with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
do contende sayinge than we domerit the kingdome of God by our workes C. But if the cause of our saluation were disputed of here they shoulde not gather amisse that wee deserue eternal lyfe by our good workes but seing the purpose of Christ was nothinge els than to exhort his Disciples to the studye of a godly life they do falsely gather of his wordes that oure woorkes are able to merite In that they stande vppon the casuall worde For it is nothinge For we know that the cause is not alwayes noted but rather the consequence when eternall life is promised to the iust Howbeit there is a more plaine aunsweare to be made For wee do not deny a reward to be promised to good workes but wee say that the free reward is not promised to good workes because it dependeth of the adoption The Apostle Paule reioyseth that there is a croune of righteousnes layed vp for him but wherevppon hath he this trust but onlye because hee was a member of Christe which is the only heyre of the celestiall kingdome Hee sayth that the iust Iudge shall geeue him this crowne but howe hath hee this reward but onely because hee is freely adopted and indued with righteousnes of the whiche wee are all voyde These two thinges therefore are to be noted namelye that the faithfull are called to the possession of the heauenly kingdome in respect of good woorkes not because they haue deserued the same by the righteousnes of workes or because they of their owne strength can gette the same to themselues but because God doth iustifye those whom hee hath first chosen Secondly although by the guiding of the spirite they aspyre to the study of righteousnes yet notwithstādinge because they neuer satisfye the lawe of God there is no rewarde due vnto them but that is called a rewarde which is geuen to them freely Z. Moreouer it is a thinge often vsed in the Scriptures to geeue that vnto the latter which belongeth vnto the first as to workes that which pertayneth to fayth and againe that is oftentimes attributed to faith which is onelye proper to the deuine election Wherefore these workes here added muste not so be taken as thoughe for them God will call the electe to the possession of his kingdome but because these woorkes do testify that they are blessed of the father and chosen to the possession of the kingdome before the worlde was made by the whiche workes they declared that they were endued with the spirite of the father For to blesse the needy is a worke only belonging to the spirite of the father 36. I was naked and ye clothed mee sicke and ye visited mee I was in prisō and ye came vnto mee I vvas naked and yee clothed mee C. Christe doth not recken vp here all the partes of a godly and holy lyfe but onely toucheth for examples sake certaine duties of charitie by the whiche we declare that we worship God. For although the worshippe of God doth farre excell the loue of men and therfore faythe and inuocation are preferred before almes dedes yet notwithstanding Christe dothe iustly set before vs the testimonies of true righteousnes whiche doe more appeare If a man shoulde bee beneficiall to his neighboures and liberal to the poore and yet a cōtemner of God his mercy would profite him nothing at all to please God because in the meane tyme he defraudeth him of his right Christ therefore doth not place the sūme of righteounes in almes dedes but doth shewe as it were by more familiar signes what it is to lyue godly iustly the the faythful truely might not only professe with the mouthe but also proue by serious exercises that they woorship god Wherefore fantasticall mad men doe very preposterously vnder the coloure of this place withdrawe thē selues bothe from the hearing of the woorde and also from the vse of the holy supper from other spirituall exercises because by the same coloure they would also reiect faith the bearing of the crosse prayers chastity and suche lyke But truely Christe mente nothyng lesse than to restrayne the rule of lyfe whiche is conteyned in the two tables of the lawe to parte of the seconde table Yet notwithstanding these are the true exercises of Christians to doe good vnto their neyghboures And by this meanes God shall haue a tryall of vs whether we loue hym truely or no. For seing that hypocrites fayne them selues to serue God it is shewed vnto them out of the seconde table that their seruice is false For he whiche stealeth curseth and so forth although he be dayly occupied in prayer yet he bewrayeth his impietie euen as he that dothe well declareth his goodnes to al men There are truely some tymes wycked persones whiche are innocent among men and yet in the meane time idolaters And therefore bothe do comprehende pietie and loue for loue onely is not sufficient neither is that preferred before fayth and the inuocation of God for the worship of God is more excellent than any dutie belonginge to men seing the duties whiche pertayne vnto men do stande vpon the worship and pietie in god M. There are also many other excellēt workes which without all doubte shall be acknowledged and allowed at that daye in Christians as the woorkes of those whiche wyll forsake all yea their lyfe for Christes sake that faithfully worke in dispensing misteries many other suche lyke but hee reherseth those whiche maye generally agree to all Christians in so muche that he whiche is founde here voyde of synceritie may be reiected as one not pertayning vnto Christe Although therefore Christe commending vnto vs loue excludeth not the duties pertaining to the worship of God yet notwithstāding he teacheth his disciples that this shal be the lawefull triall of holy lyfe namely if they exercise them selues in loue according to the saying of the Prophete I wyll haue mercy and not sacrifice because that hypocrites being couetous cruel deceiuers violent dealers proude and suche lyke do notwithstanding fayne holines by the pompe shewe of ceremonies Whereby also we gather that if we couet to haue our lyfe allowed and accepted before the hie Iudge we may not wander in our own inuencions but we muste rather consider what he doth specially require of vs For whosoeuer shall depart from his commaūdementes all though thei trouble weary them selues in fayned woorkes yet neuerthelesse at the laste daye they shall heare this sayd vnto them Who sought for these thinges at your handes I vvas in pryson and ye came vnto me Z. Of these syxe whiche are here rehersed the Moonkes and suche like rables haue made vnto them selues syxe woorkes of mercy when as notwithstanding there are many mo than syxe And Christ according to the manner of the Hebrewes reckeneth a certaine nomber and that of the chiefe among many vnder the which by a figure called Synecdoche he lefte the reste to be vnderstode C. For to
confirmed from aboue so that the veritie of the same cannot be ambigious or doubtfull The dreames which commonly happeÌ„ vnto meÌ„ are wont to come of continual cogitacions thoughtes of the minde or of the course of nature or of the disteÌ„perance of the body or of such like causes Bu to the deuine dreames cometh the testimony of the spirite which witnesseth for a suertie that it is God whiche speaketh Bu. As of the ladder of Iacob which we rede that he saw in a vision or dreame Moreouer we learne out of this place how greate the prouideÌ„ce of God is towards those that are his with the which by his fatherly watching care he doth instruct teache those that are a slepe nothing careful for thinges necessary what they must do what thei must auoide he wil soner teache theÌ„ with a miracle theÌ„ thei shold so dauÌ„gerously erre Ioseph thou sonne of Dauid C. This exhortation of the aungell doth declare that Ioseph was troubled with carefulnes of mind least he should be polluted or defiled with any infection in suffering the adultery of his wife Therfore that opinioÌ„ that he had conceiued of the fact thangel taketh away that he might abide dwel with his wife with a quiet conscience This Epithete of the sonne of Dauid he vseth according to the present cause that he might lifte vp his mynde to that hie mistery because he should be of that family a certain remnaunt with a few of whom saluatioÌ„ was promised to the world Ioseph therfore hearing the name of Dauid of that which stock he maried he might remeÌ„ber that excelleÌ„t couenaÌ„t of the restoring of his kingdom that he might vnderstaÌ„d that no new thing was spoken vnto him Therfore it is eueÌ„ as if the aungell bringing in the foretellinges of the prophetes should haue prepared the minde of Ioseph to receiue the grace presently proffered 21 She shal bring forth a sonne and thou shalt cal his name Iesus for he shal saue his people from their sinnes This thing was forshewed by thangel saying thou shalt coÌ„ceiue bring forth a sonne She shal bring forth a sonne And thou shalt cal his name Iesus C. The cause why he should be so called is preseÌ„tly added for he shal saue his people from their sinnes This name Iesus is takeÌ„ froÌ„ this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil which properly signifieth to saue but accordiÌ„g to that Hebrew it is otherwise pronouÌ„ced as Iehosua but the Euangelistes for so much as they write in Greke haue vsed the coÌ„moÌ„ phrase of speache wherby their