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
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
because so sone as we lifte vp our myndes to heauen there the inspeakeable ioye offereth it selfe vnto vs and taketh away all occasiō of heuines A. Whereupon Peter the apostell saith In the whiche ye reioyce though now for a season if nede require ye are in heuines through manifold temtations that the triall of your faithe being muche more precious then goulde that perisheth though it be tried with fyre might be founde vnto laude glory and honour at the appearing of Iesus Christ whome ye haue not sene and yet loue hym in whome euen nowe though ye see him not yet do you beleue and reioyce with ioye vnspeakeable and glorious receiuing the ende of your faythe euen the saluation of your soules For great is your revvarde Bu. As if he should haue sayde If it greue you that you suffer infamy and that you are persecuted in this worlde remember I praye you howe greatly your glory shall increase in the worlde to come For loke howe greate your affliction is in the earthe so muche the brighter shall your glory be in heauen Here the Papistes playe with this name of rewarde saying that there is speciall relation betwene the rewarde and the deserte but they erre for the promyse of the rewarde is free Furthermore if we consider howe mutilate imperfecte and vitious all good workes are what so euer they be that come euen frō the very beste we shal then well knowe that God at no tyme shall fynde anye worke worthy of rewarde There is none therefore so simple when he heareth mētion made of the rewarde that wil thinke vs when we spende oure lyues for the Gospell to deserue any thynge at the handes of God that is to do any thinge by the whiche God may become debter vnto vs We are all at the wyll and pleasure of God and he made not only vs but also all our goodes what so euer that of nothing for it is he that worketh in vs both the wyll and also the dede euē of good wyll Notwithstāding the scripture calleth that a rewarde which is geuen of God to suche as neyther do nor can deserue the same at all because they labour and worke all that they can to attayne the same Euen as the father sayth vnto his sonne go diligētly to thy booke apply thy mynde to learninge and thou shalt haue a goodly rewarde of me a new coate or some other thing as good nowe this coate is a rewarde and it is not because he obtained that rewarde not by his diligence but it happened to the child by his fathers gifte neuerthelesse not without the accomplyshinge of that diligence and study whiche he requyreth Euen so there is none that obtayneth this rewarde of the which the lorde speaketh here excepte he suffer for Christe and for this cause it is called a rewarde Also if it were possible that thou shouldest die a hundred tymes for the Gospell yet for all that thou couldest not deserue the worth of a here at the handes of God that is thou canst not constrayne and bynde hym to owe thee any thing at all for so often as thou shouldest receiue life so often thou shouldest become detter to hym againe And for this cause they are not rewardes whiche are geuen to vs of God but they are his free giftes freely geuē without any desert in vs As plainly appeareth by these testimonies of scripture Abraham I am thy defence and thy rewarde shal be exceading great that is to saye I wyll be thy defender thy gayne thy ryches and thy felicitie And the Prophete speaking of the consolation of the people vnder the person of Rachel sayth Leue of from weping and crying withholde thyne eyes from teares for thy labour shal be rewarded saith the lord And they shall come againe out of the lande of their enemies So that where he saith thy labour shal be rewarded is euen as if he had sayde The tyme wyll come that thou mayste knowe that thou hast not had chyldren in vayne for yet there remayneth a rewarde of this thy labour Moreouer in the Psalmiste it is wrytten Lo children and the fruite of thy wombe are an heritage and reward that commeth of the lorde In this place the heritage and the rewarde are taken for the free gifte of god For there the Prophete dothe recorde that not only all thinges that we desyre but also children come vnto vs by the gifte of God and through his goodnes not by our labour care By these and suche lyke places of scripture it is apparant inough that in the scriptures this worde rewarde is taken for those benefites that we receiue from the lorde In this place therefore the spirite of God would vse this woorde to shewe vs that we ought to seke for nothing so muche as for the giftes and rewardes of God the whiche he bestoweth vpon those that beleue in hym Therfore when as our sauiour by these presentes sayde that they should loke for a large rewarde in heauen whiche suffered persecution for his names sake he mente that they did an acceptable thing and of great price by bearing the burthē of the crosse layde on them for the glory of his name and that they them selues also thereby got great profite To be briefe so often as a rewarde is promised to good workes their deserte is not sayde to be the cause of rigteousnes or of saluation but only the faithfull are incouraged to do well since that they are sure that their labour shal not be in vaine Wherfore these two do very wel agree that we are freely iustified because we are acceptable vnto God without desertes and yet for al that he doth bestowe at his wyll and pleasure free rewarde vpon vs for our dedes In heauen C. Here he requireth of vs hope whiche dothe not beholde thinges present but thinges to come To this effecte pertaineth that whiche is written of the apostell saying For our tribulation whiche is momentany and lyghte prepareth an exceading and an eternall wayght of glory vnto vs whyle we loke not on the thinges whiche are sene but on the thinges whiche are not sene For the things which are sene are temporal but the thinges whiche are not sene are eternall For so persecuted they the prophetes This was added by the deuine consell of the spirite least the apostels hoping to get the victory and triumphe without ◅aboure fight should fainte in the midest of persecution For because the restoring of all thinges was promysed in the scripture vnder the kyngdome of Christ it was a venture that thei did not deceiue them selues with vayne truste not thinking on their warrefare And by other places also it doth appeare that they very fondly imagined the kyngdome of Christ to be replenished with earthly ryches pleasure Wherefore not without cause Christe doth admonishe them that they must enter into the same battayle that the prophetes did because they
manner of the people As if he should haue sayd Publicans theues and robbers haue almost no humanitie yet they haue a certaine kynde of loue in sekinge their profyte M. What shall we nowe saye of Christians whiche loue not their frēdes neither do requite one good turne with another men voyde of humanitie vnthankeful They are farre worse then Publicans and sinners whiche were despised of the Iewes 47 And if ye make much of your brethrē only what singuler thing do ye Do not also the Publicanes likewyse If ye make much E. The Greke word signifieth if ye imbrace your brethren with a kisse whiche fashion was wonte to be betwene frendes when they met together not onely among the Iewes but also amōg the Grekes and Romains M. Which manner of saluting the Anabaptistes haue ridiculously vsurped contrary to the manner of the fathers as a singuler note of Christianisme Of your brethē E. All our Greeke bookes haue of youre frendes VVhat singuler thing do ye A. Or wherein do ye excell others What do ye that other mē do not As if he should haue sayd a great matter in dede ye wil salute no man vntill such time as ye be saluted of them The Publicanes do this E. In stede of Publicanes some Greke bookes haue Ethenix or Heathen The whiche Chrisostome also obserueth A. And the common edition 48 Ye shall therfore be perfecte euen as your father which is in heauen is perfecte Bu. Now at the last by a short and briefe sentence he doth conclude the whole disputation of the true and perfect meaning of the Lawe of the true righteousnes of Christiās saith that the sence proper meaning of the Lawe the wil of God tendeth only to this end that we all endeuour oure selues to come to perfection that is that euery one of vs with all our power strength should go about to expresse the image of our heauenly father in vs that as he is perfecte and hathe expressed the example of perfection in the Lawe whiche is his wyll so lykewyse euery one of vs should frame oure will to his will and image that as God is perfecte so shoulde we be perfecte also Whiche in dede is counted the true and perfect righteousnes C. But he meaneth not here that we shold be equal vnto God in perfectiō but that we shold haue a certaine similitude likenes vnto hym Therefore although we be farre vnlyke vnto God yet we are called perfect euen as he is perfecte so long as we runne at that marke whiche is set before vs Also in Luke it is sayde Be ye merciful euen as youre father whiche is in heauen is mercifull M. Therfore he would haue vs perfecte in loue and mercie euen as our father in heauen is perfecte The .vj Chapter TAKE hede that yee geue not your almes in the sight of men to the intēt that ye wold be sene of them or els ye haue no rewarde wyth youre Father whiche is in heauen Take hede that ye geue not your almes B. In the chapter going before Christe distinguisheth the true sence and meaninge of the Lawe from the false expositions of the Phariseis In this chapter he beginneth to declare their hypocritical dedes which were counted the speciall workes of religion as almes dedes prayers and fastinges Then to the ende he might make them more apte ready to good workes as to the dedes of charitie by many perswasiōs he exhorteth to committe all the care of lyfe to God whiche is nowe oure father C. Neither truely doth Christe in this place without cause exhorte his seruauntes to the study and earnest affection to good woorkes that is that they shoulde endeuour them selues simplely to do that whiche is right before God and not to boste them selues vnto men First and specially this admonitiō is necessary because ambition is alwayes to be feared in vertues neither is there any woorke so cōmendable which is not often times polluted and defiled by this vice ambitiō That ye geue not your almes before men Bu. In a certaine auncient Greeke booke for this worde almes is written righteousnes as the olde interpretour readeth Almes dedes properly is mercifulnes notwithstanding vse and custome hath broughte to passe that almes is called a gyft that of compassion and mercy is geuen to him that nedeth C. But in that diuersitie there lieth no waite or force whether the reade righteousnes or almes because it is manifest enough that by them bothe the vyce of ambition is reproued whiche in doing well loketh to haue prayse of men A. As did the Scribes and Phariseis of whom Christe speaketh thus All that they do is to be sene of men C. He forbiddeth not here to do wel in the syght of men but that we shoulde not do it to this ende to be cōmended of thē Bu. For otherwyse it is lawful for vs to geue our almes publikely so that our mynde haue respect vnto God and brotherly loue not to men and the prayse of men Or els ye haue no revvarde C. By these words he teacheth vs that oure almes pleaseth not God if it be defiled with the study of vayne glory 2 Therefore when thou geuest thyne almes let no trōpets be blowē before thee as the hypocrites do in the Synagoges and in the streates for to be praysed of men Verely I saye vnto you they haue their rewarde Therefore vvhen thou geuest thine almes C. Here he toucheth by name the vice which is receiued by vse custome in the whiche the desire of prayse is not only apparaunt manifest but also with the hādes almost palpable For in cōmon publike places whereunto many people were wonte to resorte they did distribute their doles or almes to the poore in the whiche their ostentation was manifeste because they soughte frequented places to haue many witnesses of their dedes and not contented with this they caused trōpettes to be sounded They fained truely that they called the poore together by the noyse of the trompet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certain that they did it to haue fame renoume and prayse of men But all those that seke to serue men and to please them do denie God to be the authour and staye of lyfe So that worthely they are depriued of the rewarde As the hypocrites do E. An hypocrite is as muche to saye as a fayner or dissembler or a player whiche representeth the persone of an other man whiche semeth to be suche an one as in dede he is not Whereupō whosoeuer doth fayne glose or dissemble may well be called an hypocrite But there are diuers kyndes of Hypocrites For there are some whiche although their owne conscience bewray them yet notwithstanding they sell them selues to the worlde for good men and their vices of the whiche they are conuicte in conscience they seke to hyde
