and requireth greate dylygence to be consydered of C. For it teacheth howe the grace of Christe beganne to appere to the Gentiles For although the ful time was not come in the whiche Chryste shoulde publyshe and reueale him self to the whole world notwithstanding he thoughte it good to geue certayne forewarninges of his cōmon and generall mercy whiche at the lengthe after his resurrection was offered bothe to the Iewes and also to the Gentiles And departed into the coastes of Tyre B. The Euangelist Marcke addeth sayinge And he entered into a house and would that no man should haue known but he coulde not be hyd signifying that Christe wente not directely to Tyre and Sydon but abode in that corner for a time as thoughe hee had ben a pryuate man. But Marke speaketh accordinge to oure fleshely sence and vnderstandyng For although Christ foresawe by his dyuine spirite what should come to passe yet notwithstanding in that that he was the minister messenger of the father he kept him selfe within the limits boūds of the office callinge which was enioyned him therfore the Euangelist Mark saith that he could not be hyd meaning as he was man B. For it is necessary that he shold play the Apostell of circūsition sent specially to the Iewes According to the saying of S. Paule This I say that Iesus Christ was made a minister of the Circumsition for the trewth of God to confyrme the promyses made vnto the fathers Whereupon our sauiour gaue his disciples charge that they shold not come into the way of the Gētiles But because the time was at hande that the Gentiles should receiue Chryst beinge reiected of the Iewes the father wold not haue him altogether hidden from the Gentyles 22 And beholde a woman of Chanaan which came out of the same coastes cryed vnto him sayinge haue mercy on me O Lord thou sonne of Dauid My daughter is pitiously vexed with a deuil And beholde a vvoman C. An excellent Image of faith is depaynted vnto vs in this strange woman that a comparison being made we may know that the Iewes whose impietie was horrible were worthely iustly depriued of the promised redemption For when Christ dyd brynge vnto them openlye the promysed redemption and offered the same with a loude voyce and by doynge of myracles before their eyes they were blynde and deafe When as notwithstandyng they boasted theym selues to be the heyres of Goddes couenant his chosen and peculiar people his priestly kingedome but this woman who had no fellowshyppe with the sonnes of Abraham and to whō the couenaunt as it mighte seeme pertayned not beinge called by no voyce or signe came running vnto Chryst of her owne accorde and voluntary wyll Of Chanaan B. The Euangelist Marke sayth that this woman was a Greke out of the nation of Syrophaenitia Notwithstandinge betwene Matthew Marcke there is no contrarietie for wee knowe that it was a cōmon vse maner among the Iewes to call all forrayne nations Grekes and therfore the Apostel Paule vseth that Antithesis ofte times but specially in his epistell to the Romaines But seinge she came out of the partes of Tyre and Sydon it is no meruaile if she were sayde to be of Syrophenitia when as the Region or countrey is called Syria whiche was a parte of Phaenitia also But the Iewes despitefully called al the inhabitauntes of that countrey Cananaeans And it is likely that they for the most parte take theyr oryginall and begynninge of the people of Canaan who beinge banished out of theyr countrey fled thyther as to the next place of exile In this both the Euangelistes do agree that the woman was of a prophane nacion not brought vppe vnder the lawe of Moyses and that she came vnto Chryste of her owne voluntary wyll humblye to craue helpe at his hands Bu Notwithstanding it pleaseth some to thincke that shee was a Cananeaan so called of the coūtrey Cana which Cana is written without the letter H. This Cana is a greate cittie of Phaenitia borderyng vppon the tribe of Asser of the whiche wee maye reade in the .xix. chapter of Iosua But that Cana is written with the Hebrewe leter P. K. And as concerninge that Chanaan whiche our Euangeliste Matthew hath it is written in all aunciente Greke bokes that I haue sene with this letter χ ch Cryed vnto hym M. For Marcke saythe that shee hearde of hym Faythe therefore commeth by hearynge as saith saincte Paule in the tenth to the Romaines Haue mercy on mee M. Shee calleth vpon and craueth his mercye in whom she beleueth she crieth not to the Apostels but vnto Christ Neyther had she thus desired his helpe vnles she had hoped certainely to obtaine the same O Lorde C. She calleth Christ lorde by the cōmon vse of her speche Thou sonne of Although this woman were a stray and forren ar from the flocke of Christe yet notwithstandinge she had receyued som taste of godlynesse for withoute some knowledge of the promyses she had not called Chryste the sonne of Dauyd For althoughe the Iewes erred and swarued from the pure and perfect doctrine of the lawe yet notwithstandinge the fame of the promysed redemption was ryfe amonge them And because the restoring of the churche did depend vpon the kingdome of Dauid when so euer mention was made of the Messias the name of the sonne of Dauid was by by in theyr mouthes and truely this confession was common to euery man But when the true fayth decayed amongst them by the wōderful inspeakeable goodnes of god it came to passe that the odour and swete smel of the promises came to the Gētiles theraboutes Although therfore this woman was not familiarly taughte and instructed by any maister yet notwithstādinge she did not rashely fayne or immagin a faith as concernyng Christe vnto her selfe but conceiued the same by the lawe and the Prophetes Wherfore very wickedly that dogge Seruetus to the end he mighte despoyle Fayth of her promyses hath very muche abused this example Accordynge to this sence we do not denis but that there may be some detayned faythe at sometime to the which the parfect and distinct knowledge of sounde doctrine is not known this alwayes noted that faythe euer procedeth from the woorde of God and hath his beginning of true rudimētes instructions that it may alwaies be annexed to some light of knowledge My daughter is pitiously vexed C. The Euangelist Mark saith that this womā came fell down at the fete of Iesu prayed him to cast out a deuil of her daughter A. By the which wordes he declareth the she conceiued some greate excellēt thing of Christ in that she attributeth to hym power to cast out a deuyll 23 But he aunswered her nothing at all and his disciples came and besought him sayinge sende her away for she crieth after vs. But he ansvvered nothing Bu. Wonderful lettes and impediments are here obiected against the woman and
were depriued of the externall signe And it is wicked and impudeÌ„t bouldnes to driue those from the shéepefoulde of Christ whome he voutchsafeth to embrace in his armes bosom and to shut those as forreners out of the gates whome hee maketh of the houshould For of such is the kingedome of HeaueÌ„ M. Hée sayth of such not of these because hée comprehendeth all sortes of little children For Marke and Luke adde Verely I say vnto you whosoeuer receiueth not the kingdome of God as a little childe hée shall not enter therein Of the like matter reade the eightéene Chapter going before C. By these woords therfore Christe affyrmeth that these little children and such like pertaine vnto him M. By the kingdome of heauen in this place is vnderstoode that euerlastinge felicitye of the electe purchased by Christe the which felicity is here felte in the hartes of the electe according to the measure of faythe and in the worlde to come shall more plentifully be poured vppon them He goeth not about therfore only to shew that those little children which were theÌ„ brought vnto him pertaine to the kingedome of Heauen but also that it doth so pertaine that whosoeuer is not like vnto them pertayneth not to the kingdome of Heauen C. And here let vs note the admonition of S. Paule when hee sayth Let vs not be children in vnderstanding but in mallice 15. And when hee had put his handes on them hee departed thence A. Marke sayth hee layed his handes vppon them and blessed them To blesse is here put for to praye for one to wishe well vnto him For before in the thirtene Verse the Euangeliste Mathewe sayde that hee would put his handes on them pray As concerning the which we haue already sufficiently spoken 16. And behoulde one came and said vnto him good Maister vvhat good thinge shall I doe that I maye haue eternall life And beholde one came and saide vnto him A. EueÌ„ as before our sauiour propounded an example to his Disciples of simplicity and modesty euen now in the yonge man desirous of perfecte godlines but laden with riches hee setteth before theyr eyes how harde a thinge it is for those that geue themselues to riches to come to the true and euerlastinge lyfe Marke hath and when hée was gone foorth into â—â—e waye there came one runninge and kneeled to him and asked him c. Luke sayth that hée was a ruler that is one set in auctority amonge the people and not one of the common sorte Although truly that ryches do bring honor yet notwithstaÌ„ding the estimation of a graue and honest man séemeth to be attributed vnto him For the circumstances wayed and considered it is likely althoughe hée were called a yonge man that hée was of the nomber of those meÌ„ which led a godly honest life Hée came not craftely deceytfully as the maner of the Scribes was but with a minde desirous to learne the which hée well declareth as well by his woords as by the bowinge of his knée reuerentinge Christe as a faythfull teacher But againe a blind trust of woorkes did stay him that he could not profite vnder Christ at whose hands hée was desirous to learne Euenso at this day wée sée diuers which are not euill affectioned yet notwithstanding because they haue but an outwarde shewe of godlynes they haue not a swéete taste of the Gospell Good maister vvhat good thinge A. By this beginninge hée declareth that hée would willingly embrace the doctrine of Christ C. To the ende wée maye the better iudge of the state of the aunswere let vs note the forme and manner of the question Hée doth not aske howe and by what waye hée maye come vnto lyfe but what good thinge hée might do to attaine the same Hée dreameth therefore that his merits are the meane to come to euerlastinge lyfe as by a iust satisfaction and recompence Wherefore oure sauioure Christ very aptely chargeth him with the obseruation of the Lawe the which Law no doubte is the true waye to life as by by more plentifullye wée will declare They are euer of this mynd which know not the true way to euerlastinge life Such were the Scribes and Phariseyes which soughte to get the kingedome of Heauen by their workes 17. Hee saide vnto him why callest thou mee good there is none good but one and that is god But if thou wilt enter into life kepe the commaundementes Hee said vnto him vvhy calleste E. Some Bookes haue whye doest thou aske mée as concerninge that which is good The which woordes aunswere the which goeth before what good thinge shall I do Mathewe Marke and Luke haue why callest thou mee good C. The which correction or reprehencioÌ„ is so taken of some of the interpretors as thoughe Christe should goe about to insinuate and put in minde his dutye For they thincke that these woordes are as much in effecte as if hée had said If thou know nothing to be in mee more than in a man thou doest falsely attribute vnto mee that littell of good which belongeth vnto God only But these woordes of our sauioure Christe are more simplelye to be vnderstoode Wee graunte trulye that men cannot properly be saide to be good they deserue not a tytle of such honor no not the Angels which haue no sparke of goodnes of theÌ„ selues but do borrowe of God also because the goodnes which is in theÌ„ is imperfect But the purpose of Christ was nothinge ells than to maintaine the fayth and truthe of his doctrine as if hee should haue sayd Thou doest falsely call mee good master except thou do acknowledge mee to be come from god Christ therefore doth not here reason as concerning the essence of his dutye but seeketh to bringe the yonge man to the fayth of his doctrine Hee was already endewed with some affection of obedience but Christ woulde haue him assende a little hyer that hee mighte be perswaded that hee did talke with God himselfe For it is the common manner of men to make deuils Angels and to call those good teachers in whom they know nothing that is deuine But these are prophanations of the giftes of god It is no marueile therefore if Christ to the ende hee might get auctority to his woord calleth the yong man to the remembraunce of God. There is none good but one M. Hereby wée learne that what good thinge soeuer is founde in man it commeth from God as from the well of all goodnes Wherfore if thou requyre any good thinge of a maÌ„ first pray vnto God that hée wyll geue the vnto the man which cannot otherwyse be founde in mortall men and then if thou haue receyued any good thinge at the handes of a man or by a man perswade thy selfe that thou hast receiued the same of god It appeareth also how great the ingratitude vnthanckefulnes of mortall men is in that they haue lesse truste in none than in God
