the keyes C. Here our sauiour Christe beginneth nowe to intreate of the publike office or of the Apostelship the dignitie whereof is adorned with a double tytle for Christ sayth that the mynisters of the Gospell are as it were porters of the kingdome of heauen because they carry the keyes of the same and that is the fyrst Then he saith that they haue power to binde and louse not only in earth but also in heauen and this is the seconde This similitude of the keyes pertayneth very aptelye to the office of teachinge B. The Metaphor is herupon taken because the chiefe power of the house and of the cittie is in his power and rule whiche hath the chiefe custody vse of the keyes for that he maye let into the house or cittie whom he wil and seclude and kepe out whom he list Hereupon the lorde when he promysed to Eliakim the sonne of Helkia the seruaunte of kinge Ezechias the chiefe power in the kinges courte in Hierusalem he spake thus by the Prophete Esay The keye of the house of Dauid wyl I lay vppon his shulder so that he shall open and no man shall shut He shall shut no mā shal open For there he prophesied of this Eliakim speakinge of Sobna which was the chiefe gouernour of the kinges house thus In that day shall I cal my seruant Eliakim the sonne of Helkia And with thy garmentes wyll I clothe him with thy girdell will I strengthen hym thy power wil I commit into his hande and he shal be a father of such as dwel in Hierusalem in the house of Iuda The same metaphor the lord vsed in an other place saying Woo vnto you Lawyers for ye haue taken away the keie of knowledge ye entered not in your selues and them that came in ye forbad that is to say ye withstode the doctrine of the kingedome of God lest it shoulde be broughte out to thē that they mighte be partakers of the same C. Christ therefore sayth that the Scribes Phariseies which were interpretours of the law had the keye of knowledge or the key of the kingdome of heauen for we know that the gate of lyfe is opened no otherwise vnto vs then by the worde of God. Whereupon it followeth that the key is geuen into the hāde of the ministers therof Notwithstādinge it is demaūded why the lord promised that he wold geue that vnto Peter which he semed to haue geuē before at the making of the Apostels But this questiō is answered before where we said that the twelue were but forerunners for the time so that when they returned vnto Christe againe they had finished the race ende of their calling But after that Christe rose againe from death then they were apointed ordinary teachers of the church in this respecte this honor pertained vnto thē euer after Bu. Therfore he saith here I wil geue not I haue geuen He promiseth that he will geue the keies he geueth them not But after his resurrecttion he sayd vnto them Peace be vnto you As my father sent me euē so send I you also And whē he had said these woordes he breathed on them and saith vnto thē receyue ye the holy ghoste Who so euers synnes ye remit they are remitted vnto them And who so euers sinnes ye retayne they are retayned In the which wordes As my father sente me c. there is a cōparison not an equalitie For Christ was sent that he might be the redemption of the whole world the Apostels were not so sent but onely to preach But as Christ was sent of the father for the saluatiō of the whole world so the Apostels were sent to prech this saluation that they which beleue their preachinge might be saued as if he had heard Christ him selfe as he saith in another place He which heareth you heareth me Moreouer he saith not They shal be geuē but I will geue by the which words Christe challengeth all this power of the kingdome of heauen to him selfe as lord in so much that he might cōmyt the same to whom it pleased hym For here it maketh no great matter not only who receiueth but of whom any thing is receiued And vvhat so euer thou bindest in earthe C The seconde metaphor or symilitude pertayneth properlye to note the remyssion of synnes For Christe delyueringe vs by his Gospell from the euerlastinge paine of deathe louseth the snares and fetters of maledyction with the whiche we were held bounde Therfore he declareth that the doctrine of the Gospell was ordeyned to louse our bandes that being loused in earthe by the voice and testimony of mē we mighte also in deede be loused in heauen B. But this metaphor is taken of this that the Prophetes do preache that the office of christ is to louse peculiarly those that are bound So Christ him selfe speaketh vnto Paule sayinge I wyll sende thée to the Gentiles to open theyr eyes that they may be tourned from darkenes to lighte and from the power of Sathan vnto God that they maye receyue forgeuenesse of synnes and inheritance amonge those which are sanctified by faith Where he expoundeth that to be the power of the keyes which consisteth in the remission and retayninge of synnes Bu. The Apostelles did neuer after any other maner louse or binde As for example Repent you saith the Apostell Peter of your sinnes and be baptised euery one of you in the name of Iesus Christ for the remission of synnes and ye shall receiue the gifte of the holy ghoste Thus Peter vsed the keies that were cōmitted vnto hym thus he loused in earth promissynge remission of synnes by the woord of Christ to them that beleue Yea and Chryste ratified and confirmed this message and preachinge of Peter for to them that confessed theyr synne and trusted to his mercie he remytted as Peter had promysed Also the Iayler of the pryson sayde to Paule and Sylas Syrs what muste I do to be saued and they saide beleeue on the Lorde Iesus Christ and thou shalt be saued and all thy houssholde Beholde the Apostelles do louse him that is bounde forgeuyng hym his synnes and that by the keyes by the preachynge of the Gospell the whiche preachynge because he beleued the lord pronounceth him to be loused in heauen C. But because a greate many doo not onely wickedly reiecte the delyueraunce offered vnto them but also by theyr obstinacie do bryng more greuouse iudgemente to them selues the power of bindynge also and the commaundemente of the Gospell is geuen to the ministers Of the whiche matter we haue an example in the Actes of the Apostelles Bu. The Iewes saith sainct Luke were full of indignation and spake agaynste those thynges whiche were spoken of Paule raylinge on it Then Paule and Barnabas waxed bolde and said It was meete that the worde of God should first haue ben preached to you But seinge ye put it from you and
and incourage the disciples to constancie namely that although their faith was obscure and base yet notwithstandinge they were chosen of the Lord as the fyrste fruites that at the lengthe of that contemptible and base beginning a newe Church might spring and aryse which church shold be a conquerer euen against hel gates as we shal here an on I vvyll buyld my congregation M. The latten translation hathe Ecclesiam meam my Churche whiche is a Gréeke worde and signifieth a congregation or conuocatiō of people The which word the threscore ten interpretours vsed so often as in the olde testamente they red this woorde Cahal or Edah which two wordes signifie a congregation flocke or multitude As in the .xxii. Psalme In the myddeste of the congregation wyl I prayse thee And in the fyftene chapter of the boke of nombers there is mention made of this woorde congregation thre tymes at the leaste And in Deutronomye it is sayde Into the congregation of the lorde c. Moreouer in Exodus the foure and thirtie chapter we haue this woord congregation and in the seuenth Psalme The whiche woorde the threscore and ten interpretours sometime cal by the name of Synagogge and somtime by the name of Churche But in this place Christ calleth euery congregation flocke corporation and societie of faythefull men hys churche whom God hath chosen to euerlastinge life in the same saithe hope and loue of the spirite in what place of the world soeuer they be This Church was at all tymes as in the tyme of Adam Noe Abraham Isaac Iacob Moyses Dauid and in the tyme of al the Prophetes although it were but small There was a Churche of the Iewes and of the Gentiles and there is a Churche or congregation as yet at this day of the faythfull which beleue the same saluation and remission of synnes by Christ althoughe hee was made man and suffered There hath bene alwaies but one Churche the headde whereof is Christ as the Apostel Paule teachethe in his epistell to the Ephesians Oftentimes the Church is taken for the Seniors of the Church as in this place If he beare not them tell the Church if he heare not the Churche let let him be vnto thee as an Ethnike or a Publicane M. Let them therefore see which at this day boast and glorye in the title of the Churche beinge in dede ennemies of the Church what head they haue and of whose congregation they are mēbers The woulfe loueth the shepefoldes but not as a shepe not as the pastor but as a wulfe We must also note this that Christe saide not to Peter I will builde thy Churche but my Churche that we may know the church to belōg to Christ and not to Peter For Peter is not lorde of the Churche but Christ Christ saithe that his shepe are euery where And the Apostels call those that are Christiās the flocke of the lord not their owne flocke they acknowledge them selues to be mynisters and not lordes Herupon the Apostell exhorted the byshops to raigne ouer their flocke not as lordes but as geuers of good insaumple to their flocke The church therfore belongeth to Christ not vnto any one man It is geuen to him of the father of whom as a sonne he hath receiued al thinges with ful power And then beyonde the right of the fyrste begotten be redemed his Church or inheritance with a greate price euen with his own preciouse bloud And in an other place it is saide Ye are boughte with a great price be not therefore the seruantes of men Also in an other place Christ dyed for all men that they whiche lyue might not liue vnto thē selues but vnto hym which died for them And again No man liueth to him selfe and no man dyeth vnto him self for whether we liue or die we are the lordes for Christe dyed rose againe that he might be lorde bothe of the quicke and the deade They greatly erre therefore whiche seke for rule in the flocke and congregation of the lorde and also whiche refusynge to submytte them selues to the power and domynion of Chryst laye their heades vnder the feete of men And the gates of hell shall not prevaile against it Z. The gates of Citties for the moste parte are very stronge and haue percullices to set before them C. Therfore by the name of Gates all kynd of force and munition is noted Z. and by hel Gates all Satanicall and deuelishe power is to be vnderstode These promises are great and moste firme whiche do pacifie and comforte the consciences of the faythful when they consider them selues to be so setteled and graunted that they knowe for a suertie howe they are able to resist all the power of Sathan Accordynge to the saying of saincte Paule There is no condemnatiō to those that are in Christe Iesu And If God be with vs who can be agaynst vs who spared not his owne sonne but gaue hym for vs howe then should he not with hym geue vs all thinges Who shall saye any thynge to the charge of Goddes electe c. C. Althoughe the pronoune it may be referred eyther to the rocke to fayth or to the Churche yet notwithstandynge the latter sence doth better agree namely that the firme state of the Church shal stande immoueable and inuincible against all the power of Sathan and that because the treweth of God shall for euer indure Also to this sentence agreeth the saying of Iohn This is the victory whiche ouercommeth the worlde euen oure faythe M. Christians therefore holde them faste by the trewe rocke beinge so firmely buylded vpon the same that nothinge can ouerthrowe them For this is a most sure and certaine promise that they which are vnited in Christ and acknowledge hym to be theyr mediatoure shall euen to the worldes ende be defended frō all harme For that which is spoken of the body of the Church pertaineth to euery particuler member of the same in that they be one in Christ A. According to the saying of our sauiour Christ I knowe my shepe they followe me I geue vnto them eternall lyfe and they shal neuer perishe neyther shal any mā plucke them out of my hande Notwithstandyng we are here taught that so lōg as the churche is vpon the earthe it shall neuer be quiete but styll subiecte to reproche and ignominie For in that the Church is sayd to haue the preemynence ouer Sathan it is euident that Sathan shall stil seke to destroy it But let vs by this comfortable voyce of Christe glorye and tryumphe ouer him voyde of all feare and care seynge that Christ is our captayne and conquerer 19 And I wyll geue vnto thee the keies of the kyngedome of heauen and what so euer thou byndest in earthe shall be bounde in heauen and what so euer thou lousest in earthe shal be loused in heauen And I vvyll geue vnto thee