folly is reproued which rather do wrest this name Iesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then deriue it For they couÌ„te it a gret absurditie that any shold haue this name saue only the sone of god And tragically and cruelly they crie out that Christ would neuer suffer his name so to be prophaned and made coÌ„men as though truely we had forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the name of Iesu was no lesse coÌ„mon to those men theÌ„ Iehosua But wher as the Rabbines do write in euery place Iesus It is plaine that they do it maliciously least they should call Christ by any title of honor but rather they imagined him to be some base borne iewe Therefore their writing deserueth as much authoritie as the barking of a dog Moreouer they obiecte that this name Iesus before the which euery knée ought to bowe deserueth no reuerence nor treÌ„bling feare except only alone it pertaineth to the son of God. But certainly Paule ascribeth not vnto him any magicall name in the sillables wherof any maiesty is included or hid no rather he meaneth thus that al power is geueÌ„ to Christ of his father yea al empire dominion therfore that the whole world ought to huÌ„ble it self vnder him Therfore al such fonde fained imaginatioÌ„s laid apart let vs vnderstaÌ„d that the name of Iesus was geuen to Christ that in it the faithful might learne to seke for that which in times past was shadowed vnder the law which was that saluatioÌ„ should come through him Bu The selfe same worde vseth the prophet Esay speaking of Christ saying I haue made thée the light of the Gentils that the maiest be my helth or saluatioÌ„ to th end of the world For he shal saue his people froÌ„ their sinnes A. Here the sonne of God is plainly coÌ„mended to be the author of saluation euen as there is no saluation in any other but in hym C. First of al therfore we must consider that al they in theÌ„ selues are lost to whoÌ„ Christe is sent to saue for he is called by name the sauiour of the church If that they are ouerwhelmed with death destructioÌ„ whom God hath taken ioyned to him self vntil Christ restore life vnto them again what shal we say of those strauÌ„gers which are not of the fellowship vnto whoÌ„ at no time any hope of light or life hath shined Wherfore we must nedes coÌ„fesse that mankinde vniuersally was iudged geuen to vtter death destructioÌ„ damnatioÌ„ vntil saluatioÌ„ was included in Christ But here also we must note coÌ„sider the cause of this death destructioÌ„ for the celestial iudge wil not pronounce vs to be accursed rashely or without cause The aungel therfore doth witnes that we perished were oppressed kept down in miserable daÌ„natioÌ„ because by our sinnes we wer alienated draweÌ„ froÌ„ life Wherby is shewed vnto vs the wickednes and corruptioÌ„ of our nature For if there wer any man so fully beâ—…t in any pointes to liue vprightly iustly yet he shal stande in nede of Christ the deliuerer But truly there are none but they haue nede of his grace Therfore it followeth that we are the seruauntes of sinne altogether destitute of true righeousnes eueÌ„ as the apostle Paule writeth C. Here also we may gather what way meanes Christe hath to saue vs because he deliuereth vs from our sinnes There are two parts of this deliueraunce The first is by the pacifiyng of the wrath of God whiche bringeth vnto vs frée pardon remission by the which we are exempted from death reconciled to god The second is by the sanctification of his spirite through the which he doth deliuer vs froÌ„ the tyranny of SathaÌ„ that we may liue to righteousnes Wherefore Christe is not truly acknowledged to be our sauiour vntill we assure our selues to haue frée remission of our sinnes and to be certified that we are righteous acceptable in the sight of God because we are absolued from the desert gilte of death And finally we hauing no confidence in our own workes merites must craue of him the spirite of perfect righteousnes M. Therfore diligeÌ„tly we must indeuour that this effectuall power of Christ to saluation may ratifie and confirme in vs his truth and veritie We must also note
will ensue and seeke to get with synguler diligence puritie innocency and trewe godlines 9. And be not of suche mynde that ye would say within your selues we haue AbrahaÌ„ to our father For I saye vnto you that God is able of these stones to rayse vp children to Abraham And be not of suche E. That is lyue not so that you may seme to lay al your trust in Abraham M. Or be not of this opion to saye that you are the sonnes of AbrahaÌ„ as though that were sufficient to righteousenesse to be begotteÌ„ of saintes C. Vntill hypocrites are oppressed they slepe securely in theyr synnes but when they are cyted so the tribunal seate of God carefully they seke for starting holes and lurking places or some couering to hideÌ„ them selues Thus therefore Iohn doth speake to the Phariseies and Saduceis Nowe that you are sharpely reproued of mée I would not haue you do as others are wonte whiche are lyke vnto you to seke for remedy by a false vaine and coloured pretence For he doth extorte froÌ„ them the vaine trust with the which they were bewitched The league and couenaunte that God made with Abraham was as it were a target or buckeler to couer their euill conscience not that they would place all their saluation vpon one man but because God had adopted all the stocke of Abraham not wayinge at all that none were of the séede of Abraham but suche as followed his faithe and that the league of god was not ratified to profite to saluation but by fayth Therfore Iohn addeth not this in vaine VVithin your selues For althoughe they boasted not with their toÌ„gues that they were the sonnes of AbrahaÌ„ yet inwardly they greatly gloryed of this title as hipocrites are not ashamed at all to iest more grossely to dally with God than with men VVe haue Abraham M. Iohn knewe that they were the sonnes of Abraham as also Christe witnesseth saying I knowe that you are the sonnes of AbrahaÌ„ he knew that the couenant was not only made with Abraham but with his séede also I wyll make a couenaunt betwene thée and mée betwene my séede and thy séede after thée c. This he had neuer taken froÌ„ them if they wold haue followed the steps of their father Abraham But because after a preposterouse sorte they flattered them selues through the promises made by God to Abraham and because they perswaded them selues that it was possible that they shoulde be cut of because the promise was made for euer to Abraham and his posteritie their hartes were so hardened that at no time they were moued at the threteninges of God to powre vengeance on them therfore after the apte and profitable exhortation to bring forth fruites of repentaÌ„ce he thoughte to take away this preposterouse securitie and carelesnesse For I say vnto you C. The Iewes dyd flatter them selues almost after the same maner that the Papistes do at this daye aduance them selues It is necessary that some church be in the world because god wyll be knowen in the worlde and wyll haue his name called vppon And his churche can be no where but amonge vs with whom the lorde hath made his couenaunte The hye priestes and bysshoppes swelled aboue others with arrogancie and others which were of great power and authoritie with them For the common sorte of people were counted prophane and accursed of them as we maye reade in Iohn But theye thought them selues to be holy primates and heades euen as at this daye our horned byshoppes our abbotes our monkes our channons oure fryers and euerye masse prieste being eleuated and puffed vp with the proude tytle of Clergy did muche despise the laytie Iohn dothe refell and confute this errour that they do to much restraine the promyse of god shewinge that althoughe God do want them yet he will haue his churche The effecte therefore of his woordes is this God made an euerlastinge couenaunte with Abraham and his séede Yet one thinge deceiueth you that when you are more theÌ„ bastardes you thinck your selues to be the sonnes of AbrahaÌ„ Therfore God will rayse vp a newe seede to Abraham which nowe apereth not For Iohn speaketh here in the datiue case he will rayse vp to Abraham sonnes that they may vnderstand that the promise of god shall not be voide but stande in effecte still Neither was Abraham deceiued although his sede died in them So that froÌ„ the beginning of the world god was true iust in his promises to his seruauntes Neither dothe he at any tyme leaue of to geue his grace to those that be his children althoughe he reiecte hipocrytes Neyther dothe Iohn speake here of the callinge of the Gentiles as some suppose but he meaneth the verye stones without any further sence For because that prowde men thought it vnpossible that his churche should be caried to an other place he sheweth that the lorde hath meanes waies in his hande to delyuer his church which they thoughte not vppon euen as if he shoulde create newe sonnes to him selfe of stones As if he should haue said I declare vnto you that God is of such power that althoughe he vtterly destroy you as you haue deserued yet he can rayse vp children to his beloued Abraham euen of these stones Te lyke argument our sauiour Christ vsed saying I say vnto you that if these holde their peace the