the other the simple trueth of God and the inuentions which men deuise out of their owne brayne Neyther is there any cause why any Sophyster shoulde seeke to slyppe away denying this to be vnderstoode of euery doctrine because there can no other doctrine be found which beareth the name of pure and sweete doctrine then that which proceeded from God VVhereof it followeth that what mixture soeuer commeth from any other is called heauen As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene whose doctrine the Lorde woulde haue them to beware of Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests amongst whom the Pharisies were chief VVhen as Christe by name warneth his from their doctrine it followeth that they all must be refused which mixe their own inuentions with the word of God or which thrust in any straunge thinge what degree of honour soeuer they are placed in or what proude title soeuer they beare VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope Mathewe Marke 8 Luke  2â— And he came to Bethsaida and they brought a blinde man vnto him and desired him to touch him 23. Then he tooke the blinde by the hande and ledde him out of the towne and spit in his eyes and putte his hands vppon him and asked him if he saw 〈◊〉 24. And he looked vp and sayde I see men for I see them walking like trees 25. After that he put his handes againe vppon his eyes and made him looke againe And he was restored to his sighte and sawe euery manne a farre off clearely 26. And he sent him home to his house saying â—â—â—ther goe into the towne nor tell it to anye in the towne  This myracle the declaration whereof is omitted by others seemeth to be reported by Marke especially for this circumstance that Christ did not at once as he was often wont to doe but by little and little restore the blinde man his sight the which it is likely that he did to this end that he might in this man set an example of his free disposation that he is not bounde to any certaine rule but that he may shewe his power either this way or that Therfore he doth not open the eies of the blinde so presently that he may see clearly with them but he instilleth a darke and a confuse sight into them then by putting his hands vpon them againe he giueth them a perfect sight so the grace of Christ which before was sodeÌ„ly powred vpon others commeth as it were drop by drop into this man 24. I see men The blind man was asked this question for the disciples that they might know that somwhat was now giuen him but yet that there was but a litle beginning only and not fully healed Therefore he aunswereth that he seeth men because hee seeth some walkinge whiche are straight like vnto trees By which wordes hee confesseth that his sight is not so cleare as to discerne men from trees but yet that he canne see now a litle because that by their motion he gesseth them to be men whoÌ„ he seeth to be of a straight stature in which sense he also saith that they are like vnto trees VVherefore we see that onely by coniecture hee saith that he seeth men 26. He sent him home to his house That Christe suffered him not to returne to Bethsaida where many might haue beene witnesses of the myracle some thinke that it was done because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour VVhatsoeuer the cause was it is certeine that he wrought not this miracle to that end that it should alwayes be buried but he would haue this with manye others kept secrete vntill that the sinnes of the vvorld being washed away by his death he should ascend into the glory of the father Matth. 16. Mark 8. Luke 9. 13. Now when Iesus came into the â—â—astes of Casarea Philippy he asked his disciples saying whome doe men say that I the sonne of manne am 14. And they said some say Iohn Baptist and some Elias and others Ieremias or one of the Prophets 15. He said vnto them but whome say yee that I am 16. Then Simon Peter aunswered and saide Thou art the Christ the sonne of the liuing God 17. And Iesus answered and saide to him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reuealed it vnto thee but my father which is in heauen 18. And I say also vnto thee that thou art Peter and vpon this rocke I will buyld my Churche and the gates of hell shall not ouercome it 19. And I will giue vnto thee the keyes of the kingdom of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loose on earth shal be losed in heauen 27. And Iesus went out and his disciples into the townes of Casarea Philippi And by the way he asked his disciples saying vnto them whom do men say that I am 28. And they aunswered some say Iohn Baptist and some Elias and some one of the prophets 29. And hee said vnto them but whom saye yee that I am Then Peter aunswered and said vnto him thou art the Christ. 18. And it came to passe as he was alone praying his disciples were with him he asked them saying whoÌ„ say the people that I am 19. They aunswered and sayd Iohn Baptist and others saye Elias and some say that one of the old prophets is risen againe 20. And hee sayde vnto them but whom say ye thâ—â— I am Peter aunswered said the Christ of God 13. Into the coastes of Casarea Philippi Mark saith that this communication was had by the way and Luke when hee had praid and had none with him but his disciples Matth doth not so exactly note the time yet it is certeine that the three do report the same hystory it may be that Christ in that iourney after he had made some stay and prayd demaunded this of his disciples Also because there were two Caesareaes that was aunciente and more famous whiche was firste the tower of Straton and this is scituated at the foote of Mount Libanus not farre from Iordan the epithite is added for difference sake For though some thinke that it was built in the same place where the town Dan stoode in times past yet because it was lately built by Phillip the Tetrach it was called Philippy VVhom doe men say that I am This may seeme to bee the meaning what should be the common fame of the Redeemer who was becom the sonne of man Yet the question is otherwise namely what opinion men had of Iesus the sonne of Mary And after his maner he calleth himselfe the sonne of man as
publike censures and discipline But let the readers seeke for the reason of bynding and losinge from thence This is the summe whosoeuer hauing committed a sinne dooth humbly acknowledge his fault and entreateth so that he obtaine forgiuenes of the Church he is not absolued onely of men but also of GOD. Agayne whosoeuer scorneth the reproues and threatning of the Church if he be condemned of the same that iudgment shall bee confirmed in heauen which was giuen by men If any manne obiect that GOD by this meanes shoulde be as an vnder Iudge without a voyce of his owne but must subscribe to the iudgment of mortall menne there is an aunsweare ready For Christ doth not so defende the right of his Church as that he would thereby diminishe his owne right and his fathers but that hee would thereby rather sanctifie the maiestie of his word For as in the sixteene Chapter his will was not to establish generallye euery doctrine but that which came out of his mouth so neyther in this place dooth he say that euery iudgment shall be establyshed and ratified but that wherein he himself is president and chiefe and that not onelye by his spirite