here how the aungel with this only sentence doth cast downe all the seruice of the lawe and the whole opinion of the Scribes and Phariseis when that he pronounceth that at length he shall come whiche shall deliuer his people from their sinnes His people C. No doubt the aūgell called the Iewes the people of Christ to whom he was ordayned ioyned a ruler a king but because shortly after the Gentiles were to be vnited to the stocke of Abraham this promyse of saluation is extended to all one with an other whiche growe into one body of the churche by faith A. as more plainly appeareth by the woordes of the prophete saying I will call her my people whiche was not my people her beloued which was not beloued her to haue obtained mercy whiche had not obtained mercy 22 All this was done that it might be fulfilled which was spoken of the lorde by the prophet saying P. That is to to saye that our sauiour should be borne man of the holy virgin by the power of the holy ghost and should be called according to his office Iesus C. For Mathew comprehendeth whatsoeuer is deuine heauenly in the conception of Christe as easely may be gathered by the vniuersall note whiche he geueth 23 Beholde a maide shal be with child and shal bring forth a sonne and they shal call his name Emanuel which if a man interprete is as muche to saye as God with vs. Behold a mayde shal be This place is plain commonly knowen But the Iewes according to their wōted malice do depraue and corrupt the same yet here they do bewray and shewe forth not only their blinde folishe but also their wicked malice against Christe and his truthe With no lesse impudencie their Rabbines haue gone about to expounde this place of the prophete of Ezechias whiche was then fiftene yeares of age But what vnreasonable falshode is this to laye vp the young man againe in his mothers wombe that he might be sixtene yeares of age and all to obscure the light and to deny a manifest truthe But they are the worthy enemies of Christ whom being stricken with the spirite of madnes God will make foolishe Other somme fayne and imagin to them selues an vnknowen sonne of Achaz whom the prophete did foretelle should be borne But here it may be demaunded by what right he should be called Emanuel and how the lande was subiecte to his authoritie when he died as a priuate man without honour For the same prophete by and by saith that the same childe whatsoeuer he be shal be lorde and ruler of the earth And no lesse fondly do they babble whiche applie this prophesy to the prophetes sonne And truely in this pointe our Christian wryters haue to grosly erred in applying the prophesie in the eight chapter following to Christe There the prophete saith that he was commaunded to go to the prophetisse his wyfe by a vision and by the commaūdement of God to cal the childe that was borne vnto him a spedy robber and a hasty spoyler For there is only noted the troublesomnes of warre with the great destruction and desolation that was at hande Whereby it may easely be gathered that there were diuers causes Let vs seke therefore for the proper sence meaning of this place When king Achaz was afraide Hierusalem being besieged yea he being almoste discouraged with feare the prophete is sent vnto him whiche promiseth that God shall be the keper and defender of the citie But when this simple and vndoubted promise did nothing eleuate his troubled mynde the prophete was bydden to proffer somme signe or token whether in heauen aboue or in earth beneath When this wicked hipocrite cloking his infidelitie denied to haue any signe or token the prophete did more sharpely reproue him and at length said Notwithstanding the lord shal geue you a signe For behold a maide shal conceiue and bring forth a sonne We expounde this to be spoken of Christe in this manner All you which are of the posteritie of Dauid do indeuour so much as in you lieth to abbolishe the grace promised vnto you notwithstanding your distrust shall neuer bryng to passe but that the truthe of God shall alwayes be higher and haue the vpper hande God doth promise that the citie shal be safe and defended from the enemies if his woorde be not sufficient he is ready to geue you according to your own arbitrement a tokē to cōfirme the same You exclude the grace proffered driue the same from you yet shall God abyde firme iust in his counaunt promyse for the promised redemer shall come in whome God wyll shewe him self perfectly vnto his people The Iewes do obiecte that Esay shoulde haue done both folishly and absurdly if that he had geuen a signe to the people in those daies whiche signe was exhibited manifestly shewed vnto them eight hūdred yeres after or thereabout And here very arrogantly they triunphe because that this obiection either by the want of skill and learning or els by the carelesnes and negligence of the Christians was passed ouer with silence But truly the solution and aunswere to this obiection appertaining doth not seme hard if that we consider way that the promise of adoption was geuen to the Iewes whereupon all the reste of the benefites of God did depende and wholy consiste It was therfore a generall promise by the which God did take chose the sonnes of Abraham to be a peculiar people vnto him selfe in the whiche all other speciall promises were founded and stablished Againe the Messias was the foundation of this couenaunt and promise Now let vs note that the cause of the deliuering of the citie was for that it was the sanctuary of God and that from thence the redemer should come This respect being taken away Hierusalem had bene destroyed laide waste an hundred times Now let the godly readers way and diligently consider that when as the kinglike house had reiected the signe proffered of God vnto them whether the prophete conueniently passed to the Messias or no. As if he should haue sayd Although this people are vnworthy of the sauing health whiche I promise from the lorde Notwithstanding God being mindeful of his couenaunt shall deliuer this citie from her enemies Therefore that he might shewe forth no particuler signe for the testifiyng of his grace this might be sufficient enough that the Messias should come of the stock of Dauid Further we must note here that the prophete doth cal the vnfaithful to the general promise because they would admitte no particuler signe It is therfore nowe manifest that the prophet when no miracle might be receiued very aptly and in good time passed to shewe of Christe that the vnbeleuing might conceiue in their mindes that there was no other cause of their deliuerance then the couenaunt made with their fathers Now also resteth to confute their cauil in the
Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almah They do shamefully coÌ„tende against Mathew who proueth that Christe was borne of a virgin where as the Hebrewe worde simplely signifieth a yong wenche or damsel Also they scorne and mocke vs whiche being deceiued the woorde being wrested amis do beleue that he was borne of the holy ghoste whome the prophete sayth to be only the sonne of a mayde And first they take to much occasion in this to raile when they vrge the name to be vnderstode of a yoâ—…ge damsel knowen vnto a man which name of damsell the scripture in diuers places geueth to virgins B. For by this name Rebecca was called wheÌ„ she was craued to be geuen to wife vnto Isaac Also Mary the sister of Moyses wheÌ„ she was bed of Pharaos daughter to fetche the Nurice she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almah which in lattin is either Adolescentula or puella a damsel or wenche Moreouer the Etymology or force of the woorde is here to be noted whiche signifieth a hiding by the whiche may also be noted the shamefastnes of virginitie They bring on place out of the .xxxi. Chapter of the Prouerbes which notwithstanding doth nothing at al helpe them There Salomon speaketh of a damsell which a yong man founde But it followeth not at all that she is corrupted or defiled whiche is beloued of a yonge man But nowe let vs graunte that whiche they require of the name yet notwithstanding the matter it self doth ouercome constraine theÌ„ to confesse that the prophete doth speake of a miraculouse and an vnwonted birth He crieth that he bringeth a signe froÌ„ the lorde not common but suche a one as excelleth all other signes and tokens If he only should haue said that a woman shal bring forth a sonne how ridiculous wold that great preface haue bene We see that by peruersenes vntowardnes the Iewes do not only make them selues but also the deuine misteries of God to be a scorne or ieste And they shall call M. So the olde latinistes do reade it and so doth Chrysostome very well witnes that it must be read in his fift homely But Matthewe sayde they shall call putting it to the nomber of the multitude For he respected the persone of the people whiche sayde God with vs That is to saye they greatly reioyced to them selues of suche a byrth Somewhat the Euangelist hath altered the woordes of the prophesie for there it is read vocabis thou shalt call in the foeminine gender or els vocabit she shall call that it may be referred to the virgin whiche brought forth His name Emanuel This is an Hebrew worde compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vâ—â—nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god C. For the scripture doth often tymes so speake that God is with vs when as he asisteth vs and helpeth vs with his grace and stretcheth out his arme ouer vs to be our defence But here is expressed the meane by the whiche God doth communicate with meÌ„ For without Christe we are alienate froÌ„ God but by Christe we are not only receiued into his grace and fauour but also we are made one with him Our iniquities haue so withdrawen vs from God and made suche a diuision betwene him and vs And also our sinnes haue caused him so farre to hyde his face from vs because he would not heare vs that none but he whiche was adioyned vnto hym euen Iesus Christe might appease his wrath This thing was lamentable and past all hope of recouery if the great and excellent maiestie and power of God had not come downe to vs when it was not in vs to ascende vnto hym Wherefore the sonne of God is made God with vs and that vpon this condition that euen as he adioyned his deuinitie vnto vs euen so that he might couple our humanitie to his deuinitie otherwyse we should haue had neither sufficient néerenes neither sufficient affinitie or kinred to haue made vs hope and beleue that God is with vs so much in al poinctes did our humilitie disagrée from the maiestie of god But wheras Paule doth teach that the Iewes were nere vnto God vnder the lawe and that there was mortall dissention betwene them the Gentyles he meaneth nothing els but that God did geue theÌ„ to the people which he chose to him selfe signes of his presence in types and shadowes For the promise whiche he made vnto them was great As this Thou shalt be blessed aboue all other nacions Also he sheweth his worde vnto Iacob his statutes and ordinaunces vnto Israell he hathe not delte so with any natioÌ„ neither haue the Heathen knowledge of his lawes But when as the familiar copulation of the people with God did depende of the mediator that whiche was not in dede fully accomplished was shadowed in signes tokens His seate or mantioÌ„ place is placed betwene the Cherubins because it was the Arke the figure of his glory and the visible pledge but the preseÌ„ce of God was shewed no more to the people in shadowes but perfecte and sounde in Christ By the which reason Paule saith that in him dwelleth all the fulnes of the godhed bodely And truly otherwyse he should not be the lawfull mediator excepte the inseparable connexion and knitting together of both the natures in Christ should adioyne men vnto God. Christ therfore being the woorde of his father became fleshe and dwelt among vs men and that because children are partakers of his flesh and bloude and because he him selfe also toke parte with them Trewly a wonderful consolation that God is ioyned to vs in Christe by whom he hath reconsiled vs to him selfe all thinges both in heauen and in earth being appeased by his precious bloud as witnesseth S. Paule Which apostell also when he had propounded him a mediator vnto vs called him a man by name as plainly appeareth by his woordes There is one God one mediator betwene God and man euen the man Christe Iesus Lest peradueÌ„ture some man should say but where is that mediator to be sought or whiche waye should we come vnto him Therefore his woordes are in effect thus He is nere vnto you he in manner toucheth you because he is your flesh Going about to shew the same whiche in an other place more plainly he declareth saying we haue not an high priest which cannot haue coÌ„passioÌ„ on our infirmities But was in all pointes tempted like as we are but yet without sinne A. He therfore is the only meane by whom we come vnto god Yea by the which mediator as S. Peter saith we are made partakers of the deuine nature C. Neither is there any cause why the Iewes should make exclamation say that often times the name of God is transferred to those monumentes in the whiche he witnessed him self to be present to the faithful For it cannot be denied but that this name Emanuel hath a