Other some there are whiche do so securely flatter thē selues that thei dare boldly chalenge to them selues before God perfecte righteousnes And another sorte there are whiche do good not for the study of that which is righte neither for the glory of God but only to get vnto them selues same renowme and the opinion of sanctimony to be counted iuste perfecte and holy These laste sorte of hypocrites be they whome Christe here toucheth who whē they do their good workes to no good end put on them another persone or shew that they may appeare vnto the worlde holy and true worshippers of God. in their Synagoges M. Here these Synagoges are thought of certaine to be conuenient places of resorte erected in the streates or market place To others it semeth to be an ecclesiastical place of resort wherunto the people came to beare the worde of god By these notes shew tokens of Hypocrisie that which he now addeth may be vnderstode when he saith To be praysed of men Neither can there be shewed any other reason why they gaue their almes openly with the sounde of a trompet rather then in secrete priuely Bu. And in our tyme also the couetousnes of priestes and the arrogancy of the people hath deuised a way and meane by the whiche liberalitie may be openly celebrated in the church For if any mā had violently handled the innocent and done him iniury if any man had defrauded his brother in bargaining all his life tyme yea if any man had oppressed the poore at length geuen to the church goodes tenementes or landes whereby the same might be inriched suche a founder suche an excellent and liberall benefactor shold haue bene as liberally dealte withall againe For leaste so greate beneficence shoulde quite be ouerwhelmed with the waues of obliuion a daye at the yeares ende was celebrated for euer in the which out of the holy chayre both the name the family and liberalitie of the geuer shold with all commendations be recited euen as though he had bene a saint on earthe Furthermore for his prayse his funerall verses were song yea and all the belles in the stepell were ronge Beside this his armes are set on the churche walles and all his famouse dedes with solemnitie are blowen into the eares of all men These solemnities hath the couetousnes of soule priestes alowed and this worldly pompe and vanitie hathe the foolyshe pryde of the people imbraced But harken to what dothe the Lorde here pronounce against these thynges and suche as delighte in them Verely I saye vnto you they haue their revvarde Bu. As who should saye they looke in vayne for a rewarde whiche are after that sorte lyberall For in their well doinge they had not respecte vnto God and his glorye but to them selues and the prayse of men whiche was their shoote anker He saythe not here they haue a rewarde but they haue their rewarde As if he should haue sayde It is enough for them to beare a countenaunc of holynes and pietie and therby to get vnto them selues a vayne rumour or fame whiche vanisheth away and being therewith contente looke for nothynge els at the handes of God. 3 But thou when thou geuest thyne almesse let not thy lefte hand knowe what thy right hande doth But thou vvhen thou geuest M. After he had admonished taught vs what we oughte to eschewe auoyde he telleth vs what we muste do and prescribeth a waye cleane contrary to that whiche the hypocrites do namely that as the hypocrites deale their almes in the sight of men only for vayne glory to haue name fame so we whē we do good to our neighbours beinge contente with the wyll of our father muste mot regarde publique rumours but must be desirours to haue all thinges done secretly C. For by this saying Let not thy lefte hand knovve vvhat thy rygt hand doth he meaneth that we ought to be contented with the onely testimonie of God and so to staye our selues vpon his wyll that we ought not to be caried away with any vanitie M. He saythe not let not thy neighbour knowe howe muche thou geueste in thy almes but let not thy lefte hande knowe what thy righte dothe As who should saye See that thou seke not to get the myndes and commendations of the people when thou geuest thyne almes euen as thou wouldest hyde it from thy left hande whiche is a worker and an ayde of goodnes if it had any intelligence to knowe what to whome howe muche and howe often thou didest geue Bu. Let therefore thy almes be farre from arrogancie and pryde and worship God with a pure vncorrupted cōsciēce 4 That thy almes may be in secrete and thy father which seeth in secrete shall rewarde the openly That thy almes may be in secrete M. As if he should haue sayd As the hypocrites geue their almes openly so let thyne be geuen in secreate and seke for nothing lesse thē the syght of men to prayse the same Obiection C. Notwithstandinge this place dothe seme to be contrary to other sentences of scripture wherein we are commaunded to edifie our brethren by our good ensample But if we marke consider the purpose of Christ we shall easely be satisfied He commaundeth his disciples to do good workes with so pure a mynde that they be voyde of all ambition not regardinge who beholdeth their dedes but rather to haue respecte to the nede and necessitie of the receiuer And onely to contente them selfe with the prayse of god This simplicitie truly doth nothing at all hynder the study and care of edifiynge by good example And if we remember that whiche he spake a litle before he did not precisely forbidde to do good before men but rather did condemne oftentation and boasting Bu. The almes therefore is geuen in secrete when the minde is without the desyre of praise and ambition and when we seke not for vayne glory but the prayse of God although we geue to the poore in the sighte of men And thy father vvhiche seeth in secrete Here priuelye he toucheth the foolishenes of men in that they thinke their labour lost and their worke as nothing excepte it be behelde of many wytnesses and lokers ◅n Therfore he saith that God hath no nede of light to knowe those thinges that are well done because al thinges that are hid in darkenes are manifeste and playne vnto hym There is no cause then why we shoulde thinke that to be loste whiche is not done in the presence of men because God hath his abiding in darkenes as well as in the lighte As the Prophete Dauid witnesseth saying Whether shall I go then from thy presence if I clyme vp into heauen thou arte there if I go down into hel thou arte there also and so forth Also to confute this fonde opiniō of men let them consider what the scripture saith Man loketh on the outwarde apperance but God beholdeth the harte
passions To the Glotton his belly is his god So that where the treasure is there is the harte also To the riotous persone bankettinge to the lasciuious man pastime and game To the lecherous persone his filthy luste is his treasure and delighte Euerye man seruing his owne luste whereby he is ouercomme 22 The light of the body is the eie if thy eie therfore be single thy whole body shal be full of lighte C. We must here remember that which we tolde of before how that there are set here before vs imperfecte sentences one of them not depēding on the other iointly as if it were a sermon orderly prosecuted to the ende with one theame But here are sondry sentences containing diuers matters specially for oure edifiyng But the somme of this sentence is that men by negligence do erre because they are not occupied as they ought to be to a good ende Whereby it commeth to passe that they wander they erre flyde away from that whiche is good and perfecte and for nothing els but because they had rather with a corrupte iudgement followe their owne luste and pleasure then the righteousnes of God whereby they do not onely obscure the lighte of reason whiche ought to gouerne their lyfe but also quyte extinguishe the same Christe here vseth a similitude calling the eye the whole light of the body as if he should saye when men walke neyther the hāds the feete nor the belly are the speciall helpes to guyde the waye but the eye only is the chiefe guyde to the reste of the members Therefore if the handes and the feete are ledde rashely amisse out of the waye the faulte is in the eye alone whiche did not his office arighte Nowe we muste applye this similitude to the mynde euery affectiō is as it were a mēber of the mynde but because they are blynde they haue nede of direction or leading The whiche thyng the almighty God forseinge hathe indued the mynde with reason which should order and rule the affections and haue the office and propertie of the candell that is to saye to illuminate and shewe the waye But what is the vse of this candell nowe a dayes Surely men do peruerte and corrupt all that their mynde geueth them and that wyllingly so that not one sparke of light remayneth Christe here calleth that a symple eye whiche is not blered but is voyde of all corruption so that it hath a moste perfecte syghte Also that is a light body whose actions and dedes are framed a righte and that is obscure and darke whiche by a confused motion is caried in to many errours We see therefore as I sayde euen nowe that the negligence of men is here reproued whiche wyll not open the eyes of their myndes to moderate and gouerne their affections But where as the Papistes gather here that men haue suche wysedome and reason that they haue thereby free wyll that is absurde and foolyshe For Christe sheweth not in this place what power belōgeth vnto vs what will also we haue but doth declare how we ought to walke and to frame our lyfe He sheweth also that the whole rase of mans lyfe is obscure darke because no man seketh to do that whiche is right but euery man with gredines seketh for that whiche is euell We confesse truely that man hath reason by nature by the whiche he discerneth betwene vice and vertue yet notwithstanding it is so defiled spotted with sinne that at euery steppe or pase it fainteth And yet it followeth not but that men do willingly runne into darkenes as if they should being blynde flye to light because wittingly and wyllingly they are caried headlonge to their owne concupicence Suche is the force of synne 23 But and if thyne eye be wicked al thy body shal be full of darkenes wherefore if the light that is in thee be darknes how great is that darkenes But an if thyne eye be euell E. Or peruerse The Gréeke woorde doth signifie mutable and malitious that this might be cōtrary to that whiche is simple VVherefore if the light that is in C. He calleth that small remnaunte of reason lyghte whiche was lefte vnto men after the fall of Adam and the grosse and brutishe affections darkenes The sence and meaning therefore is this that it is no wonder if men lyke brute beastes wallowe so filthelye in the puddell of synne for so muche as there is no reason which should rule and gouerne the blynde and darke lustes of the fleshe He saythe the darkenes may be tourned into lighte not only when men suffer the iudgement of their myndes to bee ouer whelmed with the wicked lustes of the fleshe but geuinge their wyll also to wicked thoughtes they degenerate and become beastes For we see howe wickedly men bende thē selues to craftines which as the Prophete saith kepe their thoughtes in secrete to hyde their counsell from the lord and do their workes in darkenes Finally they apply their wittes a hundreth wayes to their owne destruction Wherefore not without cause Christ pronounceth that it can not be auoyded but that horrible and palpable darkenes shal be in that life where men are blynde These agree very well with that in the .xi. chapter of Luke 24 No man can serue two maisters for either he shall hate the one and loue the other or els leane to the one and despise the other ye can not serue God and Mammon No man can serue tvvo B. This also is a prouerbial sentence fitly added to that which went before C. For before he sayde that the harte of man was bounde and tied to his treasure Nowe he sheweth that their hartes are alienate from God whiche geue them selues and are wholy addicte vnto their ryches For the greatest part do flatter them selues by a false pretence perswading them selues that they maye be deuided betwene God and their lustes But Christe here playnely affirmeth that no man can serue God the fleshe Christe therefore taketh this Prouerbe allowed of euery man and not to be denied that no man can serue twoo maisters B. To serue here is vnderstoode to geue thy minde wholely to him whome thou seruest Wherupon Paule saythe Knowe ye not to whome soeuer ye committe your selues as seruauntes to obey his seruauntes ye are to whome ye obeye Whether it be of sinne vnto death or of obediēce vnto righteousnes Ye can not serue God. A. Nowe he expoundeth the foresayde sentence No man can serue two maisters C. It is not impossible for ryche men to serue God But who so euer bringe theim selues in bondage to their ryches it can not be but that they separate them selues from god because that Couetousnes doth make vs manciples of the Deuel And Mammon B. The Chalde woorde doth signifie ryches or treasure C. But that whiche is here specially spoken of ryches may generally be applied to euery kynde of vyce Nowe for so muche as God doth so greatly euery
knitt to a constant minde that it wil not one inche geue place to any temptation For all they buylde vppon the sandes whiche digge not inwardly euen to the denyinge of them selues VVhiche buylde on the sandes Bu. The sande signifyeth false hypocrisie fayned sanctimony and those thinges whiche aryse of the same as trust in creatures inuocation of sainctes choyse of meate and apparell fastinges hypocriticall prayers and suche lyke who soeuer trusteth in these maketh a sandy and frayle fyckle foundation There is a common prouerbe thou buyldest on the sande and others also like vnto these Thou striuest against the streame Thou drawest water in a siue Thou castest stones against the winde which all are spoken against those and applied to theim whiche go about anye thinge that will be vnprofitable and to none effecte 27 And a shower of rayne descended and the flouddes came and the windes blewe and beate vpon that house and it fell and great was the fal of it C. By these woordes Christ doth signifie that trewe pietie and godlynes cannot well be distinguished from hypocrisie til suche time as it commeth to a triall For the temptations wherewith we are proued are lyke vnto flouds or troublesom waues which easely ouerwhelm vnconstant mindes whose lyghtenes in calme weather is not knowne 28 And it came to passe that when Iesus had ended these sayinges the people were astonied at his doctrine C. When he had geuen the people a tast of his doctrine euery man that heard him was amased because a new and vnwonted maiestie did drawe vnto it the myndes of men Bu. The talk of Christ was liuely feruent and pearcing the mindes of men in so much that it moued the herers and specially because it was new in the peoples eares whervpon they sayde afterwarde what maner of thing is this what new doctrine is this For with authoritie commaunded he the foule spirytes and they obeied him The multitude therefore was amased because the doctrine of Christ was ioyned with a maiestie In the which doctrine the efficacy of the spirite was included 29 For he taughte them as one hauynge power and not as the Scribes M. Some expounde this place so as though the Euangelist shoulde say that Christe therefore taught with aucthorytie because by his aucthoritie he forbad that whiche the lawe graunted and required that whiche the lawe commaunded not thinking the .5 chapter before so to be the fulfylling of the lawe that it shoulde fulfyll that whiche was imperfecte in the same But if they marke well the sentence of Chryste they shall fynde that he addeth nothinge to the lawe but rather doth restore the law which before was broken and obscured by the Scribes and Phariseyes to his former place Wherfore others a greate deale better dyd vnderstande this sentence sayinge that this auctoritie was a certain vigour and force of parfecte doctryne veritie with the which Christe dyd instructe the people standinge before hym And there is no doubt but that the doctrin of Christ was of greate force to the people when as the doctryne of the Scrybes and Phariseies was obscure feble and colde E. And trewely the Greeke woord for the whiche we reade the auctoritie doth signifie power and right to do any thing B. But here it signyfieth aucthoritie and power of the spirite persing the hartes which parteineth to Chryst and the trewe mynisters although not by lyke measure For it is geuen to euery one by measure And some haue the same more plentifully then other some The .viij. Chapter WHEN he was come downe from the mounte muche people followed him VVhen he vvas C. Nowe Matthewe commeth to the pithe of the history Before he sayd that Christe ascended into the mounte and then he brought in many principelles of the doctrine of