but also by his worde VVhereof it followeth that men do GOD no preiudice whyle they pronounced nothing but from his mouth and doe faithfullye endeuour themselues onely to execute that which he had commanded For though Christe is the onely Iudge of the world yet he would in the meane season haue the ministers of his word to denounce and proclaym the same Further he would haue the Church to delyuer his iudgment So hee derogateth nothing from himselfe by vsing the ministerie of menne but he alone loseth and byndeth Yet hereof aryseth a question whē the church tollerateth many hypocrites and also absolueth many which pretende a faygned repentaunce whether it be apparaunt that such bee absolued in heauen I aunswere that the speach is directed to none other then to such as do rightlye and sincerely reconcile themselues to the Churche For he that would giue comfort and take away feare from fearefull trembling consciences he sayth that whosoeuer shall sinne if they be receiued into fauour with the Church are freed from guyltinesse beefore God For hee appoynted this as a pledge of heauenly grace whiche nothing apperteineth to hypocrites which doe peruert the right vse of reconciliation And there ariseth hence no small hope vnto the godlye when as they heare that their sinnes are blotted out before God and angels assoone as they obtaine forgiuenesse of the Church In the other parte there is no ambyguitie of the meaning of Christe For when as stubborne proud men are ready vnder this pretence to despyse the iudgmēt of the church as vngodly knaues they doe often very boldlye appeale to the tribunall seate in heauen Christe that hee may with terrour breake their pryde saieth that their condemnation is ratified in heauen In the meane while he encourageth his to a iust and righteous seueritie leaste they shoulde giue place to the wicked frowardnesse of them whiche refuse or shake off all discipline Heere is also to be seene how ignorauntly the Papistes doe wrest this place to colour all kynde of tyranny It is certeine that the ryght and aucthority of excommunicating is giuen vnto the church and all menne of a right minde doe confesse the same but whether that euery manne or that one that is not called by the Churche but created by the horned and disguysed beaste may according to his pleasure send forth theyr vaine and empty crakes of excommunications accordinge to theyr pleasure But it is manifeste that the lawefull gonernmente of the Church was committed to the Elders not onelye to the ministers of the worde but to them also which of the people were ioyned to them to be cēsors of the word Yet they not cōtented with their former impudencye endeuoured to proue out of this place whatsoeuer burdens they layd vppon the people to be borne I speake not of that that the moste wicked enemyes of the Church doe vnworthily vsurpe and by violence take vnto themselues the aucthority which was graūted vnto the church I onely say when Christe spake not but onelye of correcting of sinnes they which by their lawes ensnare soules doe no lesse foolyshlye then wickedlye abuse his testimony It is of the same sorte of braune that vnder this pretence they defend their auricular confession For though Christ appoynted that they should be reconcyled to the Church which by theyr faulte were brought to the publyke iudgement yet was it not his will to lay a lawe vpon all men that they shuld vnburden thē of their sinnes in the eare of a sacrificer But their fancies are so friuolou◠that it is not necessary to stand any longer to confute them 19. Againe I say vnto you He confirmeth the former sentence because God will not onely giue the spirite of counsell and wisdome to thē that shall aske it but he also will cause that whatsoeuer they shall doe out of his worde should want power and effect But he ioyning consent to the prayer declareth how soberly and reuerently the faythful should behaue themselues in all their holy actions The sinner must be admonished except he giue place to that reproofe he must be excommunicated Here it behoueth not onely to aske counsell of the holy mouth of God that nothing be done but according to his word but also it is meete to beeginne with prayers VVhereby that which I taught before appeareth more euidently that there is no licence giuen to men to doe whatsoeuer they lust but God is placed as a reuenger of the gouernment of the Church that he might defend and sanctifie the iudgementes whereof he is the aucthour In the meane season while the faithfull doe meet◠they are taught to ioyne their petitions and generally to pray together not onely to testifie the vnitie of faith but that God would heare the desire of them all Therefore as God doth often promise otherwhere that he wil heare the priuate prayers of euery man so here Christ adorneth publike praiers with a singular promise that he might thereby stir vs vp the more earnestly to exercise the same 20. VVhere two or three are gathered in my name This promise stretcheth further then the former For the Lord declareth that he will be presente as oft as two or three shal be gathered in his name that hee may directe them with his counsell and bringe to prosperous successe whatsoeuer they shall take in hande There is no cause therefore why they should doubt which delyuer ouer themselues to be ruled by hym but that they shall feele by his presence that profit and fruit they shall desire But sith it is an inestimable good thing to haue Christ the chiefe and presidente in all our affayres as againe nothing is more miserable then to be without his grace this promise should be no small spurre to vs that we might godlyly and
and 457. 26. How Christ is made manifest vnto vs by the gospel 784. 27. Christ is to be soght for in heaueÌ„ 787. 31 christ did twise cast out of the temple the sellers and biers 565. 12. Christ was contemptuouslye receiued of the Nazarites 140. 23. VVhen Christ kepte the passeouer with his disciples 683. 17. christe verye reprochefullye handled of the reprobate 280. 25. why christ accused of false witnesses held his peace 720. 62. why Christ trembled at death 510. 51. what Christ feared in death 707. 39. Christ therefore suffered that he myght reconcile the worlde vnto god 536. â—7 Christ moued with true sorow 702. 37. VVhye Christe after a solemne rite was condemned of an earthly iudge 727. 1. 740. 26. christ raised from the death 771. Christ honourably buried 768. 59. Christe howe ignoraunt of the daye of iudgement 655. 36. when christ is sayd to come 279. Christes body verily humane 23. 31. Christ is subiect to ignoraunce 102. 40. of Christe two natures 33. 43. the knowledge of christe is from God 312. 12. Christes office 59. 16. and 83. 6. and 92. 34. and 104. 49. 244. 12. 322. 18. and 340. 48. and 371. 38. and 373. 13. and 432. 34. 550. 9. and 635. 5. 21. Christes humblinge 58. 3. and 70. 7. and 73. 12. and 101. 40. 105. 51. and 237. 3. 321. 14. and 531. 29. and 543. 28. Christes modestie 103. 46. Christes mekenesse 124. 16. and 323. 19. the condition of Christes life 236. 20. christes grace and vertue eternall 46. 72. and 34. 29. Christes Fastinge a seale of the Gospell 126. 1. christes temptations what 530. 28. Christes pouertie 564. 5. the difference of Christ the Ministers 120. the beholding of Christ double 88. 30. and 340. 