stones shal cry Abraham had respect vnto this power of God when he was commaunded to offer vp his sonne 10 Euen nowe is the axe layde vnto the rote of the tree euery tree that bryngeth not forth good fruite is hewen downe and cast into the fyer Euen novve is the axe layde to the roote C. After that Iohn had taken awaye the cloake of vayne truste from the hypocrites he denounceth vnto them that the iudgemeÌ„t of God is at hande Before he shewed them that being expelled they were not the people of God now he addeth that God is bent to banishe rote out al chose that are vnworthy from his church euen as barren vnfruitful rotten trees ar woÌ„t to be cut vp The efecte is this that God is purposed to purge his church For the grace of God neuer coÌ„meth forthe to the healthe of the godly but also his iudgement cometh forth to the destructioÌ„ of the world that for two causes because then god wil seperate his people from the reprobate and the ingratitude of the world prouoketh newe anger Wherefore no maruaile if the preaching of the gospell and the comming of Christ haue remoued the axe to the cuttiÌ„g vp of the wicked trees do daily hasten against them the vengeance of God. Is hevven dovvne and cast into the fyer B. Here he saithe that as trees whiche in vayne comber the grounde and are vnfrutful are cast into the fier euen so shal you be cast out of the laÌ„d and be consumed with fier which hitherto haue ben vnfrutful vnthankful to Goâ—…
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
the Sabaoth daye A. Here he bryngeth in to confirme that whiche he saide an argument of the lesse to the more M. As if he should saye denye it if ye can If you care for those thinges that are your owne that with laboure and paine do seke to saue a shepe on the Sabaoth daye howe then wyll ye blame me whiche seke not that which is myne owne but serue helpe my neighbours through loue sauinge soules not shepe and that with my woorde without any laborious and troublesome busines If you offende not in sauinge a shepe on the Sabaoth daye howe muche lesse do I offende in sauing soules on the Sabaoth daye For howe muche a man doth excel a shepe I leaue it to your own iudgemēt Therefore it is lavvfull This is the conclusion of the premisses It is lawefull to do good vnto a beaste on the Sabaoth daye therefore it is lawfull to do good vnto a man on the Sabaoth daye 13 Then sayde he to the man stretche forth thy hande And he stretched it forth and it was whole agayne lyke vnto the other Then sayde he to the man. A. Before these woordes Luke saith But he knewe their thoughtes C. If Matthewe saye true they did plainly declare by their mouthe what they had in their hartes Christe therefore dothe not aunswere to their secrete cogitation but to their manifeste wordes But it may stande both wayes that they spake openly and that Christe did iudge of their secrete affection Neyther did they professe in what the Scribes did catche or intrappe him as Matthewe expresseth their captions interrogation cauill Luke therefore meaneth nothing els but that their deceites wyles were knowne vnto Christ although by words they pretended another thing Marke addeth that he loked rounde about vpon them with wrath And not without cause so great was their wicked obstinacy For to the ende we may know that his wrathe was iust and holye he saithe moreouer that he was sory for the hardnes of their hartes First of all therefore Christe is sory because men exercised in the lawe of God are so muche blynded But because malice had blynded them he myngeleth his sorowe with wrath This is the true moderation of zeale that whē we are carefull with sorrowe for the destruction of wicked men then also we are very angry against their impietie Christ therefore is angry but with his anger the griefe and sorrowe for our blyndnes is myngeled by the whiche he declareth his louing kindnes towardes vs namely that although we through our obstinate pertinacy and wilfull blyndnes do prouoke him to wrath yet notwithstanding he of his louing kyndnes towardes vs doth no lesse sorrowe then a father for the stobornes and blyndnes of his children And as this place doth testifie that Christ was not voyde and free from humane affections euen so hereby we gather that the passions by them selues were not vitious because they were not exceadinge and out of measure But we because of our corrupte nature can not obserue a meane and moderation so that we can not be angry and moued to wrathe without synne Therefore we must pray vnto God so to directe our affections by his holy spirite that we in our anger offēd not Stretche forth thy hande B. When he had proued both by reason and example that it was not only lawfull but also always necessary to do good vppon the Sabaoth daye specially vnto men he healed the man In the whiche healinge we muste note that he cured hym with his worde only not mouinge his hande or any externall thing as he was wonte to do at other tymes to the ende they might haue the lesse cause to calumniate or cauyll against him For howe could he violate or breake the Sabaoth with his woorde Therby he teacheth vs that it is not sufficient to do well but also we muste remoue euery stone or impedimente that our doings may haue fauour with euery man For so we see that Christe dothe in this place he set the man with the wythered hande in the myddest to the ende they beholding his misery might counte it a good charitable deede to heale hym though it were on the Sabaoth day Thē by conuenient interrogation he admonisheth that it shal be vnlawefull at no time to doo good muche lesse on the Sabaothe daye For to do a holy thynge accordinge to charitie on the holy daye is accordinge to the commaundement of the lorde Last of all by an example of them selues he proueth the same A. And at the lengthe he restoreth healthe vnto the man. 14 Then went the Phariseis oute and helde a counsell againste hym howe they might destroy hym B. Hetherto the Euangelist hath shewed of the religion of the Sabaoth and of the externall worship whiche is the exercise of that whiche is internal which is farre more excellent and of suche waighte and importaunce that the externall without the internall worship is of no proffite Nowe it followeth howe this doctrine of pietie is receiued whereby we learne againe how it will be receiued of the world to the ende of the same The Phariseis went out to take coūsell how they might destroye him C. Beholde nowe how the reprobate in their obstinate madnes go about to resiste the power of god For they being conuicte confounded ouercome in their malice doo more and more power out their poyson This truely is a horrible and monstruous thing that the chiefe doctours of the lawe which had the gouernement of the churche shoulde go about lyke theues to moue sedition But such is the malice of the reprobate wicked that they desire to haue all thinges that are against their lust will to be extinguished though they proceade from God him selfe Bu. The wickednes of the world can in no wyse beare and abyde the puritie and simplicitie of the Gospell therefore it goeth wonderfully about by all meanes to intrap intāgle the ministers of the same trāsforming it selfe into many shapes at the length taketh coūsell how it may suppresse not only the truth it self but also the ministers of the same to destroy them bothe together C. Marke addeth that the Phariseis toke coūsell with Herodes seruauntes or officers whiche were called Herodians whome notwithstanding they hated wōderfully Whherby we may note their exceding malice in that they could nowe at this tyme for the hatred they bare vnto Christ insinuate cloke with such as afore time thei abhorred detested For although the tyraūtes of this worlde are at debate strife one with another yet notwithstāding to destroy Christ his power with one cōsent they can linke vnite thē selues in frēdship A. Furthermore Luke declareth that the Phariseis were filled with madnes Was not this a wonderfull madnes to hate the lorde for so singuler a benefite shewed with so great modestie Yes vndoubtedly but this is the cōmon practise of the wicked that when they
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