Christe And nowe he addeth that at the same tyme that he preached in the mounte he healed a Leaper The whiche miracle Marke and Luke do also declare although they shewe not the time Muche people M. The great multitude of people which are here said to followe flocked and came vnto hym a litle before as the Euangeliste shewed saying And there followed hym a greate multitude of people from Galilee and frō the tenne citties and from Hierusalem from Iurie and from the regions that lie beyonde Iordane Notwithstandinge the inconstancie of the common sorte of people is to be noted who for a tyme haue a feruent desire to knowe the truthe but when persecution commeth they flye and are sodenly gone 2 And lo there came a Leper and worshipped him saying Maister if thou wilt thou canst make me cleane And lo there came C. In this truely appeared the deuine power of Christe that only with his woorde and the touchinge of his hande he sodainly put awaye the leprosy of the man M. By suche workyng of myracles greater faythe credit and authoritie was gotten to the woorde of god Neither without cause was the healyng of bodies ioyned to the cure of soules For Christe is the true Sauiour of the whole man not only of the soule but also of the body the which he wil plainly declare in the ende of the world when as he wyll bestowe on vs the benefite of euerlasting lyfe C. But although the leprosy were of an other kynde then that whiche the Physitions call Elephanthiasis in Gréeke whiche leprosy also maketh amans skynne like vnto the skynne of an Elephant yet notwithstanding it is welenough knowen that this disease was incurable For if it continued any long tyme it was seldome heard or sene that any mā was deliuered frō the same VVhiche vvorshipped him saying B. What signifieth here to worshippe the other twoo Euangelistes do shewe whiche declare this same history Marke in stede of he worshipped hath he bowed the knee or kneled downe Luke saythe he fell down at his feete on his face Also the Samaritane which was clensed when he retourned to geue thankes fell downe on his face at Iesus feete And Symon Peter fell downe at Iesus knees also C. The Leper therefore by bowyng of his knee shewed some signe of reuerence We do knowe that Adoration was a common vse among the Iewes and among them in the easte partes Wherefore many thynke that the Leper did not worshyp Christe in his mynde with any deuine worship but did honourably salute hym as some great Prophet of god But with what affection he worshipped Christe we dispute not But what he obiected vnto hym we sée namely that he could make hym cleane if he would by the which wordes he acknowledgeth a deuine power to be in Christe And Christ when he aunswered that he would sheweth that he attributeth more vnto him then appertaineth vnto a mā For he must nedes be of great power whiche onely with a woorde or becke can restore helth vnto men But whether the Leprose man dyd beleue Christe to be the sonne of God or whether he were endewed
barest wylnes beholde the same baptizeth all men come vnto him But here the Phariseis beinge the authours of this question do obiecte the disciples not theÌ„ selues alone to th ende thei might burthen and charge the cause of Christe with the authoritie of Iohn As if reproching they shold haue said Thou bearest an outward shew of holines and thou wilt seme to sowe the doctrine of a more perfecte life howe commeth it to passe then that ye do not onely prophane your selues with the coÌ„pany of synners but also do temper and refrayne youre selues from the workes of your own religion as fastinges and prayers with the whiche we exercise our selues diligently But thy disciples faste not A. Luke hath but thy disciples eate and drynke C. But as concerning prayers and fastynges we must thynke thus that Iohn did exercyse his disciples with a certayne rule and prescripte order and to this ende they had certayne dayes appoynted them to faste and a certayne prescripte forme of praying and appoynted houres Therefore we must counte these prayers amoÌ„g externall rytes For although the inuocation of God in spirituall worshipping hath the preheminence yet notwithstanding that order being framed applied to the rudenes of men is worthely nuÌ„bred among ceremonies indifferent things the obseruation whereof oughte not to muche to be vrged But why the discipline of Iohn was more austere then the discipline of Christe we haue spoken already and shall haue hereafter a more conuenient place to speake of the same B. In the meane tyme let vs note howe that these Phariseis do very wel expresse and paynte foorth the hypocrites of these our dayes For nothing is counted holy among hypocrites but that whiche dothe altogether differ from the commoÌ„ manner and custome of lyfe that whiche is austere and straighte that I say semeth vnto them moste holy 15 And Iesus sayde vnto them Can the brydegromes children mourne so loÌ„g as the brydegrome is with them But the dayes will come when the brydegrome shal be taken from them and then shall they faste Can the brydegrome E. The Greke texte hath Can the children of the bryde chamber whiche is more then the chyldren of the brydegrome or the brydegromes companions or the housholde gestes Christe aunswereth here to their obiection when they sayde Thy disciples faste not C. And he excuseth his disciples by the circumstaunce of the tyme because God as yet would receyue them pleasauntly euen as if they were at a marriage or weddynge For he compareth hym selfe to a brydegrome whiche chereth and delyghteth his gestes by his presence Many thynke that this similitude is taken out of the testimony of saynt Iohn the Baptiste when he sayde he that hath the bryde is the bridegrome the whiche opinion although it be not to be disalowed yet notwithstandinge it is not infallible This is sufficient vnto vs that Christe affirmeth that he wyll spare his disciples so longe as he is with them And least any man should haue enuy at them for the coÌ„moditie of this short time he sheweth straight that thei shal be more sharply haÌ„dled afterward For the day vvill B. Nowe he sheweth that the bridegrom must be taken from them that is his carnall presence for a tyme and that then they should taste of many troubles that then in time they should geue theÌ„ selues to mourning to fasting prayer Signifying that they in the beginninge being rude ought geÌ„tly to be intreated being tender as yet ought not to be oppressed with greuous workes But afterwarde when they were fully renewed they shold waÌ„t nothing of those thinges whiche pertayne to newe men the whiche thinge they boldely declared both in the Actes of the apostles and also in their Epistles A. This senteÌ„ce therfore agreeth with that saying of Christe where he sayth When I sent you without wallet or scrippe and shoes did ye wante any thyng And they sayde no. Then he sayde vnto them but nowe he that hath a wallet let hym take it vp and likewyse his scrippe And he that hath no swerde let him sel his coate and by one C. But the excuse whiche Christe bringeth in this place dependeth vpon this that fasting prayers do beloÌ„g to matters of sorrowe trouble I meane extraordinary praiers of the which mention is made here For Christe wente about to inure his disciples with great troubles by litle and litle wherby they might learne to suffer neyther woulde he laye vpon theÌ„ as yet muche tyll they had gotten vnto them more strength Here two lessons may be gathered The first is this If God at any tyme voutchesafe to beare with the infirmitie of our brethren and gently handle them we our selues being more strayghtlye dealte withall at his handes yet I saye for all this muste we not be dismayde or discouraged The seconde lesson is If it please God at any tyme to release vs of trouble of sorrow and of persecutioÌ„ we must then beware that we exceade not in pleasure and pastime but rather we must call to mynde that the mariage lasteth not alwaies and that the wedding will haue an ende 16 No man putteth a pece of new clothe in an olde garment For then taketh he away the perâ—… from the garment and the rente is made worse No man putteth a pece C. By twoo similitudes our Sauiour Christ coÌ„â—â—emeth the next sentence of the whiche the one is taken of garmentes the other oâ—… wyne vessels B. He intended by these parables to declare that at the firste great intollerable burthens not necessary ought not to be layd vpoÌ„ his disciples being weake altogether rude These buâ—…â—…ens â—â—re fastinges and extraordinary prayers the whiche workes are so spirituall that no man can be sufficiently exercised in them so sone as he entreth into religioÌ„ These workes procede froÌ„ the holy ghost which was the cause why Christ neuer comauÌ„ded them The diuersitie of wittes requireth some moderation that one 〈◊〉 may apply him selfe to another If a man require some great laborouse worke to be done of him which is sicke the sicke man fainteth for weakenes imbeculitie he is vnable to do it If a man conâ—…trayne those to faste which can not beare it it is then a violent thing done by coÌ„pulsion neither doth it make them the better but it bringeth to passe the Hypocrites therby are more arrogaÌ„t that is like vnto Phariseis If Christe thefore at their instant wold haue burthened his disciples being rude as yet nothing at all spiritual theÌ„ he shoulde haue done nothing but haue made them more insolent shameles Hipocrites He coÌ„pareth theÌ„ therfore to an old pece of clothe which being worne is soone torne and rente to this if thou sowe a newe and stronge piece of clothe it marreth the seame and the rente is worse Then he compareth them againe to eartheÌ„ vessels which are not of streÌ„gth sufficient to abide the force of new wine being as yet
order or regarde caste here and there C. By the whiche woordes we may gather how greate the securitie and slouthfulnesse of the hyghe priestes was who beinge appoynted to set forthe the doctryne of God became idell and slowe bellies They beinge arrogant and proude boasted theim selues to be the heades of the people but Christ notwithstandynge acknowlegeth neuer a one of them to be a pastore Wee maye at this daye beholde the lyke arrogancye in the Papacy which is replenished with titels and names of pastors and curates but in deede they are worse then the rauenynge wolues There are an innumerable sorte of them which vnder this titell and pretence destroy and deuoure the people To be shorte when as they are dombe dogges they are not ashamed to bragge and boaste of theyr pryncipalitie and gouernance But we must here what Christe sayth that no idell and negligent parsons are sheepeherbes and that those are wanderynge and straying sheepe whiche are not gathered into the sheepefoulde of God by the doctryne of the Gospell 37 Then saythe he to his disciples the haruest trewely is plenteouse but the labourers are fewe Bu. He meaneth that there are very many of the people desyrouse of the doctrine of the Gospell but fewe mynisters apre and meete to instructe the people to godlynesse and to labour in the mynisterie of goddes kyngedome He vseth here an Allegorye taken of a rusticall matter B. For by the plentifull haruest he vnderstandeth the greate multitude of people prone and redye bente to here the woorde of God those also whiche thyrsted after the trewthe of the Gospell C. For although the greater nomber dyd reiecte by filthye ingratitude the proffered sauinge health yet dyd God esteme the smal handfull of his elect more thē the whole world besydes But the labourers are fevve Althoughe there were many that intruded theym selues yet because there were few that behaued them selues faythfully he counteth them not amonge the workemen Paule whē he complained of the euyll labourers he had respecte vnto theyr boastinge M. When as Chryste therefore calleth them labourars whiche are mynysters of his Churche he meaneth that the ministery and dispensation of the Gospell is not accomplyshed and fynysshed with idelnesse but with labour with woorke and trauayle This was the cause that Paule so often tymes sayde I feare me least I laboure in vayne agayne Helpe the women whiche laboure with mee in the Gospell also And whiche speciallye laboure in the worde and doctrine 38 Praye ye therefore the Lorde of the haruest that he wil send labourers into the haruest Pray ye therfore the lord B. By these woordes our sauiour Christ sufficientely declareth that it is not in mannes power and strengthe to sende labourars into the harueste but that he muste praye the Lorde of the harueste namely the father that he woulde sende woorkemen or reapers into the haruest Wherevppon Paule wrytynge of this thynge saythe Suche truste haue wee throughe Chryste to Godwarde not that we are sufficyent of our selues to thinck any thynge as of oure selues but if we be able to any thyng the same commeth of God whiche hath made vs able to minyster the newe testamente And hee speaketh of his mynysterye towarde the Corynthyans whom he made by his preachynge the epistel of Chryst wrytten by the spyryte in theyr hartes that is trewe Chrystians For God by his holy spiritie worketh all in all When as then no mā at any tyme shal be a sincere fitt minister of Christes Gospell neither shall any teache as they ought excepte the lorde styrre them vp indue them with the giftes of his holy spirite so often as we see nede of good ministers it is necessary that we lift vp our eyes vnto him and craue the remedy at his handes And truely if we loke about vs circumspectly we shal finde that there was neuer more nede of faythful haruest men then there is at this daye That he vvill sende labourers E. The oulde Gréeke translatiō signifieth that he wold cast out labourers And so haue many very auncient Lattin bookes also But the new interpretour thought good to tourne it thus that he would thrust out that we might vnderstand that they must be sent very shortly or els that they muste bee thruste out with violence against their willes into the worke of god The which thing Hierome noted citing this place B. We must praye therefore vnto God that by his holy spirite he woulde make preachers and sende them out into the whole worlde without the whiche there can be no preachers in dede Saint Paule therefore sayth very well Howe can they preache without they be sente As if he should haue sayde It is not possible that any man shoulde preache the Gospell truely excepte he be appointed and called to the same by god Bu. Neither shal the prayers of the faythfull be vnproffitable or in vayne as wycked men immagin whiche thinke that the omnipotency of God doth rule guyde and gouerne all thynges without our prayers But the wycked worthely peryshe which preferre with all their might wycked and vngodly pastors and flatterers and tourning awaye their eares from the truthe are turned to fables The .x. Chapter AND VVHEN his twelue disciples were called vnto hym he gaue them power against vncleane spirites to cast them out and to heale all manner of sycknes and all manner of diseases And vvhen his tvvelue M. This chapter agreeth with the whiche went before For Christ taking occasion of the compassion mercy whiche he had on the people by his office for he is the good and true shepeherde he beginneth nowe to consider the people and to sende them true shepeherdes C. Here therefore the vocation and calling of the Apostels is described vnto vs not as it was before when the lorde prepared them to their office and chose them into his fellowship For nowe they are called to the present function they are commaunded to prepare them selues to the worke cōmaundementes are geuen vnto them and leaste they should wante authoritie they are replenyshed with the power of the holy ghoste At the first therfore they were chosen in hope of the labour to com But nowe Christe telleth them that the houre is come in the whiche they muste set their handes to the worke Notwithstanding we must note that as yet Christ speaketh not of the continuall Apostelship but only of the temporal preaching by the whiche the myndes of men might be stirred and lifted vp that they mighte be the more attentiue to heare the words of Christe Nowe then they are sent that they maye declare in Iury that the tyme of their visitation and sauing health is at hande Afterwarde Christe appointeth ordayneth them to preache the Gospell throughout the whole worlde Here only he taketh them vnto hym as helpers to get vnto him audience whiche his voyce alone could not bryng to passe afterward he sendeth them as I