Edom is called a wyldernes where as it is well knowen that it was in those dayes muche inhabited Also certayne wryters haue sayde that Heluetia was barren without people dwelling therin and that the whole land was called the desert of the HeluetiaÌ„s otherwise Swisers Furthermore th inheritaÌ„ce of the tribe of Iuda is said to haue sixe cities and their villages in the wyldernes Wherfore we may not thinke that Iohn gat him quite out of the coÌ„pany of men as the Heremites seme to do in these dais who dwel leade their liues in solitary woodes but for so muche as his fathers house was in the mouÌ„taines of Iury peraduenture he went a litle into the desert that is through the woodes towards Iordan 2 And saying Repent the kingdome of heauen is at hand And saying repent In this our EuaÌ„gelist differeth here froÌ„ thother two Marke Luke that he in the persone of Iohn sheweth the some of his doctrine but they with their own wordes Although Marke hath more then Luke by one word for he saith he came baptizing preaching the baptim of repentauÌ„ce But in the very thing it selfe they agrée very well in one because all men do ioyne repentaunce with remissio of sinnes as we shal sée by by The wordes of Iohn coÌ„siste of two partes For first he teacheth what we must do theÌ„ he sheweth the reasone why it ought to be done He biddeth repent because the kingdom of heuen is at hande E. The Greke woorde for the which we reade repent is said of vnderstanding the thing which followeth wheÌ„ as one hauing offended doth marke and waye his offence Wherefore the Greke worde MetanoiÌ„a or repentaunce is not only referred to the mind of man but to the worke amendement of life to the whole coÌ„uersioÌ„ of maÌ„ which Peter plainly declareth when he saith Repent you conuert that your sinnes may be done away For that whiche followeth is a declaration of that whiche went before For the kingdoÌ„ of heauen is at hand A. We haue shewed the remissioÌ„ of sinnes is ioyned with repentaunce in the preaching of Iohn that which this reasoÌ„ following doth approue C. For the kingdome of heauen among men is nothing els but a restoring to the blessed happy life so it is the true and euerlasting felicitie Therefore when Iohn sayd the kingdom of heauen drewe neare he ment that those men that were alienate from the righteousnes of God were banished from the kingdom of heauen that they were again to be gathered vnto God that they might liue vnder his haÌ„d But frée adoptioÌ„ forgeuenes of sinnes bringeth this thing to passe by the which he doth recoÌ„cile those that are vnworthy to him self To be shâ—â— the kingdom of heauen is nothing els but a neâ—…nes of life by the which God doth restore vnto vs a hope of euerlasting blessednes For he doth chaleÌ„ge vs to him self being taken froÌ„ the bondage seruitude of sin death that we being pilgrimes vpoÌ„ earth may possesse at length by faith a celestial and heaueÌ„ly life And although we be like vnto dead men yet we knowe are assured that our life is in safetie so long as it is hid in Christ From hence as from the fountaine the exhortation to repentance is brought Neither doth Iohn say repeÌ„t and so by this meanes the kingdome of God shal approche straight way but first he doth propounde set before them the grace of God then be doth exhorte men to repeÌ„t Wherby it doth appere that the foundation of repentaunce is the mercy of God by the which he doth restore those that are lost Neither doth Marke Luke say that he preached remission of sinnes in any other sence For repentauÌ„ce is not placed first as some very ignoraÌ„tly fain as though that were the cause of the remission of sinnes or that it should preueÌ„t God that he might be fauorable vnto vs but men are coÌ„maunded to repente that they may taste of the grace profered vnto them the reconciliation also But as by order the frée loue of God doth go before by the which he doth receiue imbrace vnto him miserable men not imputing their sinnes vnto them euen so we must note that we haue remission of sinnes in Christ not the God doth by his suffraÌ„ce allowe theÌ„ but rather that he may cure deliuer vs from sinne Neither truly can any man taste of the grace of God without he hate abhorre sinne vice But it is conuenient to waye coÌ„sider so much as pertaineth to the sence meaning of this present place that the whole Gospel doth coÌ„sist of two partes of remission of sinnes repentaunce But for so much as Math. did note signifie the first part by the kingdom of heauen we may therby gather that there is deadly warre and contentioÌ„ betwene God maÌ„ that we are quite banished out of the kingdom of heauen vntil he receyue vs againe into his grace fauour B. Therefore very shorte are the woordes of Iohn yet they conteyne the somme of the whole preaching of the Gospell Wherefore both Christ and his apostles haue begonne their Gospell in these woordes And although Iohn propounding the grace of God doth exhorte men to repentaunce yet for all that we must waye and note that this grace is no lesse the gifte of God than is the heritage of euerlasting lyfe For as he doth frely forgeue vs our synnes and doth by his mercy and goodnes deliuer vs from the gulffe and pitte of euerlasting death so he doth make and fashion vs like vnto him selfe that we may lyue to righteousnes euen as he doth adopte vs to be his sonnes euen so he doth regenerate vs with his holy spirite that our life may testifie and witnesse howe that not in vayne we call him father And no lesse doth Christe quicken vs to righteousnes if that we crucifie our olde man vtterly abolishe the whole body of sinne lurking in our fleshe then he doth put away our sinnes by his bloud appeaseth the wrath of his father by the sacrifice of his death Notwithstanding this is the somme of the Gospel that our sinnes being wiped away God doth imbrace vs in his sonne Christe that we denying our selues and our owne nature may leade a godly and holy life and so in earth haue our mindes altogether fixed in heauen 3 For this is he of whome the prophete Esay spake saiyng The voyce of a crier in the wyldernes prepare ye the waye of the lord and make his pathes straighte For this is he of vvhom the prophet M. The auncient latine wrytings haue VVhiche is called by Esaie and so hath the Greke texte also But by Marke and Luke they seeme to be the woordes of the EuaÌ„gelistes M. Some notwithstaÌ„ding referre it to Iohn him self geuing a reason of that whiche he spake of the
to Iordane to Iohn that he myght be baptised of him Then came Iesus from Galile B. The preachinge of Iohn the Baptiste being ended the Euāgelist beginneth to preach our lord Iesus the sauiour of the world personally of his own wordes and dedes And first of al he sheweth howe he was baptised not onely with water but also with the spirite was not so much celebrated and put into the flock of Goddes people which was the kingdom of heauē as he was declared by the voice of his father frō aboue to be a teacher kinge of his people kingdome M. Marke saith in those daies whē as Iohn had preached a while and a gret multitude of the people came to be baptised then was it a fyt conueniēt tyme for Christ to be reuealed the hartes of mortal men by the preching of repētance being pricked desiring thirsting after the grace of Christ That he might be baptised of him C. To what ende the son of god wold be baptised we maye somewhat gather of his aunswere folowinge 14. But Iohn forbad him saying I haue nede to be baptised of thee and commest thou to mee But Iahn forbad him M. Iohn denied his office and ministerye to Christe firste in consideration of his maiestie then in consideration of his own imbecillitie and weakenes the which he partly declared when he sayd whose shoose I am not worthye to beare He knewe that Chryste had no neede to be baptized with this baptisme of repentaunce yea rather that he had neede to be baptized of hym he thoughte it was vnworthy and vnmete that the seruant shoulde baptize the lorde and maister of all whiche had no necessitie therevnto By these reasons beinge moued he refused to baptise him I haue nede to be C. It is certaine that Christe was not onely knowne of Iohn to be an excellente prophete as many very fondly imagin but also to be the son of God otherwyse submittinge and surrendring his holy vocation to a mortal man he should haue ben iniuriouse to god But the reader may learn wherby he was knowē vnto Iohn in the first cha of Iohn This was a reasonable cause to refuse and denye seing that Christ had no nede of baptisme but in this Iohn was deceyued that he wayed not howe that Christe dyd not desire baptisme for his owne sake but for other mennes Therefore Christ beddeth hym to consyder what doth belong vnto him that hath taken vpon him the parson of a seruaunte because that willinge subiection dothe derogate nothinge of his glorye and renowne For althoughe Iohn knewe not his owne office and dewely for a tyme yet notwithstandinge his errour doth not let but that he did his duetie both lawfully and duely 15. Iesus aunswered and saide vnto hym let it be so nowe For thus it becommeth vs to fulfyll all ryghteousenes Then he suffered him Iesus aunsvvered and sayde vnto E. Our sauiour Christ by these wordes doth not denie the wordes of Iohn to be true when he said I haue nede to be baptized of the. but graunteth the wordes of Iohn to be trew yet neuerthelesse he doth infringe and put away the occasyon of controuersie which arose of those wordes sayinge Let it be so novve for so it becommeth vs to fulfyll all righteousenesse C. By this aunswere of Chryste we may gather why he woulde be baptised because it becommeth vs saith he to fulfyll all righteousenes To fulfil al righteousenes in the scripture is as much to saye as to fulfyll the lawe And so wee may expounde this place that it behoued Christe which willingly submitted hym selfe to the lawe to fulfill the same in al poyntes But better it maye be vnderstande on this maner as if Christe shuld haue sayde Sease and leaue of to speake of my dignitie neyther is it my purpose at this tyme to reason whiche of vs two is the better but rather we must looke what oure vocation requireth and what God the father hath appoynted vnto vs For Chryst vsed this generall baptisme that he might in al poyntes obey the will of his father but he vsed the special baptisme that he might consecrate the same in his owne body that it mighte be common to vs with him Therfore he saith so it behoueth vs to fulfill all righteousenesse as if he shoulde say I muste in all thinges be obediente to my father Thy baptisme is apoynted of the father therefore although I am greter then thou yet it so pleased my father that I should receyue baptisme of thée and shoulde consecrate the same in my bodye that they whiche receyue mée and are in me baptyzed should acknowledge me to be their brother and fellowe heyre Then he suffered hym Here is to be noted the modestie of Iohn whiche by and by geueth place and obeyeth Chryste For he contendeth no farther but hearynge reason that so it became hym to fulfyll all ryghteousenes althoughe before it seemed verye absurde is nowe perswaded and baptizeth Christe Euen so Peter which said Thou shalt neuer washe my feete when he hearde Christ say excepte I wasshe thée thou haste no parte with me by and by he sayde Lorde not onely my fete but my handes and head M. Whereby we are taught that those that erre by ignorance when they know the trueth are easely perswaded 16. And when Iesus was baptized he ascended out of the water and behold the heauens were opened vnto hym and he sawe the spirite of God descēdinge lyke a dooue and lyghtynge vpon him And vvhen Iesus vvas baptized M Now the Euangeliste dothe shewe vnto vs howe Christ was celebrated and authorised after his baptisme And beholde the. C. The openinge of the heauens is sometymes taken for the shewing forth of the glory of the heauens But in this place it is taken for the visible seperation and diuision of the heauens so that Iohn might se somwhat hier then the starry firmamēt where the planettes were But to search farther what this opening of the heauēs meaneth or what it was neyther dothe it parteine to the matter neyther is it necessary because it is sufficiēt to know that this was a signe token of the presence of god Yet where the Euangelistes do saye that Iohn sawe the holye ghost it is lykely that the heauens were open specially for his sake Althoughe it ought not to be denied but that Christ in respect that he was mā was the more assured of his vocation And to this effect do the wordes of Luke seme to serue whiche sayth that when Christe prayed the heauens were open M. But by the openinge of the heauens here specifyed is signified that this is he whiche shulde come from heauen and shoulde teache heauenlye thynges that is he shoulde shewe the wyll of his father to heauenly men For he that is of the earthe speaketh of the earthe but he whiche came from heauen is aboue all Furthermore it is signified that this is hée whiche by his