might bee discerned from falsehode and lyes For the crafty vvylines of false Apostels is vvell enough knovven vvho being deceitful and subtile vvorkers taking vpon them the name of the Apostels of Christe do easely begyle the simple and suche as take no hede of them as the Apostell Paule in his epistell to the Corinthians declareth M. Therefore to the ende a certainâ—… doctrine as concerning Christ should persiste and continue in the Churche or congregation the holy Ghoste brought to passe that firste of all the natiuitie of Christe his life doctrine death buriall resurrection and assention into heauen beside these the sending forth of the embassage of the Gospell into the vvhole vvorlde the going forvvarde and good successe of the doctrine of the Gospell and Christian faithe the declaration and confirmation of the same by faithful vvitnesses that is to saye holy Euangelistes should in maner of an history beÌ„ coÌ„mitted to vvriting by them vvhiche Euangelistes heard and savve all thinges them selues before their face vvhiche also hauing authoritie and povver of God vvere the first vvhiche vvere sent and appointed to the preaching of the Gospell throughout the vvhole vvorlde To this vse ende and purpose the foure Euangelistes haue vvrytten the history of Christe among vvhome C onely Luke maketh a preface to his Gospell vvhiche he vvryteth briefely shevvyng the cause vvhiche moued him to vvryte as euidently you may see if you reade the same B. As touching the interpretation of this vvorde Gospell it being taken from the Greeke vvorde signifieth good or glad tidinges The vvhiche vvorde the three score and tenne interpretours vsed so often as they founde the Hebrevve vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser vvhiche signifieth to tell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora tidinges being the deriuatiue of the same and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meuasser telling The Apostels and Euangelistes vsed this vvoorde very muche after them The Euangeliste Luke citing the place of the Prophete Esaye vsed this vvoorde To preache the Gospell to the poore hee hath sent me Therefore the Gospell shal be vnto vs a publique or open setting foorth and preaching of the grace and redemptioÌ„ purchased and gotten by Christe as concerning the vvhiche redemption there are infinite testimonies of holy Scripture C Or els the Gospell is a history conteining the glad tidinges of the comming of Christe in the fleshe being sent of the Father accordinge to his promises in the lavve Prophetes and Psalmes In the vvhiche history the lyfe specially of Christe his doctrine death resurrection and assention is declared beside these the fruite of his comming is therein declared namely that by him vve are deliuered from the Deuell sinne and death and that vve are sanctified and assured of euerlasting lyfe B. As therefore the Gospell in the Scripture is properly a declaration of the long loked for saluation and at the lengthe reuealed and offered by Christe euen so our Euangeliste Mathevve as the reste Marke Luke and Iohn hath very cunningly and artificially vvritten in his Gospell the history of the Lorde by the vvhiche he declareth both his vvoordes and dedes in order A. But vvho this Mathevve vvas vvhose vvorke in the nevve TestameÌ„t hath the first rome M and from vvhat state of life he vvas called of Christe and aduaunced by him to the dignitie of an Apostle he of himselfe as vve shall heare hereafter declareth In the meane tyme vve must thinke and assure our selues that the holy Ghoste vvas and is the true authour of this history and that Mathevv vvas only the instrumeÌ„t or secretary to the same vvho leauing his pouling kinde of lyfe is become not onely a companion and disciple but also an Apostell and Euangeliste of Christe from vvhome all thinges in the vvorlde that are good do flovve as from the lyuely and celestiall vvell of grace A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ after Mathevv The fyrst Chapiter The booke of the generation of Iesu Christ the sonne of Dauid the sonne of Abraham The booke of the generation C. IN VAYNE do certaine interpretours trauel about this titel or inscription to make excuse because the Euangelist Mathew doth name the whole history of the halfe of one chapter For this titel is not exteÌ„ded to the whole booke but the name of the booke is put for a Cataloge or rehersall as if it had ben saide here foloweth the order of the generation of Christ B. Euen as we maye reade in Genesis This is the boke of the generatioÌ„ of meÌ„ In the which place the Hebrew worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher which coÌ„meth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saphar that is he hath nombred rehersed or declared For there foloweth the Cataloge or rehersal of men from Adam vntyll Noah with a discription of whoÌ„ and what tyme euery one had his ofspringe and originall Or els the booke of the generation signifieth that in the which somwhat is rehersed or nombred M. whervpon we reade that the booke of the Iust the booke of God in the whiche the Iust are written is so called B. This name therfore perteineth properly to the Cataloge and to the history A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long before in the lawe and Prophetes and loked for of the fathers B. Yet notwithstanding he wolde begyn the Gospell of Christ with the basenes of his generation sekinge to bring in all the sorrowes traueiles and paines of his life euen till the power glory and maiestie of his resurrection and kingdome in the which he sittinge at the right hande of God gouerneth all thinges that as Christ suffered many thynges and so entered into the glory of his kingdome and as he dyd fyrst abase hym selfe and became man a seruant also and humbled him selfe to the death of the crosse euen so he myght preache Christ vnto vs to be a mortal maÌ„ and crucified before that he was mortal and rayned gloriously in his kyngdome and so by the folishenes of preachinge to bringe saluation to the faythfull A The Euangelist Iohn more plainly euen at the fyrst preacheth the maiestie of Christ B. teaching him to be the eternall worde of the father and that deuine power and vertue by the which all thynges were made lyue moue consist feele vnderstand But our Euangelist Mathewe thought it sufficient to shewe briefely as it were in one word the diuinitie of Christe wrytinge thus The booke of the generation of Chryste And where as he calleth Iesus whiche was thought to be a carpenter and the sonne of a carpenter Chryst being that king which was long loked for promysed to the fathers he hath already shewed a sufficient cause and reason of so doinge to those that knowe the force of this name The sonne of Dauid the sonne of Abraham C. He calleth Chryst the son of Dauid and AbrahaÌ„ in respecte of
sée here what an excellent rule of beneficence and liberality the holy ghoste geueth First therefore let vs here note that Christe chiefly exhorted his disciples to be liberall and beneficiall B. But Christe meaneth not here that we shoulde geue to euery one that asketh of vs we care not howe for so we might be deceiued by scoffynge and fained beggers and by other idell persones whiche are vnprofitable members of the common wealthe Therfore Paule saythe It is not my mynde that other be set at case and ye brought into comberaunce but that thereby egalnes now at this tyme and that youre aboundaunce may succour their lacke and that theire aboundaūce may supply your lacke that there may be equalitie agreinge to that whiche is wryten he that had muche had not the more aboundaunce and he that had littell had neuerthelesse A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule where he saythe Let vs not be wery of well doyng And whyle we haue tyme let vs do good vnto al men but specially to them of the housholde of faythe C. Furthermore least any man shoulde gather occasion to cauill by the woordes of Mathewe let vs consider what Luke saythe Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde So he doth distinguish charitie from carnall frendshyp For prophane men and such as are of this world loue one an other why surely because of ryches because of gaine and rewarde But Christe requireth of those that are his frendly loue and perfecte amitie as to seke to helpe the poore the nedy the straunger the fatherlesse the wydowe and all suche as are oppressed of whome no rewarde or good tourne is to be hoped for agayne For to what ende tendeth the exhortation of Christe els whē he saythe When thou makest a dynner or a supper call not thy frendes nor thy brethren neyther thy kinsmen nor thy neyghbours leaste they also bydde thee agayne and a recompence be made thee But when thou makest a feaste call the poore the feble the lame and the blynde and thou shalt be happy for they cannot recompence thee C. Nowe we se what it is to geue to them that aske namely to be liberal to all men whiche haue nede of our helpe and whiche cannot requite agayne M. This therefore is required of Christians that they be good gentle humble pacient louing mercifull and louers of vnitie and peace so that it pertayne to heauenly thinges Whosoeuer is not of this mynde he is a despyser of this sentence of Christe and no true Christian 43 Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy Ye haue hearde Bu. This Lawe dependeth vpon that which went before plainly teaching that we must hurte no man but rather do good to all men yea euen to our enemies M. Thus it is written in the booke of Leuiticus I am the lorde Thou shalt not hate thy brother in thyne harte but shalte in any wyse rebuke thy neighbour that thou beare not sinne for his sake Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people but thou shalt loue thy neighbour euen as thy selfe Nowe the Scribes and Phariseis were so blinded that they vnderstode those to be their neighboures which were louing and beneficiall vnto them when as notwithstāding it is moste certayne that God by the name of neighboure comprehendeth all mankinde For because euery man is addicted to him self so often as their priuate commodite and profite doth separate one from another mutuall amitie and frendship is forsaken God therefore to staye kepe vs in the bonde of brotherly loue doth affirme that all men are our neighbours and brethren because nature knitteth vs vnto them For so often as one man loketh vpon an other because they be al of one bone and one fleshe he beholdeth him selfe as it were in a glasse The whiche thinge the lorde him selfe dothe more plainly touche when he telleth of the man which fel into the hands of theues And hate thine enemy Bu. Let no mā so vnderstand this as though the lawe of God geuen by Moyses commaundeth to hate any man C. But this was a Phariseycall addition by the whiche they thought that they only ought to loue their frēdes according to the Lawe and to hate their enemies and so they taught M. By the which assertiō they brought to passe that the force of the Lawe being weakened hatred might increase betwene mā mā 44 But I saye vnto you loue your enemies Blesse them that curse you Do good to thē which hurt you pray for thē that hate you and persecute you But I say vnto you Bu. Christe being the renewer and cōsummation of the lawe that he mighte restore the commaundement of the lawe as concerning the loue of our neighbour to his integritie full perfection he teacheth by the woorde neighbour that not only our frendes but also our enemies ought of vs to be loued C. But this one thing doth conteine all the former doctrine for whosoeuer can finde in his harte to loue his enemies them that hate him shall easely temper and refraine him selfe from all reuengement yea he shall be paciente to beare al euell and ready to helpe the poore and afflicted To be shorte Christe sheweth here the meane and the way to fulfil this commaundement loue thy neighboure as thy selfe For there is none that can fulfyll this commaundemente but he whiche not regarding selfe loue but rather denying hym selfe dothe loue those which hate and despyse hym Of this perfecte loue we haue an example and liuely paterne in the only begotten sonne of God Iesus Christ which praied to his father for thē whiche crucified him saying Father forgeue them for they knowe not what they do And in Steuen lykewyse who prayed for them whiche stoned him saying O lord laie not this sinne to their tharge Blesse them that curse you C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce they are not only forbiddē to aske of God but also they are cōmaūded so to remyt the same that they rather prepare their mindes to craue at the handes of God that vengeaunce come not vppon their enemies although they haue deserued the same And let thē cōmit their cause vnto God vntill it shal please him to take vengeaūce on the reprobate Do good to them that hate you Bu. The lyke wordes writeth Paule after this sorte If thine enemy honger fede him if he thirst geue him drinke in so doing thou shalt heape coales of fire vpō his head C. This truly is a very harde thing contrary to the flesh to do good against euel but yet we may not excuse oure selues by oure faltes infirmitie but rather simply we must seke what