compendium and short summe that God had not respect in the commaundementes of the lawe what men coulde do but what they ought to do For in this infirmity of the fleshe it cannot be that the perfecte loue of God should obtaine the kingdome for wee knowe howe prone all the sences of our minde are to vanity B. C. Wherby we gather that all mortall men were farre from perfect righteousnes and that there was no sinfull man neyther shal be which hath not offended in either of both namelye either in makinge accompte of one onelye God or in louinge of hym or els in both whē as ther is none which at some time hath not wauered in the faith and ioyned other thinges in equall loue with god C. Lastly here wee learne that god careth not for the outward shew of workes but specially requireth the inwarde affection that good fruites maye springe from the roote 38. This is the first and greatest commaundement A. Hée meaneth that all the commaundementes of the first table are comprehēded in this commaundement 39. And the seconde is like vnto it Thou shalt loue thy neighbour as thy selfe And the seconde is like to it M. Hee calleth it seconde in order because to loue God before our neighboure is first in order C. For the worship of God hath the first place Hée sayth that it is like to the first because it hath some affinity and agreement with the first or rather because it dependeth of that For seing euery man is addicted and geuen to himselfe true charity shal neuer abyde betwene neighbour and neighboure but whereas the loue of God abydeth It is a counterfeit loue with the which the children of this world loue one another because euerye one hath care for his owne profite Againe it is impossible for the loue of God to raygne but the same shall breede and ingender brotherly loue betweene man and mā B C. Othersome will say that it is therefore like to the first both because in eache of them the true and perfecte affection of loue is commaunded and also because as loue is heade of all those thinges which are due vnto God which are shortly comprehended in that commaūdement that wée loue God with all oure harte c. Euen so also the loue of oure neighbour is the head of all those things which are due and belonginge to oure neighboure which are comprehended in this commaundement Loue thy neighbour as thy selfe And this is that which they say the Apostle writ in the thirtene to the Romaynes and fift to the Galathians Thou shalt loue thy neighboure This woord neighbour doth not onely signifye kinsmenne and frendes or suche which are ioyned to vs by som affinity but those also which are vnknowne to vs and our ennemies whom Christ commaundeth vs to loue in another place C. For we come all of one being made after the Image and likenes of God neither is ther any man so barbarous or base but hee is ioyned vnto vs in this knot which is inuiolable and holy and cānot be abolished by the wickednes of any man All mankinde must be imbraced by one affection of loue there oughte to be no difference betwene the barbarous and Scithian betweene the worthye and vnworthye betweene the frende and ennemy because all are one in Christ Iesus and they are to be considered in God not in themselues From the which way if we decline it is no marueile if wée be intangled in many errors Neither can wée herevppon denye but the more a man is neere vnto vs the more we ought to helpe him For this the nature of man it selfe bringeth to passe that the more they are knit together eyther by the bonde of kinred familiarity or affinity the more they are prest and ready to do them good A. Also wee are bounde accordinge to the rule of S Paule to loue those sainctes faith full men in whom the repayred Image of God shyneth more than such as beare the ymage of the deuill the Prince of this world though they be our nye kinsmen For hee sayth Let not to do good to all men but specially to them of the househould of fayth Euen as thy selfe C. Whē Moyses the mā of God commaunded vs to loue our neighboures as our selues hee mente not to set the loue of our selues in the first place as thoughe euerye man shoulde loue himselfe first and then his neighbour as the Sorbonicall Sophisters do cauill But seinge wee are to muche addicted to our selues Moyses going about to reforme this vyce commaundeth vs to geeue the like and same loue to our neighboures that wee geeue to oure selues euen as if he had forbidden al men to neglect others and to haue a care for themselues because loue ioyneth all men into one body And goinge about also to correcte Philautian or selfe-loue which seperateth one man from another hée reduceth all men to common society and mutuall loue Therefore wée are not here taught how to loue our selues But hee teacheth vs this As euery man is wont to loue himselfe so let him loue also his neighboure And whereas the affection of loue was wōt to remaine in vs by a naturall corruption he sheweth nowe that it muste be otherwise that wée mighte haue no lesse desier and care to benefite our neighboures than oure selues Whereby we gather that Paule doth not without good cause call loue the bonde of perfection and in another place the fulfilling of the lawe because all the commaundementes of the seconde table are referred to the same Bu. The Euāgelist Marke addeth that to loue a mans neighbour as himselfe is a greater thing then all burnt offeringes and sacrifices For these thynges were neuer acceptable to the trewe lyuinge and eternall God without faith and loue as we haue already declared in the fifthe chapter goinge before Nowe if we gather al these thinges into a compendium and shorte somme we shall see that the lorde hathe taught vs that in fewe words which the whole scripture discourseth of at large namelye that there is one God onely in substaunce that this God is oure God whiche woulde vs well whiche loueth vs and seketh to saue vs And that this God ought to be loued and worshiped of vs for him selfe as the father lorde and chiefe felicitie and that euerye man also must be loued for Goddes sake and that so vnfaynedly as wee loue our selues and as Christe hath loued vs. 40 In these two cōmaundementes hang all the lawe and the prophetes C. Howe the lawe and the prophetes do depende vppon these twoo commaundementes reade the seuenth chapter going before What so euer is taughte in the lawe and the prophetes as concernynge the doctrine of lyfe is fulfylled of them whiche loue God and theyr neyghboure A After these thynges the Euangelyst Marke addeth that a Scribe aunswered Christ sayinge Well maister thou hast saide the truethe for there is one God and there is none but hee 41 VVhile
the Prophetes to allowe their doctrine and to condemne your fathers which slewe them but if any man would iudge of your harte with the whiche in dede ye rage and swell againste the Prophetes as muche as did your fathers he might more truely saye that ye do allow the crueltye of your fathers do bragge as it were by these monumentes but do condemne the Saints whome youre fathers kylled A. There is no doubt here but that Christe speaking these thinges did greuously pricke and gaalle his enemies speciallye he speakynge so boldly in the presence of the people Thus al hipocrites muste be delt withal and by force dryuen out of theyr lurking dennes 32. Fulfill ye lykewyse the measure of your fathers B. All this oration of Christe dothe declare a moued minde For they which are augrye do commonly speake sharpelye obruptly and obscurely C. He doth not here bed them do that which they do that they mighte kill the holye teachers but he figuratiuely declareth that they do as it were by byrthrighte and inheritaunce ryse againste the Prophetes of God and that they must haue liberty to resist godlines because by this meanes they should finishe the wickednes with their fathers had begon make an ende of the webbe which their fathers had spoone By these words he doth not only declare that they are desperate and suche as can not be brought into a right minde but also he admonisheth the simple that it is no merueile if the Prophetes of God be euel intreated by the children of homicides and murtherers Bu. To fill the measure is prouerbially spoken to finishe impietye and to adde that to impiety ond wyckednes which semed to be wantinge 33. Ye serpentes ye generation of vipers how wil ye scape the daÌ„nation of hel Ye serpentes ye generation of vipers Bu. He doth sodenly as it were leauinge his former talke rushe vpon these manslears shewinge vnto them that they can not shunne or auoyde the iudgement of god that they shal be greuously punished and cast into hel C. For after he had shewed that the Scribes were not onely wicked enemies of godly doctrine and false cor rupters of diuine worship but also mortiferouse dedly plages of the Churche he goinge about to make an ende of his oration and sermon and sermon doth in more sharpe maner waxe angery with them saying Hovv vvil ye scape the daÌ„natioÌ„ Bu. He vseth an interrogation because thereby his wordes mighte be the more vehement The like oration did S. Iohn the Baptiste vse againste the same men sayinge O ye generatioÌ„ of vipers who hath taught you to flée froÌ„ the veÌ„geance to come For because they were obstinate and because his doctrine tooke liâ—…eâ—… place among them he speaketh vnto theÌ„ after this maner to terrify him C. Howbeit Christ had not only respect vnto the Scribes and Phariseis but also to the whole multitude that he might make them affrayed and to beware of the like destruction The damnatirn of hel He vnderstandeth by these woordes the iudgement of God by the which he would adiudge them to euerlasting death As concerning hel reade in the fifte chapter going before But howe harde and intollerable this sharpnes of woordes was to these reuerend masters we may hereby gather because they had kepte a longe time their mastership and authority in such peace that no man durst once mutter against them There is no doubt but that many were offeÌ„ded gréeued at the seuere liberty of Christ yea he was couÌ„ted of som peruerse and childishe that he durst be so bolde to speake so oprobriously of the order of the Scribes euen as at this daye also many dantye and tender eared persoÌ„s can not abide to here the popishe clergy seuerelye spoken againste but because Christe had to do with hypocrits and that of the worste sorte which being not only puffed vp with a