incarnation and bloud should make agrement betwene humaine things and heauenly thinges as S. Paule wryteth to the Ephesians and Collossians Thirdly it signifieth that he is that same Christ which made vnto vs free passage and recourse to the thron of his grace the gates of heauen beinge by hym broken open To be shorte that whiche was reuealed to Ioseph in the vision of the opening of the heauens and of the ladder that from the earth reached therevnto is declared from aboue by this inauguration and celebration of Christe And he savve C. Namely Iohn because by and by yt foloweth that the spirite descended vpon Christe M. And Iohn hym selfe in an other place saithe I did not knowe hym but he that sente me to baptize with water the same sayd vnto me vpon whom thou shalt se the spirite descende and tary styl on him the same is he which baptizeth with the holye ghost And I sawe bare recorde that the same is he which is the sonne of God. Question C. It may now be demaunded how Iohn coulde se the spiryte We aunswere that for as muche as the spirite of God is dispersed euerye where and fylleth both heauen earth that the descention from heauen is very vnproperly applied vnto it the same we must iudge also as concerning the sight therof For although the holyghost be inuisible by it selfe yet notwithstanding it is said that we se it when as it sheweth any signe of his presence Iohn sawe not the essence of the spirite the which essēce or beinge can not be sene with mannes eies neyther did he se the vertue it self which cannot be comprehended with humaine sence but onely with the intelligence and vnderstandinge of fayth but he sawe the shape of a dooue vnder the which it pleased God to shewe and manifest his spirite Therfore this is a metonymical kinde of speache by the which the name of a spiritual thinge is put for a visible signe For as some very folishly and preposterously do vrge the letter that they might include the thyng in the signe euen so we must wey consider that by these meanes phrases of speaking figuratiuely is noted the coniunction of the thing with the signe Accordinge to this sence meaning the bredde of the sacred and holy supper of the lord is called the body of Christ not because it is so but because it dothe witnesse vnto vs that it is trewely geuen vs to eate Furthermore we must call to mynd that whiche we towched euen nowe that is we must not fayne and imagin the commynge downe of any notable or myralouse thynge that the holye Ghoste should be sought in a signe as though he were included in the same as in a place but we must satisfie content our selues with this that the lorde by his secrete power doth shewe forthe vnto vs by figures whatsoeuer he promysed Descending M. This comming downe of the spirite of God was made for this purpose in a visible shape to descende vpō Christe that the authoritie that he had from aboue might be declared in earth The like came vpon the Apostels when they were sent to preache the Gospell throughout the whole worlde And when the Apostles had layde handes on those that were ready to preache the Gospell the vertue and power of the holy ghoste was geuen to theim by a visible signe which before they had receiued through faith that the churche as yet being rude should be comforted and that by the singuler and visible gift of the spirite they might be appointed to the worke of the mistery and instructed and confirmed in the same Like a doue C. It may be demaunded why the holy ghoste rather appeared in the shape of a doue then in fier The solution of this question doth depende vpon the analogy or similitude of the thinge sealed with the figure We knowe what the Prophete attributeth to Christe when he sayde A broosed reede shall he not breake and the smoking flaxe shal he not quenche he shall not cry neither shall his voyce be harde Because of this gentlenes of Christe by the whiche mildely and louingly he hath brought sinners to the hope of saluation the holy ghost descended vpon him in the likenes of a doue And in this signe is offered vnto vs the manifeste pledge of swete consolation that we should not be afrayde to come vnto Christe whiche came not vnto vs in the fearefull terrible power of the spirite but in the pleasant amiable shewe of his grace M. Also by the same is shewed what Christe would worke in the hartes of the faithfull namely the very same whiche he him selfe saith Be ye innocente as doues Finally by this appearing of the holy ghoste is shewed what this heauenly kyng should be how meke and louing then what behauiour and disposition they should haue whiche should be regenerate by the baptisme of the holy ghost C. Moreouer some more curiously then profitable do seke and demaunde whether this doue were a perfecte and sounde body or only an image and figure of a Doue For although the woordes of Luke do seme to affirme that it was not the substaunce but the shape of a Doue yet notwithstanding we can not appointe any certaintie thereof And comming vpon him M. That is to say vpon Christe Question C. Here it may be demaunded why the spirite did then descēde vpon him when as before he was replenished with the same This question is aunswered with this place of the prophete The spirite of the lorde vpon me therefore he anointed me to preache to the poore he sent me For although Christ did excell in the singuler grace of the spirite euen vntill the myracle yet neuertheles he kept hym selfe at home like a priuate man vntill he was brought forth of his heauenly father Therefore nowe when the dewe time was come in the whiche he should prepare him selfe to accomplishe the office of a redemer he is indewed with the newe power of the spirite and that not for his owne cause so muche as for others For this was done by the prouidence of God that the faithfull might learne to imbrace reuerently his deuine power and that the infirmitie of the fleshe should not be contemptible and despised in him And that was also the cause why he differred his baptisme till that he was thirty yeare olde Baptisme was the beginning of the Gospell therefore he toke it when he began to preache the Gospell For Christe preparing him selfe to preache the Gospell began his office as well by baptisme as by the instruction of the holy ghost The holy ghoste therfore descending vppon Christe appeared vnto Iohn to teache that no carnall or earthly thing was to be foūde in Christ but as a diuine person to come from heauen in whom the fulnes of the spirite raigned We knowe vndoubtedly that he was God manifested in the fleshe yet notwithstanding his heauenly
vertue is to be cōsidered in the persone of a seruaunt and in his humane nature 17 And loe there came a voyce from heauen saying This is my beloued sonne in whom I am well pleased And loe there came a voyce M. Math. doth not saye simplelie that a voyce was heard from heauen but that a voyce came frō heauen C. For out of that diuision and opening of the heauens whiche we touched euen nowe came this voyce wherby he might haue the greater maiestie This is my beloued sonne M. This testimony of the father being brought from the heauens to the earth as concerning his sonne hath a declaration of his will towardes mankynde with a declaration also of Christe the onely begotten sonne of god C. For the title of sonne doth only pertayne vnto Christe truly and naturally but yet the sonne of God was made manifest in our fleshe that by the same righte that God was father vnto him he might make him our father also Wherefore God bringing vnto vs a mediator in the tytell and commendation of his sonne doth shewe him selfe to be a father to vs all The Grek woorde doth signifie more then my beloued sonne in the superlatiue degrée my best beloued sonne For Christe is so called because when we were hatefull and odious vnto God it was necessary that his fatherly loue should flowe from Christe vnto vs M. As if the father should haue sayde He whom I haue sent vnto you and caused to come in your fleshe is my only beloued sonne In whome you may sée how greatly I loue mankynde and his saluation wherefore see that you cleaue vnto him by faythe But S. Paule doth very well interprete this place saying By his grace he made vs accepted through the beloued In vvhom I am vvell pleased The Greke woorde doth signifie a minde so inclined that it hathe a singuler and ready good wyll and affection separated from all anger and displeasure C. Therfore it declareth that the loue of God so resteth in Christe that he doth geue him self from him vnto vs and not only to vs but to the very aungels not that they haue neede of reconsiliation who were neuer out of Gods fauoure but because they them selues cleane not vnto God but by the benefite of the head Wherefore he is called the first begotten of all creatures And S. Paule in another place teacheth that he came to set at peace all thinges bothe in heauen and earth M. The Apostle Peter gotte the certainty of the faith doctrine of Christ by this testimony of the father whiche was declared in the mounte Moreouer this place teacheth vs that none can reuele the sonne but only the father according to the saying of Christe None knoweth the sonne sauing the father and agayne Fleshe and bloud hath not reueled this vnto thee but my father whiche is in heauen Also he sayth No man cōmeth vnto me excepte my father whiche sent me drawe him Wherefore we must praye vnto God that he will reuele vnto vs and make vs knowe his welbeloued sonne Iesus Christe in whome he is so well pleased that whatsoeuer we aske in his name we shall receiue the same if it be according to his will. The .iiij. Chapter THen was Iesus led into the wyldernesse of the spirit to be tempted of the deuell Then vvas Iesus led into B. In this fourthe chapter the Euangeliste doth shewe that our lord was tempted before he toke in hande the office of preaching M. Then what disciples in the beginning of his preaching he called vnto him Last of all howe at the firste in Galile with going about with teaching and with healing those that were diseased his name was spred throughout all Syria M. Therefore immediatly after baptisme as Marke saithe he was led or caried as it were from the middes of the people and from the conuersation of his former lyfe from those thynges whiche he being subiect to his parentes hitherto exercised Into the vvildernes The wyldernes was a place not inhabited or voyde of men for Marke saythe that he was among the beastes C. For twoo causes Christe went into the wyldernes first that after the faste of fourty daies he might come forthe as a newe man yea rather as a heauenly creature to the executing of his office Secondly being proued and tried with nothing but temptatiōs he might being throughly instructed in all pointes prepare hym selfe to so difficulte and excellent an office Knowe we therfore that Christe the spirite being his guyde was led awaye from the company of men that he might when he came againe appeare to be the chief doctor teacher of the churche and the Embassadour of God that he might rather be thought to be sent from heauen then to be taken out of some cittie or from the company of men Euen so God toke Moyses into the mounte of Synai when that he purposed to promulgate and set forth his lande by his hande and being taken out of the peoples sight was receiued as it were into a consecrated and holy place Nowe it behoued Christe to shyne no lesse with the notes of heauenly grace and vertue then Moyses leaste that the maiestie and authoritie of the Gospell should be lesse then the force of the lawe For if the lorde did decke the doctrine being the minister of death with so excellent dignitie howe muche more shoulde he beutifie the doctrine of life And if the shadowed figure of God had so great light and brightnes how necessary was it then for his face and countenaunce which appeareth in the Gospell with glittering beames to shyne Of the spirite Bu. That is to saye of the holy ghoste by the which euē now he was declared to be the sonne of god But al this is signified to be done by the prouidence of God and not by fortune or chaunce but by the councell of the spirit to be gouerned Not as though he wanted hitherto the direction of the spirite but that now by the appearing of the spirite and by his more manifest impulsion he shoulde do greater thinges Marke saith The spirite droue him into the wyldernes Luke saith he was forced of the spirite that we may vnderstande that nowe at this time by a speciall kinde of meane through the force of the spirite he toke in hande higher thinges of greater and waightier charge M. By this example we sée how that those which the spirite of God dothe selecte and chose to the glory of the deuine office are chaunged into other men and by the spirite of God are dryuen and constrayned to take great matters in hande as we maye for example sée in Moyses and Dauid To be tempted of the deuell C. Sathan toke occasion to tempte Christ by his honger as we shall here anone But nowe generally we must sée why God would tēpte him Mathew and Marke by their wordes do seme to affirme that he was led into the