iudge of his doctrine whether it parteyne to the glorye of God to the iustifycation and merytes of Christ to the settynge forthe also of the syncere and parfecte loue towardes oure neyghboure The whiche if it do wee maye boldely adiudge hym to be a faythfull and trewe teacher 17 Euen so euerye good tree bryngethe forth good fruites But a corrupt tre bringeth forth euill fruites C. Here is to be noted that men cannot do wel vnlesse they be first good O generation of vipers saith Christe howe can ye speake good thynges when ye youre selues are euyll For out of the aboundance of the harte the mouthe speaketh A good man out of the good treasure of his harte bringeth forth good thinges And an euyl man out of the euil treasure of his harte bringeth forth euil thynges Also in the acts it is wrytten The hartes are purified by fayth For whō soeuer is regenerate by the spirite of god it is necessarye that he testifie by good woorkes that he is a good tree although his workes do tast somwhat of the natural gaale whiche is in him alwayes 18 A good tree can not bring forth euill fruit neither can a corrupt tree bring forth good fruite B. As if he shoulde saye As the tree is knowen by his fruit so is the teacher if any man marke by worde and doctrine Bu. But there are certayne heretiques which haue abused this place of scripture apointing to thē selues twoo diuerse beginninges sayinge that there are twoo contrary natures betwene them selues But we ought not to referre the wordes of the lorde to any other ende then hee hath spoken them but we oughte rather to consider to what ende and for what occasion he spake them So longe trewely a good tree bryngethe forthe no euyll fruite as he abideth in his good state and an euil tree abydeth in the fruites of his sinnes so longe as he conuerteth not to the fruites of repentance For none abydynge in that whiche he was begynneth to be that which he is not 19 Euery tree whiche bringeth not forth good fruite is hewen downe and cast into the fyer Euery tree vvhiche Bu. Here by the way he sheweth the great cruell ponishement prepared for false prophetes al those which delite to persist in a vaine pretenced shew of godlines He goeth on still with the allegory signifiing that they shal be tormēted with cruel fier whiche either seduce others by false doctrine or do not expresse the true faith of the mynde by good woorkes M. Here therefore we see that it is not sufficient only to refraine frō doing of euil but also it is required of vs to do that whiche is good For this vyne whiche is Christ will not haue vnfruitfull brāches vnited vnto him in whō the fruitful are pourged that they may bring forth more fruite And in an other place they are accursed not which take away the goodes of the poore but whiche do not féede theim Moreouer in the same place the ministers are cōmāded to cast the vnprofitable seruante into vtter darkenesse yet he had not lost any of his masters money but he had this ponishment because he brought no gaine And after this maner the vnsauery salt is cast out of the dores although it do no hurt in corrupting but because it dothe not take away the corruption Is hevven dovvne and cast E. Christ sheweth not here what shal happen to euyll corrupte trees as referring it to a tyme to come but he speaketh in the presēt time that as trees that are corrupt they shall presently be hewen downe 20 Therefore by their fruites ye shall know them Bu. He repeteth again bringeth in a conclusiō necessary for vs at al times namely the false prophetes at the lēgth shal be known by their fruites B. Let vs obserue therfore this canon or rule at this day let vs counte al thē for false prophetes which speake the immagination of theyr owne hartes not by the mouth of the lord let vs take hede of thē let vs flee from suche repell them 21 Not euerye one that saithe vnto me lorde lorde shall inherite the kingedome of heauen but he which dothe the wil of my father which is in heauen Not euery one C. Christ nowe doth farther extēd his talke neither doth he onely speake of false prophetes which onely to deuoure spoyle enter into the flock but also of hierlinges which vnder the pretence of pastors do subtilly creepe in whē as notwithstāding they haue no affection of godlynes And although this doctrine doth cōprehend al kinde of hypocrites what degree or place so euer they be of notwithstanding properly he toucheth now false teachers whiche woulde seme to excel all mē Neither doth he only direct his talke vnto them that he might take away the securitie in the which they lie as it were drunken but also he doth admonishe the faithful that they attribute not to such vaine titles more then is cōueniēt necessary Finally he doth shew that so sone as the doctrine of the gospel doth begin to bring forth fruite in so muche that it hath gottē vnto it many disciples there wil not only be many of the cōmō sort of people whiche falsly through dissimulation hipocrisy wil geue their name but also among the cōpany of pastors thē selues there shal be such deceit that with their liues dedes they deny the which they professe with their mouth Therfore whosoeuer coueteth to be counted a disciple he must do his indeuour to adict geue him selfe sincerely to the meditatiō of a new life For it is not enough to professe the faith with the mouth but a good cōsciēce is also required the spirite of renouation Lorde Lorde M. He doth not only reherse the liplabour which he touched a lyttel before but also he expresseth the propertie of the hebrew worde which increseth that with doubling or multiplying whiche before it heaped together of the whiche kind also was that which the prophet hath the temple of the lord the temple of the lorde In Luke this sentēce semeth to be a general obiurgation Why do ye cal me lord lord do not those thinges which I cōmande you But because this corruption doth very much aryse of false teachers he doth expressely inuey agaynst thē Shall not enter into the. C. Here some do think that the kingdom of heauē is to be takē for the lif to come other do expounde it to be taken for the churche As if he should say he shall not be of the nōber of my disciples and of my faytheful A. Bothe these expositions may well be takē allowed But he that doth M. The wyl of the father and the sonne is al one the woordes of Christ are the woords of his father For he came to do the will of his father not his owne wil as he witnesseth in the Gosgel after
signes And a sygne shall not be geuen M. They dyd not require a signe with that minde and desyre to knowe the truethe althoughe they mighte thereby haue ben broughte to beleue the Gospell but as I sayde before for a subtyll pretence C. Therfore trewly they were conuicte and forced to geue place afterwarde by diuerse myracles neyther dyd Christ let to shewe his signes and wonders among them to the ende they might be voide of al excuse but he only meaneth that one signe was vnto thē as good as a hundred because they were obstinate and therfore vnworthy to haue theyr wicked desyre satisfyed Let them be contented sayth he with this signe that as Ionas beinge cast into the deepe sea and there ouerwhelmed dyd preache vnto the Niniuytes So let them heare the voice of the lyuinge Prophete This place of some is very slenderly expounded but for so muche as the similitude holdeth not in all poyntes betwene Christe and Ionas let vs see wherefore Christe compareth hym selfe to Ionas Surely he compared him selfe to Ionas because he shold be a Prophete likewise vnto them after he was risen from death As if he should haue sayde You despyse the sonne of God which came downe frō heuen vnto you it remaineth now therfore that I suffer deathe after the which I muste rise out of the sepulcher and beinge reuiued agayne I must speake vnto you euen as Ionas came oute of the depth of the sea and preached to the Niniuytes By the woordes of Luke he semeth to speake somewhat otherwise sayinge As Ionas was a sygne to the Niniuytes so shall the sonne of manne be to this nation As if he shoulde haue sayde The like that happened to the Niniuytes shall happen in these dayes that as Ionas by reason of the tempeste was caste into the sea of the mariners and was saued in the Whales belly three dayes and three nyghtes after the whiche tyme the fysshe caste Ionas a lande So shall it come to passe of me amonge you For I beinge so much hated amonge you shall at the length be deliuered into your handes and ye shall kyll mee and tyll the thyrde daye ye shal kepe me in the sepulchre but I wyll be saued and wyll ryse from deathe 40 For as Ionas was in the whales bellye three dayes and thre nightes So shal the sonne of man be in the hearte of the earthe thre daies and thre nightes For as Ionas vvas in the vvhales belly M. What hapened to this Prophete reade the first chapter of the prophesie of Ionas and the seconde also In the hearte of the earthe A. The heart of the earthe or the heart of the sea is an Hebrewe phrase and is spoken for that which we call the inward parte or depthe of the earthe or as wee saye commonly the graue As concernynge this matter we haue spoken sufficientely in our annotations of the sentence goinge before 41 The men of Niniuey shall ryse in the iudgemente and shal condempne it because they amēded at the preching of Ionas Beholde here is one greatter then Ionas The men of Niniuey shall ryse B. Because he had made mention of Ionas he remembred also the Niniuites to whome Ionas was sent to preache whom when they had hearde they were moued to repentaunce C. He sheweth that thei were farre better then the Scribes suche as did reicte his doctrine Prophane men sayth he whiche neuer heard of the true God at the voyce of a newe vnknowen messenger repente But this region or nation whiche is the place of heauenly doctrine refuseth to heare the sonne of God and promysed redemer For this Antithesis is contayned in the comparison They shall come foorth therefore in the middest as witnesses are commonly wonte to do whē they are brought forth to speake in iudgement B. He speaketh after the manner of men as concerninge the iudgement of god C. It is knowen right wel what the Niniuites were a people that were not accustomed to Prophetes and altogether ignoraunt of the doctrine of truthe Ionas was not glorious vnto them by any outwarde shewe or tytell yea he being a straunger might haue bene derided and driuen away But the Iewes were a people that were alwayes exercysed in the lawe the Prophetes and yet notwithstandinge they shewed them selues more vnthankefull and blynde towardes the sonne of God then did the Niniuites to Ionas And shall condemne it C. This kynde of cōdemnatiō ought not to be referred to the person but to the thinge as if he shoulde haue sayde by their example they shall condemne it For the repentaunce of the Niniuites shall condemne the impenitēcy of the Iewes they shal be as witnesses For to condemne in this place is taken otherwyse then in that place where it is sayd iudging the twelue