proude conteÌ„pte of God dronken with a vaine and false truste but also hauinge be witched the people in their steppes of superstition it was necessary for him to inuey the more earnestly against them He calleth them therfore Serpents as well in respette of their nature as maners then he pronounceth vnto them vengeaunce the which they should séeke in vaine to auoide excepte they repented in time 34. VVherefore beholde I sende vnto you Prophetes and wyse men and Scribes and some of them ye shall kil and crucify and some of the shall ye scourge in your synagoges and persecute them from Ciâ—…ty to Citty VVherefore beholde M. These wordes pertaine to that which wente before by the which hee called the Scribes Phariseis a generation of vipers that is a most wicked posterity of wicked homicides and murtherers shewing forthe the like mallice that their forefathers dyd and greater also who coulde not possiblely escape the iudgemente of hell I sende vnto you Prophetes C. The Euangeliste Luke addeth somwhat more expreslye in these woordes Therfore said the wysedome of god The whiche sayinge some interpreters conster thus I which am the eternal wisedome of God do pronounce of you Notwithstanding it is more probable accordinge to the wonted maner of the Scripture that the Euangeliste here bringeth in God speking vnder the persone of his wisedome so that the sence and meanynge of these woordes is this It is not longe synce the Almighty God by the spirite of Prophesy pronounced what should come to passe of you We graunt that this seÌ„teÌ„ce as touching the letter or verye woorde is redde no where but because God dothe in diuers places touche and reprehende the vntamed obstinate contumacy of this people Christe doth gather an epitome or shorte some and by this Prosopopoeia doth more plainly expresse what the iudgemente of GOD shal be vpon the vncurable wickednes of that people For it might seme wonderfull and straunge if the Prophetes and teachers wente about to do nothinge profitable or worthy of regarde why the Lorde woulde haue them without cause to be vexed and weryed For some men affirme that God doth lose his labor worke when he appointeth his woord to be preached to the reprobat whom he knoweth to be obstinat But hipocrits as though this one thing were sufficient namely to haue amongest them daily preachers of the heauenly doctrine althoughe they shewe themselues vnwillinge to be taught do trust that God will be mercifull and fauorable vnto them if so bee that the externall worde do sounde amonge them So the Iewes did stoutlye boaste that they alwayes excelled all other nations Prophetes and teachers and that they had as it were deseruâ—…d so greate honor that this was vnto them an vndoubted badge and token of their dignity Oure Sauiour Christ séekinge to beate down this vaine arrogancy doth not onely deny them to excell all other nations althoughe they had amongest them by the excedinge loue of GOD his Prophetes and excelent interpreters of his wisedome but also he sayth that his grace being euell bestowed vppon them
the Euangeliste Marke hath Take hede to your selues by the which wordes he noteth the end vse of the admonition namely that they ought to be ready to suffer least that temptation should oppresse them vnawares B. Furthermore the cause of this hate was the scourge of God with the which both the Iewes the Gentiles resistinge the grace of God were scourged as we may se if we reade Tertullian For they assigned imputed the causes of warres of pestilence of honger of earthquakes such like to the Christians as though the deuine maiestie of God were offended angry with thē After the same manner the ministers of the Gospell the receiuers of the Euangelicall grace at this daye are hated A. according to these sayinges The time will come that whoso killeth you wil thinke that he doth God good seruice Also we are made the filthines as it were of the world the ofscouringe of all thinges euen vnto this daye 10 And then shall many bee offended and shal betray one another and shal hate one an other And then shal many C. Nowe he rehearseth certaine temptations whiche shall come of euill examples But this tēptatiō aboue al others is moste violent hard to ouercome seing that Christ him selfe is the stone of offence to many at the which some stomble some when they se it before them go backwarde other some fall thereat B. For it was mete that the disciples shoulde be exercised with this aduersitie whiche oftentimes bringeth more trouble doth more afflicte the true ministers of Christe than persecution it selfe Least therefore they should be troubled out of measure in seing many to fal for always the nōber of the elect is small he thought it good also to forwarne thē of these things For they should not only fall whiche were offended but there should also be enemies euen of the brethren of the whiche matter Paule had experience as he writeth in his Epistle to Timothe This is a moste daungerous temptation or triall when we see those that professed Christe to fall frō him But this offence is of two sortes for they whiche fall suffer offence then they bring offence to those that see their fall This last of seconde is very daungerous therefore they had great nede of this forewarninge But this place may very well be expoūded of those whiche semed to be domestical mēbers of the churche Howebeit Chirste semeth here to comprehende many kynde of perturbations because they do not only fal whiche had once entered into the right race But also many are exasperated moued against Christ other some hauing quyte forgotten modestie and equite doe caste them selues into brutishe madnes others become as Heaten men and put of all sence of pietie others in confused matters do vsurpe vnto them selues libertie to do that whiche is euell And shall hate one an other A. This must be referred to the hatred with the which the vnbeleuing hate those that preache the worde of the Gospoell Christe declareth the cause of hatred to his bretheren by these wordes The worlde can not hate you but me it hateth because I testifie of it that the workes thereof are euell But he whiche hateth Christe hateth his ministers also If the worlde hate you ye knowe that it hated me firste And a litle after he saieth the seruaunt is not greater than his Lorde If they persecuted me they will also persecute you If they haue kept my saying they wyll kepe yours also To this saying also agreeth that whiche went before in the .x. chapiter of Mathewe And ye shal be hated of all men for my names sake The infidell shall hate the faythfull man. 11 And many false prophetes shall arise and deceiue many And many false prophets This admonition differeth from that whiche went before when Christe sayde that many should come in his name for there he spake only of false Christes which within a while after the beginning of the Gospell did falsely boaste them selues to be Christes but nowe he saith that false teachers shall come after them whiche should corrupte the sound and true doctrine with their errours euen as Peter teacheth that the churche shoulde be no lesse subiect to this euel than it was in tyme past vnder the lawe wherfore there is no cause why errors euery deceite of Sathan the corruptions of pietie should appaire or hurte the godly myndes because there is no man truely founded and buylte vpon Christe but he whiche hath learned to knowe that he must stande against suche assaltes For this is the true trial of our faith when the same is not ouerwhelmed by the rising of false prophetes Furthermore a false Prophete signifieth as muche to saye as a lying Prophete and whiche is called a Prophete by a false name as a false Apostle he whiche falsely taketh vnto hym the name of an Apostle B. Against suche Paule hath euer great contention These serued their bellies and not Iesu Christe They are such as were gelous ouer the Galathians amis These are dogges slowe bellies euell workers ennemies of the crosse of Christe whose ende is damnation whose God is their belly glory to their shame whiche are worldly mynded These are deceyuers through Philosoply and vayne deceite hauinge in their mouthes a shewe of wysdome And deceyue many C. He dothe not onely saye that false Prophetes shall come but he sayeth also that they beyng indewed with crafte and deceyte to deceyue shall drawe sectes after them In this point therefore we haue greate nede to beware because the multitude of those that erre causeth to declyne from oure race no lesse than a violent waue of the Sea except we be surely grounded vpon God. Bu. Of these deceauers also Peter spake the chief of the whiche were these Praxeas Valētinus Nouatus Arrius Manicheus Macedonius Donatus Nestorius Pelagius ◅uthiches the Mahometes also and the Papistes 12 And because iniquitie shall haue the vpper hande the loue of many shall abate B. That is to saye that crookednes or euell disposition of nature by the whiche men onely seeke to benefite them selues and haue no regarde to the proffite of their neighboure this abounding charitie loue must nedes waxe colde C. The whiche euell howe generall it is no man ought to be ignoraūt but fewe or none haue any regarde thereof For because by the lyght of the Gospell the faultes of men are more playnely detected we maye also euidently see that the studye of benificence is fainte and almoste extinguished euen in the honester more godly sorte For thus euery man thinketh in hym selfe if I bestowe my lyberallitie vppon this or that man surely it is loste and in vayne for experience and dayly practyse teacheth me that all men for the moste parte are vnthankefull vntrusty or vnhonest A greuous surely and a daungerous temptation for what can be more absurde than to allowe