wyldernes of the spirite by the sure determinate couÌ„sel of God who no doubt would shew in the person of his sonne as in a clere glasse what a cruel importunate aduersary Sathan is to the health saluation of maÌ„kinde Wherby it came to passe that more sharpely he assaulteth Christe and vseth al his force and power against him euen in this moment which the EuaÌ„gelistes do note and that because he sawe him prepared at his fathers commaundement to worke the redemption of man Therefore then he resisted our saluation in the persone of Christe euen as he doth cruelly bende all his mighte dayly against the ministers of the same redemptioÌ„ the authour wherof is Christ But we must also note that the sonne of God did wyllingly without cohersion take these temptations vpon him which here are mencioned and that he contended with the deuill hande to hande that by his victory he might cause vs to reioyce and triumphe Therefore so often as Sathan doth assaulte vs let vs remeÌ„ber that we can by no other meanes sheylde and defende our selues then by this bucler and this was the cause in dede that the sonne of God suffered hym selfe to be tempted that he might helpe vs so often as Sathan armed him selfe against vs. M. For in that he was tempted him self he can help theÌ„ that are teÌ„pted Therefore when he led a priuate life at home we reade not that he was tempted but when he toke vpon him the office of a redemer he descended into the midst of the fielde to take the quarrel in hand in the name of his churche But if Christ was tempted in the common state and persone of all the faithfull let vs then wel know that those temptations which we suffer are not by chauÌ„ce or at the wil and pleasure of Sathan without the permission of God but that the spirite of God is the cause of all our temptations by the whiche oure faithe is tried Whereby a sure hope is to be gathered that God whiche is the chiefe ouerseer and moderator will not be vnmyndefull of vs but will helpe vs at all suche nedes and straites whiche are to harde for vs But the woordes of Luke haue more force who saieth that Iesus being ful of the holy ghost retourned froÌ„ Iordane By the which he signifieth that he was then endewed with more plentifull grace and power of the spirite that he might be more strong and apte to the enterpryse whiche he had in hande neyther in vayne did the holy ghost descende vpon him in a visible shape Obiection But at the firste sighte it semeth very absurde that Christe shoulde be subiecte to the deuels temptatioÌ„s because it is a great vice and infirmitie that causeth man to be tempted First I aunswere that Christ toke our infirmities vpon him but without vice furthermore that nothing of his glory was any whit the more deminished in suffering him self to be tempted then it should be in taking oure infirmities vpon him For this was the cause that he was made man that taking vpon him our fleshe he should take our affections also But all the doubte consisteth in the first member or parte how Christ should be inclosed in our infirmitie that he might be subiect to the temptation of Sathan and yet neuerthelesse to be pure and frée from all vyce and synne But truly this is no doubt at all if we call to mynde the whole and perfecte nature of Adam in whome although the Image of God did shyne yet neuerthelesse he was subiecte to temptations Moreouer loke howe many corporall affections there be in men so many occasions dothe Sathan take to tempte them And this is worthely thought to be the infirmitie of mans nature to haue his sences moued with those thinges that are before him whereby it commeth to passe that Sathan doth at no time set vpoÌ„ vs but he doth wouÌ„de vs or at least with some stroke or other hurte vs But the integritie of nature in this parte doth seperate vs from Christ Howebeit suche a meane condition as was in Adam is not to be imagined who had power geuen hym only not to synne But truely we knowe that Christe was so replenished with the vertue of the spirite that the ingins and dartes of Sathan could not once pearce and enter into him Bu. Nowe as touching the texte Mathewe here calleth hym the â—…uell whom by and by he calleth Sathan that the Greke texte whiche signifieth deuel and the Hebrew texte that hath Sathan may be all one In some places these two are ioyned together The olde Serpent whiche is called the deuell and Sathan where the Hebrewe texte doth alleadge this woorde SathaÌ„ the .lxx interpretours haue altered it into deuell Properly this name deuell doth signifie a priuy accusar and slaunderer causing infamy betraying men According to the etimology or force of the same woorde Iohn sayth The accusar of our brethren is cast downe whiche accused them before our God daye and night But Sathan dothe signifie an enemy an aduersary a hatefull persone As Dauid sayd what matter is betwene you and me for this daye ye are become aduersaries vnto me The Lattin text hath Cur efficimini mihi hodie in Satan Euen so to Peter he perswading Christe from the crosse it was sayde Come after me Sathan for he was an aduersary vnto Christe reuoking him from his fathers commaundement 2 And when he had fasted fourty dayes and fourty nightes he was at the last an hongered And vvhen he had fasted C. The fasting of Christe and his departure into the wyldernes were done all to one effecte and purpose Neyther did Christe abstaine from meate drinke to geue an example of temperauncy but because thereby he might haue the greater authoritie and being exempted from the common coÌ„pany of men might come as an aungell from heauen and not as a man out of the earth For what vertue of abstineÌ„cie was that not to taste meate to the desire wherof he was not once moued by hâ—…nger For it is moste sure and the Euangelistes do declare the same that he suffered hunger no otherwyse theÌ„ as if he had not taken vpon him our flesh Wherefore the faste of the holy tyme of Lente as they call it was mere foolishenes synce it was appointed to the immitation of Christe Neyther is there any suche reason to perswade vs more to followe this example of Christe at this day then there was to moue the holy prophetes and fathers in tymes paste vnder the lawe to followe the example of Moyses fast And we know that none remembred this Also allmoste for the same ende God caused only Helias to faste in the mounte because he was a minister of the restoring of the lawe They fayne them selues to be immitators and followers of Christe whiche obserue and kepe the faste of the holy tyme of Lente For they so stuffe their bellies at dynner
is wrytten thou shalte not tempte thy lorde thy God. Iesus sayde to him M. Here our sauioure Christe doth very well set and compare Scripture to Scripture not to deny the Scripture whiche Sathan broughte as though it were false but rather to reiect the whiche he falsely applied out of the scripture saying Throwe thy selfe downe Although the Greke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so placed that it may be referred to both He sayde agayne or againe it is wrytten Furthermore sometime it signifieth an itteration sometyme a contrarietie If it be referred to this woorde sayde it signifieth an itteration for he aunswered before once but if it be referred to this woorde it is wrytten it signifieth then a contrarietie As if he should haue sayde on the contrary parte it is wrytten that he might set scripture against his scripture not that he woulde deny the same as it was sayde euen now but that he might resiste the temptation of Sathan by the testimony of scripture Thou shalt not tempte B. This place is in the booke of Deutronomie where as Moyses doth warne the Israelites not to tempte the lorde as they did in that place whiche was called Massa and Meriba that is temptation For there when they thyrsted thei would proue whether there were a God amōg them or no saying Is there a God amonge vs or not C. Moste aptly therefore dothe Christe aunswere that the helpe whiche God promysed there is no otherwyse to be hoped for then if the faythfull modestly committe them selues to hym to be gouerned For we can no otherwyse assaye the promyses of God then if we obeye his commaundementes But for so muche as God is tempted by many kyndes of meanes in this place he is sayde to be tempted when we forsake the ordinary meanes whiche are before oure eyes And they whiche forsakinge the meanes that God dothe commende wyll trye the power and strength of God do euen as if one should cut of a mans armes and his handes and after bedde hym set them on agayne and go worke Or as if a man hauing his limmes should lye styll in the ditche and yet desyre God to helpe hym out To be shorte whosoeuer seketh to trie the deuine power whereas there is no necessitie he tempteth God makyng his promyses to none effecte M. So the Iewes tempted Christe saying What signe doest thou showe that we may sée and beleue thée What workest thou Our fathers did eate Manna c. And in an other place when as somme of them tempting hym required a signe from heauē But this place which our sauiour Christe alleageth was spoken of Moyses plurally as thus see that ye tempte not the lorde your God as ye did in the temptatiō Yet he toke no more then that which should serue for his purpose leauing out that whiche followed as ye tempted in the temptation because that did appertayne to the chyldren of Israell 8 Agayne the deuell toke him vp into an exceading hyghe mountayne and shewed hym all the kyngdomes of the worlde and the glory thereof Againe the deuell toke him M. By the two former temptatiōs the tempter nothing preuayled For Christe neyther gaue place to the honger nor to the subtill wresting of the Scripture amisse Therefore nowe the enemy taketh another kynde of temptation in hande And shevved him all the kingdomes of the vvorld C. This truly was a vision yet we must note that it was not made by the imbicillitie and weakenes of the nature of Christe that Sathan shoulde staye his eyes but rather by voluntary dispensation and sufferaunce Furthermore his sences were so pleasauntly touched and styrred with the kyngdomes of the worlde set before him that his mynde was nothyng at all therwith touched When as the lustes of the fleshe as wylde and vntamed beastes are caried headlong to those things that seme pleasaunt vnto vs For Christe had the lyke sence and felinge that we haue but not his desyers and appetite so vnruly and out of square Nothing therefore is saide here to be vnworthy of Christe although he were God nor nothing secrete vnto hym For it was necessary that his diuinitie for a tyme shold be hidde that he myghte bee subiecte to temptations 9 And he sayth vnto him all these wyll I geue thee if thou wylt fall downe and worship me And he sayde vnto him all these C. The order of this temptation was that Christe should seke for the enheritaunce whiche God had promysed to his sonnes from some other then of God hym selfe then being delighted with the pompe of the worlde might submitte him selfe to Sathan with the whiche temptations we are daily assalted And here the theuishe boldenes of Sathan in stealing of holy thinges doth shewe it selfe in that he vsurpeth the kingdom of the earth to him selfe whiche pertaineth vnto god A. As more plainly by the wordes of Luke appereth where he saith I wyll geue thee all this power and the glory thereof because they are geuen vnto me to whom I wyll I geue them C. And we with the same deceite must haue no lesse contention daily the whiche all the faithfull do fele in them selues and is more plainly perceiued in the whole life of the wicked For although we repose all oure strength and defence all our riches and proffit in the blessing of God yet neuerthelesse our sences do prouoke and allure vs to seke for the helpes of Sathan as though God alone were not sufficient For the chiefe parte of the world taking away from God the empyre and rule of the earth do perswade them selues that Sathan is the geuer of all good thinges Whereby it commeth to passe that they are addicte and geuen to euell practyses to rapyne and to all kynde of deceites Thei truly with their mouth desier God to geue them their dayly breade but no farther then with their mouthe because they make Sathan the chiefe in distributing the ryches of the whole worlde M. Moreouer the byshop of Rome doth immitate this lie of Sathan which saith that the power and empire both of heauen and earth is geuen vnto him that also he hath by ryght the dispensation of kyngdomes and that by his liberalitie it came to passe that the empire came to the Germanes If thou vvilt fall dovvne and vvorship C. This is the spirite whiche frō that time requireth to haue deuine honor of mortal mē in the which because of his pride he was cast downe from heauen into the inferior partes He prescribeth this condition to his subiectes to whō he promiseth earthly power and glory that they may worship him And this was the chiefest cause of worshiping of deuels that therby they were promysed to haue the kingdome rule of this worlde 10 Then sayde Iesus vnto him auoyde Sathan for it is wrytten thou shalt worship the lord thy God and hym only shalt thou serue Then saide Iesus vnto him B. As in the former temptations so euen