tribes of Israel Because they amended C. Here we omitte to declare whether the men of Niniue dyd truely repente and tourne vnto the lorde or no because it was sufficient that they were moued by the doctrine of Ionas to geue their mynde to repentaunce Beholde here is one greater then Ionas C. As if he should saye the Niniuites repented at the preachinge of Ionas but I am greater then Ionas and yet beholde I proffite nothinge at all He without the shewynge of any signe with his voyce onely moued the hartes of those men but you by no signes or myracles can be brought to repentaunce He was a symple Prophete but I am sente of God the Messias and redeamer of the worlde Are ye not therfore worthy of great punishmēts There is no doubte but that Christe did more at large speake vnto them But Matthewe contenteth him selfe with the somme and effecte of that whiche was spoken to the ende he might shewe what horrible punishement did remayne to all those that do obstinatly withstande the Gospel Also this place dothe teache that euery one shal be punished according to the measure of those gyftes and graces whiche he hath despysed Let vs therefore take hede that we receiue not the grace of God in vaine 42 The quene of the Southe shal ryse in the iudgement with this generation and shall condemne it For she came from the vtmost partes of the world to heare the wisdome of Salomon And beholde in this place is one greater then Salomon The quene of the Southe C. Because Aethiopia in respecte of Iury tendeth towarde the Southe the opinion of Iosephus and others is allowed whiche teache that this was the Queene of Aethiopia For wher as in the holy scriptures it it sayde to be the Queene of Saba the region or nation of Sabea ought not to be vnderstoode because it is more Eastwarde but rather the cittie of Meroe which was an Ile adioyninge to the floudde of Nilus whiche was the head of the kyngdome For there is a cittie in Meroe which is called aunciente or oulde Saba whiche afterwarde Cambyses the kyng named Meroen for a memoriall of his syster who was
harken onely to his voyce And in dede what can we aske or loke for at the handes of men when the woorde of lyfe it selfe is familiarly and openly reuealed It is meete that all mennes mouthes be stopped all tongues scilent after that he hath spoken in whom the heuenly father hath placed the treasure and richesse of all wisedome and knowledge And trewely hee spake euen as it became the wysedome and Messias of God to speake that is he so set forthe his wyll that hee lefte nothing to others to speake as concerning the augmenting of the same Wherefore to the ende he might kepe vs in his doctrine hee maketh the deuices inuentions of men to faile Hee sendeth forthe teachers dayly but suche whiche purely and faithfully teache and set forth that whiche they learned of hym and not which corrupt the Gospel with theyr additiōs Therfore the authoritie of Christ is not diminished when that the office of teaching is cōmitted and graunted vnto the ministers of the woord For Pastors are so ordeyned that they maye gouerne the Churche in the name of Christe not withstandinge so that Christ remaineth still the onely pastor Hee is therefore to be hearde not because he descended from heauen but he must be heard in his word by his mynisters For we are commanded to proue the spirites whether they be of God or no but this profe triall must be had by the woorde of God after this maner we shall alwayes heare Christ Christ the onely teacher and master was hearde euen frō the beginning and must be hearde to the ende of the worlde if we seke to obey the wyl of the father We al graunte that Christ is the sonne of God our Lorde and Sauiour and the spouse of the Church but where Christ should be heard alone there some refuse to geue this glory vnto Christe that he should be hearde alone and takē for the onely teacher They obiecte this place He which heareth you heareth me which sentence was spoken to the Apostelles to the mynisters and preachers of the Gospell First let them shew that they are the ministers of Christe bringinge with them the Gospell then shall that sentence pertayne vnto theim Let them suffer vs to heare the voyce of Christe and then shall we at the length heare him speakinge in them To be shorte there is no faythfull teacher of the Churche but he whiche is the disciple of Christ and offereth others vnto hym to be taughte 6 And when the Disciples hearde these thinges they fell on theyr faces and were sore afrayde And vvhen the Disciples C. God wold haue his disciples stricken with this terror to the ende the vision myghte be the better printed in theyr myndes In the meane tyme we do see howe greate the infirmytie of our nature is which so greatly feareth at the hearing of Goddes voyce For where as the wicked do eyther mock and deryde the same or elles carelesly neglect it it commeth herupon to passe because God dothe not by force compell and constraine them but it is necessary that the maiestie of God so soone as we do feele the same do deiecte and cast vs downe M. For the voice of God is terrible vnto fleshe for how should it not be a terrible thinge to a mortall and earthely man to heare from heauen the voyce of the immortal and omnipotent God full of maiestie And this is that whiche the Israelites spake vnto Moyses If we heare the voyce of the lorde our God any more we shall dye for what fleshe hath it ben that euer hearde the voyce of the liuinge God speakinge out of the middest of the fier as we haue done yet lyue Therefore we must laye aside that which is carnall in vs that we may haue that which is spiritual and come into the parfect felowshyp of God For this cause God talked to vs by his sonne and Apostels and speaketh dayly by other ministers 7 And Iesus came and towched thē and saide Arise and be not afraide And Iesus came C. Christe executeth his duetie in erecting those that lie prostrate For therefore hee came downe vnto vs that hee beinge the captaine and guide the faythfull might come without feare into the presence of God and maketh his maiestie that it semeth not terrible vnto them whiche otherwise wolde consume and destroy all fleshe Moreouer he doth not onely comforte his disciples with his woord but also confirmeth them by towchinge A. to the ende he mighte driue all feare frō them Be not afrayde M. As if he shoulde say This voyce whiche you heard is not the voyce of an angery God but of him that is well pleased A there is no cause therfore why ye should feare M. So that Christe in this place dothe interprete his fathers mynde and dothe comforte the dismayed myndes of mortal men whiche oughte also to bringe great consolation vnto vs. 8. And when they had lift vp their eies they sawe no man saue Iesus onely And vvhen they had lifte vp M. After this vision after the voice of God was heard and after the greate feare Christ is onely lefte vnto them C that they myght be taughte that a temporall glorye dyd pertayne to the lawe and the prophetes that Christ might remayne onely cleare and euident M. For Christ is the ende of the lawe and all the Prophetes Therfore if we wyll vse the workes of Moyses aright let vs not cleaue vnto them but let vs seke that by them we may be led by the hande as it were vnto Chryste whose mynisters Moyses and al others are Furthermore wee heare not nowe any more the voyce of the father oute of the clowde because hee spake once to the end we might euer after heare the voice of his sonne C. So long as we are terrified by the maiestie of God our mindes wander and go astray and are busied aboute men But we haue onely respecte vnto Christ when we haue any taste of the grace or mercy of God who alwaies must be prayed vnto that all respect and regarde of creatures may vanishe away This place also may be applied agaynste them and to condemne their superstytions whiche so mingle Christ not onely with the Apostelles and Prophetes but also with al the company of saynctes that he rather seemeth to be one of them than Christ or the annoynted sonne of God. 9 And when they came down from the mountaine Iesus charged them sayinge shewe the vision to no man vntyll the sonne of man be rysen againe from the deade And vvhen they came M. Christ wold haue the Vision published but not tyl the cōuenient and due tyme came namely after his resurrection At the whiche tyme his deuyne power openlye declaringe it selfe that temporall viewe and sighte of his glory begā to take place that it might be certaynely known that when he was most abased yet the glory of his deitie abode fyrme and sounde although it were hyd from
It was better by this déede to admonish the Disciples what the power of faith was that they mighte craue the same than to expounde what this déede did signify mistically But these wordes which we reade here are as muche in effecte as if Christ should haue said Meruayle not without reason at that which was done but knowe and vnderstāde ye whereby it was done namely by the power of God but and if ye woulde haue the same to appere vnto you haue confidence in God as saith the Euangeliste Marke We are saide to haue confidence in God when we haue respecte to God alone C. And do promise vnto our selues loke for those things at the handes of God whereof wee haue nede Faythe therefore is not a confused opinion of God but a certaine persuasion as cōcerning the promises of God. And doubt not E. The Euangeliste Marke hath And doubteth not in his harte And as it were declaring what it is to doubte he addeth by and by sayinge But shall beleue that those thinges which he saithe shall come to passe whatsoeuer he saythe he shall haue Where doubtinge is there faythe is wantyng And there is no accesse vnto God without fayth when wee do certainlye determine to haue our prayers hearde of God and do doubte nothynge of this matter But if ye shall say to this mountaine C. Christ dothe not here teache that hilles maye be remoued but sheweth onelye the certainety of faith They which cleaue vnto the Lorde by a sure and vndoubted faith are able the Lorde when he séeth good aydinge them to do that which semeth impossible to fleshe A. Reade the seuentene chapter goinge before where Christ teacheth the self same thing 22. And all things that ye aske in praier if ye beleue ye shall receiue them And all thinges that ye shall aske in prayer C. Because faith if there be any at all bursteth forth into prayers and pearceth euen to the treasurs of the grace of God which are declared by the worde to enioye them therefore Christe ioyneth prayer to faith For if he shoulde haue saide that we shall haue whatsoeuer we wishe for faithe mighte seeme to some imperiouse or to secure Wherefore Christ doth shewe that they do treuly beleue which bearing them selues bolde of his goodnes and promises do humblely flee vnto him A. Therefore the Euangeliste Marke as it were expounding what it is to beleue wrote saying and shal not doubte in his harte but shal beleue that those thinges which he saith shall come to passe whatsoeuer he sayth he shall haue Therefore I say vnto you what thinges soeuer ye desyre when ye praye beleue that ye receyue them and ye shall haue them C. This place serueth very well to expresse and set forthe the force and nature of faythe namely because the certainty and assurance resteth in the goodnes of GOD whiche putteth awaye all doubte For Christ doth not acknowledge any to beleue but those whiche do vndoubtedlye persuade them selues that God is fauorable vnto them and doubte not but that he will graunte whatsoeuer they aske Whereby we may see howe diuelishelye Papistes were bewitched whiche affirme that we ought to doubte of oure saluation yea they saye that it is foolishe presumption if we persuading oure selues of the fauore of God towardes vs dare presente oure selues before hym And yet treuly the Apostell Paule dothe speciallye commende this benefite of Christe because by fayth in hym we haue bouldnes and confidence to come vnto god Furthermore this place teacheth that the true example of faith is contayned in prayers If anye man do obiecte these petitions were neuer hearde of that mountaines shoulde caste themselues into the sea we may easely aunswer that Christe did not geue liberty to the fonde and vnlawfull requestes of men when he ioyneth prayers to the rule of fayth For so it is necessary that the spirite of God do bringe into obedience all our affectiōs being bridled by the word of god Oure sauiour Christ doth require and vndoubted faith trust of praier with out wauering