ye staie the woman from the hâ—…stnes which shée hath taken in hande M. Behoulde the gentlenesse and humanitie of Christ not only in this that he defendeth Mary but also because he dothe not by and by bewraie the deceyt and malice of the hypocrite neither seuerely reproue the deceiuer as he deserued but only séeketh to maintaine the déede of the woman and to sée that nothinge doo moleste her And as for the sinne of Iudas because it was hyd he woulde not publiquely declare it For shee hathe vvroughte a good vvoorke vpon mee C. It is marueile why Christe whose whole life was a rule example of temperance and frugality would now commende immoderate coste which alwaies proceded of luxury and superfluous delightes But we muste note what kinde of defence he vseth for he dothe not saye that the woman had done wel as though he woulde haue the like daily to be done but because the same was once donne of her he affirmeth it to be acceptable vnto God because vpon iuste consideration it muste néedes be donne Although therfore Christe did not desire the vse of the oyntmente yet notwithstandinge this annoyntinge did please him by reason of the circumstance Whereby we gather that certaine singuler deuties are sometime accepted of God whiche notwithstandinge are not to be followed But there is no doubt but that Mary came by the secrete motion of the spirit to anoynt Christe euen as it is most certaine that so often as the sainctes of God are called to any extraordinary woorke they are driuen forward by the vnwonted motion of the holy Ghoste leaste they shoulde doo any thinge without the guiding â–ª and direction of god There was no commauÌ„demente whiche should enioyne this annoyntinge vnto Mary neither was it néedefull that there shoulde be a prescript lawe for one thinge but because the heauenly callinge is the onely beginning of dooinge righte and because all what so euer men take in hand of them selues is reiected of God Mary was gouerned by the inspiration of the holy Ghoste that shée shoulde finishe this woorke vppon Christe with an assured truste E. Let vs also note here that thinges made for delighte and pleasure may be vsed of the godly if so be the thei doo not pretermit occasion to healpe the poore There is no doubte but that many poore folkes were hungery when Christe was annoynted with this pretious oyntment but Christ also wanted not a good consideration why he suffered the oyntmente to be powred vpon him by this wooman to honour his deathe Let no man therfore séeke after pleasure and yet notwithstandinge let no man againe condemne those that vse delightes not farre soughte for but such as are at hande For there is nothinge whiche the moste wise God hath made to oure vse whiche the godly maie not vse well Moreouer as the Lorde woulde haue a difference in all other externall thinges euen so he woulde also haue it in the vse of delightes and pleasures It is manifest that Dauid Salomon and other godly Kinges and Princes did abounde oftentimes in sundry delightes when as many others wanted necessary foode yet for al this they did not displease god Only let there be a loue which forgeatteth not the necessitie of the neighboure let there be a studie of holynesse least the concupiscence of the fleash haue his libertie to be shorte let there be a minde séekinge the glorye of God in all thinges that there may be no creature the vse whereof may hurte C. Moreouer by this answere of Christ the cause of one wooman was not onely defended but also the holy glorying and reioysinge of all menne was approued who coumpted sufficiente that they and theire woorkes are accepted of god It dothe oftentimes come to passe and will doo alwaies that Godly men shall not be onely reprehended but also openly condemned vniustly who notwithstanding are well assured that they doo nothinge but by the commaundement of God and this is coumpted pride if they despisinge the peruerse iudgementes of the world are contente with the onely approbation of god Because this is a harde temptation and because it can scarse be but that the wicked consente of many shal pearse vs we muste note this lesson that none at any time shall be animated constantly to doo well except they depende vpon the onely wil of god Christe therfore doth here reuoke the diuersitie of the good and the euill to his onely arbitrement For seeinge he affirmeth the woorke of the wooman to be good whiche was already condemned of the Disciples he doth by these woordes state the rashnesse of men which geue them selues liberty to iudge Wherefore let vs learne also bearinge our selues boulde of this comforte carelesly to set at naughte all suche rumours and tales as are spreadde abroade of vs throughout the worlde knowinge this that the same whiche is condemned of men is allowed of god Euen so Esay being oppressed with wicked reproches calleth God a Iudge sayinge He is at hande that iustefieth me who will then goe with me to lawe beholde the Lorde God standeth by me what is he then that can condemne me And S. Paule hathe the like woordes in effecte Let vs learne therfore not to regarde the iudgmentes of men and when the worlde shall ryse againste vs with great outcries let this comforte onely suffice that the Sonne whiche is iudged to be euill in earthe is pronounced good from Heauen 11. For yee haue the poore alwaies with you but me shal ye not haue alwaies For yee haue the poore alvvaies C. Christe nowe answeareth to the obiection whiche deceiued the Disciples they did not of theire owne accorde accuse Marye but were pricked forewarde thereunto by Iudas For hypocrites are as it were a Fanne or Bellowes to sette others on fire to woorke wickednesse Christe therfore by this sentence dothe declare that the déede of Marye was acceptable vnto him not that he requireth daily vnction but as a woorke extraordinarye As if he shoulde saye As touchinge the poore it is youre duetie alwayes to doo theim good this vnction is once allowed of me So that Christe doth not simply defende Vnction that wee mighte followe the same but he admonisheth that it pleaseth God for a certaine consideration The whiche thinge wée muste wisely consider leaste with the Papistes wée faine out of order sumptuous and costly woorshippinge of God For when they hearde that Christe woulde be annointed of Marye they thoughte that he was delighted with Perfume with FrankeÌ„sence with Waxe candles with Goulden Vestementes and with gorgeous pompe Hereuppon came sutche glisteringe shewes in theire Ceremonies neither doo they thinke them selues to be trewe Woorshippers of God excepte they bestowe suche coste But trewely Christe here declareth plainely that the thinge which he woulde haue then once donne shoulde neuer after that be acceptable vnto him For when he saithe that the Poore shall be alwayes in the worlde he putteth a difference betwene the dailye woorshippe
hope might seeme to be quight cut of and taken awaye And this was an extreame temptacion that the redeemer which was the spirite and life of the people so soone as hee began to gather the flocke of God together shoulde sodeinly be caryed to death By the which the grace of God was the more manifest when that the little flocke that was lefte gathered marueylously together againe from dissipatiō and destruction Wee do see therefore that Christ vsed this testimony very aptly to the purpose least the dispertion that was to come should terrifye the Dysciples oute of measure yet notwithstāding that they knowing their owne infirmity might rest themselues on their pastore The sence therefore and meaninge of Christes woordes is this Ye thincke no doubt because ye knowe not by experience your owne infirmity that ye are valiant and stronge anoughe but shortly yee shall well knowe howe trulye it was Prophesyed of Zacharye that the sheepeherde beinge slaine the sheepe must be scattered But neuerthelesse let the promise which is added cōfort and staye you namely that God will stretche out his hande that hee may bringe backe vnto him againe the dispersed sheepe Bu. And wheras he doth expresly make mencion of sheepe it is a consolation to the Dysciples that they maye abyde in the flocke C This place also teacheth that there is no wholesome vnity but that which keepeth the sheepe together vnder the sheepehooke of Christe Bu. But the similitude of the shepeherd and the sheepe doth sufficientlye declare that these things were spoken of the Lorde with a gentle and sorrowinge minde For who can blame the sheepe for flyinge when the sheepeherde is striken who knoweth not that the sheépeherde is the safegarde and preseruer of the sheepe 32. But after I am rysen againe I will go before you into Galilae But after I am rysen againe C. Christe here more plainly expresseth that which we touched euen nowe that the Dysciples beinge striken with feare should be so like