contempte of the woorde of God and that Religion myght not altogether be despysed and of no reputation amonge the vnlearned But the defence of Christ with the which he dothe purge his doctrine oughte to animate and incourage vs If we at this daye haue the lyke reproche and false accusations layde against vs. This cryme also was layde againste Paule sayinge that he was an Apostata contrary to the lawe of god Wherefore it is no marueyle if the Papistes in like sorte falsely accuse vs and rayle against vs. But by the example of Christe we must reiecte all false accusations and not regarde them notwithstanding we muste frely professe the truthe although it be subiect to false sclaunders B. But here this woorde Lavve is taken for the doctrine ordeined for the institution of lyfe by the wyll of god Wherfore immediatly the lorde dothe adde to the Lawe the Prophets also saying I am not come to destroye the Lawe and the Prophetes that so he might more plainely declare what he ment by the Lawe namely the doctrine and institution of life which the Prophetes shewed and declared also It is certaine therefore whatsoeuer thinges are written in the Lawe do appertayne to this ende namely to call the minde of man to the perfecte and true righeousnes that the man of God may be perfect and prepared to all good woorkes The whiche also the lorde signifieth when after the exhortation to the lighte of good workes and the necessitie of fulfillinge the lawe he addeth that therfore he came to fulfill the same And so we vnderstand by the Lawe and the Prophetes the doctrine of God comprehended in the holy scriptures by the whiche men are instructed to liue righteously and godly in this present world whiche is comprehēded in this that we trust in God that we feare and loue him with all our mynde to the whiche our elders added and appointes the Lawes of sacrifices and of other ceremonies of the tabernacle Furthermore that we loue our neighbour as our selfe to the whiche was added ciuile Lawes Laste of all that we vse those thinges cōtinently and comly with modestie which the necessitie of the body requireth to the whiche also appertaineth whatsoeuer is cōmaunded for the cleannes and comlines of bodies to the which are added certaine externall purifiynges To destroie M. The Lawe is destroyed or broken when that it is made voyde of none effecte by false expositions traditions of men or els when as men do violate and breake the preceptes thereof either by the imbecillitie weakenes of the fleshe or els by a wicked contemptuous minde But here he vnderstandeth the destroying of the Lawe after the first māner namely by false expositiōs A. To breake the Lawe and to destroy the lawe are all one as appeareth by the saying of Christe in Iohn If a man on the Saboth daye receiue circumcision without breaking of the lawe of Moyses disdayne ye at me because I haue made a man whole on the Saboth day No I came not to destroye C. God truly had promised a new league by the cōming of Christ but he had shewed also that it shoulde littell differ from the first but rather this to be the end that he would obserue kepe the league whiche he made with his euen from the beginning I wil wryte saith he my Lawes in their hartes I will forget their sinnes By these woordes he doth not so departe from his former league that he woulde deny his laste to be firme and sure when the newe succeded And this is the meaning of the woordes of Christe when he saide I came not to destroy but to fulfil the Lawe For truly he fulfilled it in quickning the dead letter with his spirite thē shewing the same in dede whiche was declared vnder figures signes Therfore in respect of doctrine we must imagine no abrogation of the Lawe in the comming of Christe For seing that it is an euerlasting rule to lyue well and godly by it must be immutable euen as there is one only permanente righteousnes of God which is cōprehended therin As touchinge ceremonies although they may be thoughte improper and not pertayning to the Lawe notwithstanding they wer only abrogated in vse but the signification abideth still Wherefore the comming of Christe did detracte nothing no not from ceremonies but rather the truthe of shadowes being declared it doth bring great cōfirmation vnto them when we beholding the true effecte do perceiue that they are not vayne and vnprofitable Let vs learne therefore to kepe this holy bonde and knot of the Lawe and the Gospell inuiolable the whiche many do breake amis and very fondly M. Christe fulfilled the Lawe and the Prophetes first by his comming in the fleshe when as he fulfilled those thinges whiche are written in the Lawe and the Prophetes as concerning his kyngdome and the redemption of mankynde promysed longe before Of the whiche Luke speaketh in his .xxiiij. chap. Therefore as saint Paule saythe Christ is the fulfilling of the Lawe to all them that beleue Do we then destroye the Lawe through faythe God forbidde but we rather mayntaine the Lawe 18 For truly I saye vnto you tyl heauen and earth passe one iot or one title of the Lawe shall not escape till all be fulfilled For truly I saye vnto you Bu. Although that whiche was spoken of before was made manifest enough yet for all that it is more strongely confirmed agayne by the mouth of the lorde For he vseth a moste vehement othe and confirmation saying For truly I saye vnto you Truly is a worde peculier to the Hebrewes confirming and wytnessing the truthe for this cause it is so often repeted of the lorde And the Apostell Paule saythe All the promyses of God by Christe are yea and are in hym amē vnto the lande of god Whiche is as if he shoulde haue sayde all the promyses of God are sure and certaine by Christe Tyll heauen and earth passe Luke in woordes somwhat differeth but in sence he very well agreeth saying It is easier for heauen and earth to perishe then for one iot or titell of the Lawe to fayle For the holy ghoste would teache by both places that there was nothing so fyrme and stable in the whole worlde as the truthe of the lawe that truly in euery pointe Some very subtilly dally with this woorde Vntill As though the vanishing of heauen and earth whiche shal be at the last daye of iudgement shoulde bringe an ende to the Lawe and the Prophetes And truly euen as then tounges shall cease and prophecies shal be taken awaye euen so we thinke that the Lawe written with the exposition of the same shall cease But because Christe spake more symply suche intisementes being set to allure this shal be sufficient for vs to note that heauen shal perishe and the whole worlde shall decaye before the stabilitie and strength of
the Lawe be once shaken For so sayth the Prophete Thus saithe the lorde If the couenaunte which I haue made with the daye and the night may be brokē Then may my couenaunt also be broken whiche I made with Dauid my seruaunt And a littell after he saythe agayne If I haue made no couenaunt with daye and nighte and geuen no statute vnto heauen and earthe then wyll I also caste awaye the seede of Iacob and Dauid my seruaunt One iot or titell of the Lavve shall not passe tyll all C. What meaneth this Question that euery iot and titell of the Lawe shall be fulfilled For we sée howe farre men are yea ando suche as are borne a newe by the spirite of God from the perfecte obseruation of the Lawe I aunswere that this fulfilling of the lawe is not referred to the life of man but to the sounde perfect truth of doctrine as if he shoulde haue sayde there is nothing vnstable in the Lawe there is nothing rashely put in the same and therfore it can not come to passe that one letter shall vanishe or passe awaye Wherefore this place here is of the certaintie and truthe of the woorde of God that we might not doubte no one tittell in the Lawe no one iot to be in the Prophetes in the whiche the vndoubted and infallible woorde of God is not declared For the woordes of the lorde are pure woordes euen as the syluer which from the earth is tried purified seuen times in the fier Bu. Tittels are the smalest thinges in wryting by the whiche also Christe dothe signifie that the smalest thynges sene and red in the Lawe shall be fulfilled V. Neyther is the lawe of God a humane and mutable constitutiō as are the preceptes of money or apparell whiche are dayly altered but as the wysdome of God his euerlasting righteousnes are immutable euen so his lawe of perpetuall and euerlasting obedience abideth for euer 19. VVhosoeuer therfore breaketh one of these least cōmaundementes and teacheth men so he shall be called the least in the kingdome of heauen But who so euer dothe and teacheth the same shal be called great in the kingdome of heauen VVhosoeuer therfore breaketh C. Here Christ speaketh particularly of the commaundementes of life or of tenne sentēces by the whiche all men that are the children of God ought to frame theyr lyues And therfore he pronounceth them to be false and peruerse teachers whiche kepe not theyr scholers vnder the obedience of the lawe and he counteth them vnworthy whatsoeuer they be that be of the church whiche diminishe the aucthoritie of the lawe in any poynct those to be honest and méete ministers of God which do allowe and commende the obseruation of the lawe as well by the example of their life as with woordes S. To breake the lawe and to fulfyll the lawe are contrary He breaketh the lawe whiche desyreth another mannes wyfe although he commit not adultery and he is in this opinion that he beleueth that the fulfyllynge of the lawe maye be forgeuen for oure imbecillitie and weakenes sake or elles that God wil not so straightly deale with vs for the fulfyllinge of the lawe One of these least commaundementes C. He calleth them the least commaundementes according to the sence meaning of men For although all are not of lyke force weyght but when we compare them together one is greater and lesse then an other Notwithstandinge we may not thincke any thynge smale of the whiche it pleaseth the heauenly lorde and lawe maker to commaunde For howe great derogation is it to the glorye of God to take any thynge disdainefully which cōmeth out of his mouthe For by this meanes his maiestie shoulde be controlled Wherefore where as Christ calleth them lyttell commaundementes it is a kinde of graunting And teacheth men so B. He doth not reiecte him onely which transgresseth some cōmaundement and despiseth the parfection of the same but also him which teacheth others so namely that so greate perfection is not requyred as the Phariseyes and Saduceyes whiche requiringe onely the externall workes and contemninge the spirite of the lawe counted it nothinge to lust after a woman and so they taught also Shall be called the leaste C He alludeth this to that whiche was spoken of a lyttell before as concernyng the comaundementes notwithstandinge the sence is manifest and playne that they shall be reiected as the outcastes of all men which make the lawe to be contemned in any one poyncte The kingdome of heauen is taken here for the renouation or renuyng of the churche or for the second state and condition of the church which arose then of the preachinge of the Gospall So Christ maketh him which is least in the kingedome of heauen greatter then Iohn This maner of speakinge is because God renuinge the worlde by hys sonne Christe made his kingdome firme and sure Therefore Christ admitteth no teachers into his churche after it is renued but such as are faythful interpretours of the lawe and apply them selues to mainteine and set forthe the wholsom doctrine therof Bu. Let such reade these thinges more diligently whiche at thys day handle the law of the lorde very negligently and slyghtly when as by these woordes of the lorde a man may plainly perceiue that there is nothinge set forth by the heauenly wysedome of God in his diuine lawe whiche requireth not onely greate and earnest study but also much estimation and credite But some men wyll here demaunde Question Are not the ceremonies amonge the preceptes and commaundementes of God and what néede haue we of them to what ende shall wee obserue them They are answered that if they weye and consider the ende purpose of the lawe maker they shall be satisfyed For althoughe God do cōmaund ceremonies that the externall vse of thē shoulde be temporall but their signification eternall yet he doth not lose take away the ceremonies whiche kepynge still theyr effecte omitt that whiche is figuratiue and shadowed Nowe when as Christe dothe banishe all those from hys kingdome whiche accustome and teache men to despise the lawe theyr senceles sence is wonderful who ar not ashamed with theyr robbinge indulgences to remit that which God moste seuerely doth require and vnder the coullour of venial synne to treade vnderfote not regarde the righteousenes of the lawe But vvho so euer dothe and teacheth the same c. M. This that is spoken here perteyneth to the ministers of the word C. He teacheth them therfore what perfectiō is required of thē namely that they expresse and declare those thynges in theyr lyfe whiche by their doctrine they declare and teache So Paule dyd chastice his bodye and brought it into subiection least whē he preached to others he hym selfe shuld be a cast awaye And writinge to Timothe Be sayth he vnto them that beleue an exsample in woord in conuersation in loue in spirite in