But how shall the mind of manne conceiue the same but by the worde of god We se therfore now that our Sauiour Christe dothe promise nothing to his Disciples excepte they kepe them selues within the limits of his diuine will. A. Hereupon the Apostell Saint Ihon saith This is the trust that we haue to Godwardes that if we aske any thinge of him according to his wyll he heareth vs. 23. And when he was come into the tēple the chefe Priestes and elders of the people came vnto him as he was teachinge and saide By what authority doeste thou these thinges and who gaue thee this authority And vvhen he vvas come into the Temple Bu. Christe oure Sauiour before as he bare the office of a Kinge expulsed and caste oute of the Temple all those that bought and soulde in the same and now according to his priestly office also he teacheth the people in the Temple fulfilling both the office of a priest and a king together This thing did greatly burne and vexe the mindes of the chefe priestes and elders M. For these men sawe the greate glory of his miracle and the feruente affection of the people towarde Christ they felte and perceiued a certaine authoritie of the teacher of hym which purged the temple by all the which thinges they looked for nothinge but for the contempte of his authoritye and power and the obscuration of his wanted glorye C. But because their other counsells and deuises had not prospered and taken effecte and their practises by the whiche they wente aboute to resiste hym beinge manifeste nowe they go about to proue if peraduēture they might put him from the office of teachinge They seme not to doubte of the doctrine it selfe whether it were true or false the proofe wherof they had oftē times alreadye in vaine attempted neyther durste they reprehende the glorye of the miracles because he alwayes set forth the diuine power of God but by an other way they go about to reproche him namelye by mouinge a controuersy or doubte as concerninge his callinge and commandemente M. They sawe that he hadde neyther any principall or priestly forme or shewe of power as touchinge this worlde which did these great wajghty matters the which if any man do without authoritye he is worthelye counted rashe and seditiouse They come therefore with a greate apparance and oftentation of power demaundinge by what authoritye he dothe that which he dothe For they thoughte by this question they mighte conuince hym eyther as a blasphemer if he saide that he did these thindes by the power of God seing he was a man or els as a seditiouse personne if he aunswered that he vsed his owne authority They dispute not therfore as concerning his doctrine as we sayd euē nowe but as concerning formalitye as we terme it as if they should haue saide Although thy doctrine be
oure duety vnto men we do also oure duety towardes God. But Christe applying his wordes to the capascity of the people thought it sufficiente to make a difference betwene the spirituall kingdome of God and pollitique order and the state of this presente lyfe Wherefore this difference must be had that seinge the Lorde wil be the only ruler and lawmaker to gouern the soules of mē we must not seke for a rule of worshipping him frō any other thing than frō his worde we must abide in the only pure worship which he hath there prescribed that the power of the swerde lawes iudgements do hinder nothing at all but that the worship of God maye remaine whole and sounde amongest vs M. Therfore that whiche partaineth to the earth belongeth as righte vnto Cesar and that which pertaineth to religiō belongeth vnto god In earth wee haue the image of Cesar in money which teacheth what we owe vnto Cesar Againe in our minde we beare the seale of Christ of the holy ghost beinge sealed by baptisme and ingraued also by the name of Christ whereby wee are taughte what we owe vnto god God doth not cōmande vs to withholde from Cesar those things that are dewe to Cesar it were amost wicked vngodly acte if Cesar woulde not suffer those thinges to be geuen to God which are dewe vnto him but take them to him selfe C Nowe this doctrine may serue for a general admonition that euery man accordinge to his calling may geue that deuty which is dewe to all men as the children honor to their parents seruants submission to their masters subiectes obedience to the hyer powers that all men may liue according to the rule of charity and that God may haue that which belongeth vnto him Therfore the somme of this place is because they are rebells vnto God which despise pollitique order gouernment we muste note that obedience towardes princes magistrates is ioyned with the worship and feare of God but againe if princes vsurpe vnto them selues the righte which belongeth vnto God we must not obey them but submit our neckes rather to the blocke Bu. Wherefore if a heathē wicked magistrate must not be resisted muche lesse ought we to resist a godly Christiā magistrate Let therefore all wicked Anabaptistes take héede al such also which ouerthrowe pollitike gouernment what they teache and go about 22. VVhen they had heard these words they merueiled and lefte him and wente their waye VVhen they had heard these vvordes they merueiled B. The enemies of the trueth do here merueyle at the great wisedome and experience of Christ but they are nothing at all moued to tourne themselues vnto God by faith And lefte hym and vvent their vvaye C Here also it appereth howe God doth frustrate bring to naughte the wicked practises and deuises of his enemis neither doth he onelye deceiue their expectation and hope but dothe also geue them the repulse with shame It commeth to passe some times that the wicked althoughe they be ouercome yet notwithstanding they ceasse not to make exclamation but althoughe their wantonnes bee vnbrideled whiche resiste the worde of God yet for all that God hath so many victories in his hand that he will triumphe ouer them and ouer Sathan their heade also But in this answer Christe goeth about specially to manifest and set forthe his glory when he constrained his enemis to departe with ignominy shame A. Let vs therfore acknowledge this sentence of Solomon to bee moste true when he saith There is no wisdome nor prudence nor counsel against the Lord 23. The same daye came to him the Saduceis which saye that there is no resurrection and asked him sayinge The same daye came to him C. Wee do see here how Sathan gathereth together al the wicked whiche els are at contenciō among themselues to resist the trueth of god For although there were dedly disagréement betwene these two sectes yet notwithstanding they conspire together against Christ that it might not displease the Pharises to haue their doctrine resisted in the persone of Christ Euenso at this daye we sée all the armys of Sathan although at all other times they be one cōtrary to an other yet notwithstāding to arise on euery syde against Christ And the Papistes also do burne with such mortal hatred against Christ his Gospell that they wil willingly suffer Libertines Epicures such kinde of monstrouse Heretiques so that to destroye the Gospell they may vse their helpes To be shorte we sée that they wente out on euery side such as sought to bēde their force against Christ they did this because euery one of the hated the lighte of sounde perfecte doctrine But the Saduces propounde a questiō vnto Christ that by the shewe of absurdity thei might either make him partaker of the error or els that if he did disagrée they might defame him make him a mocking stocke among the rude vnlearned multitude And it may be truly that they were wonte with the same cauill to vexe and moleste the Pharises but nowe they laye the same grinne or snare for Christe M After therfore that the Phariseys had done nothinge againste Christe the Saduces come to assaye if they coulde bring that to passe which the Scribes and Phariseis before them had sought for VVhich say that there is no resurrection A. As concerning this secte of Saduces reade the chapter going before C. But the Euangeliste Luke witnesseth that they denyed not onely the last resurrection of the fleshe but the immortalitye also of the soule And certainly if the doctrine of the Scripture be wel wayed the lyfe of the soule without the hope of resurrection is but a mere dreame God dothe not so pronounce the soules to be frée from death as thoughe alredye they were in possession of the presente glorye and beatitude but he suspendeth theyr hope vntill the last daye We graunte truely that the Philosophers to whome the resurrection of the fleshe was vnknowne disputed muche about the immortal essence of the soule but they speake so rashly and vnaduisedly of the state of the lyfe to come that their writtings are of no waighte But seinge the holy scripture doth declare that the spiritual life doth depende vpon the hope of the resurrection and that the soules being dissolued from the bodies do thyther departe whosoeuer taketh away the resurrectiō he doth also spoile the soules of immortallity Moreouer hereby we maye perceaue the horrible cōfusion of the Iewish Church in that the chefe heades and professors of religion toke awaye the hope of the life to come that men after the death of the bodye differ nothinge from brute beasts They did not for al this deny but the men ought to liue iustly godly neither were they so prophane and heathenishe that they accounted the worship of God to be prophane superfluouse but they rather affirmed that God was
compendium and short summe that God had not respect in the commaundementes of the lawe what men coulde do but what they ought to do For in this infirmity of the fleshe it cannot be that the perfecte loue of God should obtaine the kingdome for wee knowe howe prone all the sences of our minde are to vanity B. C. Wherby we gather that all mortall men were farre from perfect righteousnes and that there was no sinfull man neyther shal be which hath not offended in either of both namelye either in makinge accompte of one onelye God or in louinge of hym or els in both whē as ther is none which at some time hath not wauered in the faith and ioyned other thinges in equall loue with god C. Lastly here wee learne that god careth not for the outward shew of workes but specially requireth the inwarde affection that good fruites maye springe from the roote 38. This is the first and greatest commaundement A. Hée meaneth that all the commaundementes of the first table are comprehēded in this commaundement 39. And the seconde is like vnto it Thou shalt loue thy neighbour as thy selfe And the seconde is like to it M. Hee calleth it seconde in order because to loue God before our neighboure is first in order C. For the worship of God hath the first place Hée sayth that it is like to the first because it hath some affinity and agreement with the first or rather because it dependeth of that For seing euery man is addicted and geuen to himselfe true charity shal neuer abyde betwene neighbour and neighboure but whereas the loue of God abydeth It is a counterfeit loue with the which the children of this world loue one another because euerye one hath care for his owne profite Againe it is impossible for the loue of God to raygne but the same shall breede and ingender brotherly loue betweene man and mā B C. Othersome will say that it is therefore like to the first both because in eache of them the true and perfecte affection of loue is commaunded and also because as loue is heade of all those thinges which are due vnto God which are shortly comprehended in that commaūdement that wée loue God with all oure harte c. Euen so also the loue of oure neighbour is the head of all those things which are due and belonginge to oure neighboure which are comprehended in this commaundement Loue thy neighbour as thy selfe And this is that which they say the Apostle writ in the thirtene to the Romaynes and fift to the Galathians Thou shalt loue thy neighboure This woord neighbour doth not onely signifye kinsmenne and frendes or suche which are ioyned to vs by som affinity but those also which are vnknowne to vs and our ennemies whom Christ commaundeth vs to loue in another place C. For we come all of one being made after the Image and likenes of God neither is ther any man so barbarous or base but hee is ioyned vnto vs in this knot which is inuiolable and holy and cānot be abolished by the wickednes of any man All mankinde must be imbraced by one affection of loue there oughte to be no difference betwene the barbarous and Scithian betweene