48. and 351. 16. Christes kingdome spirituall 75. 71. and 79. 1. and 84. 11. and 143. 13. and 506. 24. and 539. 22. and 559. 9. and 579. 42. and 582. 43. and 732. Christes kingdom eternal 26. 33. 45 9. 16. and 579. 42. 603. 44. The perfection of Christes kingdome in the ende of the worlde 670. Christes Priesthoode euerlastynge 459. 16. Christes Lordshippe ouer the dumbe elements 260. 26. the coÌ„fession of Christ an especial worship of God 284. 32. Christes first sermon vnto hys Disciples 158. 3. christes people who 63. 21. and 221. 16. and 236. 20. christes woordes are not sophistically to bee vrged 182. 30. and 221. 16. and 236. 20. christes voyce to the reprobate deadlye 430. The force of christes voyce 148. 22. 242. 9. and 253. 41. 260. 26. and 264. 9. The afflictions of christ and the faithful common 540. 22. christes obedience 702. 30. christes desire to profite all 371. 38. The contempt of christe from whence 322. 17. and 4â—5 55. the contempt of christes grace 313. 28. christes sorrowe for the vnthankfulnesse of menne 452. 2. christes anger 320. 8. VVho is to bee accounted a Martyr of christe 161. 12. christes zeale 452. 2. and 565. 12. christes will whether one and the same 706. 39. The ende of christes myracles 152. 17. christes sittinge at the right hande of the father 603. 44. 721. 64. christes care for the church 154. 13. christes Transfiguringe of what maner 471. 2. christes death the renuing of the world 666. 50. christes death why called a taking away 510. 51. christes death why 〈◊〉 to baptisâ—â—e 666. 50. christes ascension into 〈◊〉 the fulfilling of the new 〈…〉 christes 〈…〉 26. 1. and 203. 6. and â—67 2. 〈…〉 14. christes second comming 55 〈◊〉 christe onely must be obeyed 60â— 6. to deny christ how hurtful 284. 31. Church what maner of Church 〈◊〉 of Christ 186. 1. 345. the church consistinge of the simple common people 570. 47. the church not grounded vppon Peter 156. 16. the church the spirituall house of Iacob 26. 33. the church the field of the Lord 357. the church why compared to a floore 121. 12. the church subiecte to painfull temptations 641. 14. and 651. the church layd open vnto diuers deceits 220. 15. the church bounde to the worde of God 581. 42. the church as yet troubled with manye faultes 356. the church for Elders of the church 499. 17. the state of the olde church 12. 16. and 13. 17. and 39. 54. and 111. 3. and 565. 12. the churches plentifull encrease 267. 1. the churches condition of what sort 45. 71. and 154. 13. and 369. 47. the churches warfare with sathan 45. 71. and 460. 18. papists abuse tho churches title 116. 9. the churches perfection of what maner 121. 12. the churches iudgement not in vayne 500. 18. God wonderfully preserueth his church from the wicked 84. 7. Cicero his place 73. 11. circumcision sometimes was done at home 41. 58. the popishe cleargies arrogancie 116. 9. the popishe cleargies immunitie 508. 24. to come in the name of the Lord what 559. 9. commandements differ from iustifications 6. 6. VVhich is the least commaundement 168. 19. common for prophane 442. 19. compssion is commended 397. 21. Mutual concord is commended 173. 23. Looke charitie cencupiscence a sinne 175. 28. consession of Christ an especiall woorship of God 284. 32. consession of sinnes profitable and necessary 112. 6. and 494. 21. From whence the papistes fetche auricular consession 113. 6. and 228. 4. and 4. 13. 14. and 494. 21. vprightnesse of conscience necessarye 6. 6. and 187. 3. quietnes of conscience necessary in the seruice of God 47. 73. quietnesse of conscience the frute of faith 370. 50. an euill conscience neuer quiet 83. 7. and 417. 2. and 421. 24. The force of an euill conscience 263. 29. and 417. 2. and 687. 25. The blockishnesse of an euill conscience 687. 25. consciences are not to be caught in a snare 435. 2. 519. 12. 586. 21. contempt of the Gospell from whence 305. 16. and 309. 25. contentions are to be auoided 131. 5. and 173. 25. continencie the speciall gifte of GOD 518. continuance in faith and prayer necessary 99. 19. and 278. 22. and 526. 22. and 666. 49. conuersion of fathers vnto the sonnes 13. 17. God is the authour of conuersion 12. 16. looke repentaunce Corbana what 729. 6. the contempte of corrections in the world very great 135. 19. and 160. 10. Of brotherlye correction three degrees 497. 15. to refuse corrections an extreeme euill 135. 19. Couetousnesse Couetousnesse is greatlye to be taken heede of 200. 19. and 203. 24. and 354. 22. and 374. 15. 16. and 395. 14. and 524. 20. the hurre of Couetousnesse 526. 22. and 5â—7 23. and 681. the best waye of correcting Couetousnesse 203. 24. Counsels whether Counsels may erre 804. 20. Courtiers are entrapped in many sinnes 423. 28. Crates the Thebane folishly cast his goods into the sea 525. 19. the Crosse without Christ accursed 287. 38. Crueltie detested of God 397. 21. by the woorde Cuppâ— Gods prouidence is noted 705. 39. Curiositie is to be auoided 3. 1. and
of Christ 471. 3. whether it were lawful for Moses to permit diuorcementes 515. 7. The multitude is not to be followed 636 5. Murther is forbydden of GOD 714. 52. N. NAim what manner citie 234. 11. the name of lesu honorable 24. 31. why the name of God is holy 36. 49. What the hallowinge of Gods name is 192. 9. Names to be written in heauen what it is 308. 20. Names in the daye of circumcision were giuen to infantes 78. 21. Howe names are to bee giuen to little children 41. 59. the corruption and wickednes of mans nature 86. 22. Two natures in Christ 656. 36. The vnthankfulnes of the Nazarits 141 24. 414. 54. The malice of the Nazarites 414. 53. the Etymologie or true exposition of a Nazarite 100. 23. From whence Necromancie sprange 402. 30. Who is our neyghbour 184. 43. 597 30. The loue of our neighbour proceedeth frō the loue of God 596. 39. The Gospell of Nicedemus is fabulous 2. 1. The note vniuersal is not alwaies vniuersally taken 148. 23. The number of seauen is indefinitely taken 337. 45. the plurall number for the singular 375. 20. O OBedience is the beeginning and chiefest point of Gods worship 227 4. 434. 1. Obedience is better then sacrifices 524. 17 438. 9. The obedience of the godly is vnperfecte 204. 24. The obedience of the Papistes is corrupte 456. 12. Obedience is commended 76. 15. 78. 21. 86. 23. 95. 13. 105. 51. 123. 14. 148. 22. 243. 9. 260. 26. 426. 16. 428. 22. 549. 5. 608. 6. 684. 19. Occasion is to be taken while it is offered 218. 25. 401. 27. 669. 9. Two kindes of essences 440. 14. Offēces are to be auoided 155. 13. 263 6. 507. 24. Men malitiously take vnto themselues offences that they maye not receyue Christ 140. 22. we must valiantly resist offences 293. 6. the desire of hauing ofspring is godly and holy 9. 12. to what purpose the Apostles ministred vile to the sick 290. 12. Oyle of the Papistes filthye and rotten ibid. VVherein opinion differeth from fayth 251. 20. Opinion taken beefore darkeneth 483. 22. Order is not alwaies obserued in the scriptures 14. 17. 34. 46. 145. 18. 194. 11. 196. 12. 524. 18. what order is to bee obserued in prayer 240. 2. Politike order by the scripture is not ouerthrowne 118. 11. 508. 208. 24 586. 21. the religion of an eath 422. 26. Origens imagination touching the virginitie of Mary 21. 26. P THe Papistes mixe faith with doubting 570. 