fayth in purenes And to Titus he saythe In all thynges shew thy selfe an example of good works in the doctrine with honestie with gra uitie and with the wholsome woorde which can not be rebuked that he which with standeth may be ashamed hauynge no euill to saye of you The lyke wordes hath S Peter in effecte 20 For I saye vnto you excepte youre righteousnesse exceede the ryghteousenes of the scrybes and Phariseis ye can not enter into the kyngdome of heauen For I say vnto you excepte C. Now he towcheth the scribes which wente aboute to blott the doctrine of the Gospel as thoughe it were a destroying of the lawe Of this matter he reasoneth not at large but briefely shewethe that there is nothing in their mind lesse then the zeale of the law As if he should haue saide they fained thē selues to be against me because thei wil not violate or breke the lawe but by theyr lyfe it apperethe howe colde they be in reuerenceinge the lawe yea howe careleslye they mocke with God when they boast them selues to men with theyr false fayned righteousenes The lyke do manye interpretours But beholde and se if that they do not deceyue the people euen as the scribes Phariseyes dyd For when as they restrayned the lawe of God to externall offices onely they fasshioned their discyples as apes to hypocrisie We denie not trewely but that they led their liues as muche amis yea rather worse then they taughte therefore we ioyne vayne ostentation of ryghteousenes with peruerse doctryne Notwithstanding it is manifest wherfore Christ dothe inuaye against this righteousenes in the wordes following where he purginge the lawe from theyr wicked inuētions restoreth it to his proper puritye To be shorte he turneth that vppon the Scribes whiche wickedly and vniustly they obiectted againste hym Behoulde saithe he howe parfect and cunning interpretours of the lawe they be for they faine and inuent vnto thē selues righteousenesse whiche shutteth the gates of heauē against them And therfore Christ mente not to adde here any perfection to the lawe neyther woulde he teache the Gospell to be more parfect then the law but onely how our righteousenes ought to excede the righteousenes of the scribes and phariseyes which was false and fayned A. by the whiche they greatly seduced the people C. He ioyneth the phariseys to the scribes to amplifie because that secte were counted muche more holy then others And here they are deceyued whiche thincke theim to be so called because they beynge separated from the company of the common sorte of people chalenged to them selues a proper state and degree of the whiche we haue spoken before Into the kingedome of heauen C. Here the kyngdome of heauen dothe signifie the immortalitie eternall lyfe and euerlasting felicitie to the sonnes of God promised 21. Ye haue harde that it was sayd to thē of olde tyme Thou shalte not kyll VVho so euer killeth shal be in danger of iudgement Ye haue harde that it vvas sayde Bu. For so muche as euery errour as concernynge trew righteousenes sprange of the false construinge and vnderstandinge of the lawe the lorde to the ende true righteousenes might be obserued doth restore the trewe and proper sence and meaning of the lawe and dothe pourge the same from the inuentions and additions of the phariseyes shewynge by the lawe that spirite and faythe loue and the very affection of loue is required of God which he plainly sheweth by exāples taken out of the lawe C. Wherefore this sentēce and others following do agre with that whiche was laste spoken of before For Christ dothe shewe more largely by particulars howe ccokedly the Phariseyes did depraue the lawe that their ryghteousenes might be nothyng elles but the reffuse and abiecte of all But manye of our elders wer deceiued which thought that this was the correction mendinge of the lawe and that Christ did extoll his disciples to a higher degree of parfection than coulde Moyses the dull and carnall people which were scarse apte to learne the externall elementes and signes So did many men beleue that the beginning of righteousenes was geuen in the lawe but parfection to be taughte onely in the Gospel But Christ ment nothing lesse then to alter chaunge or renewe any thinge of the lawe or the preceptes thereof For there God dyd once ratifye the rule maner of liuyng of the which he neuer repented him Whervpon Moses promised lyfe vnto them that kept the lawe in the whiche there ought to haue ben parfection or elles he did sette before them that whiche was false The same rule of lyuing wel was from the beginninge whiche is at this daye And God required the same parfectiō and integritie of Abraham whiche at this day he requireth of his seruantes For the whole scope of the lawe is that we worshyppe and loue God with our whole harte And what hath the Gospell more A. Trewly he whiche hath suche loue that he loueth God with all his hart and his neghboure as hym selfe wanteth nothinge to the chiefe parfection C. Therefore the law as touching the preceptes of a godly lyfe leadeth men to the parfection of righteousenesse Therefore Paule doth not make the lawe weake in it selfe but in our fleshe And Moses sayd I take heauen earth to witnesse that I shewe you to daye the waye of lyfe and deathe the whiche witnessinge had ben vayne if the lawe had bene imparfecte Moreouer he saithe And nowe Israell what dothe the lorde thy God require more of thee but that thou cleaue onely vnto hym This were a vayne promyse also yf the lawe were to none effect when he saith he that dothe these thynges shall lyue in them But it is euidente by many other places that Christe went not aboute to correct any thinge in these commaundementes For they whiche will enter into lyfe by good workes are commaunded of hym to kepe and do exactly all the cōmaundementes Neyther doth Chryste nor his apostelles alleage the commandementes of a godly and holy lyfe for any other intent and trewly they are very iniuriouse to God the aucthour of the law which imagin only the eies hādes and feete to be disposed ordered there to a false fayned shewe of good workes and that in the Gospell onelye as they fayne God is taught to be beloued wyth the whole harte Therefore lett that errour seace namely that the defection of the lawe is corrected by Christ Neyther muste we immagin Christe to be a newe lawemaker which wolde adde any thing to the euerlastinge righteousenes of his father but we must here him as a faithfull interpretoure that we may knowe what the law is to what vse it serueth Nowe it resteth to see what Christe condempneth in the Phar. and what his interpretation differeth frō their cōments It is certaine that they broughte the doctrine of the law to a pollitike order that it might suffice to perfourme the same
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
other three are appointed to those thinges which belonge to our health For as the lawe of God is deuided into twoo tables whereof the first containeth the offices and duetie of godlynes the other of charitie so Christ in prayinge cōmaundeth vs partly to seeke the glory of God and partely our owne profite Knowe we therefore that then we are apte and mete to praye aright if we he not only carefull for our owne profite but also if we fyrst seke the glory of god For it is a preposterous order to care firste for that which is for our self and to neglect the kingdom of God which ought specially to be preferred Our father vvhiche art in heauen M. Many things are spoken and written of diuers concerninge this prayer not without cause For in the same there is inscrutable treasure And no doubte many wyll come after vs whiche in this prayer by the grace of God shall finde many thynges that as yet were neuer known such is the profound knowledge therin cōteined C. But there are two thinges to be considered specially of them which prepare them selues to praye both that they maye haue free accesse vnto God and also that they maye put their whole truste and confidence in hym namely his fatherly loue towardes vs and his exceding power Wherfore let vs not doubt but that God wyl most louingly receiue vs and that he is ready to heare our praiers and that also he is most willynge to help vs because he is our father In this Epithete or title Christ geueth vs great occasion to beleue but because this is but the one parte of the goodnes of God he dothe in the member followinge declare vnto vs his deuine power VVhiche art in heauen C. For when the Scripture saith that God is in heauen it signifieth that all thinges are subiecte to his power and that the world al things therin conteyned were made by his power and helde in his hand that his vertue and strengthe is in euery place and that all thinges are gouerned by his prouidence The prophete Dauid saithe He that dwelleth in the heauēs shall laughe them to scorne And againe he sayth As for oure God he is in heauen he hathe done what so euer pleased him M Heauen therefore as Christ saith is aboue whiche is the seate or throne of God not that he is therin cōprehended as though he were inclusible but because therby he might shew the maiestie of his diuinitie to be the greater and that whatsoeuer he shewed vnto man in this earth by reuelations visions and oracles he myghte be seene to do it from heauen C. Furthermore this sayinge of Christ seperatinge God from the order and maner of creatures dothe teache vs not to thinke him any earthly or base substance when we read of him in the scriptures because he is hyer then all the worlde Nowe let vs waye and consider the purpose meaninge of Christ namely how that in the very beginning of praier he goeth about to stablishe the faith of his seruauntes in the goodnesse and power of God because if their prayers be not grounded vppon faith they shall not profyte as S. Iames saith C. Nowe when as it is a poincte of foolishenes and mad arrogancie to cal God our father except we be his sonnes graffed in the body of Christ we may gather that there is no other waye to come vnto God then by the meane of a medyatour B. For vpon what trust so bolde can we call God our father excepte it be in Christ in whom we are adopted to be the sonnes of grace V. Let vs therfore cōsider to whom we speake why we cal him our father we cal him so to this end because he is the true God maker of all creatures which hath reuealed him selfe vnto vs in his sonne Christe for whose sake he fauoureth vs he heareth vs and receiueth vs into his grace and sauour Hallovved be thy name C. Here that appereth more plaine which we spake before how that in the thrée first petitions the respect and regarde of our selfe being set aparte we must séeke the glory of God not because we ought not at all to haue respect to our selues but because first aboue all thynges the maiestie of God ought to be preferred According to this place of Scripture First séeke the kingdome of God the righteousenes thereof and all other thinges wherof ye haue nede shal be ministred vnto you But betwene these three petitiōs there is great affinitie and agrement For the sanctyfication or hallowing of the name of god is alwaies ioyned with his kingdom and the principall and speciall parte of the same kingdome cōsisteth in this that his will be done But if euery man way and consider howe great our coldnes is and our negligence also in asking the greatest thinges of all we must needes confesse that there is nothing superfluouse in these thre petitiōs but that they were necessary to be so distinguished Bu. And because by faith a sure trust in Christ we are the sonnes of God therfore in the first petition we pray that his name be sanctified hallowed or blessed For the speciall duetie of children is to honoure their parents To sanctifie or hallow the name of God is nothing els then to geue the honoure vnto God whiche is dewe vnto hym that men do neuer speake nor thinke of him without great veneratiō And the name of God is here put as it is named amonge men But where as his name should be correspondent to his workes we vnderstande that honour which his vertues deserue as his power his wisedome his ryghteousenesse his mercy his trueth and such like For in this by right God is great and wonderful because he is iust because he is wyse because he is mercyfull because he is mightye because he is trewe and so forthe this maiestie therefore resplendishing and shyninge in suche vertues wee desire to be sanctified not in God him self to whom nothing can com or departe but that it may be sanctyfied in men that is that it may truely be sāctified hallowed and magnified To this hallowinge is contrary the profanation of his name as when his maiestie is diminished and not so honorablye and reuerently receyued of men as it oughte to be Wherevpon thus saithe the Prophete My people are brought into heuynes by their rulers and my name is euer still blasphemed saith the Lorde And againe I wyl sanctifie my name againe Whiche amonge the Gentiles is euyll spoken of for ye your selues haue dishonoured it among them Also I will make the name of my holines to be knowē amōg my people of Israell and I wyll not let my holy name be euyl spokē of any more And S. Paule he saithe Thou that makest thy boaste of the lawe throughe the breaking thereof dishonorest god For the name of God is euyl spoken of amōg the
ende For it is not mete that we should be so greedy desirous of our own profite that we should preferre the same before the glory of god Therefore so often as we pray it is not meete that we forget that Notwithstandinge there is this differēce betwen these twoo kindes of praier which we haue rehersed that whā we pray as cōcerning the kingdom of god the hallowing of his name we must eleuate our minde and sences wholly vp to heauen that the regarde of our self being set aparte our praier may assende vnto God onely after that wée may descend to our selues and we maye ioyne the care of our health profyte to the first petitions whiche only parteine to god And although remission of sinnes ought to be preferred before our fode so far as the soule excelleth the body Christ notwithstanding made his beginning of breade the staies helpes of an earthly life that by such a rudiment enterance he might leade vs farther ▪ we do not aske therefore our dayly breade before we be reconciled vnto God as though we estemed our earthly body more then the health of our sowle but our mindes must assēde to heauen from the earth as it were by steppes and degrees For when as God dothe humble hym selfe to norysshe oure bodies no doubte there is then a greatter will in him to norysshe our spirituall life The greatnesse therfore of his mercy in this poynt dothe erecte our truste a greate deale hyer M. But where as we call it our breade we may not so vnderstande it as though it were oures by right and due vnto vs as debte but that it is necessary for vs and appoynted vnto vs by that prouidence of our lyfe by the whiche he feedeth all thynges of his goodnesse And geueth it vnto vs freely because wee shoulde not wante The fieldes are to be tylled and plowed wee muste sweate also in gatherynge in the fruytes of the earthe and euerye man muste laboure accordynge to his callynge and yet this letteth not but that wee are fedde by the free lyberalitie and gifte of God without the whiche man dothe but drawe water in a syue yea his laboure is in vayne But wee are taughte that what so euer semeth to be gotten