the worthye and vnworthye betweene the frende and ennemy because all are one in Christ Iesus and they are to be considered in God not in themselues From the which way if we decline it is no marueile if wée be intangled in many errors Neither can wée herevppon denye but the more a man is neere vnto vs the more we ought to helpe him For this the nature of man it selfe bringeth to passe that the more they are knit together eyther by the bonde of kinred familiarity or affinity the more they are prest and ready to do them good A. Also wee are bounde accordinge to the rule of S Paule to loue those sainctes faith full men in whom the repayred Image of God shyneth more than such as beare the ymage of the deuill the Prince of this world though they be our nye kinsmen For hee sayth Let not to do good to all men but specially to them of the househould of fayth Euen as thy selfe C. Whē Moyses the mā of God commaunded vs to loue our neighboures as our selues hee mente not to set the loue of our selues in the first place as thoughe euerye man shoulde loue himselfe first and then his neighbour as the Sorbonicall Sophisters do cauill But seinge wee are to muche addicted to our selues Moyses going about to reforme this vyce commaundeth vs to geeue the like and same loue to our neighboures that wee geeue to oure selues euen as if he had forbidden al men to neglect others and to haue a care for themselues because loue ioyneth all men into one body And goinge about also to correcte Philautian or selfe-loue which seperateth one man from another hée reduceth all men to common society and mutuall loue Therefore wée are not here taught how to loue our selues But hee teacheth vs this As euery man is wont to loue himselfe so let him loue also his neighboure And whereas the affection of loue was wōt to remaine in vs by a naturall corruption he sheweth nowe that it muste be otherwise that wée mighte haue no lesse desier and care to benefite our neighboures than oure selues Whereby we gather that Paule doth not without good cause call loue the bonde of perfection and in another place the fulfilling of the lawe because all the commaundementes of the seconde table are referred to the same Bu. The Euāgelist Marke addeth that to loue a mans neighbour as himselfe is a greater thing then all burnt offeringes and sacrifices For these thynges were neuer acceptable to the trewe lyuinge and eternall God without faith and loue as we haue already declared in the fifthe chapter goinge before Nowe if we gather al these thinges into a compendium and shorte somme we shall see that the lorde hathe taught vs that in fewe words which the whole scripture discourseth of at large namelye that there is one God onely in substaunce that this God is oure God whiche woulde vs well whiche loueth vs and seketh to saue vs And that this God ought to be loued and worshiped of vs for him selfe as the father lorde and chiefe felicitie and that euerye man also must be loued for Goddes sake and that so vnfaynedly as wee loue our selues and as Christe hath loued vs. 40 In these two cōmaundementes hang all the lawe and the prophetes C. Howe the lawe and the prophetes do depende vppon these twoo commaundementes reade the seuenth chapter going before What so euer is taughte in the lawe and the prophetes as concernynge the doctrine of lyfe is fulfylled of them whiche loue God and theyr neyghboure A After these thynges the Euangelyst Marke addeth that a Scribe aunswered Christ sayinge Well maister thou hast saide the truethe for there is one God and there is none but hee 41 VVhile
commaunded but that all men do depende onely of the woordes of Christe The Apostell Paule speaketh almost in the same sence when he teacheth that men doe rashely iudge one of an other because all men are brethren and must all be brought before the tribunall seate of Christ 9. And call no man your father vppon the earthe for one is youre father whiche is in heauen And call no man your father B. Christ doth not here prohibite or take awaie the bare appellation of father seinge he voutchsafeth himselfe to geue that name to our carnal progenitours commaunding vs to do good vnto our father and mothers for he séeketh to take awaye from vs the faith and truste no the bare appellacion C. So that he challengeth to GOD the honor of a father in the same sence almost by the which euen now he affirmed him selfe to be the onely master For men did not take this name of father vnto them selues but it was geuen vnto them by god Wherfore it is not only mēte that we cal those that begot vs our fathers in earthe but it is also a wickednes to depriue thē of this honor Neither is that distinctiō which some bring of any force or to be estemed that those men which beget children are fathers after the fleshe that God is only the father after the spirit Wee graunt truely that God is thus distinguished from mē as appereth in the twelueth chapt of S. Paule to the Hebrewes But seinge that S. Paule calleth himselfe a spiritual father we must sée how the same agréeth with the words of Christe Therefore the true sence of this place is that the honor of a father is falselye attributed vnto men if it do obscure the glory of God this is done so oftē as a mortall mā is thought to bee of himselfe a father alone God set aperte when as all the degrées of kynred do depend vpon God alon by Christe and do so agrée together that God alone is properly the father of all B. Christ therfore woulde haue vs all to acknowledge one God our father in heauen at whose hāds only we should looke for all care and prouidence of foode and also the true inheritance of euerlastinge life beinge assured that he doth acknowledge vs for his sons and heires 10. Neither be ye called masters for one is your master euen Christe Neither be ye called masters C. This sentēce as concernynge the mastership of Christ is therefore repeted twyse that wee mighte knowe that this is the lawefull order if God be ruler of all men haue the fatherlyke righte and gouernment and if Christe make all men subiecte to his doctrine and to be his Disciples euē as it is sayd in an other place that Christ is the only heade of the Churche because it is mete that the whole bodye be subiecte and obedient vnto hym B. This sentence is also repeated because the desyer of honor and excellency hath taken to deepe roote in the hartes of men For so soone as God hath brought any indifferent thinge to passe by vs or if he haue endewed vs with a smale gyfte wee are by and by proude therof and exalte oure selues aboue other men A. Wherefore he doth exhort vs againe againe that wee seeke with all our might to put awaye this pestiferous and deadly disease ambition To the which effecte also the sentence following appertaineth 11. Hee that is greatest amonge you shal be your seruaunt C. This short sentence declareth the Christe did not Sophistically contende about wordes but that he had rather respect vnto the matter least that anye man forgettinge his order and state shoulde vsurpe more vnto himselfe than were meete Hee pronounceth therefore that the greatest dignitye in the Churche is not rule and empyre but ministery and seruice Whosoeuer keepeth himselfe in this measure taketh nothinge neyther from God nor from Christ what title or name soeuer hee be adorned with Euen as also power is in vaine counterfeyted with the title of a seruaunt which derogateth from the maistership and honour of Christe For what doth it profite that the Pope oppressinge the miserable mindes of men with cruell and tyrannicall lawes calleth himselfe the seruaunt of the seruaunts of God But as Christ standeth not vppon callinges and voyces euen so hee cōmaundeth this thinge precisely to his Disciples that they aspyre not hyer than that they maye equally maintaine brotherly fellowshippe vnder their heauenlye father and that they which are in honour mighte humble themselues to serue others And althoughe this doctrine of Christ doth specially belonge to the Apostles of Christ yet notwithstāding it appertaineth to al estates yea to those also which are in publique matters that euerye one which is in office might know that hee is a seruaunt and mynister Hee which desyereth onely an office or name or glorye or gaine is not led by the spirite of God. But hee whiche taketh an office with greate faith and diligence and serueth others in loue if honour and prayse followe this man let no man condemne him yet notwythstandynge hee muste not seeke for glorye A. but geeue all glory to GOD alone 12. But whosoeuer exalteth hymselfe shal be broughte lowe but hee that humbleth himselfe shal be exalted Z. Hee exalteth himselfe whiche eyther attributeth to much to himselfe or whiche woulde appeare or els whiche vsurpeth somewhat to himselfe by a secrete opinion And contrarye wise hee humbleth himselfe which reputeth himselfe as nothinge before God whiche acknowledgeth that hee hath nothinge of his owne but all thinges of God and whiche sheeweth hymselfe gentle and louinge towardes all men For wherevppon commeth arrogancye crueltye and contempte of oure brethren but onelye by a wronge and false opinion that wee haue conceiued of oure selues Submit your selues saith Saint Peter one to another knit your selues together in lowlynes of minde For God resisteth the proude and geueth grace to the humble And S. Iames sayth Humble your selues before God and he will exalt you C. The Scripture is full of such testimonyes that God is an ennemye vnto them which desier to exalte themselues For this is pride to glory in the giftes of God as though there were in oure selues a worthynes whiche mighte for our owne deserte extoll vs euen as humillitye also oughte not onelye to be thought an outwarde lowlines but a true and inwarde emptyinge and abasinge of the minde acknowledginge our owne infirmitye and knowinge that wee do excell onelye by the grace of god The Euangelist Luke maketh mencion that the Lord repeted this sentence twise at other places as in the fourtene Chapter where hee teacheth them modestye which preased to the hyest roomes at the feaste and in the eighteene Chapter where hee correcteth the arrogancye of certaine which seemed vnto themselues iuste and despysed others to whom also hee propounded the parable of the Pharisey and the Publicane By these it appeareth that this
howe they were foreshewed to thys people by Moyses reade the syxe and twenty chapiter of Leuiticus And hongar B. As concerninge the hongar whiche preuayled at Hierusalem in so muche that manye were consumed by the same reade the seconde chapiter of the twenty booke of the Antiquities of the Iewes We doe reade also that great hongar wa prohecied by Agabus to come throughout the whole earthe which happened in Claudius Caesars time Wherupon Paule and Barnabas tooke almes and reliefe of the Gentyles to carry to the brethren that dwelte in Iewry Hereby euery man may see that Iudea or Iury was specially afflicted wih hongar peraduenture by reason of other calamities with the whiche it was almoste destroyed So we must vnderstande also that manye other euels as warres pestilence earthquakes and greate signes from heauen were specially shewed vppon this countrey because the Lord shewed by this place specially the calamities of this nation to come C. The Euangeliste Luke addeth earthequakes and signes from heauen Of the whiche thynges although there bee no certayne history to be seene yet notwithstandynge it is sufficient that the same were foreshewed of Christe A. Iosephus truely dothe shewe of certayne thinges whiche doe agree with these woordes as it shoulde seeme of our Sauiour Christe B. For a whole yeres space before the destruction came the men of the cittie sawe a signe in the heauen ouer the cittie like to a swearde at nyne of the clock in the nyghte there shyned a lyghte in the temple more bryghte and clere then the daye In the ayre were seene men fighting together and in the temple a voyce was hearde sayinge let vs gooe hence and suche lyke 6 All these are the beginninges of sorrowes C. Because Christe knewe howe obstinate the mallyce of the worlde should bee Hee addeth agayne that these thinges are but the beginninges of sorrowes not that the faythfull shoulde kyll them selues with sorrowe and griefe who alwayes haue consolation in aduersitie and trouble but rather that they myght prepare them selues to the pacience of longe tyme B. As if he shoulde saye let no man thynke that the wrathe and vengeaunce of God is satisfied by these plagues which in dede are