no tyme the worde of God was preached there neyther was any myracles wrought for them to beholde to worke repentaunce But in the citties of Galilae whiche Christe rebuked there was exceding obstinacie in despising the miracles whiche he wrought often times among them by the power of god In effect the wordes of Christ tende to no other ende then to shewe that Chorazin and Bethsaida dyd excell Tyre and Sydon in mallice in the incurable contempte of god M And yet notwithstandinge there is no cause why we shoulde contende with God because he neglecteth those of whō there mighte be hope and sheweth hys power to contemners For he leaueth al those iustely to destruction to whom he vouchsafeth not to shewe his mercy Nowe if it be his wyll in taking awaye his woorde from some to haue them peryshe And in offerynge the same to other to exhort them to repentance who hath any thynge at all thereby to accuse hym of parcialitie and vnrighteousenes Therefore we knowynge our owne infyrmitie let vs learne to beholde this altitude and highnesse For their prowde curiositie is not tollerable which cannot abide to geue the glory prayse of ryghteousenes to God but so farre as theyr vnderstandinge is able to comprehende the same In sackecloth and asshes C. Those that were wonte in tyme past to mourne and repente were wont to be apparelled with sackeclothe and asshes Sackclothe and ashes were externall signes whiche were vsed in solempne repentance whē the people had offended which made the people the more earnest affected in repētyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a solēpne vse and custome in the churche of God not that Christ doth stande vpon this parte but because hee bendeth hym selfe to the capacitie of the common people We do knowe that repentance was not required of the faythfull onely for a fewe dayes but it was requyred to the ende they shoulde meditate in the same and exercise it euen to the deathe Nowe if these externall signes shoulde stil continue then must we weare euerye daye and euery hower sackecloth then muste we continually sprinkel our selues with ashes because we oughte neuer to ceasse from repentance Therefore this externall profession of repentaunce muste not alwayes be vsed but onely when men aryse from some greate fall and haynous cryme and tourne vnto God with a sorrowfull harte for the same And trewly sackcloth and ashes are signes of offēce to pacifie the wrathe of the iudge and therfore they do properly pertaine to the begynnyng of the conuersion Nowe seinge men do testifie by this ceremony and declare theyr sorrowe and griefe it is necessary that the hate of sin the feare of God and the mortifycatyon of the fleshe do go before accordinge to the sayinge of the Prophete Rent your hartes and not your garmentes and so forthe And now we see wherfore Christ ioyneth sackeclothe and ashes to repentance when he maketh mention of Tyre and Sydon to whose inhabitauntes the Gospell coulde not be preached without the condemnation of theyr lyfe past and the exhortation to repentaunce and amendement of lyfe 22 Neuerthelesse I say vnto you it shal be easyer for Tyre and Sydon in the day of iudgement then for you Bu. Nowe he declareth by a comparison the greate and greuouse ponishement of those Citties whiche haue reiected the grace of God offered vnto them M. Let those citties therefore stande in feare to whom the trewth of the Gospel hath ben preached more then to other vnles they shew forth the fruit of the same in theyr lyfe and conuersation A For truely the contempte of the woorde of God can not escape longe vnponyshed In the daye of iudgemente C. There are som whiche vnderstande by the day of iudgement that tyme in the which God ponyshed the land of Iewry but some a graet deale better referre it to the day of iudgmente which shall be after the consummation of the worlde as before in the tenthe chapter 23 And thou Capernaū which art lyfte vp vnto heauen shalt be cast downe into hell For if the myracles whiche haue ben done in thee had bene shewed in Sodome they had remayned vnto this daye And thou Capernaum Bu. This Apostrophe or conuersion hath a wonderful Emphasis as if a man should reprehende a company of wicked persons and at the length forsakinge al other shoulde conuerte and turne his reprehensiō to some one notorious wicked person and say Ye haue all committed iniquitie wherfore ye shall al accordinge to your desertes be ponysshed and plagued but thou perniciouse and wycked fellowe aboue all other whiche haste commytted so haynouss offence that no man in wickednes is like vnto thee thou I say shalt haue farre greatter ponishement then the rest C. Euen so Christe namely aboue all others reprehendeth Capernaum because he was in no place more conuersante then there B. This cittie Capernaum was the most famous cittie of Galilae bothe because it was the publyque and common place of marchādise all thinges necessary beinge there bought and solde and also because that Christe had wrought many of his excellent miracles in the same as it is said before C. This trewely was such a dignitie as none might be compared to the same that the sonne of God chose this citie in stede of his pallace and sanctuary in the which he mighte begin his kyngedome and priesthode But surely it was so ouerwhelmed and drowned in fylthynes as it no droppe or sparke of Goddes grace had once ben sene or hard of in the same and therfore Chryst pronounceth that the more goddes benefytes were bestowed vppon theim the more horryble ponishement was at hande prepared for them VVhiche art lyft vp A. In two olde greke bokes it is red with an interrogation as readeth it also the olde interpretoure sayinge Shalte thou be lyfted vp to heauen Shalte be throvven dovvne that is thy fame shall haue a fall thou shalte be despoyled of thy glory and thou shalte vtterly be destroyed Because if the myracles had ben done in So. M. He terrefyeth theim by the exaumple of the Sodomites because if they hadde not so great a consideration of the iudgement to come as they shoulde haue that then he mighte moue them to the same Wee se here also that as some sinnes are gretter then other some so one ponishmente shall be greater then an other least that we shoulde rashely heape one synne vppon an other For this cause Christ saith therefore ye shall receyue the greatter dampnation And S. Paule saith Accordinge to thy harte beinge harde and impenitent thou heapest to thy selfe a treasure of wrathe agaynst the daye of wrath and of the openynge of the ryghteouse iudgement of god They had remayned vnto Before wee declared that Chryste spake accordinge to the capacitie of manne not foreshewinge what shoulde haue come if he had sent a prophete to the Sodomites
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
fastinge to be meritoriouse and acceptable also withoute the trewe pietie of the harte for there is no merite in our workes neither is fasting of it selfe so acceptable as this whiche the lorde requireth sayinge Honour thy father and thy mother And this is the cause that the almighty sayth thus by the mouthe of the Prophete Esay Thinke ye this fast pleaseth mee that a man should chasten him selfe for a day and to wrythe his heade aboute like a hoope and to lye vppon the earthe in a heary clothe Shoulde that be called fastinge or a day that pleaseth the Lord Dothe not this fasting rather please me that thou lose him out of bōdage that is in thy daunger that thou breake the othe of wicked bargaines that thou lette the oppressed go free and take from them all maner of burthens to deale thy bread to the hungry and bringe the poore wandering home into thy house c. Wherfore abstaining from meate drincke and the affections of the flesshe is but a preparatiue and meane to make vs apte to pray for it is as a certayne rudiment and childishe instruction for our infyrmitie and externall exercise So that fastynge is a seruante to prayer and a meane to make the same more feruent And thus dothe the Scripture speake of prayer 22 VVhile they were occupied in Galile Iesus saith vnto them it will com to passe that the sonne of man shall be betraied into the handes of men VVhile they vvere occupied C. The nearer that Christes deathe approched the oftener he admonished his disciples least that sorrowefull shewe shoulde quayle theyr fayth Christ spake these wordes immediately after he had wrought the myracle for Marke saith that they departed thēce and tooke their iorneye throughe Galile and wold not that any man should know of it for he was fully determined to com to Hierusalē at the solemne feast day because he shold suffer the Easter following It vvyll come to passe that the sonne of B. This is nowe the thirde time that oure sauyoure Christ admonisheth his disciples of this matter Reade the .xvi. chapter goinge before the .xxi verse 23 And they shal kill him and the third daye shall hee ryse againe And they were excedinge sory And they vveye exceding sory C. The Euangelist Luke sheweth the cause why they were so sorrowful saying But they wist not what that word ment it was hiddē frō them that they vnderstode it not And they feared to aske him of that sayinge Therefore althoughe they had ben before admonished of this matter yet notwithstanding they are no lesse troubled than if they had neuer heard of the same Of such force is an opinion conceyued that euen in the most clere manifest light it blindeth the minde The Apostels imagined that the state of Christes kingdome shold be delectable pleasant they thoughte the so sone as he was known he should be receiued with the consent of all men there was nothinge semed more incredible thā that the hie priestes Scribes seniours of the people shold be enemies vnto him Therefore they being before in error refused what soeuer was spoken contrarye to the same For Marke saithe that they knew not what the lord ment But how cometh it to passe that they are thus ignorant when as Christ speaketh so plainly and euidētly vnto thē but because one vaine opinion blinded their mindes And where as they durst not be so bold to aske any farther questiō it may be that they wer stayed by a certaine reuerence and also by the grosse absurde opinion with the which they were made amased But this shamefastnesse and reuerence was not al together commendable because it incresed their doubte wicked sorrowe Notwithstāding the sede of godlines whiche was sowen in their myndes dyd more stay them from departing frō the schole of Christ than dyd the pure knowledge of the trueth For they had a certaine beginninge of fayth and trewe vnderstandinge graffed in them but they had not learned so farre as to knowe the nature of the kingdome of God and the promysed renouation in Christe Hereby wee gather what praise and dispraise they deserued M. If the Apostelles had vnderstode those thinges whiche he spake vnto them they woulde not haue so greately sorrowed For Christe sayth in an other place if ye loued mee ye would greatly reioyce because I go vnto the father for the father is greatter than I. And in an other place It is good for you that I go away They sorrowed when mention was made of his death they cōsidered not the glory of his resurrection they knew not the mistery of his crosse This admonitiō trewely did not proffite them by and by but after a while it did profite thē greatly Wherefore let vs here learne that whensoeuer mētion is made of the death of Christ to remember his gloriouse triumphe ascention into heauen which bringe vnto vs a newe lyfe 24 And when they were come to the cittie of Capernaum they that vse to receiue tribute moneye came to Peter and saide Dothe your maister paye tribute And vvhen they vvere come C. First of all we muste note the ende and scope of this historie namelye that Christ by payinge tribute willingly declared his subiection accordynge to the forme of a seruante whiche he toke vpon him without constraint or necessitie and abased him selfe of his owne free and voluntary submission to the ende the world might iudge of him as of a cōmon man. But the manner of payinge was that euery man shoulde chose a cittie as a certaine habitation in the whiche he would be cessed There is no doubt therfore but that Chryste came to Capernaum as to his owne cittie to pay tribute They that vse to receyue tribute C. This trybute was not for tolle neyther for passage nor ferrye but it was a yerely trybute whiche was laied vpon the Iewes by the whiche they were constrayned to pay that vnto tyrantes which they were wonte to paye vnto God onely For we knowe that this trybute was prescribed vnto them in the lawe where it is sayde Thus muche shall euery man geue that goeth into the nomber halfe a sicle after the sicle of the sanctuary a sicle is twenty halfepence Nowe when the kinges of Asia had brought this tribute vnto thē selues the Romaynes by their example encroched the same So that the Iewes beinge as it were alienate from the empire and gouernement of God payde to prophane Tyrantes the holy tribute appoynted and cōmanded in the lawe But it might seme very absurde that Christe whiche came to redeme the people shold not be free from tribute To the ende he might take away this offēce he teacheth by plaine wordes that he did it of his voluntary wyl onely and proueth the same by a myracle because he coulde exempte him selfe from earthely gouernemente whiche ruled the sea and the fyshes therin A. As towching the somme value of this tribute
