither doth he cōpare him with them but doth rather accuse thē to be all gilty a like because they do together cōtaminate defile the holy power This is the only difference that he toucheth