greuous and although they bee horrible and feareful yet notwithstanding they shall seme lighte if they be compared with those that shall followe wherefore when ye see these thinges beginne ye ought to be farre from trouble of mynde that ye may be armed and throughly prepared against greater miseries and calamities These thynges specially pertayne to the Iewes whiche loked for their Messias by whome they might bee deliuered from all euel whome he would haue to thinke that these greuous calamities are beginninges only to thē of more greuous plages 9 Then shall they put you to trouble and shall kill you and ye shall be hated of all nations for my names sake Then shall they put you to trouble C. Nowe Christe admonisheth his disciples of an other kinde of temptation by the which beside the common and generall afflictions their faith should be tried and the temptation is this that they shoulde bee hated and detested of the whole worlde Bu. Of these persecutions he spake before in the .x. chap. but because that tyme was at hande hee thought good to rippe vp this thing agayn vnto them A. to the ende they might prepare them selues in due tyme to beare those persecutions C. This thing of it selfe is soroweful and heauy to the sonnes of God to suffer lyke affliction with the wicked reprobate and contemners of God and to be subiecte to the same punishementes which are layde vpon them for their wickednes But this semeth to be farther a great deale from iustice namely to bee sore oppressed with greuous euels from the whiche the wicked are free But euen as the wheate with the chaffe beinge firste threasshed with the steale is brought afterward to the myll and is there beaten and grounde to meale euen so God doth not only afflicte his children with the wicked but doth also chasten them more thā others with the crosse that they may seme more miserable than other sorte of men But Christ properly speaketh here of afflictiōs whiche the Apostels should suffer for the Gospell For although it bee true that the Apostell Paule sayeth that those whome God hath chosen he hath ordeined also to beare the crosse that they should be like fashioned to the shape of his sonne yet notwithstanding he hath not marked al those with this singuler marke that thei should suffer persecution of the enemies of the Gospell As concerninge this kynde of crosse Christe nowe speaketh affirming it to be necessary that the faithful suffer them selues gladly to be hated of the wicked to be reproched and despised for the testimony of the Gospell For he would haue his disciples admonished that the doctrine of the Gospell whereof thei should be messengers and witnesses should neuer be plausible or acceptable to the world euen as he had declared vnto them before M. Therefore Christe maketh aunswere to his Apostles of an other matter than that whiche they demaūded For they asked him of the kingdome and glory but he speaketh vnto them of persecution of crosse of ignomini and of greuous offences of many which should fal from the faith receiued of the daungers of false Apostles and false Prophetes The Euangeliste Luke as it were expounding the wordes of Mathew hathe But before all these thinges they shall laye handes on you and as Marke saithe shall persecute you As if he should say But before all the said calamities do afflicte the Iewes euen then when ye preache the Gospel shal thei persecute you This persecution they felte immediatly after the death of Steuen the whiche Paule preferred as appeareth in the Actes of the Apostles Afterwarde Herode the king wēt about to afflicte the church and killed Iames and put Peter in prison The whiche persecutions Paule felte as well of the Iewes as of the Gentiles as may appeare by his owne testimony both in the Actes of the Apostles also in his epistles Our Sauiour Christe truly in this place spake of nothinge to this disciples whereof thei haue not felt And shall kill you A. The world suche is the ingratitude and blyndenes therof can not abide the faithful preachers of the truthe of the whiche matter there is a reason rendered vnto vs in the seuēth of Iohn And ye shal be hated of al nations C. He shewed that they must not contende only with a fewe enemies but he saith that whethersoeuer they shall come all nations shall hate and abhorre them But this was an incredible and straunge thing that the name of the sonne of God whiche was able to strike and pearce of his owne force the strongest and stoutest mindes of mē should be so infamous and odious that it shoulde make all the professors worshippers therof to be hated Therefore
nie at hande euen so ye c. C. By the whiche woordes Chryste dothe not onely meane that the perturbation and trouble before mentyoned is as certayne a signe of his commynge as the grenenesse and buddynge of the tree is a sure token that sommer is at hande but doth also note a further matter For as the tree beinge stayed and bounde a longe whyle by the harde and byndinge rigour of the frost beginneth neuerthelesse in his tyme to budde and brynge forthe fruite euen soo his Church although it be bonde and staied for a season by the sharpe and cruell stormes of persecution yet notwithstaÌ„dynge in dewe tyme it shall bring forthe his fruite to the glory of god For as the internall sappe and moysture whiche is in euery parte of the floryshinge tree by his force doth mollifie renouate restore and reuiue that whiche was before dead and decayed euen so the Lorde by the internall and secrete woorkynge of his holy spirite maketh the corruption of man to beare and brynge forthe that fruite whiche he coulde not elles beare Wherfore the somme of Christes wordes is that we shoulde not be dismayed at the weake estate and externall shewe of the Churche but rather that we shold hope for the glorye whiche the Lorde by the crosse and trybulation hath prepared For that whiche Paule affirmeth of euery partycular member must be fulfylled in the whole body for thoughe our outwarde man perishe yet is the inwarde man renewed day by day c. 33 Euen so ye when ye se these thynges come to passe vnderstande that he is nye euen at the doores Euen so ye vvhen ye see these thinges Bu. As sommer is not come by and by so sone as we see the buddes of the fygge tree but fyrst the bud cometh then the blossome then the leafe then the figge and last of all the rypenesse of the same euen so wée muste vnderstande that all those thynges whereof Christe hathe spoken shall not come at the fyrste but by degrees in order that when we se the beginning we doubte not but that the middest wyll come shortely after and when the midst is come that we thyncke it not long vntyll the ende by fynished Euenso when the disciples of Christ sawe that manye at the fyrst exalted them selues for Christes seduced many they knew streight way that warres and rumors of warres wold followe yet notwithstandyng that Hierusalem shoulde not be destroyed immediately but that they shoulde fyrste suffer many persecutions and the Gospell be preached euery where And then they looked for the desolation of the holy citie and after that that many false prophetes and false Christes shoulde preuaile and so orderly they knewe that the ende of the worlde should come In like manner when we knowe that manye of those thinges whereof the lorde hath spoken here come to passe we ought to acknowledge that the kyngedome of god and the day of the lord is eueÌ„ at the dozes and therefore to be loked for by framing oure selues with diligence to godlynesse and vertue For if wee followe the estymation of God as in these thynges wée muste a thousande yeres with vs are before hym as one daye yea as a watche in the nyghte Vnderstande that he is nye euen at the doores C. That which Mathewe here speaketh obscurely the Euangeliste Luke more plainlye expoundeth sayinge that the kingdome of god is nie eueÌ„ at the dores And this place the kingdome of God as often times in other places is so called not of his beginniÌ„g but of his perfectioÌ„ and that accordinge to their vnderstandinge whome Christe taughte For they did not apprehende the kyngdome of God in the Gospel in the peace ioye of faith in spirituall righteousnes but they sought for that blessed reste and glorye which is hyd vnder hope vntill the laste daye Bu. It is sayd to be at the dores by an allegory because it is at hand A. So S. Iames saith Beholde the Iudge standeth before the gate 34. Verely I saye vnto you this generation shall not passe tyll all these thinges be done Verely I say vnto you Bu. Leaste any man shoulde doubte in anye pointe of these thinges or esteme them as vaine threateninges and therefore to be despysed he dothe confirme that whiche went before as coÌ„cerning the calamities to come like a Prophete with an oathe sayinge Verely I saye vnto you This generation shall not passe C. Although oure Sauioure Christe vseth a vniuersall note yet notwithstandinge he dothe not speake generally of all the miseries of the Churche but doth simplely teache that before one age or generation be â—…oon out whatsoeuer he had spoken as concerning the destruciton of the temple should be proued by the euente and successe For within fyfty yeares after the Citty was beseged the temple destroyed the whole contrye wasted and spoyled the worlde shewed it selfe obstinate against God cruel madnes also waxed whote to take awaye the doctrine of saluatioÌ„ there arose false teachers whiche peruerted the syncere Gospell with their lyes Religion by wonderfull meanes shaken all the company of the godly was miserablely vexed and molested And althoughe a longe time after the same mischiefes continued in like order continuallye yet notwithstanding it was truely saide of Christe that before one generation was ended the faithful should perceiue in very dede and by plaine experience how truely he had prophesyed of these thinges for the Apostels suffered the like that the blessed martyrs and saints suffer at this day For it was not the purpose of Christe to promise to his Disciples the ende of calamitys to be within a shorte time because if he had so done he shoulde haue beene contrary to himselfe for that he had told theÌ„ before that the end was not yet come But he rather sekinge to confirme them in sufferance and pacience plainely telleth them that it pertayneth to the generation of their time The sence and meaning therefore of the place is this as if he should haue saide This prophesy is not of those euels whiche are a farre of the which the posterity shall sée that commeth long after but it is of those plages which are now at hande and that in one heape in so much that this age shal waÌ„te no parte thereof Therfore the Lorde heapinge all kinde of plages vppon one age did not exempte their posterity froÌ„ the same but onelye commaundeth his Disciples to be prepared constantlye to suffer all thinges 35 Heauen and earthe shal passe but my wordes shall not passe Heauen and earth shall passe A. This sentence is diuersly expounded B. Some will haue it an Hebrewe comparison as if a man should saye heauen and earthe shall sooner perishe than my woordes M. Other some referre the passing away of heauen and earth to the last daye in the whiche their transitory state shal be abolished A. Of the whiche the Apostel Paule writteth in many places C. But because ther is no doubt but that Christ