yet notwithstanding the sauce of the grace of God is so swete that their condition is more pleasaunte desiered then the delights of kinges M. For they shal be so farre from loosing the ayde helpe of kinsfolkes that they shall gette many more in my kyngdome than they had before and of greater fidellity and trust For loke how many fellowes they shall finde partakers of theyr fayth so many bretheren so many sisters so many fathers and mothers so manye children so many kinsfolkes and frends they shall finde For they are our Parēts sisters bretherene father and mother which heare the word of God and kepe it B. When hée sayth therefore An hundered foulde hee meaneth that wee shal haue a more infinite deale of pleasure in vsinge that small quantity in persecution which the Lord hath geuē vs for this present life than wee had with the abundaunce of those thinges which wee enioyed before wee knewe the Gospell For the children of God esteeme so much of the knowledge thereof that they will not chaūge the same for the whole world Furthermore because they that feare the Lord shall want nothing that is good and to them that séeke the kingdome of God and the righteousnes thereof all thinges needefull shal be geuen although Christians are banished from their house and are lefte destitute of thinges necessary yet notwithstanding nothinge shal be wanting vnto them the vse whereof might either be profitable vnto them or necessary In the meane time they haue learned of S. Paule to be content with those thinges that they haue they knowe howe to be low and howe to excéede they know how to be full and how to be hungrye both to haue plentie and to suffer néede And shall inherite euerlasting life Bu. This truely is the greatest comfort of al to be the heyre of God and coheyre with Christ that is to be partaker of the graces of god A So in another place our Sauiour Christe doth call those that are his to the bearing of the crosse manfully by the consideration of this excéeding benefite saying Be glad and reioyce for great is your reward in heauen 30. But many that are firste shal be last and the last shal be first But many that are first BV. This sentence teacheth vs that modestie becommeth those that are Saints Z. Because Peter very ambitiously had sayde Behold we haue forsaken all folowed thée what reward shall we haue therfore the Lord fore shewed that it woulde come to passe that many in the Church shold conceiue a great opinion of thē selues by reason of their works and merits for the which they think that eternall life is due vnto thē for the which they should glory and boast thē selues to be most acceptable vnto God Such were the Scribes Pharises in Christes time such are the Scribes and Pharises in these our dayes I mean the Papistes whom our Sauiour Christ pronounceth here to be last or farthest from the kingdome of heauen that is to say such as shal be excluded and shut out of the kingdom of heauen This sentence therefore serueth greatly to driue away the slouthfulnes of the fleshe For our Sauiour Christe here sheweth that they which are neuer so forward in their race except they go on still and continue to the ende shall not obteyne According to S. Paule which sayth that all which runne do not obteyne the game And in another place he exhorteth by his owne example to forget those thinges whiche are behinde and to séeke to gette those thinges which are before according to the marke appoynted But where as he saith And the last shal be first he taketh awai all desperation from the greatest sinner whom the goodman of the house may call into his vineyard to be a laborer when he will and geue him eternall life as to the thiefe hanging on the crosse which deserued no such thing Do we not see that the Iewes boasting them selues to be the first in the lawe to be made last and to be reiected that the Gentiles which were last are nowe become firste and most acceptable vnto God to whom he hath geuen repentaunce vnto life The whiche thing our Sauiour Christe doth more largely declare in the Chapter folowing The .xx. Chapter FOr the kingdom of heauen is like vnto a manne that is an housholder vvhich vvent out earlye in the morning to hire labourers into his vineyard For the kingdome of heauen Bu. Here our Sauiour Christe according to his maner to make the matter more euident and playne taketh a parable by the which he might make manifest his sētence which went before Many that are first shal be last and the last shal be first C. But we must sée howe this similitude maye be made apt and applied to the purpose Certaine interpreters coniecture this to be the summe and effect Because the heauenly inheritaunce is not gotten by the merites of workes but is geuen fréelye that therfore the glory of all men shal be alike But truely Christ doth not here dispute of the equalitie of the heauenlye glory or of the state and condition of the godly that shal be but hée onlye sheeweth that there is no cause why they shoulde glory or boast more thē other which are first or excell by reason of time because the Lorde so often as it shall please him may call those whom hée might séeme to neglecte for a time and so eyther make them equall or preferre thē before those that were first If any man go aboute to discusse exactlye euerye parte of this parable hée shal shewe himselfe to curious Therefore wée muste searche no farther then the counsell and purpose of oure sauiour Christ But wée said a little before that hée had no other respecte than that he mighte continually styrre vp his Apostels to go forward Wée do knowe that slouthfulnes doth aryse moste commonlye of to much trust and so it commeth to passe that many as it were in the running of a race do faint and fall downe in the middest of the waye Therefore Paule commaundeth vs to forget those things that are behinde that wée consideringe what remayneth vnto vs maye with a good courage prepare oure selues to runne The kingdome of heauen is like A. To know what the kingdome of Heauen is reade the fower twentye verce of the thirtene Chapter going before C. The sence and meaninge is that the maner of the deuine callinge is euen as if a man should hyer workemen early in the morning at a certaine price to dresse his Vineyarde and afterwarde shoulde send other labourers without couenant or gréement to whom notwithstanding hée should geue the same rewarde But hée therefore maketh mencion of the kingdome of Heauen because hee compareth a spirituall kinde of life to that which is earthy and the rewarde also of eternall life to moneye by the which men doe reward those that worke for them
VVhich vvent out early in the morninge E. Or so soone as it wared day C. The day in this place is deuided according to the old maner for they did begin at the rysinge of the Sunne and then the other partes of the day were equall or a like But the howers of the day were eyther longer or shorter accordinge to the time for they were longer in Sommer than in Winter Beside that diuision there were fower speciall partes of the day euen as of the night and therefore here is mencion made of the thirde sixt and ninth hower Bu. But one of the clocke after midnighte accordinge to the howers of the Iewes was correspondent to sixe of the clocke before noone or in the morninge and thrée of the clocke to nyne sixe to twelue nine to thrée and a leuen to fiue Wherefore Christe sayde are there not twelue howers of the day To hyer labourers into his vineyarde C. Here wée muste note that wée are conducted called and sent of God the father which is the husbande man to labour in his Vineyarde and that wée are not created to liue ydellye and vnprofitablye in this life without fruite but that wée mighte labour to the Lord in honest fruition acceptable vnto God and profitable to our bretheren For there are many which do not thincke that they are borne to other men thincking it sufficient if they do no iniury to any man but truly wée ought to be such as must séeke for the profit of all men In the meane time let vs know that oure whole life is vnprofitable and that wée are woorthelye condempned of sluggishnes vntill euerye one of vs doo frame our liues according to the calling and commaundement of god Wherevppon it followeth that their busying of themselues doth profite nothinge at all which rashlye take this or that kinde of life in hande and haue no regarde to the commaundement of god B. It is not therefore as S. Paule sayth neither in the willer nor in the runner but in the mercye of God both that any man is called to the kingdome of God and also that hée bringeth foorth fruite in the same Let vs therefore commende our selues vnto him when wee go aboute to frame oure liues that hée may gouerne vs with his counsaile 2. And when the agreement was made with the labourers for a penny a day hee sent them into his Vineyarde And vvhen the agreement vvas made C. Some very subtillye vnderstande this place as though Christ should discerne or sonder the Iewes from the Gentiles For they say that the Iewes were called the couenant being made at the firste howre because the Lord had promised euerlasting life vnto them vnder a condition if they fulfilled the lawe but that in calling of the Gentiles there was no condition made at the least of workes because saluation was offered vnto them fréelye in Christ But all suche subtill expositions are vnsauery because the Lorde did not make any difference in the couenant or condition but onely in time because that they which came into the vineyarde not long before the euening receiued the like reward with the first For although we knowe that God in time past promised in the lawe to the Iewes the rewarde of workes we knowe notwithstandinge that this wanted effecte because there was neuer no man that God gaue saluation by his merits Question Why then may some man say did Christ make mention of the condition speaking of the first and when he spake of other helde his peace â–ª Surely he did it to the ende he might teache that the last are had in as great estimation honor without iniury done to any man as if they had bene called at the first For speaking properly he oweth nothing to any man and by his right he requireth of vs which are bound vnto him whatsoeuer we ar able to do But because he doth fréelye geue vnto vs the rewarde he is saide to condition for those works which are due vnto him Hereupon also it commeth that vnder the name of a rewarde he vouchsafeth to bestowe the crowne which notwithstanding he fréely geueth vnto vs To conclude that he might shew we haue no cause to quarell or contende with God if he make them partakers of the same honor that we haue which cam a great while after vs he borowed a similitude of the common maner of men whoe firste condition of the rewarde and then sende the workemen to their labor For a peny a day The latine texte for a peny hath denarius which is a kinde of Romane coyne woorth a groate that is thrée frenche shillinges and sixe pence as Guilielmus Budaeus supposeth And it is likely that this was the rewarde in those dayes of a dayes labour That which is conteyned in the thirde fourth and fift verses pertaineth to the same effect that the other doth going before 6 And about the eleuenth hovvre he vvent out and found other standing idle and sayde vnto them vvhy stand ye here all the day ydle And about the eleuenth hovvre A. We haue shewed already that by this howre he vnderstandeth the end of the day M. We must here note by the way that the workemen do not runne of their owne volun tary will into the vineyard but are cal and sent by the goodman of the house For he sendeth not nor calleth ydle lordes and prelates which flye as â—…auens to the carrian but laborers as concerning the which matter reade the ninth Chapter going before 8. And vvhen euen vvas come the lord of the vineyarde sayth vnto his stevvarde call the labourers and geue them their hire beginning at the last vntill the first And vvhen euen vvas come C. In that the good man of the house commaundeth to begin at the last there is no mistery to be sought for as though God would crown the first which by order of time are last For this interpretation shoulde be farre disagréeing from the doctrine of Paule which sayth We which shal liue and shal remayne in the comming of the Lorde shall not câ—…me ere they which sléepe But Christ here appointed contrarye order because otherwise he coulde not expresse that which hereafter he addeth sayinge that the firste murmured because more was not geuen vnto them Moreouer he doth not affirme neither is it his meaning that this murmuring shal be in the last day but he onely denyeth that there shal be anye cause of murmuring then For the figure called prosopopaeia which he bringeth in doth not a litle manifest this doctrine that the liberalitie of God is not subiect to any complaints and murmuringes of men when he bestoweth vpon the vnworthy without their merite great rewards They therfore had a vayne ymagination which thought that the Iewes were touched in these wordes which were malicious and enuious toward the Gentiles For it were an absurde thinge to haue such made equall in rewarde to the sonnes of god But this wickednes doth