21. the Papistes do wickedly separate the word from miracles 268. 1. the Papistes are corrupters of the scriptures 174. 25. The apishe imitators of the popish apes 328. 27. The Papists require signes 451. 1. The Papistes dony concupiscence to be a sinne 175. 28. The Papistes abuse this worde peace 14. 17. the Papists from when they gather their auricular confession 228. 4. 512. 14 whereof the Papists haue deuised purgatorie 174. 25. 332. 32. 506. 31. From whence the Papists gather the intercession of the dead 393. 9. 401 27. 444. 23. From whence the papists confirme their merites 554. 15. From whence the Papists gather Peters supremacie 508. 24. From whence the Papistes gather the Church to be founded on Peter 156. 16. the Papists are bold contēners of Christ 629. 39. The Papists faine sole life to be the state of Angels 519. 12. The Papistes abuse the birth day of Iohn 10. 14. the Papists denye that counsels can erre 503. 20. The papists would bind God vnto them 523. 17. Why the papists haue feigned that three wise men came vnto Christ. 80. 1. the papists deny that the church can erre 12. 16. the papists rob christ of his honor 521. 13 the papists abuse y e angels salutatio 22. 28 the papists giue power to the virgin Mary ouer christ 35. 48 they are reproachful against her ibid. VVhat honour the papists giue vnto the virgin Mary 339. 27. the papists doe in vaine looke for Elias and Enoch before the commynge of Christ 476. 10. the false accusations of papists againste the true ministers of God 221. 16. their shamefull follie 508. 24. the ignorance of the papists in the sacrament of extreme vnction 270. 12. the papists count much babbling the chefest vertue in their praier 189. 7. the obedience of papists accursed 456. 12 the vaine satisfactions of papists 382. 41. and 444. 28. the cruel tyrannie of papists 314. 29. Howe farre our duety toward our parents is to bee regarded 237. 21. and 277. 37. and 340. 48. 436. 2. the particle Vniuersal is not alwayes vniuersally taken 148. 43. how the pastour is sayd to conuert men 13. 16. pastours are the light of the worlde 165. 14. VVho is a sincere and faithfull pastour 296. 8. and 474. 5. and 313. 28. how the pastours be fathers of the faithfull 609. 9. the pastours are subiect to slaunders 549. 7. how the pastours forgiue sinnes 241. 6. the pastours ought to send al vnto christ 291. 2. how the pastours are the fellow workers with God 803. 20. how the pastours of the gospel are greater then Iohn Baptist 295. 11. the pastours that be wicked are sharply to be reprooued 604. 1. the popishe pastours are dumbe dogges 256. 36. the ambition of the pastours a verye great plague to the Church 162. 24. and 607. 5. the constancie of the pastours 114. 7. and 135. 19. and 528. 26. the dignitie of the pastours 306. 16. their warfare 288. 28. The charge or office of the pastour 114 7. 135. 19. 148. 22. 153. 18 163. 13. 165. 14. 168. 19. 211. 6. 286. 35. 291. 2. 324. 19. 350. 14. 358. 39. 362. 26 395. 15. 419. 474. 5. 490 12. 528. 26. 577. 33. 611. 664. 45. 665. 47. 666. 49. the vexation of the pastor is from the cōtempt of the word 272. 14. the couetousness of the pastour is condēned 613. 16. the labour of the pastour is not in vaine although manye remaine in their vnbeliefe 276. 17. 307. 18. 350. 14. 440. 13. the wisdome of the pastours 366. 51. the lawful calling of the pastours 108. 2. 257. 37. the zeale of the pastours 452. 2. regard of them ought to be had 269. 8. 289. 40. 302. 2. How far the pastours ought to be obeyed 606. 2. what the patience of the faythfull is 468 24. Patience commeth of faith and the feare of God 400. 25. Patience is necessary for the godlye 158. 3. 181. 40. 182. 30. 188. 4. 539. 22. 639. 19. 643. 15. 667. 671. 34. Peace for a prosperous state 272. 12. Peace with GOD is to be sought for 9. 12. Peace without GOD is accursed 14. 17. Peace is offred to the godly by the meere grace of God 75. 14. Peace
shal be excluded which promisse now vnto themselues a certaine possession of life Mathewe Marke Luke 13.   25. VVhen the good man of the â—ouse is risen vp and hath shutte to the doore and ye begin to stande without and to knocke at the doore saying Lorde Lorde open to vs and he shall answeare and say vnto you I know you not whence you are 26. Then shall yee beginne to say wee haue eaten drunke in thy presence and thou hast taught in our streetes 27. But he shall say I tell you I knowe you not whence you are depart from me all yee woorkers of iniquitie 28. There shall be weepinge and gnashinge of teethe when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdom of God and your selues thrust out at doores 29. Then shall come many from the East and from the VVest and from the North and from the South and shall sit at the table in the kingdome of God 30. And beholde there are laste whiche shall be first and there are first which shal be last 25. VVhen the goodman of the house is risen Although these things were spoken after at another time as I sayd euen nowe yet I had rather to haue respecte of the doctrine then of the time For this is no small helpe to the vnderstanding if those may be red together in one text which do agree together in one sence Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen Nowe he sayeth that they shal profit nothing although they occupy a place in the church because that God shall at length rise in iudgement that he maye exclude out of his kingdome all them that vsurpe a place amongest them of his housholde And he vseth the similitude of a housholder who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night and leaue the house open to theeues he himselfe ariseth locketh the gate and will not lette in those wandering and nighte straying men which do out of season wander by the high wayes Further in these wordes he admonisheth vs to take occasion while it is offred For so long as the Lord calleth vs vnto him we as it were haue a gate sette open for vs into heauen but the greater part doth not vouchsafe to stirre a foote Therefore Christ pronounceth that the gate shall at the length bee shut and so they shal be in danger to be shut out which waite for companie 26. Thou hast taught in our streetes Christ expresly excepteth that it shall proâ—itte the Iewes nothing that he came neare vnto them and that he familiarly offereth himselfe that they shoulde enioy him except they aunsweare at the day when they are called But he doeth not prosecute that similitude For speaking of a housholder hee doeth plainly without a figure declare himselfe to bee the iudge and this doeth not agree to any other then vnto himselfe Thou hast taught in our streetes that is that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine â—â— VVhen yee shall see Abraham VVhen as the Iewes had nothing like vnto the holy fathers yet they woulde vainly bragge of that stocke neyther was there any thing so vsuall amongest them as to abuse the title of the Churche Christe testifieth that this degenerate people which departed from the faith and Godlinesse of the fathers are estranged from the kingdome of God And heerein is contained a secreate reproofe because that they which desire to haue companions in seeking saluation did not rather endeuour to adioyne themselues to Abraham the Prophettes and the holy fathers then seeke about for their equals which by