vnto dispersed and scattered shepe that at the length they must be broughte backe againe to the sheepefoulde For Christ sayth not simplely that hee will rise againe but sayth that hee will be their captaine and guide to make them his companions as if they had neuer strayed And to the ende they might conceiue the more trust hee appointeth them a place to the whiche they mighte come together Bu. as if he had said The hope of faith shall not perishe and be confounded for allthough my ennemyes nayle me to the Crosse and although wickednes seemeth to haue the vpper hande yet notwithstandinge at the length I will haue the victory for the third day I will ryse againe and wil appeare vnto you aliue forgeuing you all your sinnes Ye shal see me once againe specially in Galilae in the whiche I will gather you together beinge dispersed at Hierusalem and as a sheepeherde guidinge his flocke I will go before you and recreate comfort those that are afflicted How trulye this promise was fulfilled the Angel teacheth as appeareth by that which he spake to the women seeking the Sepulchar Go quickely and tell his Dysciples that he is risen againe from the dead And behould he goeth before you into Galilae there ye shall see him Lo I haue toulde you And in another place Go your waye and tell his Dysciples Peter that he goeth before you into Galilae there shall ye see him 33 Peter aunswered and sayd vnto him thoughe all men be offended because of thee yet will not I be offended Thoughe all men be offended C. Here wee haue in Peter an excellent example of oure bouldnes when wee be out of all daunger but if it come once to fight hand to hande this valiantnes is turned to cowardlynes And we must note that there was nothing in Peter which is not in vs as touchinge infirmitye This Historye therefore doth comprehende a generall doctrine So often as wee here this voyce Thoughe all men forsake the faith of Christ yet notwithstandinge will I stande let vs knowe that wee do all make this bragge wythe one mouthe vntill the Lorde do abate oure pryde But they whiche are taughte in the schole of Christe are not so puffed vppe for the first rules are that wee should not trust vnto our selues To this agreeth the sayinge of the Apostle Hee whiche standeth let him take heede least hee faule And againe Thou stoodest stedfast in fayth Be not hye minded but feare Notwithstandinge it maye be demaunded whether it were not lawfull for Peter to hope that it should so fall oute as hee made warrantise to himselfe that it shoulde and whether also ought hee not to haue made this promise to himselfe bearinge himselfe boulde vppon the promise of Christ Wee aunswere that whereas Christe promised before to his Dysciples the spirite of inuincible fortitude it pertayned to the time of newnes whiche followed his resurrection Because therefore they were not as yet indued with Heauenlye power Peter hauinge conceiued a truste of himselfe passeth the bondes of faith So that he sinneth two wayes For first in preuentinge the time he was a rashe maker of a vowe not restinge vppon the promise of the Lord Secondly lettinge passe his owne infirmitye hee doth more careleslye than valiātly professe more of himselfe than reason did require Let euerye one therefore learne this first to be mindefull of his owne infirmity and to flye to the helpe of the holye ghoste secondlye that no man presume to take more vppon him than the Lorde promiseth Thus truly it becommeth the faythfull to be prepared to the battaile that beinge nothinge doubtfull of the successe of victorye they maye bouldlye resiste feare for to muche feare and care is a signe of distruste But on the contrary parte securitye muste be auoyded which putteth awaye care puffeth vp the mynde with pryde and extinguisheth the desper and loue of prayer This meane is very well tempered from extremitye by S. Paule when hee commaundeth vs to worke oure saluation with feare and tremblinge because it is God which worketh in vs both the will and also the deede Therefore so often as any temptacion happeneth vnto vs first let vs call to minde our owne infirmitye that beinge humbled wee maye learne to seeke for helpe els where then let vs remember the grace promised which deliuereth vs from doubt For they whiche forgettinge their owne infirmitye not callinge vppon God thincke themselues stronge anoughe do euen as rashe souldiours are commonly wonte who rashlye arme themselues but when their bellyes are full they deuise al meanes how to rūne awaye B. Trulye this vnskilfulnes and ignoraunce of oure owne infirmitye is the cause that wee lifte vp our Pecockes tayle and ambitiously preferre our selues before others 34. Iesus saide vnto him Verely I say vnto thee that in this same night before the Cocke crowe thou shalte denye mee thryse Verelye I say vnto thee S. Christ sweareth in a matter
the Churche and maintayne godlynes First of all wee aunswere that they do vnaptly and amisse which inferre this consequence that the doctrine of the Gospell and the pure worship of God ought not to be defended by the sworde because Christe is not then defended in his owne person For Christ onely proueth by the present deede how friuolus and vaine it was whiche the Iewes slaunderouslye brought against him Furthermore although godly kings do defende the kingdome of Christ with the sword yet notwithstanding this is done after another maner than earthlye kingdomes are defended For the kingdome of Christe as it is syirituall so it must be grounded in the doctrine and power of the spirite After the same maner also his buildinge is broughte to passe for neyther lawes nor edictes of men neither punishmentes do reache so far as to the conscience Notwithstandinge this doth not let but that Princes by accidens maye defende the kingdome of Christ partly when they do appoynt externall discipline and partly whē they do apply their defence to the Churche against the wicked But the wickednes of the world bringeth to passe that the kingdome of Christ is more established by the bloud of martyres than by the defence of weapons Pilate therefore sayd vnto him Art thou then a kinge Iesus aunsweared Thou sayest that I am a kinge For this cause was I borne and for this cause came I into the worlde that I might beare witnes to the truth Althoughe alreadye Pilate vnderstoode by the former aunsweare that hee challenged some one kingdome to himselfe Christ notwithstandinge doth nowe affyrme the same againe and not content therewith hee addeth another sentence which might be a confirmation and seale of that other sayinge Whereby wee gather that the doctrine which concerneth the kingdome of Christ is not common seing hee sayeth that the same is worthy of so great asseueration or affyrmance For it is a general sentence For this cause was I borne that I might beare witnes of the truthe notwithstandinge it must speciallye be applyed to the circomstance of this place But the wordes signify thus much that it naturally belongeth vnto Christ to he true and also that for this cause he was sente of the father Wherefore there is no daunger or feare that if wee beleeue in him wee shall be deceyued betause it is impossible that hee should set forth any thinge but that whiche is true to whom the office of teachinge and maintayninge truthe was committed from aboue Whosoeuer is of the truth heareth my voyce This sentence Christ added not so much to exhort Pilate because hee knewe hee should not profite as hee did it to set his doctrine free from vndeserued reproches and slaunders to the which it was subiecte as if hee should haue sayde This is counted a fault in mee that I haue professed my selfe to be a kinge but truly this is an vndoubted truth the which they receiue reuerently withoute controuersy which are of a right Iudgement and sounde vnderstandidge Howbeit hee sayth that they are of the truthe not which naturallye behoulde that whiche is true but in respecte that they are gouerned by the spirite of god A. Christ preached these thinges as concerninge his kingdome before Pontius Pilate the Debitye as witnesseth S. Iohn But the other three Euangelistes saye that Christe aunsweared thus Thou sayest it C. The which aunswere is very ambiguous and doubtfull yet notwithstandinge it maye be gathered oute of Iohn that Christe confessed freelye that which was obiected agaynste him but yet that hee did therewith put away the fault when hee denyeth himselfe to be an earthly kinge But because hee did not greatlye seeke to purge himselfe euen as those that are giltye are wont to do the Euangelistes do set downe vnto vs his halfe aunsweare as if they should say that he denyed not but that hee was a kinge yet notwithstandinge that hee ouerthwartlye noted the slaunder wyth the whiche the ennemyes burthened him without a cause Pilate sayth vnto him What thinge is truthe It seemeth to some that Pilate curiouslye enquired as commonlye Heathen men do whiche greedelye desyer the knowledge of secrete thinges and beinge notwythstandinge ignoraunte whye they desyer this For they onlye seeke to feede their eares But rather this voyce seemeth to proceede of disdayne For Pilate thoughte that it was no small iniurye done vnto him that Christ should depriue him of all knowledge of truthe Nowe let vs behoulde in Pilate the common