the iudge of the whole worlde and that humane things were gouerned by his power but seinge they did restraine as well the rewarde of the godlye as the condigne punishmentes dewe to the wicked althoughe they had sayde trueth that euerye man nowe in this life is delte with all accordinge to vs desert yet notwithstanding this was to preposterouse and out of order to include the promises of God into so straight boundes Nowe experience dothe declare euidentlye that there dulnes and incensiblenes was to grosse seing that it is manifest that the reward which is layed vp in store for the godly is suspended vntil the life to come that the wicked haue not their punishmeÌ„t in this life To coÌ„clude there is nothing to be imagined more absurde than this error the men being created after the Image likenes of God should be extinguished cleane put out by death eueÌ„ as the brute beastes But how filthye monstrouse was this opinioÌ„ wheÌ„ as ther was no nacion whether they were heathenish or prophane Idolaters or wrapped in blind ignoraÌ„ce which had not some hope of the life to come whereas this séede of godlines was quight abolished among the Iewes being the peculiar people of god But first of al this there reward was iust whiche diuided the Churche of God into sectes Moreouer by this meanes God was reuenged of the wicked contempte of his doctrine 24. Maister Moses said that if a maÌ„ die hauinge no child his brother shoulde mary his wife and raise vp seede vnto his brother Master Moses sayde A. By the same subtility deceite they cal Christ master which the Disciples of the Phariseis Herodians vsed before All these made a ieste and mocke at the doctrine of Christ yet notwithstaÌ„ding they fayned them selues to be very desyrouse to learne C. The Saduces do here propounde a question vnto Christe that by the shew of absurdity they might coÌ„deÌ„ne the doctrine of the resurrection That yf a man dye hauing no children C. Seing that it was sufficient to propound the matter without any circoÌ„stance why do they begin after this maner Surely thei do craftly alleage for theÌ„selues the name of Moses to the ende they mighte â—…roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌ„maundemeÌ„t and ordinaunce of GOD himselfe For it was necessary that he should agrée with hymselfe Therefore the snare whiche they layed for hym was suche if God shall gather in tyme to come the faythfull into his Kyngdome he will also restore vnto them that which he gaue vnto them in the worlde What shall then become of the woman whiche God gaue vnto seuen men After this maner al wicked ones and heretiques do calumniate and quarell to the ende they might depraue the true doctrine of Godlines and make the seruauntes of Christ ashamed yea the Papistes are let by no shame openlye to ieste at God and his worde when they go about to intangle vs. Therfore the Apostell Paule not without cause woulde haue the teacher sufficiently appointed with weapons by the which he may repel and put to flight the aduersaris of the trueth As touchinge the lawe by the which God commanded that the kinsmen should succede the deade in matrimony whiche were nexte of bloud if the firste departed without children this was the reason that the womaÌ„ which maried into any stocke or kinred shoulde thereby receyue sede But and if children were brought forth in the firste state of wedlocke it was incestiouse wedlocke whiche was betwene the degrées forbidden by the law His brother shoulde mary his vvise M. In the name of brother other degrees also more nere are contayned as the cosyne germanes and suche lyke of the same kynred And rayse vp sede vnto his brother B. This law was made as all other pollitique lawes were for publique tranquillitys sake the which was not a littel established if the inheritaÌ„ces abode with oute mixture and euery stocke kinred possessed his owne inheritance Wherefore the Lorde did diligently prouide as well by other lawes as by this whiche the Saduces obiected for the coÌ„tinuaÌ„ce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌ„ces th t one brother being dead without sede the other brother by maryinge his wife should go about to stirre vp his posterity and should make the firste begotten sonne of his brothers wife to possesse the name and inheritance euen as thoughe he were adopted to the deade brother 25. There were with vs seuen brethren and the firste maried a wyfe and disceassed withoute issue and lefte his 26. wyfe to hir brother Lykewise the second and the third vnto the se 27. uenth Last of all the woman dyed also A. This example they bring in to make their minde and meaninge more playne and euidente being agreable to the law 28. Therfore in the resurrection whose wyfe shall she be of the seuen For they all had her Therfore in the resurrection M. That is to saye in the euerlastinge lyfe to come whiche we shall enioye after the resurrection froÌ„ death They thoughte if there were any resurrection to come that the state of that worlde wherunto they rose shoulde be lyke vnto this which is now but hereof there came an infinite sorte of absurdities and thinges incredible 29. Iesus answered and said vnto them ye do erre not knowing the scriptures nor the power of God. ye do erre M. He sayth that they erre generally because they denyed the resurrection Not knovving the scriptures C. Although our Sauiour Christ doth onely touche the Saduces yet notwithstaÌ„ding this repreheÌ„cion doth beloÌ„g generally to al the inuentors of false opinioÌ„s For seing that God dothe brightly shine vnto vs in the scriptures it must nedes be that the ignorance of them is the welspring and cause of all error M. As more plainly appereth by the wordes of Marke where it is thus written Do ye not therefore erre because ye know not the scriptures neither the power of God They erred therfore because they knew not the scripture wresting the sence therof amis C. But this is no smal consolation to the godly in that they shal be safe froÌ„ the danger of erringe so long as by humble and modest docillity they do seke search for that which is right true out of the Scriptures For the worde of God is a lighte vnto oure feete and a lanterne to oure pathes and it shyneth in this worlde as a candell in the darkenes Wherevpon the Apostel Paule sayth Al Scripture geuen by diuine inspiracion is profitable to teache to improue to correcte and to amende that the man of God maye be perfecte and geuen to all good workes Neyther the povver of God. C. Whereas Christ ioyneth the power of God to the worde it is referred to the circomstance of the present cause For because the resurrection dothe farre excéede the capacitye of humane sence
was aboute to speake he foresheweth that what soeuer the teachers be yet not withstandyng it is mete eyther by their fylthynesse to defyle the worde of God or by theyr wycked examples to take lybertie to synne And this wyse consyderation must diligently be noted for many when they gett this one thynge that they maye hate and defame the wycked and vngodlye they do myngle and confounde all thinges with theyr rashe and vnaduysed zeale For all discipline is cōtempned shame troden vnder foote to be shorte there remayneth no regarde of honestie yea many thereby waxe bould and seeke by all meanes to bewraye the synnes of the priestes that they theym selues vnder that collour may haue more lybertie to synne But Christe dothe so inuey againste the scrybes that fyrste of all he bringeth the law of God from contempte Wee therefore muste vse the same caution and dyligence if we desire to haue our reprehentions profyte Agayne it shall be profytable for vs to note that for all this Chryste was not terrefyed by feare of the offendynge of any whereby he myghte be stayed from reprehendynge these wicked teachers accordynge to theyr desertes Hee onely obserued this moderation leaste the doctryne of God shoulde waxe vyle for the wyckednesse of men The Euangelyste Marcke saythe that hee spake vnto them in his doctryne to the ende wee myghte heare that hee preached against vyce and not to brede enuy towardes any person Howe be it the Euangelist Luke semeth to restrayne it to the dysciples but it is more probable that hee spake withoute exception to the whole multytude as more playnely appereth by the woordes of this oure Euangelyste and the matter it selfe requyred also that Chryste should haue respecte to all in generall In Moyses seate 1 M. Because the lorde Iesus wente aboute to reprehende those thynges for the moste parte whyche dyd make and appertaine bothe to error by false doctrine and also to seducinge of people by false immitation he goeth about before all other thinges to bringe to passe that they shoulde not reiecte that good whiche they had with that whiche was euill They did good in that they administred Moyses chaier or seate that is because they taught the people the lawe and the prophetes C. He exhorteth therfore the faithfull seinge the Scribes lyued so vngodly not to frame their liues after their manners but to lyue rather accordinge to the rule of the lawe which they heare out of the Scribes mouthes For it was necessary for hym as we shewed euen nowe to reprehend many corruptions in them leaste they shoulde infecte the whole multitude Therfore lest their wicked abhominatiōs the doctrine wherof they were ministers preachers should be brought into contempt he commaundeth the faythfull to geue eare vnto theyr wordes and not to haue regarde vnto their workes as if he had said that there was no cause why the wicked examples of the pastors should staye the faithfull from leadinge a godly life M. Christe also taketh away that suspytion by the whiche he was thought to be an ennemie vnto the lawe of Moyses because he dyd so earnestly inueye againste the priestes as thoughe he were by and by an ennemie vnto the lawe of God whiche reprehended the ministers of the lawe Scribes and hie priestes in any matter For as at this day also they are counted for aduersaries ennemies vnto Christ and of the Church which do speke against the wickednes of the priestes of religion of the churche euen so at that time they which vnderstode not the purpose and scope of Christe did easelye fall into this suspitiō the they thoughto this that Iesus did impugne resist the hie pristes scribes and Phariseis because he hated the lawe of Moyses To take away therfore this error he doth firste geeue them an admonition by the whiche he goethe about to establishe in them the authorytie of Moyses lawe that men myghte knowe that he did not resist or gainesaye the mynistery of Moyses lawe but those thynges onely whiche they loued and taughte agaynste Moyses Sit the Scribes and the Phariseies C. By the name of Scribes wee maye note well enoughe the doctours interpreters of the lawe and that by the Hebrewe phrase The which the Euangelist Luke calleth Lawyers But the Lorde doth specyally towche the Phariseyes whiche were of the nomber of the Scrybes because then this secte hadd the prerogatiue and preheminence in the gouernment of the Church and in the interpretation of the Scripture What the Scrybes Saduces and Phariseies were we haue shewed before B The Chaire of the which our Sauioure Chryste maketh mention here dothe not signifie the authoritie of Moyses which the Scribes abused but it signifieth the place out of the whiche they purely redde and interpreted the lawe of Moyses C To syt therefore in Moyses Chaire is nothynge elles than to shewe out of the lawe of God howe men ought to lyue And althoughe it be not certaine out of what place thei did speke or preach yet notwithstanding their coniecture is probable whiche referre it to the pulpet whiche Esras made to haue the lawe taught in He therefore sitteth in Moyses Chaire which preacheth not of his owne brayne but by the authoritie and woorde of god E. G. The Scribes and Phariseies were wont to reade and interpret the lawe of Moyses the prophetes also on the Saboth daies Wherupon the Euangelist Luke hath these wordes After the lecture of the lawe and the prophetes the rulers of the sinagogges sent vnto thē c 3 All therfore whatsoeuer they bid you obserue that obserue and do but do not ye after their woorkes for they saie and do not All therefore vvhatsoeuer C. This sentence oughte thus to be vnderstoode The phariseies and reste of the Scrybes or the Scribes amonge whom the Phariseyes do moste excell when theye speake vnto you are good maisters and teachers of an honeste and godly life but they leade you farre wyde by theyr wicked workes Wherefore se that ye haue more regarde to their woordes than to theyr handes B. For I wil not that any man contēne and despise the sacred and holy ministery and office of teachynge for the corrupte maners of the Scribes C. Nowe here it maye be demaunded whether that all whatsoeuer the doctors do commaunde ought to be followed without exception For it is well inoughe knowne that the Scribes of that age did wickedlye corrupte the lawe with their owne inuencions that they oppressed the miserable consciences of men wyth vniust lawes and that they polluted the seruice and worshipp of God with manye superstitions But truely Christe woulde haue their doctrine obserued and kepte althoughe it were not lawfull to resiste their tyranny The answere may easely be made that all kynde of doctrine is not simplely compared with the lyfe but that this was the purpose of Christe to put a difference betwene the holy lawe of God and their prophane woorkes For to sitt in
vs alwayes remember the prouidēce of God to the which both Iudas all the wicked also although against their wils muste nedes obey Let this alwayes abide fixed firme in our mindes that Christ therefore suffered because suche kinde of sacrifice pleased god Bu. But some man wil obiect and say If it were so appointed by the prouidence of God and set downe in the Scriptures that the sonne of GOD shoulde be betrayed by Iudas I sée not truely why Iudas offended who did nothinge but that whiche God would haue don which he had ordained by the Scriptures foreshewed The Lord answereth this obiectiō here saying But vvo to that mā by vvhome the sonne of man is betrayed C. By the which wordes he denieth Iudas to be absolued by this pretence because he did no thinge but that which was appointed of god For although God by his right and iust iudgement appointed the deathe of his sonne to be the pryce of our redemption Iudas neuertheles in betrayinge Christe because he was full of falsehoode and couetousnes brought iust damnation to himselfe and in that God woulde haue the worlde redemed it did nothing let but that Iudas might hee as he is a wicked trayter Hereby wee perceiue that although men can do nothinge but that which God hath appointed yet notwithstandinge they are not absolued frō gyltines when by a wicked affectiō they are feruentlye geuen to sinne For althoughe God by a secrete brydell leadeth them to an ende vnknowne to them yet notwithstanding they seke for nothinge lesse than to obeye and accomplishe the decrees of god These two things truely seme farre contrary to humane reason that God shoulde so gouerne humane matters by his prouidence that nothing shoulde be done but at his will and pleasure and yet for all that that he should destroy the reprobate by whome he hath executed his will. But wee sée here how Christe Ioineth bothe of them together makinge Iudas subiecte to the curse althoughe God himselfe had ordained that he shoulde be an enemye vnto him not that the treason of Iudas ought properly to be called the woorke of God but because God tourned the falshood of Iudas to serue his purpose We must therefore put a difference betwene the woorke of God the impietye of Iudas Because God is alwayes Iust in his counsels he doth nothing without cause but wicked men are moued by an euell cause the whiche thinge euen their conscience decl reth The thefe the iudge although both of them kill men yet notwithstanding there is a greate difference betwen them For thee seuerity of the Iudge is commended and the thefe condemned It came to passe by the will of the father that Christ suffered and it was his pleasure so to haue it but the impiety of Iudas did not please him A. For he is a God whiche is not delighted in wickednes It is foreshewed of Christe that those whiche are his shall suffer tribulation in this life because those whome he knewe before he also ordained before that they shoulde be like fashioned vnto the shape of his sonne Z. Yet notwithstanding the wicked are not thereby excused whiche are the persecutours of the faithful Iudas when he betrayed Christ had not respecte vnto the will of God but to the wickednes of his owne harte that he mighte receiue money Accordinge to the same wickednes therfore he is iustly condened Therefore although at a blushe the wicked seme to haue some fellowship with God yet for all that we must more narrowly beholde them and then we shal sée the they are as far frō him as heauen