their examples were fallen farre out into innumerable corruptions As if he shoulde haue sayde if you doe nowe neglecte to enter in at the straighte gate because the multitude of them which goe astray doeth come behinde you doe you not see howe you are seperated from the company of the faithfull while you doe linke your selues to the company of the vnfaithfull If that the sight of the worlde doeth nowe blinde your eyes this slouthfulnesse shal be taken from you at the last day but too late For then you shall knowe that you and your like are straungers from the kingdom of God and that you haue not any thing common with Abraham 29. They shall come from the East It is an amplification gathered heereof that the Iewes being reiected which thought themselues only to be the lawfull heires of God the Gentiles shoulde bee sette in their place that they may receiue the life promised to Abraham and his stocke And hee opposeth the Gentiles against them that he might pricke them forward as with a godly iealousie to faith Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie if hee mighte prouoke them of his owne countrey and flesh to suche an emulation And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche did proudly contemne God and all his giftes But because that Mathewe hath this sentence againe a little after I doe nowe touche the same the more sparingly 30. Beholde there are last Christ vseth these woordes oftentimes as wee shall see other where but in a diuers sence In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes which when all the worlde was forsaken were chosen of God being placed in this dignitie imagined that God was bounde to them For thys cause Christ telleth theÌ„ that their lot shal be shortly altered so that the Gentiles which were then as outcastes should haue the chiefe roumthe And the Iewes being put from their honour shoulde not holde the lowest corner in the Churche Mathewe 7. Marke Luke 6. 15. Beware of false Prophetes whiche come tâ— you in sheepes clothing but inwardly they are â—auening wolueâ— 16. Yee shall know them by their fruites doe meâ—ne gather grapes of thornes or figges of thistles 17. So euery good tree bringeth foorth good fruit and a corrupt tree bringeth foorth euill fruit 18. A good tree cannot bring foorthe euill fruite neither can a corrupt tree bring foorth good fruite 19. Euerye tree that bringeth not foorth good fruite is hewen downe and cast into the fire 20. Therefore by their fruites yee shall knowe them  43. For it is not a good tree that bringeth foorth euil fruite neither an euill tree that bringeth forth good fruite 44. For euery tree is knowen by his owne fruite for neither of thernes gather menne figges nor of bushes gather they grapes 45. A good man oute of the good treasure of his heart bringeth foorth good and an euill manne out of the euill treasure of his heart bringeth foorth euill for of the abundance of the heart his mouth speaketh 15. Beware Christ teacheth in these woordes that his Church should be subiect to
thinke they haue to doe with men Therefore Christe declareth that by the preaching of the Gospell is reuealed vppō earth what the iudgement of God shal be in heauen and the assuraunce of lyfe and death cannot be had from otherwhere This is a great honour that we are Gods interpreters to witnesse to the world his saluation The great maiestie of the Gospell which is called the ambassage of the mutuall reconciliation betweene God and men To be shorte it is a wonderfull comfort to godly mindes when they knowe that the message of their saluation brought them by a man of no reputation mortal is ratified before God In the meane season let the vngodlye raue as they please at the doctrine which is preached by the cōmaundement of God they shal fele at the length how truly earnestly God hath threatned thē by the mouth of men Further the godly teachers being furnished with this hope maye without feare testifie vnto themselues and others the grace of God which giueth life and with no lesse courage may they thunder against the obstinate contemners of their doctrine Thus farre haue I plainly expounded the natural sense of the words so that nothing remaineth to be added except the Romane Antichriste desiringe to colour his tirannye dare be so bolde as no lesse wickedly then vnfaithfully to peruert this whole place And though the light of the true interpretatiō which I haue shewed seemeth to be sufficiēt to chase away his darknes yet least he shuld any thing hinder the godly readers I wil brieflye answere his corrupt quarrels First hee imagineth Peter to be called the foundation of the Church But who seeth not that he transferreth that to the person of the man which was spoken of Peters faith I graunt that Peter a rock with the Grecians do signifie one thing but that the first is spoken after the phrase of the Athenians the other of the common language but this diuersity is not rashly set down by Math. but the gender is rather chāged of purpose that he might expres some diuerse thing and I doubt not but that Christ noted such a difference in his speache Therfore Augustine doth wisely admonish that it is not called a rock of Peter but he is so called Peter of a rock as we are al christians of Christ. Further that I be not tedious whē that saying of Paul 1. Cor. 3. 11. must be holden amongst vs for certein and sure that the Church can haue no other foundation then in Christ alone the Pope cānot deuise an other foundation without sacrilegious blasphemy And certeinly how muche we ought to detest this tiranny of the Pope euen in this one thing it cānot be sufficiently expressed in any words that for his sake the foundatiō of the Church shoulde be taken away that the open gulfe of hell should swallow vp miserable soules Adde further that this clause as I touched before doth not yet belong to the publike office of Peter but onelye amongst the holy stones of the temple one place is giuen to him amongst the chiefe The titles that follow do belong to the Apostolical function VVherof it followeth that nothing is spoken to Peter which dooth not belong also to the rest of his fellowes for if the dignity of the Apostleship is cōmon amongst them then whatsoeuer is annexed vnto the same must also be common But Christ speaketh vnto Peter only by name for as one in the name of al had confessed Christ to be the soone of God so again the speach is directed to one which yet alike belōgeth to the other Neither is that reason to be despised which is alleaged by Cyprian others that Christe in the personne of one spake vnto all that hee myght commend the vnitie of the Church They except that hee to whom this was peculiarly giuen is to be preferred aboue al the reste And this is as much as if they should contend to haue him to be an Apostle rather thē his fellowes For the power of binding and losing cannot be taken away from the office of teaching the Apostleship rather then heat or light from the sun But if we yeeld that sōwhat more was graunted vnto Peter then to the rest that he shuld excel amongst the Apostles yet the Papists do foolishly inferre that a primacy was giuen him that he should be the vniuersal head of al the Church For there is both a difference betweene dignity power and also there is a difference of being in a higher degree of honour