fealynge of oure infirmitye oughte not to staye vs from taking that in hand whereunto the Lorde doothe calle vs but it oughte rather to restrayne oure rashenesse leaste wée goe beyonde oure callinge It shoulde also stirre vs vp to Prayer that God whiche gaue vs power to beginne wel wil also geue grace to perseuere and goe forewarde And sate vvith the Seruauntes to see the ende A. Luke saithe that he sate with them by the fire as appeareth by these wordes And when they hadde kindeled a fire in the middest of the Pallaice and were sette downe togeather Peter also sate downe amonge them To see the ende Bee oulde here the Ende why Peter followed Christe namely that he mighte sée what woulde becomme of hym This Narration as concerninge Peter which oure Euangelist Mathew hath here begonne is ended in the thrée score and nienth verse folowinge In the meane tyme he writethe what was donne vnto Christe by Caiphas 59 The Chiefe Priestes and the Elders and all the Councell soughte False witnesse againste Iesus for to putte hym to Deathe The Chiefe Priestes and the Elders M. Mathewe sayde before that the Scribes and Elders of the people were gathered togeather in the House of Cayphas Nowe he describethe wherefore they were gathered togeather namely to consulte by a common Councell aboute the Deathe of Christe Soughte False vvitnes C. By theise woordes the Euangelistes doo note that the Priestes Scribes and Elders of the people wente aboute nothinge les then to enquire of the cause that the mater beeinge founde out they mighte minister vnto him iustice for thei had fully determined before to destroy Christ and nowe onely they seeke howe to oppresse him And it cannot be that equity shall take any place when the cause is not firste knowen Theire False and wicked Crueltye bewraiethe it selfe in that they seeke for False Witnesses A. S. Iohn saithe that Christe was demaunded as concernynge hys Disciples and his Doctrine by the hie Priest the which the other thrée haue omitted 60. But they founde none yea when many False VVitnesses came yet founde they none At the laste came twoo False VVitnesses and saide But they founde none B They did not gather a Councell that the cause of Christe might be knowen and that truth mighte take place but only to condemne him by False Testimonie and to deliuer him vp to Pilate to be slaine C. In the whiche they doo notably declare their Crueltye And where as they beeinge disappointed of theire hope doo persiste notwithstandinge in their wicked pourpose wée maye the better perceiue theire blinde obstinacie Therfore in that blind madnesse the Innocencie of the Sonne of God did shine notwithstanding that the Diuels them selues might know that an Innocent was put to death B. For the Lorde was so cleare not onely from all euill but also from all shewe of Euill that the whole coūsaile could finde no false witnesse to come in agaynst hym that they might haue any likelihoode or shew of Truthe Chiefely wee muste note this Innocencie of Christe not so mutche in this presente Publique Action as in that also whiche Pilate did as hereafter followethe I saye wée muste note this as the speciall Heade of oure Saluation and principall place and fruite of the Lordes Passion For it was méete that wee shoulde haue suche a Hye Prieste which is Holy Harmelesse Vndefiled and seperated from Sinnes that wée through him mighte be made the Rightuousnes whiche is allowed of god S. Marke hathe Many bare False Witnesse againste him but theire witnesses agreed not togeather At the laste came in tvvoo False A. False Testimonyes of other here mentioned by Mathewe are not spoken of by the other Euangelistes but are simply condemned of Falsehoode and vanity and the Testimonye of these menne is therefore brought foorthe because it hath somme shewe of Truthe 61. This Fellowe saide I am able to destroye the Temple of God and to builde it againe in three daies This Fellovve saide Howe are theise called False Witnesses seeinge wée reade that they saide nothinge but that whiche Christe spake C. But wee muste note that they are called False Witnesses not only which bringe foorthe a Lie made of nothynge but also whiche doo cauellingly peruerte those thinges whiche were trewely spoken and wreste them to a Faulte Of the which mater wée haue here an example as concernynge the Ruine and Newe Buildinge againe of the Temple Christe truely saide that when they had destroyed the Temple of hys Bodye he woulde rayse it agayne in thrée Dayes So that nowe the False Witnesses doo not deuise a newe Lye but doo depraue and misconstrue his woordes as though he woulde haue vsed somme Legierdumaine or craftie conueiance in building the Temple For he saide not I can destroye or I will destroye but Christe saide Destroye yée or if yee doo destroye attributing the destruction of the Temple vnto them not to him selfe Furthermore he said not This Temple made with handes but they beinge superstitious diuised it estéeminge the Temple made of Stoane to be more excellente and Holy then the Spirituall Temple whiche is a faithfull Soule And of that superstition spronge that Iewishe crueltie whiche not onely Christe fealt but the Prophetes also and S Steuen The same Superstition also raigneth at this daye To conclude he coulde not by righte be called the Destroyer of the Temple of God whiche destroyed not the Temple to the ende it mighte lie waste but that it mighte be better then it was before If thei did not beleue that he could make it better why did they beleue that he coulde destroie it in thrée daies seinge the same also was impossible to man Wherefore Marke saithe But yet their Witnesses agreed not togeather 62. And the Chiefe Priest arose and said vnto him Answearest thou nothing VVhy doo these beare VVitnesse againste thee And the Chiefe Prieste arose M. Although this Testimonye was not sufficiente to bringe Condemnation yet notwithstandinge the Hie Prieste for too mutche desire that he hadde to kille Christe coulde not pretermitte this with silence but risinge in hys Authoritie goeth aboute to exaggerate the matter and to make it more hainous C. But it is certayne that Christe helde hys peace when False Witnesses pressed hym not only because they were vnwoorthy of Confutation but also because he did not nowe séeke to be loused knowinge that hys houre was comme Notwithstandynge Cayphas tryumphethe because of hys silence as thoughe he helde his peace because he was ouercomme euen as they doo whose Consciences accuse them But the wickedness of Caiphas was the more in that he dissemblethe Christe not to be without faulte because false Witnesses doo stande againste him For that is the meaninge of this question VVhy doo these beare vvitnesse against thee As if he had saide Howe commeth it to passe that these menne comme agaynste thée but only that Conscience causeth them Neither are they thine enimies without a cause M. What notable wickednesse
the lord Iesus Christ but their own bellies and with swete preachinges and flatteringe wordes deceiue the hartes of the innocentes Reade also the .xi. chapter of the 1. epistell to the Corinthyans and the second chap. of the .2 epistell of S. Peter M. Here is to be noted the hypocrisie of the moonkes and begginge fryers whiche by their sheepes clothing haue deceyued the whole world and miserably haue spoyled the sheepe foulde of Chryst A. The whiche thinge I wolde to God the kinges princes of the whole worlde specially they whiche woulde be counted Christians woulde dyligentely way and consider For they by theyr bodely apparell by their gesture voyce external shewe do measure sanctimony symplycitie and honestie but in theyr mindes they are stout couetous cruell and maliciouse Neither do they seeke to do the worke of pietie and to profite their shéepe with wholsome counsell but rather to enriche them selues to fyll theyr belly and to disperse and spoile the flocke of Christ M. The manifeste and open comming of the wulfe can scarse be auoided without harme what shall then com to passe and what shall we loke for if he come priuily being couered with a shepes skyn surely great destruction murther and tyranny And althoughe a prophete geue almes lyberally and fast excedingly althoughe he preache feruentlye and leadeth an angelical lyfe yet for al that we muste not credite that whiche he teacheth altogether but we muste followe the counsell of S. Iohn proue the spyrite whether it be of god or no whervpō Christ addeth these wordes followinge 16 Ye shall knowe them by their fruites Do men gather grapes of thornes or figges of thystells Ye shall knovve them by M. He which saide before beware of rauening wulues sheweth now howe we shall knowe them Ye shal know them saith he by their fruites As if he should say ye shall not nede to doubt for they wyll bewray them selues C. for excepte this difference were put the authoritie of all teachers without exception might come in doubt For if any great danger be feared in teachers and no waye founde to auoide the same it must nedes be that all be suspectted there shall be no better remedy then to shut our eares against them all Chryste therfore to the ende he would not detract any reuerence from his Gospel and sincere ministers and teachers of the same cōmaundeth vs to iudge false prophetes by their woorkes or fruites Wherefore the Papistes are to shamelesse which because they woulde make vs to be enuied obiecte vnto vs the sayinge of Christ to beware of false prophetes and by theyr cryes they bring to passe that ignorante men for want of skill do rashely condēne vs But trewly who soeuer doth seeke to harken to the counsel of Christ it is necessary that he iudge wisely without parciallitie according to trueth and veritie We truely do not only willingly grant that false prophetes are to be taken heede of and eschewed but also diligently and sharpely we exhorte the simple that they will beware of them and auoide them Onely we admonyshe accordinge to the prescripte rule of Christe that they haue firste aright knowledge and iudgement leaste the simple in reiecting the woorde of God be ponished For betwene a parfect and iust commission and a preposterouse hatred there is greate difference But the Papistes very wickedly do abrogate the cōmaundement of Christ which bringinge in a wrong feare do fraye away miserable sowles from inquisition diligent circumspection Let this therfore be the first that those which by feare do reiecte or shonne the vnknowne doctrine do it amisse and not by the commaundement of Christ Now it restethe to see what fruites Christ assigneth whē he willeth vs to iudge of false prophetes by their fruites P. There are twoo maner of fruites euill opinions and euyll manners For alwaies heretiques haue some manifest wicked opinion which is impossible to happen into the churche of Christ They are deceyued there whiche restrayne these fruites to lyfe For whē as the moste wycked deceyuers do boasts them selues with saiued sanctimony and holynesse and with certayne pretenced shewes of an austere lyfe this examynate rule must nedes be vncertaine We cannot denie but that at the length hypocrisie will be knowne because there is nothynge more harde to be kepte secrete than the simulation of vertewe but yet Christ would not make his doctrine subiect to such an vniust and obscure iudgement that it mighte be measured by the lyfe of man Therfore vnder this worde fruites is conteined the manner forme of teachinge yea that is the special note to be considered For hereby Christ proueth that he is sente of God because he seketh not his owne glory but the glory of his father which sent him If any obiecte that few haue that gift of wisdome to discerne good fruites from euyll wee answere as we sayd euen nowe that the faithful are neuer destitute of the spirite of discretion when neede requireth In the meane time let vs remember that all doctrines oughte to be brought vnto the woorde of God and therfore in iudging false prophetes the analogy of faythe to beare the rule P Wherfore to the ende we may iudge aright of doctrine it is necessary that we kepe the rule that is the certaine and trew meaning of the scripture of al the articles of doctrine which playnely and manifestly may be shewed out of the scriptures of the prophetes Apostelles without the diminishinge of the scriptures Let the testimonies also of the churche of Christ be sought after the Apostels specially in those wryters whiche are well knowne to be pure that we may vnderstand the perpetuall vnitie of the Catholyke church that no false opinion without testimony warantyse sufficīent be brought into the churche Then let vs see what God hath geuen in charge to his prophetes to his apostels and ministers of his word because therby fydelitie and trueth may be discerned As for example if we set before our eies those thinges whiche saincte Paule hath wrytten as concerninge the duetie of a bishop that onely discription shall suffice to cōdemne the Pope Wherefore it is no marueyll if the Pope and his sacrificers go about to forbed the iudgement of false prophetes M. But who is so blynd that when he seeth the rapacitie and greedye desire to deuour knoweth not the wulf howe so euer hee be clothed in a sheepes skynne For Do men gather grapes on thornes By these Prouerbes whiche were then cōmonly vsed Christ doth proue and cōfirme that none can be deceyued of false prophetes but he whiche willingly will not se because good fruites do shew who are the seruantes of god deceitful fruites do shewe a false prophet euen as the fruite declareth the tree Bu. Euery tree in his kinde bringeth forth fruit euen so euery techer bringeth forth such doctrine as he hath cōceiued by the spirite Wherfore we must