and earth They are not excusable but rather wo vnto them These thinges are diligentlye to be noted because many frensy and hedstrong men do intangle and confounde all thinges not in disputing but with controllinge and reprochinge with God neither do they séeke for any thing els than to defame the whole doctrine of God that by hate of religion the contempte of God and brutishe boldnes may aryse that men may differ nothinge frō beastes let vs learne therfore to make a difference as Christe here hath done And yet for all that wee muste not denye but that God dothe vse the workes of the wicked that they may serue his prouidēce though against their wills and do that also which he hath decreed C. Wee do knowe truelye howe many interpreters do auoyde this rocke they graunte that the Scripture was fullfilled by the worke of Iudas because God declared that by prophesies whiche hee knew aforehande Therfore to the ende they might mittigate the doctryne which semeth vnto thē to be som what to sharp they set forth the knowledge of god in sted of his decree or appointemēt as though God should only beholde those thinges that were to come a farre of but should not dispose them accordinge to his pleasure But the holye ghoste dothe farre otherwise ende this cōtrouersy bringing in not only the reason why Christ was deliuered namely because it was so writen but also because it was so appoīted For wheras Mathew Marke do alleage Scripture Luke bringeth vs directly to the heauenly decrée euē as he teacheth in the Actes of the Apostels the Christe was not only deliuered by the foreknowledge of God but also by the determinate counsell of god Also he saith Herode Pontius Pilate with the Gentiles people of Israell gathered them selues together to do whatsoeuer thy hande thy coūsell determined before to be done Whereby it appeareth that they roon out of course which flye vnto the bare foreknowledge of God. It had bene good for that man C. By these wordes he declareth what horrible vengeance shall fall vppon the wicked for whome it had ben better that they had neuer ben borne Howebeit this lyfe though it be but transitory and ful of sorowes is a singuler and special benefite of god Moreouer also hereby we gather how detestable their impietye is whiche do not only extinguishe the preciouse gyftes of God tourne them to destruction but bringe to passe that it had ben better if they had neuer tasted the goodnes of God Let vs learne therefore to trēble at the iudgement of God that we may abhorre all wickednes and whatsoeuer is contrarye to the righteousnes of god It had ben better for Iudas neuer to haue bene than to be damned to torment for euer But this is worthy to be noted that he saith It had bene good for that man not to haue ben borne because although the state and condition of Iudas by miserable yet for all that it was good for God that he was created who appointing the reprobate to eternall destruction doth thereby set forth his glory as Solomon in his prouerbes teacheth sayinge The Lorde doth all thinges for his owne sake yea and when he kepeth the vngodly for the day of wrathe 25. Then Iudas which betrayed him answered and sayde master is it I He sayd vnto him thou
that is to say the first daye after the Sabothe in the weeke followinge The whiche hee so calleth because the Iewes accordinge to the manner of the Scripture beganne the day from the eueninge accordinge to this saying of Moyses And the eueninge and the morninge was made one daye The Euangeliste Marke hath Early in the morninge the first daye of the Sabothe S. Luke hath But vppon the first day of the Sabothes very earlye in the morninge when it was yet darke These three do sufficientlye declare what the eueninge of the Sabothes is euen as if one shoulde saye In that nighte the morninge whereof was the beginning of the first day of the weeke All the Euangelistes therefore do meane that the Saboth beinge ended the women consulted to meete betymes in the morninge to see the Sepulcher Came Mary Magdalene c. Mathewe sayth here that there came onlye two of the Maryes to see the Sepulcher Marke ioyninge the thirde sayth that they boughte sweete odoures to anoynt the bodye And by the wordes of Luke it may be gathered that there came not onelye two or three but manye But this is verye vsuall amonge sacrede writers amonge manye to expresse a fewe To see the Sepulcher C. These ment when they had found the body of Christ to anoint it with oyntmentes and sweete spyces as Iosephe and Nicodemus had done Notwithstandinge it may be demaunded howe this dilligence of the women mingled with superstition pleased god But there is no doubte but that they takinge the maner of anoynting the dead frō the fathers did apply it to this ende that they might get consolation in the sorrowe of death by the hope of the life to come Therefore they sinned in this that they remembred not the whiche their Lorde had sayd before as concerninge his resurrection but sought the lyuinge amonge the deade 2. And behould there was a great earthquake for the Angell of the Lorde descended from Heauen and rolled awaye the stone frō the dore and sate vppon it And behoulde there vvas a great earthquake C. The earthquake was made before the women came to the Sepulcher but truly not without the counsayle of god For it was meete that there shoulde be some testimonye of the resurrection of Christe Euen as if a kinge shoulde anoynte his sonne before the people euen so God declared by the resurrection and consecrated his sonne a kinge This earthquake therefore was a token of deuine power it was also a type of the earthquake to come with the whiche the earthe shal be striken when it shall geue vp the bodies of the deade Moreouer this wōderfull signe was necessary to styrre vp the mindes of the women that they should not conceyue any humaine or terestrial thinge but shoulde lift vp their mindes to the new worke of God and vnloked for For the Angell of the Lord descended C. The cause of the earthquake was the comminge downe of the Angell from Heauen If the force of an Angell be suche that his descendinge from Heauen should shake the earth what shall wee loke for at the comminge of Christ to Iudgement And rolled avvay the stone The Angell came not because of Christ as though hee coulde not come oute of the Sepulcher withoute his helpe but to the ende the women and the Apostles mighte beleeue that Christe was rysen that the Sepulcher was opened by the Angell that it might be shewed to be emptie But it is certaine that hee arose went out of the Sepulcher the stone lyinge still in the mouthe of the same Howbeit there are some whiche saye that Christ arose and went forth of the Sepulcher without anye myracle by the worke of the Angell But hee whiche was able by his owne power to rayse himselfe in the Sepulcher was able also by the same power to go out of the Sepulcher the dore thereof beinge shut with a great stone that hee might be myraculouslye raised without any worke of the Angel. 3. His coūtenance was like lighteninge and his rayment white as snowe His countenaunce vvas like lighteninge A. As in the earthquake a certaine heauenly power of Christe was declared euenso also in the apparell and forme of the Angell the brightnes of the dietye as it were by beames shewed forthe it selfe to the ende the women mighte knowe that hee was not a mortall man whiche beinge nye vnto them seemed like a man For althoughe neither the brightnes of the lighte nor the whitenes of the snowe is nothinge to the glory of God in comparison yet notwithstandinge hee teachinge himselfe to be nere by externall tokens doth call vs vnto him accordinge to the weakenes of our capascitye This one thinge onely we must know that visible signes of his presence are offered vnto vs that our mindes may apprehende him being inuisible and that vnder corporall formes a tast of his spirituall essence is offered vnto vs that wee may seeke him spiritually Notwithstandinge there is no doubte but that a certaine internall efficacye was ioyned to the externall signes whiche did printe in the harts of the women the feelinge of the dietye For althoughe they were made afrayde in the beginninge yet notwithstandinge by the order of the texte it shall appeare that they beinge incouraged againe were so taught by little and little that they felte the present hande of god M. But there are manye appearinges of Angels mencioned in the Scriptures in the whiche such excellente brightnes and forme as is here described is not to be founde because there is a difference betwene this that was done in them and that whiche was done in the resurrection of Christ Moreouer as they in respect of theyr nature are not corporall euenso vnto men they are inuisible of themselues but to the ende they maye be seene and perceiued of men they take vnto themselues externall formes accordinge to the commoditye and fitnes of the presente busynes or matter in hande and they do take them not to kepe them cōtinually but for a time vntill they haue discharged their ministery in this world for the which they were sent So Angels appeared to Abraham and to Lot in the forme of wayfayringe men C. This is the onely difference betweene the two Euangelistes that Mathewe and Marke make mencion but of one Angell onely when as Luke and Iohn make mencion of two But this shew of repugnancye is easlye put awaye because wee know how oftentimes the figure Synecdochen is vsed in the Scripture Two Angels therefore were seene first of Marye after that of her fellowes But because the other which did speake did specially turne their mindes vnto him Mathewe and Marke thoughte it sufficient to make mēcion of his imbassage Moreouer where as Mathew in the verse going before sayth that the Angell sate vppon the stone it is husteron protaeron or at least the order of the history is neglected because the Angel appeared not at the first vntill the newnes of the thinge caused the women to be
16. The rudenes of Christes disciples wheÌ„ they were called Wisedom commeth not by our owne industry 1. Cor. 1. Actes 4. The ignoraÌ„ce of the Apostels is not an exaÌ„ple for blind guides in these daies 1. Timo. 3. Tit. 1. Why Chryste chose suche as were ignoraÌ„t Actes 22. Osee 11. Iere. 3. The outâ—… calling is 〈◊〉 thinge wâ—…out the inâ—…uall The diligâ—… that ought be in ministers â—…ynagogge â—…at it is â—…tes 15 â—…e office of â—…icars of â—…yste â—…p 1. 〈◊〉 gospel of â—…ingdom The fame of Christe The two speciall thinges that Chryste dyd We all seeke more for the healthe of our bodies than of our soules DissimulatioÌ„ The cloake of hipocrites Chap. 6. Luke 4 â–ª Math. 2â—… Iohn 8. The byâ—… chayre 〈◊〉 felicitie â—…e world â—â—acieÌ„t perâ—… can not â—…e the 〈◊〉 â—…medy to â—…age the â—…ernes of â—…rosse Blessednesse parteyneth to the pacient Aunswere Poore in spyrite The moorning estate is happy Roma 5. Godly sorowe 2. Cor. 7. Chap. 16. Chap. 6. Actes 12 1. Cor. 5. Roma 12 Math. 9. Iohn 16. Esay 6. Iohn 16. Actes 5. 2 Cor. 1. Luke 1â—… â—…oc 21. â—…o are meke â—…ma 12. â—…iection â—…e nature of 〈◊〉 wicked â—…rouerbe â—…unswere The impacyence of the wicked Christe our onely stay in trouble Cruel perseÌ„â—… are a feare to them selues The inherytance of the godly The ioye of vngodly Psalm 37. Aunswere Luke 12. Psalm 37. What mercâ—… is Math. 12 Math. 9. Luke 10 The goâ—… their pâ—â— shall notâ—… vnrewaâ—… at the hâ—… of God. â—…e office of â—…ue christiaÌ„ â—…enes of â—…e is the â—…her of all â—…ues â—…m 15. â—…m 24 â—…m 17. â—…e 8 â—…ner 20 â—…m 51. â—…es 15. Iohn 1. The iust shall see God. Peacemakers Psal. 34. Gene. 12. Roma 9. Math. 19. The magistrates office 1. Cor. 1â—… Roman â—… Persecuâ—… The poâ—… of Sathâ—… 1. Petr. â—… The zeaâ—… the righâ—… â—…t perseâ—…n is 〈◊〉 they be suffer for â—…eousnes â—…r 4. â—…mo 3. â—…p 1. Luke 6. The Popes excommunication is not to be feared The excuse of the wicked Luke 13. Acte 6. Tertullian We are not persecuted when we are iustly punished 1 Petâ—… 1 Our wâ—… deserue â—…warde Philip â—… Examplâ—… â—…n can not â—…rue so â—…he as a â—…e at the â—…des of god â—…e 15. â—…m 31. â—…m 127 â—…is ment 〈◊〉 woord â—…rde Why the rewarde is promised 2. Cor. 4. The afflictioÌ„ of the apostels pertaineth to the ministers in these dayes The nature of man is vnsauery vntill it be salted with Gods worde The Gâ—â— is compaâ—… to salte The Goâ—… is hated â—…cause it 〈◊〉 sharpe The queâ—… of the Goâ—… A simile A considâ—…tion to 〈◊〉 of the prâ—…cher â—â—le â—â—le He that wanteth the salt of Gods worde is corrupted Impudency of Papistes The punishement of vnsauery salters Malachi 2. Osee 4. Psalm 119 The ministers of Gods worde are the lighte of the worlde Iohn 3. Iohn 3. The effâ—â— the Eoâ—… Iohn 1 Iohn 8. Aunsâ—… Iohn 1â—… Iohn 5. Philip. â—… Thes 5 The dâ—… and life 〈◊〉 teacher â—…aulte is â—…ught more â—…mous in a â—…tuous maÌ„ 〈◊〉 in a wicâ—… persone â—…ke 4 â—…ke 8. 2. Cor. 8. Good works becom a Christian for examples sake Good works may not be done for vayn glory 1. Petr. 2. Against free wyll Good works are sayde to be our works because God imputeth theÌ„ vnto vs. Two causes moued Christ to declare the agremeÌ„t that was betwene the Lawe and the Gospell Actes â—… The Gospell is subiecte to sclaunders â—… Timo. 3. â—…hat is ment 〈◊〉 the Lawe 〈◊〉 this place Iohn 7. Ierem. 31. How Christe fulfilled the Lawe Roma 10. Roman 3. 2. Cor. 1. Luke 16. 1. Cor. 13. The firme strengthe of the Lawe Iere. 33. Gods promises are immutable Aunswere Psalm 12. 〈◊〉 of the 〈◊〉 â—…east coÌ„â—…dement â—…at Luke 7. Aunswere The external vse of ceremonies is done away Indulgences 1. Cor. 9. 1. epist. 4 Titus 2. 1. Petr. 5. Chap. â—… â—…cope of â—â—e â—…a 8. â—… 10. â—…ti 18. Math. 19. The abuse of the lawe He that hateth his brother in his hart committeth murther Iohn 8. Iudgement Exod. 21. Truthe be prefâ—… before 〈◊〉 The fiâ—… to 〈◊〉 Iam. 1. 1. Iohn Ire is â—…rote of â—…ther Gene. â—… â—…ne 27. â—…am 18. â—â—m 25. â—…a 5. 〈◊〉 3. â—…sost in â—… ho. 16. â—…r rayâ—…uen in â—â—ct â—…d 132. The seconde step vnto murther The tokens of anger The thirde step to murther This hel fyer is called in the latten tongue Gehenna â—…guis 4. King. 23. 2. Cor. 28. Ier. 7 19 Heathen abhominations Esay 30. Math. 8. Esay 66. Mark. 9 Loue is fulfillinâ—… the lawâ—… â—…lip 4. Cor. 13. Aunswere The byshop of Romes doctrine ReconciliatioÌ„ Osee 6. Math. 23. 1. Iohn 3. The cause of Iniuries A remedy against conteÌ„tion Luke 1â—… The coâ—…tiouse 〈◊〉 shall feleâ—…treme iuâ—…ment â—…e peny purâ—…ory of the â—…pistes is â—…e builded Verse 17. Adultery 1. Cor. 7. ConcupiseÌ„ce The Papists deny concupisence to be sin Exod 20. The adulterer in wyll and minde â—…unswere â—â—e eies and â—â—des are â—…yded by the â—…rte The wicked inclination of mans nature Diuorcementes The holy estate of wedlocke The maner of the bill of dyuorcement of the Iewes Math. 19 Vsury â—…es â—…pinion 〈◊〉 Anaâ—…stes Of othes Deut. 6.10 Hebr. 6. We must not sweare but when iust occasion vrgeth He that sweareth by any parte of the worlde sweareth by God Aunswere Hebr 6 In matters of importauÌ„ce we muste sweare by God only Esay 66. Math. â—… Luke â—… God iâ—… where Psal. â—â— Psalm â—… Daniel Math. â—… Math. â—… â—…he in â—…ning is â—…ed â—…ause of â—…ing 2. Cor. 1. Math. 13. Exod. 21. Leuit. 24 Deut. 19. Leuit 19. Sufferance Roma 12. Reuenâ—â— Auguâ—… epestoâ—… â—…odly â—…acience â—…g 22. â—… 18. â—… 23 〈◊〉 2. Losse of goodes and al thinges els must be borne for Christes sake Iniury must be borne Luke 6. Liberalitie Prodigalitie 2. Cor. 8. Gala. Worâ—â— loue foâ—… Perfeâ—…â—…ritie The 〈◊〉 propeâ—… a Châ—â—â—â— â—…t 19. 〈◊〉 of our â—…bour 〈◊〉 10. â—…d must â—…yded Luke 23. Vengeaunce ought not to be in the faithfull Roma 12. The popishe monkes haue preached libertie Our enemies do not deserue our loue Loue was more higely estemed of the heathen Phylosophers thaÌ„ of vs Christians Loue is a token of adoption Luke â—… There 〈◊〉 promiâ—… the scrâ—… pertayâ—… the freâ—…cies of 〈◊〉 not to â—…sertes Tempâ—… benefitâ—… God is â—…rall to 〈◊〉 â—…mon â—…be 〈◊〉 6. 〈◊〉 Publiâ—… were 〈◊〉 3. Christians worse then Publicans The Anabaptistes vse to kisse in token of loue ChrisostoÌ„ The fulfilling of the lawe Luke 6. Ambition Almesâ—… Math. â—… Vayne in geueâ—…â—…mes mâ—… auoydeâ—… Hypâ—… geuâ—… â—…e descripâ—… of an hyâ—…ite â—…ocrites of â—…es kindes 〈◊〉 a Syâ—…geis â—â—che hyâ—…sle Aunswere True and perfect almes Almes 〈◊〉 be geuen foremen 〈◊〉 that it be â—… without â—…tation 1. Sam. 1â—… 1. king â—… Ierem. 7 Psalm 7 Luke 14 Luke 16. 〈…〉 â—…abuse of 〈◊〉 â—…crisie is â—…ouse Popishe praier contuted The true vse of prayer Publike