amongst a few then to gather the whol world vnder his elbowes And truly Christ laid not a greater burden vpon him then hee was able to beare He is commanded to be a porter of the kingdome of heauen he is cōmaunded by binding and losing to dispence the grace of God and to execute his iudgment vpon the earth namely so farre as the power of a mortal man doth reach Therefore whatsoeuer is giuen him must be restrained to the measure of grace wherewith hee is indued for the edifying of the Church So that huge empire which the Papists arrorogate vnto him falleth downe But if there were no controuersie nor strife but that Peter had it yet this maketh nothing for the tiranny of the Pope For the principle which the Papists hold no man in his right mind will graunt them that here it was giuen to Peter that he shuld passe it ouer as it were by right of inheritance to them that shuld come after him VVherfore the Papists do make him liberal of an other mans Further if there shuld be a continual succession yet the Pope getteth nothing therby vntil he be proued to be the lawful successor of Peter And how proueth he this Because Peter died at Rome As though Rome by the horrible murther of the Apostle gat her self the supremacy But they pretende that he was also Bishop there How vaine that is I haue sufficiently shewed in my institution from whence I had rather haue the whole tractation of this argument to be fetched then here with the trouble and wearines of the readers to vnfold it again Yet let this short clause be added Although the Byshop of Rome were by law the successour of Peter yet when by his owne falshoode he shall depriue himselfe of so great an honour whatsoeuer Christ gaue to the successours of Peter shall profit him nothing It is too well knowne that the Popes court is at Rome but they can shew no mark of a Church there And he asmuch abhorreth the office of a Pastor as he couetously striueth for his autoritie And if Christe omitted nothing for the extolling of Peters heyres yet hee was not so prodigall as to bestow that honour vpon Apostates Matth. 16 Mark 8. Luk. 9 20. Then hee charged his disciples that they shoulde tell no mā that he was Iesus the christ 21. From that time forth Iesus began to shew vnto his disciples that he must go vnto Ierusalem and
heard that most grieuous troubles were at hand It is not known whether Christ gaue his disciples twise warning of one thing But I thinke it to be probable that when mention was made of the coÌ„ming of the kingdom of God Luke added these sentences which I haue here set downe though they were spoken at an other time which is no rare matter with him as we haue sene otherwher But because this place is through ignorance diuersly wrested that the readers may haue the natural vnderstaÌ„ding of the same they must note the opposition betwene the secreat places the open spreading of the kingdom of Christ farre and neare and that of a sodain vnloked for as is the comming of the lightning from the East to the VVest For we know that the false Christes which was agreeable to the grosse and foolish ignorance of that nation could haue gathered any powers into corners of the desart or into dennes or into other secreat places that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them The sense therefore is that whosoeuer gathereth his riches into a secret place that he might by armes recouer the lybertie of that nation dooth falsely challenge himselfe to be Christ for hee is sent to bee the Redeemer who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde But these two were contrarye the one to the other to shutte vp the redemption in some corner and to spread the same through out the whole world By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde was a notable testimony of the power of God For it coulde not be brought to passe by the witte of manne that the light of the Gospell should as the lightning assoone as it shineth presentlye spread it self from the one end of the world to the other and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance Further by this describing of the largenes of his kingdome his will was to shew that the destruction of Iudea could not be any hindraunce to him but that he would reigne 28 VVheresoeuer a dead carkasse is The meaning is by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether yet the holy band of vnitie resteth in Christ himself wherewith it is meete that they shuld be holden which are bound For whence commeth this diuision or confusion but because that manye fall awaye from Christ who is our onely staye and strength Therefore here is a prescribed meane how to nourishe this holy vnitie least the fallinge into errours shoule teare the body of the Church asunder that is if we continue fast setled in Christ. The which must bee noted dilygentlye for Christ doth not tye vs eyther to the supremacy of the seate of Rome or to any other trifles but by this knotte onelye would hee tie his Church togeather if that all from all places would looke to him who is the only head whereof it followeth that whosoeuer doe cleaue to him with a pure fayth are out of daunger of a schisme Now let the Romanists goe and cry out that they are Schismatikes which doe not suffer themselues to be alienated from Christe that their faith might bee enthralled to a theefe The interpretation of the Papists is too sottish who take them which are of that company which professe one faith and the Eagles to be allegorically expounded for sharpe and quicke sighted menne when as it is euident that Christ hadde no other purpose then to call the children of God to him and to keepe them in him wheresoeuer they were dispearsed And he doth not heere call it simplye a bodye but a carkasse And Christe attributeth nothing to the Eagles but that which agreeth to the rauens and vultures with vs after the nature of the countrey which we inhabite Neither is there any firmenes in the fancy of others who saye that the death of Christ was so odoriferous as that it allured the electe of God For in my iudgment the purpose of Christ was to reason from the lesse to the greater if there is so great wisdome in byrdes that many of them canne come together out of places farre distant to one carkasse it is a shame for the faithfull if they should not come togeather to the authour of lyfe who is their onely true foode Matth. 24. Mark 13. Luke 21. 