disease of men for althoughe oure owne consciences do beare testimonye vnto vs of oure ignoraunce yet notwithstandinge there are very fewe which can abyde to confesse the same And herevppon it commeth that the greater parte do reiecte the true doctrine Afterwarde the Lorde whiche is the teacher of the humble in blindynge the proude geeueth them the punishmente that they deserue Oute of the same pryde commeth that disdayne whiche wyll in no wise submitte it selfe to learne because euery man seemeth wyse in his owne conceyte The matter is thought to be an oulde truthe But God on the contrarye parte affyrmeth that it farre exceedeth the capascitye of mans minde The like also happeneth in other matters The speciall pointes of deuinitye consiste of these namelye of the corrupte nature of the mortification of the fleshe of the renouation of life of the free reconcilliation by the onelye sacrifyce of the imputaon of righteousnes by the whiche a sinner is accepted of God and of the illumination of the spirite Nowe because euerye one of these is a Paradox the common sence and reason of men doth contemptuouslye reiecte them Very fewe therefore do profite in the schole of God because there is scarce one amonge tenne whiche taketh anye heede to his first rules and principles And howe commeth this to passe but onelye because they measure the secrete wysedome of God by their owne vnderstandinge And that Pilate spake in derison it maye appeare by this that hee wente foorthe by and by To be shorte hee is angerye and displeased wyth Christe because hee bosteth that hee bringeth forthe the truthe whiche before was hidde Yet notwithstandynge this hys displeasure doth declare that the wicked do neuer so frowardlye reiecte the doctrine of the Gospel but that they are touched with some force of the same For althoughe Pilate came not so farre as to shewe hymselfe apte to be taughte yet notwithstandinge he is constrayned to feele some pricke of conscience within him These thinges beinge ended S. Iohn and S. Luke saye thus And when he had spoken these thinges hee came foorthe agayne to the Iewes to the hye Priestes and to al the multitude and said vnto them I finde not cause at all in him A. Althoughe Pilate were a wicked and vniuste man yet notwythstandinge hee woulde not adiudge an innocente to death so longe as his fame or office were in no perill Moreouer as the Euangelistes do dilligentlye describe that Christe wente not to hys deathe by externall force
worship and honoure and afterwarde so farre as it is conuenient we must do our dutye vnto men Accordinge to this sayinge Hée that hateth not father and mother for mee is not worthye of mee When wée haue obeyed God then shall wée rightlye haue a consideration of oure Parentes of our wife and children Now on the other parte wee haue here to note the fayth of the women For it was no small affection of loue to followe Christe euen to the Crosse and excepte they had beene endued wyth a constante fayth they woulde neuer haue bidden suche a syghte Nowe let vs be ashamed if the horror of the crosse do stay vs from followinge of Christe seinge wee also haue before our eyes the glory of the resurrection when as the women coulde see nothinge but ignomynie and shame and malediction When Iesus therefore sawe his mother and the disciple whom he loued hee sayde vnto his mother woman behold thy sonne After that he said vnto the disciple Beholde thy mother As if he should haue saide to his mother After this I wyll be no more conuersant in the â—…arthe to do the duetie of a sonne vnto thee I do appoynte therefore this man in my roome to take vpon hym my duetie And this is the meanyng when he saythe vnto Iohn Beholde thye mother For by these wordes he commandeth him to count her as his mother and to care no lesse for her than if shee were his mother In that hee calleth her woman and not Mother some thynck that he did it because he woulde not thereby moue her affecttion to gréefe Othersom thincke that he dyd it to declare that the race of his humaine lyfe beinge ended he did now leaue of that condition vnder the whiche he had lyued and entered into the heauenly kingedome where hee shoulde rule bothe men and Angelles And this later coniecture is no lesse probable than the firste For wee do knowe that Christ alwaies went about to bring the faythefull from the consideration of the flesh to the spirite The which thing hee ought specially to do at his deathe And froÌ„ that howre the disciple tooke her for his owne R. That is to saye hee toke her as his mother hee reuerenced her as his mother and he was obediente to her as if he had ben her sonne so long as shee liued C. Iohn in obeyinge the commandement of Christ sheweth hym selfe a louinge Disciple to his maister Hereby also it dothe appere that the Apostelles kept theyr famelies for how could Iohn elles kepe the mother of Chryste contrary to the opinion of those whiche thincke that the Apostels lefte all when they came to Christ 38 Then were there two theues crucified with him one on the right hand and an other on the lefte Then vvere there C. This was done to put Christe to extreme shame that hee should be hanged in the middest betwene twoo theues murtherers and robbers For they appoynted vnto hym the chiefest place euen as if he had bene the captayne of theeues A. But the Greeke woord signifieth not theues but murtherers and whiche lurke in dennes by the hiewaies side to sley men for they were not wonte to crucifie theeues Therfore to the ende Christe mighte susteyne the greatter ignominie hee is placed in the middest as though he had ben the chiefe murtherer If he had bene nayled to the crosse alone his cause myght haue semed the better and to be seperated from other malefactours but nowe he is not onely placed with murtherers but also set in the chiefe roome as thoughe he had bene the moste detestable of all other And it was necessary that he shoulde be thus ordered that we might knowe howe great punishemente was due for our synnes There was no punishemeÌ„t cruel inough for oure wyckednesse whiche coulde be founde out if Christ had not dyed for vs Therfore that he might delyuer vs from the payne due for synne this kinde of satisfaction was necessary that he myghte set him selfe in our roome And here we maye perceiue howe horrible the wrathe of God is againste synnes to pacifie the whiche it was necessarye that Christe whiche is the Eternall righteousenes shoulde be counted as a moste vnrighteouse and placed in the order of murtherers For because Christ was reckened among malefactours we are counted innoceÌ„t of the father as witnesseth the prophete saying By the knowledge of him which is my righteouse seruant he shall iustefy the multitude for he shal beare away their sinnes The EuaÌ„gelist Maâ—…ke addeth And the scripture is fulfilled whiche saith He was couÌ„ted among the wicked That place is red in the prophsie of Esay thus Therfore wil I geue him the multitude for his part he shal deuide the spoile with the strongest because he geueth ouer his soule to death and is reckened amonge the transgressours whiche neuertheles hath taken away the sinnes of the multitude and made intercession for the misdoers The Prophete therfore playnely speakethe this as concernynge Christe that he shall delyuer his people from deathe not by any greate pompe but by sufferyng the punishement whiche was dewe for theyr wickednesse The Euangeliste saythe as it was also foreshewed in the place of the Prophete before mentioned that Chryste prayed for his enemyes sayinge Forgeue theÌ„ for they wotte not what they doe The Lorde had taughte before sayinge Doe good vnto those that hate you and praye for theim whiche hurte you This his doctryne hee approueth in deede and by this his prayer hee prouyd hym selfe to be the lambe moste meeke and gentell whiche shoulde be sâ—…ayne in sacrifyce for the synnes of the worlde And after this manner the faythfull oughte to temper theyr affections in sufferynge euylles namely to wyshe well vnto their persecuters and yet for all that not to doubte but that God wyll defend and saue their lyfe But it is lykely that Chryst did not praye for all in generall without exception but onely for the myserable people whiche were caryed by a rashe zeale not by obstinate impietie For there was no hope lefte of the chiefe priestes and Scribes so that hee shoulde haue prayed for them in vayne For they sinned against the holy Ghoste because theyr own conscience did heare them wytnesse that Iesus was Chryste promised in the lawe and prophetes whom neuerthelesse they persecuted Whereby wee learne that wee oughte not to praye for those with whom wylfull mallice preuaylethe and are caried with obstinate blindnes sinnynge againste the holy Ghoste if so be they maye be discerned to be suche And there is no doubt but that this praier of Chryste was hearde of the Heauenlye Father and that hereuppon it came to passe that manye of the people which had shedde the bloudde of Christe afterwarde drancke the same by faythe 39 They that passed by reuyled hym wagging theyr heades They that passed by Bu. Nowe commeth the fulnesse of all iniurye doone vnto Christe crucyfyed They had fyrst mocked hym pryuatelye in the Courte of
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