in him that followeth Christ Myracles serued to set forth the glorye of God. Chriâ—… Phisâ—… Mathâ—… Esayâ—… Theâ—… charitâ—… 〈◊〉 2. 〈◊〉 9. Traditions thrust in by men Scribes Iohn 1. Papistes alleadge traditions Thâ—â— of trâ—… Iohn â—… Indâ—â— thingâ—… not be necessaâ—… â—â—ke 7. The order of washing was curiously vrged of the Iewes Popish holye water is made by this place The lawe of God ought to be preferred before mens traditions Traditions of men tye the consciences of gods people Papistes strayne â—…gnat sâ—…low afâ—… Markâ—… 1. Tiâ—… Childâ—… oughtâ—…â—…nour 〈◊〉 Parcâ—â— â—…us of â—…cy Honor dowe vnto parents Commeth of me is not expressed but vnderstoode in the Gereke texte Corban the boxe of the temple Luâ—â— Deâ—â— traâ—â— perâ—â— neâ—â— â—…rituall â—…ship beâ—â—eth to 〈◊〉 â—…onoure â—â—ueth 〈◊〉 God. â—…rifie â—…hyngs â—…serned â—…er Gods worde is sufficient to teache vs how to worshyp hym Fained worshippinges ar abhominable Rom. 14. Ignoraunce is not acceptable vnto God. Markâ—… Maâ—…ence 〈◊〉 welâ—… all euâ—… Godâ—…â—…tures Popisâ—… of meaâ—… drinckâ—… Titus â—…ry in â—…ige 〈◊〉 agre 〈◊〉 must â—…ded The vertu of Christ offended the Iewes Luke 2. Esaye 5. Ierem. 2. Ierem 12 Amos. 9. Esay 60. 2. Cor. 2 The effecte of the Gospell The duetie of a preacher Preâ—…â—…tion 〈◊〉 wâ—… owâ—… naâ—â— Eraâ—… of thâ—… â—…riginall 〈◊〉 saluaâ—… â—â—s geâ—… offen â—…n Blindenesse and ignoraÌ„ce are the cause of destruction Papistes maintayne blyndnesse Gala. 2. Mark. 7. Mâ—â—â—…fâ—…le 〈◊〉 man. Aâ—… â—…orrupâ—…â—…at is in 〈◊〉 defyâ—â— whole 〈◊〉 〈◊〉 10. â—…e 7. Roma 15. Math. 10. Rom. 1 2.3 and .10 1. Cor. 1. Gala. 3. The Greeke letter χ is as much as ch Faithe commeth by hearynge Sâ—… wâ—… faiâ—… 〈◊〉 10. 〈◊〉 speaâ—… his 〈◊〉 and 〈◊〉 Popishe praier to saintes Ephe. 2. Math. 10. Roma 15. Luke 19. Faith that is firme can not be beaten downe 〈◊〉 made â—â—ntiles 〈◊〉 were â—…ges to 〈◊〉 sonnes 〈◊〉 â—…oÌ„ hath â—…s Marke 7. A constants fayth in the woman of Canaan Luke 18. Chriâ—â— fayth â–ª â—…btayâ—… thinâ—…â—…he haÌ„â—… God. Marke 8. Math. 4.8.9 and 14. Saintes may not be sought vnto for helpe False myracles dishonor God. Acteâ—… Galâ—… Hebâ—… Theâ—… weâ—… Chriâ—… waÌ„â—… 〈◊〉 5. â—…e reaâ—…eth â—…s poâ—… 〈◊〉 11. 1. King. 14. Encrease commeth by the blessing of God. 1. Kings 17. Mans life 〈◊〉 a continuall warfare on earth The truth neuer wanteth enemyes chap 8. Papistes would haue the Gospell confirmed by newe signes Thâ—… set 〈◊〉 croâ—… bâ—…â—…desâ—… wâ—… 〈◊〉 fayâ—… sheâ—…â—…gion â—…e 12. Gene. 1. Esay 35. Gene. 49. It is lawfull to note and obserue the outwarde apperaunce of the Heauens â—…e 4. â—â—ke 8. Error beinge once grounded truth is abbolished Marke 8. Luke 12. False doctrin is compared to leuen Ierem. 5. Deut. 10. Traditions of men bringe in hypocricye Aunsâ—… Antiâ—… Româ—…â—…lye sâ—â—â— his kâ—… Popeâ—…tions aâ—… Gospeâ—… not agiâ—… Two 〈◊〉 of leuen â–ª â—…uste is â—…se of â—…erate Ingratitude is the cause that wee are ouercome in temptation Deut. â—…4 and 25. Psalm 78. Matth 26. Math. 13. 2. cor â—… Mark â—… Luke â—… 〈◊〉 li. 18. 〈◊〉 3 de â—…ui and cap. 16. 〈◊〉 10.12 â—…1 〈◊〉 17. 〈◊〉 the â—…f man. Psal. 8. Esaye 5. The error of the Iewes as concerning the soule of man. Math. 11. Ierem. 1. Thâ—â— of 〈◊〉 Antithâ—… compâ—â— thingâ—…â—…trarye â—…ssion of â—…with â—…th is â—…ed of Chriâ—… Iohn 6. Peter was the mouthe of the Apostels 1. Kings 24. Luke 2. Actes 17. Iohn 17. Luke 4. Math. 8. Math. 21. Esay â—… Gala â—… Epheâ—… Matâ—… â—…his the â—…of God. 〈◊〉 1. 〈◊〉 3. chap. 1. Peter signifieth a stone Ephe. 2. 1. Timo. 1. 1. cor 3. Ephe 2. 2. cor 10. Psal. â—… Numâ—… Deâ—â— Exâ—â— Psalâ—… Ephâ—… Matâ—… 〈◊〉 10. 〈◊〉 21. â—â—er 5. â—…hurche â—…geth to 〈◊〉 not 〈◊〉 Pope 〈◊〉 20. 〈◊〉 7. 〈◊〉 5. 〈◊〉 14. â—…ates â—…ot preâ—… against 〈◊〉 Roma 8. 1. Iohn 5. Iohn 10. Christes congregation so longe as it is on earth shall euer be subict to persecutions Esay 22 Luke 11. The 〈◊〉 is the 〈◊〉 lyfe Mathâ—… Aunsâ—… Iohn â—… Luke â—… â—â—ssion of â—â—es by the â—…pell 〈◊〉 42.49 〈◊〉 61. â—…es 26. â—…s 2. 〈◊〉 16. Actes 13. Actes 18. Binding pertayneth to the Gospell Actes 8. 2. Cor. 10. 2. cor 4. The Gospell is a reconsiliacion betwen God man. Auguâ—… 1. cor â—… Ephe â—… â—…christ of â—â—e taketh â—…r the fouÌ„â—…on of the â—…che â—â—ian â—â—he suâ—â—cie Peter was made a doore keper of the kingedome of heauen Peter dyed at Rome Aunswere Truthe at all times muste not be spokeÌ„ â—…achi 2. â—…h 21. â—…lorye of â—…es reâ—…tioÌ„ and â—…the â—…lwaies â—…ed toâ—… Rom. 4. Loue not guided by reasoÌ„ Rashe zeale Good intencions of men not guided by the word of God. Aunswere Gene. 18. Gene. â—… Mathâ—… Peteâ—…â—…led Sâ—… 〈◊〉 8. â—â—p that â—…y beâ—… be aâ—… Rom. 8. Chap 8. Chap. 9. Luke 14. Two things make vs like vnto Christ Iohn â—… Iohn â—… Luke â—… 1. Corâ—… Lukâ—… Versâ—… Theâ—… haueâ—… theâ—… pertâ—â— to thaâ—… â—…0 〈◊〉 4. 1 Peter 2. All are not Martyres thou suffer death without feare The soule of man is immortall Chap. 9. The 〈◊〉 generâ—… Iudâ—â— Maâ—… Luâ—… Maâ—… â—…c 7 â—â—o 2 〈◊〉 25. Angelles are Goddes mynisters 4. Kin. 19. Workes are not the cause of saluation The fruite maketh not the tree but the tree the fruite Three causes of our saluation Iohn 3. Woorkes are a seale of our Faythe 2 Cor. 5. General iudgment Roma 2. Iohn â—… Mark â—… Math. â—… Math. 12. Collos 1. â—…oma 15. â—…ilip 4. â—…bre 10. Marke 9 Luke 9. The cause of Christes traÌ„sfiguration Christe suffered because he woulde Deut. 19. Math. 6. Luke 11. By praâ—… arc traâ—â—med inâ—â— Actes â—… Daniâ—â— â—…ctes 10. â—…ctes 22. â—â—h 13. â—â—ke 9 〈◊〉 deade â—â—ing are â—…ddes â—…demeÌ„t Aunswere Aunswere A sure seale of our faithe Luke 9. Iohn 13 Luke 24 Luke 9 Math. â—… The wâ—â— must 〈◊〉 withall Psalmâ—… Petâ—â—â—…initie â—â—hn 6. â—â—ust imaâ—…â—…nd the â—…g vp of â—â—es Psalm 10 4 Actes 1. Math. 24. 1. Thes 4. Psalm 91 Deut. 4. Hebr. 1. Against images Math. 3. By Chryste we are made heyres Chryst a mediatour Aunsâ—â— Angâ—â—â— not â—â—â—ciler Chriâ—… the soâ—â— two 〈◊〉 persoâ—â— The exâ—…cie of thâ—…â—…pell â—…c 1. â—â—s 2. â—…uentiâ—… men 1. Iohn 4. Luke 10. The infirmitie of man. Deut 5. Exod 30. Châ—â— beâ—â—â—â—…ses â—…rke 9 â—…ke 9 â—…rrour 〈◊〉 Rabâ—… 〈◊〉 9. 〈◊〉 53 â—…ror of â—…ribes The desyre that ought too be in the ignorante Why Iohn the Baptist was caâ—â—ed Helias Luke 1. Matth. 11. Mattâ—… Theâ—â— fetchâ—… withâ—… bodâ—â— to thâ—â— Luke â—… â—…arke 9. â—…he mallice â—…he scribes â—…lâ—…naâ—…â—â—re The nature of Sathan The miserable estate in the which we are set out to moue vs to prayer The care of God for his children The obstinate 〈◊〉 are noâ—… to be forborne The louinge kindenes of Christe A consâ—…tion 〈◊〉 â—…uery 〈◊〉 ought 〈◊〉 2 Tâ—â— Marâ—… 〈◊〉 deuils 〈◊〉 Christ â—…efecte of â—…is the â—…of euill â—…th 13. â—…ely saith Three kindes of fayth 1. A
that condition and state of the faithfull shoulde not be to greuous vnto them if they be now constrayned to liue with the goates yea if they suffer of them sharpe stripes with their hornes and that they might take hede least their stinking smell infect them Thyrdly that they maye knowe that they loose not their laboure in leadinge a godly and innocente life because a difference shall at the lengthe appeare This place also serueth against their enterprise which go aboute in this life to seperate the goates frō the shepe the which thinge none can do but Christe at that time 33. And shall set the sheepe on his righte hand the goates on the left Thē shal the kinge say to them that be on the 34. right hande Come ye blessed of my father inherite the kingdome prepared for you from the beginninge of the worlde And hee shall set the sheepe Bu. The right hand is a place of felicitye and dignitye the left hande a place of vnhappines and miserye Wherevppon the auncient writers in steede of the right hand haue set downe vnto vs euerlastinge life and for the left hand perpetuall damnation And then shall the king saye C. Wee do see here that it is the office of Christe onelye which in this place calleth himselfe a kīg to seperate the good from the euill but not before the last day In the meane time the mynisters must labor diligētly to seperate the wolues the goates and the sicke shepe from the sheepe that are sounde for to this ende Ecclesiasticall discipline is ordayned the which oughte not to ve wantinge in the Church Yet notwithstandinge when they haue done their dutye to the vtmost there shall remaine still a mixture euen vntil the ende of the world because Christ only chalengeth this to himselfe to make a cleane purgation of his Churche and this purgation hee putteth of vntill the last day Come ye blessed of my father M. This boyce doth note the affection of a singuler fauore and of the loue of a frende The which affection Christ declared when hee was also in the worlde as when hee said Come vnto mee all ye that trauaile and are heauye laden I will refreshe you But who should come vnto this Iudge of the lyuinge and the dead except hee himselfe of his owne good will shoulde indue our mindes with a trust of comminge to him Ye blessed of my father That is to say ye beloued of my father being in my fathers grace and fauoure To to this is contrary Ye cursed of my father that is caste out of Gods fauoure and subiecte to his wrath C. But let vs note here the purpose of Christe for hee woulde haue his Dysciples to be nowe contented with hope that they might loke for the fruition of the Heauenly kingdome patientlye and with quiet mindes then hee woulde haue them carnestly occupyed and not to be weryed in the right race To this latter parte is referred this that hee promiseth the inheritance of Heauen to no other but to those which by good woorkes striue for the Palme and to the ende of the supernall callinge But before he speaketh of the rewarde of good woorkes hee sheeweth by the waye that the beginninge of saluation doth issue from a hyer springe For in callinge them the blessed of hys father he declareth that their saluation commeth by the free mercye of god For the blessed of God with the Hebrewes is as muche as the beloued of god Moreouer not onely the faithfull haue vsed this kinde of speache to set forthe the grace of God in men but they also whiche swerued from true godlines as Laban who saide to the seruaūt of Abraham Come in thou blessed of the lord Wee do see that these men had learned to geeue God the praise of all good thinges Wherefore there is no doubte but that Christ describinge the saluation of the godlye began at the free mercy of God by the whiche they are predestinate to lyfe who by the guidinge of the spirite in thys life aspyre to righteousnes To that effect also pertayneth that whiche hee sayth by and by Inherite the kingdome prepared for you Allthough a man might obiect and saye that a rewarde was layed vppe in store for the merits of those to come yet notwithstandinge if we waye the wordes without contencion wee shal graunt that there is a secrete commendation of the grace and mercye of god For Christ doth not simplely inuite the faithfull to possesse the kingdome as thoughe they should gette the same by their merits but doth plainly expresse that the same shal be geuen at the lengthe to the heyres Possesse sayth hee or as heyres possesse If it be an inheritaunce it falleth vnto vs because wee are the sonnes of God not by nature not by merits but by free adoption Saluation therefore commeth of free mercye not by merits or worthines Yet notwithstandinge the other ende is to be noted to the which the Lord had respect For althoughe the life of the godlye be nothinge els than a myserable and sorowfull exile in so muche that the earthe can scarce sustayne them in the time of persecution and althoughe they be in neede and suffer reproche and griefe yet notwithstandinge the Lorde sayth that there is a kingdome prepared for thē in another place that they mighte be of a good courage to ouercome all lettes and stayes This is no small exhortaciō and incouragement to pacience when men are certainlye perswaded that they labour not in vaine Therefore least the pride of the vngodly in the which they now reioyce should discourage vs leaste also our owne mynisters shoulde debilitate and quaile our hope let vs alwayes remember the inheritaunce which is prepared for vs in Heauē because it standeth not in hazarde but was appointed vnto vs by God before wee were borne Moreouer whereas it is here saide that the kingdome was prepared from the beginning of the world and in another place before the creation of Heauē and earth there is no absurdity in that at all For Christ doth not appoint here anye certaine time in the which the inheritaunce of euerlastinge life was geuen to the children of God but doth onely put vs in minde of the fatherlye care that God had for vs by the whiche hee embraced vs before wee were borne and dothe hereby also confirme the certaintye of our hope because all the troubles that we sustaine are not able to ouerthrow our life Some do cauil here saying that the kingdome was appointed of God to those whom he forsawe to be worthy But what could God forsee in vs but sinne onely Hee chose vs truly that wee shoulde be sanctifyed not because hee did foresee vs to be sanctifyed 35. For I was an hongered and yee gaue mee meate I was thirstye and ye gaue mee drincke I was harborles and ye toke mee in B. Because the workes of loue are here added the Papistes beinge defenders of superstions