29. And immediatelye after the tribulations of those dayes shall the Sunne bee darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shal be shaken 30. And then shall appeare the signe of the sonne of man to heauen and then shall all the kinreds of the earth morne and they shal see the sonne of manne come in the cloudes of heauen with power and greate glorye 31. And hee shall sende his Aungelles with a greate seunde of a trumpet and they shall gather togeather his elect from the foure windes and from the one ende of the heauen 24. Moreouer in those daies after that tribulation the Sunne shal wax darke and the Moone shal not giue her light 25. And the starres of heauen shal fall and the powers which are in heauen shal shake 26. And then shal they see the sonne of manne comming in the cloudes with great power glorye 27. And he shall then send his Angels and shal gather together his elect from the foure windes and from the vtmoste parte of heauen 25. Then there shal be signes in the Sun and in the moone and in the stars and vpon the earth trouble among the nations with perplexitie the sea and the waters shal roare 26. And mens harts shal fayle them for feare and for looking after those things which shal come on the worlde for the powers of heauen shall be shaken 27. And then shall they see the sonne of manne come in a cloude with power and great glory 28. And when these thinges beginne to come to passe then look vp lift vp your heads for your redemption â—â—aweth neere Now Christ manifesteth his kingdome more fully whereof hee was demaunded at the firste and promiseth that after they haue beene vexed with so many troubles their redemption shall come at the time appointed For in his aunswere he specially bent to this to strengthen and to make his disciples of good comfort least they should faint in their minds for those troublesome stirres Therefore hee doth not simply speake of his comming but he vseth a propheticall kinde of speaking and as euery man was specially bent so contrarily it was necessary for him to abide a sharper kinde of
the Scripture and the woordes whiche Iesus spake 18 VVhat signe doest thou shewe vs VVhereas none in so great a multitude none of the cattell sellers none of the money changers laid hands vpon him and driue him away violently we may hereby gather that they were all smitten of God so that being afraid they stood all amazed Therefore vnlesse they had been altogether blinded this was myracle euident enough in that one against many one vnarmed against valiant men an vnknowen man against so great Princes durst venture to doe so great an acte For why did they not resist him seeing they were farre his superiours saue only that their handes fayled aâ—d were as it were broken Yet haue they some cause to aske him a question For it is not for euery man by and by to make an alteration yf any thing be corrupt and displeasant in the Temple Truely it is free for al men to condemne corruptions but if a priuate person set hande to take away the same he shall bee accused of rashnesse Because they had taken it vp for a custome to sell in the Temple and Christe did take in hand a new and vnaccustomed thing they doe by good right require that he proue that hee was sent of God For they take vnto them that maxima and grounde that it is not lawfull to chaunge any thyng in a publike administration without a certaine calling and commandement from god But in the other they erred in that they woulde not allowe the calling of Christe vnlesse he shewed a myracle For neyther was that a thing which the Prophets and other the seruaunts of God had alwayes vsed to shew signes or work wonders neyther did God binde hymself vnto this necessitie Therefore they do wickedly appoynt God a law in asking a signe VVhereas the Euangelist saith that the Iewes did aske the question without doubt hee meaneth by them the multitude that stoode there and as it were the whole bodye of the Churche as if he shoulde say that it was not one or two that said thus but the people 19 Destroy this Temple It is an Allegoricall kinde of speeche and Christe spake thus darkly of set purpose because hee thought they were not worthie of a plaine answere Like as he doth testifie in another place that he speaketh in parables vnto those which cannot vnderstande the secretes of the kingdome of heauen And first hee denyeth vnto them the signe which they requyred eyther because it would haue been fruitlesse or els because he knewe that it was no fit time Hee did also sometimes graunt something vnto their importunate prayers Therefore it must needes bee that there was now some great let which made him refuse to doe this Yet in the meane season he giueth them to vnderstande that his power shoulde be approued and established by no common myracle least they shoulde thereby excuse themselues For there coulde no greater testimonie of Christe his diuine power be desired then his resurrection from the dead But hee doth insinuate the same figuratiuely because he doth not vouchsafe to make them a flatte promise To be briefe he handeleth the vnbeleeuing as they deserue and doth also acquit himselfe of all contempt It was not yet euident that they were obstinate but Christe knew well enough how they were affected But heere may this question bee asked seeing that hee dyd so manye and diuers myracles whye he toucheth one only in this place I aunsweare that he concealed all the other myracles because his resurrection alone was sufficient to stoppe theyr mouthes withall Secondly because hee would not set the power of GOD before them to be mocked and laughed at of them For euen for this cause did hee speake Allegorically of the glorye of his resurrection Thirdly I say that hee vttered that which was fit for his matter For by these woordes doth he shew that hee had all authoritie and power ouer the Temple seeyng that hee is able to doe so muche in the buylding of the true Temple of GOD. And although hee applyeth this woorde Temple vnto the circuÌ„stance of the matter yet is the body of Christ called a Temple fitly and conueniently Euery one of our bodies is called a Tabernacle because the soule doeth dwell therein but the body of Christe was the house of his Diuinitie For wee knowe that the sonne of GOD did so put vppon him our nature that the eternall maiestie of GOD dyd dwell in the fleshe whiche hee tooke as in a Sanctuarie And whereas Nestorius did abuse this place that he might prooue that one and the same Christe was not both God and man it may easily be refuted for hee gathered it thus the sonne of GOD dwelte in the fleshe as in a Temple therefore they were two diuers natures so that one and the same coulde in no case bee both God and man But this Argument may bee applyed vnto men for it shall followe that hee is not one man whose soule dwelleth in the bodye as in a Tabernacle Therefore this phrase is foolishly wrested to take away the vnitie of person in Christe iudgement we must stande Moreouer this faith did onely depend vpon myracles it had as yet taken no roote in the Gospel so that it could neither be stedfast nor stable The childreÌ„ of God indeed are holpeÌ„ with miracles that they may come to faith but that is not yet truely to beleeue wheÌ„ they do maruel at the power of God so y t they beleeue simply that the doctrine is true but they do not submit theÌ„selues througly vnto the same Therefore whereas mention is made generally of faith let vs know that there is a certaine faith which is onely apprehended with the minde and doth afterward easily vanish away because it is not fastened in the hearte And that is the same which Iames calleth a dead faith but true faith doth alwayes rest vpon the spirite of regeneration Note that the workes of God are not alike fruitefull in all menâ— for they do bring som vnto God they strike othersom only with a blind motion so that they doe mark the power of God but yet they cease not to wander in their cogitations 24 But Iesus did not commit VVhereas certaine doe expound it that Christe did take heede of them because he knew that they were not honest and faithfull they seeme not to mee to expresse the Euangelist his meaning sufficiently And that also whiche Augustine bringeth concerning those that are to bee instructed in the principles of religion is farre more vnconuenient This is rather in my iudgement the meaning of the Euangelist that Christe did not account them as his true Disciples but that they were contemned as friuolous and light persons VVe must diligently note this place y t all they which do professe that they are of Christe are not accounted to be such in his sight But we must also adde the reason which followeth immediately because he knew all men There is nothing
in the house of Annas but the wordes doe signifie no suche thyng but doe rather clearely expresse that it was the highe priestes maide which enforced Peter to deny Christe Therefore we must vnderstande that when Christe was broughte vnto the high priest all those that came were not lette in but the disciple whyche was knowen did gette Peter lette in for hys sake Nowe we neede not doubte but that bothe of them followed Iesus beinge mooued wyth a godlye zeale but seeinge that Christe hymselfe hadde testified that hee spared Peter and the other it hadde beene farre better for him to haue mourned and prayed in some bye corner then to come abroade into the sight of men seeing that he was so weake He doeth nowe greedily vsurpe that duety which Iesus hadde remitted vnto him but hee fainteth in the confession of faith wherein hee oughte to haue stoode euen vntill the ende Therefore we must alwayes marke what the Lorde requireth at our handes least those which are weake take vppon them to doe things that are not necessary 17. Therefore the mayde sayde Peter was brought into the high priestes hall but hee payed too deare for hys comming in because hee is enforced to denye Christe in the very entraunce Seeing that hee stumbleth so filthily at the firste the vanitie of his boastinge is discouered Hee hadde made his boaste that hee woulde bee an inuincible champion and able to ouercome deathe but beinge nowe throwen downe with the voyce of one seelye maide and that no threatninge voyce hee throweth away hys weapons and yeeldeth Beholde a token and patterne of mannes strength VVhat strength soeuer appeareth in menne it is but a smoake whiche is driuen away wyth one blast VVithout the battaile wee are more couragious then becommeth vs but experience sheweth howe foolishly wee are proude of nothinge Yea when Sathan vseth no engines wee our selues faine to our selues vaine terrours whiche trouble vs before the time Peter was afraide at the voyce of a seely woman what are wee Are wee not oftentimes terrified with the noyse of a leafe that falleth from a tree The vaine shewe of daunger did strike Peter a farre off are not wee ledde away from Christe daily with childish toyes Finallye suche is our strengthe that it falleth downe flatte wythout any ennemie GOD doeth so punishe mannes arrogancie whiles that hee bringeth downe the loftie courages of menne Manne beinge filled not wyth power but with winde onely doeth promise vnto him selfe that hee shall easily conquer the whole worlde And yet when he seeth but the shadowe of a Thistle hee is afraide Therefore lette vs learne to be stronge no where else but in the Lorde I am not Thy◠seemeth to bee no flatte deniall of Christe yet when Peter is afraide to confesse that hee is one of hys Disciples it is as much as if hee shoulde deny that he hadde any thing to doe with him VVhich we must note least any manne shoulde thinke that he did slide away by dealing Sophistically whereas hee doeth depart onely away from the confession of faith 18. Simon Peter standing with them In that the Euangeliste sayeth that Peter stoode wyth the ministers and seruaunts at the fire that serueth to make the hystorie hange togither as wee shall see afterward But heereby it appeareth howe great the amasednesse of Peter was who did carelesly warme himselfe amongest the wicked menne seeing that he hadde denied his maister Althoughe it may be that hee was kept backe wyth feare least as he went out of the high priestes house he shoulde encurre the like daunger againe 19. Therefore the high priest asked Iesus of his disciples and his doctrine 20. Iesus answeared him I haue spoken openly in the worlde I haue alwayes taught in the synagogue and in the temple whither all the Iewes come togither and in secreat haue I sayd nothing 21. VVhy doest thou aske mee aske those that haue hearde what I haue spoken vnto them beholde those men knowe what things I haue spoken 22. VVhen he had spoken these things one of the ministers which stoode by gaue hym a blowe on the cheeke saying answearest thou the high priest so 23. Iesus sayeth vnto him If I haue euill spoken beare witnesse of the euill but if well why 〈◊〉 thou me 24. And Annas had sent him bound vnto Caiphas the hie priest 19. He asked Iesus The hie Priest asketh Christe as if he had beene some seditious fellowe that had deuided the Churche by gatheringe to himselfe disciples Hee asketh him as a false Prophet that had gone about to corrupte the puritie of faith with newe and peruerse opinions Christe hauing executed the office of a teacher taketh in hande no new defence yet least he should forsake the defending of the truth he sheweth that he is ready to defende all things which he had taught Neuerthelesse he reprooueth the impudencie of the high priest who enquireth of a matter that was moste manifestly knowen as if it had beene doutfull It is not inoughe for them to deny the redeemer that was offered vnto them togither with the promised saluation vnlesse they doe also condemne the whole exposition of the lawe 20. I haue spoken openly It is a childish errour of some men who thinke that those men are condemned by this answeare of Christ who handle the woord of God priuily and in chambers when they may not doe it openly by reason of the tyrannie of the wicked For Christe disputeth not what is lawfull or vnlawful but his intent and purpose is to refute the impudent wickednesse of Caiphas Notwithstanding this place seemeth to be contrary to the other sentence of Christe where he biddeth the apostles preach that vpon the houses which he had told them in the care Mat. 10. 27. And againe when he pronounceth that it is not granted to all men to heare the mysteries of the kingdome of God Mat. 13. 11. and that he did therefore vouchsafe to make the twelue only partakers of this grace I answeare that when he sayeth that he had not spoken any thing in secreate it is referred vnto the very substance whiche was alwaies one althoughe he vsed a diuers forme of teaching For hee did neither speake otherwise amongst the disciples that he might teache some other thinge neither did he this craftily as if he woulde of sette purpose conceale those things from the people which he spake priuately to a fewe VVherfore he might with a good conscience testifie that hee had freely professed and sincerely published the summe of hys doctrine 22. VVhen he had spoken these things This is added for this cause first that we may know how great the furie and how tyrannicall the Empire of Christes enemies were and secondly what discipline there was vsed amongst those priests They sitte like iudges neuerthelesse they rage like cruell beastes There was a councell gathered togither wherein there ought to haue beene great grauitie vsed one officer taketh to himselfe so muche libertie that when