of vs by oure owne laboure and industry is acceptable to hym Some wil haue this bread to be supersubstācial or superessētial as though Chryste spake not of corporall foode but theyr reason is vayne and repugnaunte to godlynes For who knoweth not that it is the order of the Scripture in many places by the taste of earthly thynges to brynge vs to the knowledge of heauenly thinges So that where as Chryste here speaketh of corporall foode we may therby gather that elles his talke were mutilate and not parfecte for in many places we are commaunded to caste all our cares vpon God and he most lyberally promiseth on the other part that we shal wante no maner of thynge Therefore in the exacte rule of prayinge it is necessary that somewhat be commaunded as concernynge the innumerable necessyties of this present lyfe This daye By this it should apere that he woulde haue vs care but from daye to daye And in dede there is no doubt but that he woulde by these wordes restrain and moderate the desire care of earthly foode with the which we are many times without al measure brought to distrust M. In this name of breade the Hebricians comprehend all kinde of foode As we may reade in the wordes of Elizeus Set breade water before thē that they may eate and drink go to their maister And he prepared a great refection for thē that is to say greate aboundaunce of meate C. But here in this place it is takē more amplely For we desire not onely foode to be geuen vnto vs by the hande of God but also what soeuer is necessary for our life So that now the sēce meaning of this praier is plaine First we are cōmanded to pray that god wil defend sustein this life which he hath geuē vs in this world and because it wanteth many aydes and helpes that he wold minister vnto vs what so euer he knoweth to be necessary Geue vs. M. When we say geue vs we cōfesse chiefely that all the sustentation of our lif cōmeth of god that it is he alone which fedeth al thinges thē we acknowledge it to be the fre gift of god in somuch that except he geue the same al the labour industry of mā is but vaine This day C. This aduerbe as we said before was added to bridell restraine the excedinge care of men because his beneficence euery moment depēdeth ouer vs So that we ought to be cōtent that he wil fede vs from one daye to a nother Notwithstanding here a questiō may be demāded Question for so muche as it is certayne that Chryste gaue this rule of praier generally in cōmon to al the godly among the whiche nomber some are very riche which haue abondance store of vittailes now howe doth Christ cōmaunde them to aske their dayly bread when they haue in store plēty of vittailes for a whole yere The answere to this obiection is easie For wee are taught by these words that except the lord do dayly fede vs the store of vittails is nothing Admit that corne wine other necessaries do abound yet except they be protected with the benediction blessyng of God sodeinely they cōsume away or at least the vse of them is taken frō vs or els the naturall force strength of noryshing is taken frō them that in the middest of our store plenty we are in miserable penury wherfore it is no meruaile if Christ cōmaunded the poore the riche alike to seke for their dayly breade norishement at the handes of god C. But no man can pray hartely but he whiche hath learned with S. Paule to be content in euery estate to below to excede to be hungrye and to haue plenty and not to deceiue hym selfe with the false truste of his aboundaunce and plenty 12 And forgeue vs our dettes as we forgeue our detters And forgeue vs. C. Here we must call to mynde that which we spake euen now that Christ in directing the praiers of his seruantes had not regarde to the order therof For when as it is writtē that our sinnes ar like vnto a stained cloth which seperate vs frō god as a cloude by the reason wherof he seeth vs not it is necessary that we begin our praiers of remission of sins because that being graūted we haue hope to procede farther But in twoo petitiōs Christ comprehended all those thynges whiche parteine to the healthe of the sowle to the spiritual life euen as these twoo are the speciall pillers of the couenaunte of God by the whiche our whole saluation doth stand that he doth offer vnto vs frée reconciliation not imputing our sinnes
For what can be more foolish then to lay vp goodes where either they muste perishe or be stolne away of men But couetous men thinke not vpō this for they shut vp their riches in chestes surely barde and strōgly banded with sufficient lockes Yet not withstanding they can not bynde so sure but their riches are in daunger of ruste of mothe of corruption of theues of water of fyre and a hundred daungers mo They are blynde therefore and out of their wittes whiche moyle and toyle laboure and trauayle so immoderatly for ryches and knowe not what shall become of them specially when God wyll lende vnto vs a place in heauen to laye vp oure treasure yea and that whiche is more liberall he offereth vs treasure to possesse whiche shall neuer by no corruption perishe E. Let not man marueyle that Christe so carefully seketh to withdrawe his disciples from couetousnes V. For couetousnes is nothing els thē a distrust in god M. Whereupon not without iuste cause Paule calleth the same the roote of all euell Bu. And truely if we consider well what is the cause of strife but couetousnes what is the cause of warres couetousnes What is the cause of iniuries Couetousnes What is the cause of sedition Couetousnes What is the cause of periury Couetousnes What is the cause that men betray their owne Countrey is not couetousnes Yes vndoubtedly To be shorte Couetousnes taketh awaye liberalitie Couetousnes hyndreth the true worshipinge of God and Couetousnes maketh all that we do to be frustrate before god O crabbed roote that spreadest thy braunches so farre that all the worlde taketh a taste of thy fruite Thou haste made truthe to be vnsauory in the mouthes of men And as for iustice and righteous dealing thou haste so shadowed them with thy armes that the dewe of heauen can scarse falle vpon them Yea and the time of thy florishinge is of suche continuance that excepte the heauenly husbād man cut the downe thou wilt shortly ouergrowe all goodnes in the earthe VVhere ruste and mothe do corrupte M. Christ reproueth them by the vtilitie and profite of earthly thinges As if he should haue sayde what madnes is this that you put your truste in those thinges whiche are transitory and subiect to corruption By this woorde ruste is vnderstode all corruption that maye happen to earthlye thynges reade the fifth chapter of Saint Iames. M. Here also he toucheth secretly the troublesome care of kepynge and the greuous feare of loosing riches being once gotten 20 But laye vp for youre selues treasures in heauen where neither ruste nor mothe dothe corrupte and where theues breake not through nor steale C. They are sayde to laye vp their treasure in heauen whiche auoydinge the snares of this worlde do bestowe their cares and study to the meditation of a heauenly lyfe Luke expresseth not the Antithesis but sheweth the diuerse occasion wherefore Christe commaunded his disciples to prepare them littell sackes whiche waxe not olde For he sayde vnto them Sell all that ye haue and geue almes Nowe because it is a difficulte and harde matter for men to sell all that they haue to ease this griefe he setteth before them a wonderfull hope of recompence namely that they shall laye vp treasures in heauen whiche helpe and succour the necessitie of their brethren in earthe according to the saying of Salomon He that hath pittie vppon the poore lendeth vnto the lorde and looke what he layeth out it shall be payde hym again M. The lorde therefore doth here as it were sette heauen against the earthe whereby he may withdraw his as the sonnes of heauen from the earthe to their proper contrey that heauenly Hierusalem where they should raigne for euer Paule wryting to Timothie dothe as it were expounde these woordes of Christe saying Charge thē that are ryche in this worlde that they be not hie minded and that they truste not in the vncertaine ryches but in the liuing God and so foorth till you come almoste to the ende of the chapiter Againe If ye be rysen with Christe seke those thinges whiche are aboue where Christe sitteth on the right hand of God. Set your affection on thinges that are aboue and not on thinges that are on the earthe 21 For where your treasure is there will your harte be also For vvhere your treasure is C. By this prouerbiall sentence Christ proueth men to be moste miserable whiche haue their treasure layde vp in the earthe because their felicitie is but earthly and vayne For couetous men do affirme that they are not let by no meanes of their money to lifte vp their hartes to heauen but Christe propoundeth an axioma that wheresoeuer they fayne their chiefe felicitie to be there is their whole harte affiaunce As if he should saye yea call vpon God your father in heauen of whō ye are called to heauenly goodes vppon hym therfore set your whole mynde and affection But if you laye vp your treasure in earthe then all youre mynde and care wyll be there C. They renounce heauen therefore whiche haue their felicitie in this worlde We knowe howe muche how diligently the Phylosophers disputed about felicitie yea it was the greatest pointe whereabout they laboured and cōtended and not without cause for so muche as the whole consideration of the framing of our lyfe dependeth vpō the same and whereunto are referred al sences For if honour and dignitie be thoughte felicitie and chiefe happenes then it must nedes come to passe that ambition do raigne in the myndes of men If money then it followeth that couetousnes inuadeth the whole lande If the pleasure of the bodye as the Epicures thought then it can not be auoyded but that men shal be geuen to brutishe inclination and behauioure For we are all naturally geuen to seke that whiche is good and so it commeth to passe that we are diuersly caried and led awaye by false imaginations But and if we were well and seriously perswaded that our felicitie and happines were in heauen it were an easy thing the worlde and all earthly thinges beinge despised whose intisementes and snares do deceiue the greater parte of men to ascende into heauen In consideration of this Paule goeth about to lifte vp the myndes of the faythefull into heauen and to exhorte them to the study of an heauenly lyfe settinge Christe before their eyes in whome the true and perfecte felicitie oughte to be sought As if he should counte it a madnes in mē to fire their minde in the earth whose treasure is in heauen There vvill your harte be also B. The harte is here put for the affections of the harte The harte therfore to be in a place is nothing els but a care a cogitation a ioye a truste a hope a loue a feare or the whole mynde to be in some place Bu. The whiche is to be thought not onely of the study of money but also of all other
tourneth at length to theyr owne destruction Pylate said vnto Christ knowest thou not that I haue power to crucifie thee and power also to loose thee When as neuerthelesse he coulde do no thynge without the permission of God of whom he receyued that power which he abused as it is there sayd Although therefore in vayne the wycked do boaste them selues as thoughe the lyues of the godly were in theyr handes although God stayeth and brideleth their rage and madnesse so often as it seemeth good vnto hym yet notwithstandynge they are sayde to kyll by his sufferaunce because often tymes he permytteth them to execute theyr tyranny But are not able to kill the sovvle M Now he reasoneth of the impotencie and vnablenesse of tyrantes the whiche howe soo euer they rage and swell can do harme to nothynge sauinge to the bodye because the sowle is not in theyr handes neyther can they kyll the same Wherefore Luke more plainelye expresseth the same sayinge And after that haue no more that they can doo By the whiche wordes Christ teacheth his Apostells to contemne and despyse the crueltie of tyrantes the which although it be shewed to the extremytie yet can it not hurte a godly man as touching his euerlastinge healthe Although the wycked by the permission of God kill the body it makethe no matter they do but fynishe that which Nature had begon for if they as instrumentes had not done it nature it selfe wolde in short time haue done the same For what is he that shall escape deathe But rather feare him vvhiche is M. Nowe by a collation of the deuine power of god he proueth playnely that the crueltie of menne oughte to be despysed As if hee shoulde saye If ye feare those whiche by some meanes maye hurte and ponyshe why rather do ye not feare him which is able to hurte in euery respect which hath power not onely to kill the body but also the soule and to cast them both into hell It is a small matter to kill the body because it shall be restored againe For the tyrant hath not destroyed hym when he hath killed the bodye of a man Hee hath dyminished nothinge of oure saluation which hath taken away this life whiche at the lengthe al men must forsake whether they will or no at the good pleasure of god But he which hath made both the body the soule he it is onely whiche can kill not only the body but also the soule and that euerlastingely into hell Hym therfore if thou be wyse feare alone the whiche if thou feare in deede then shalte thou contemne set at naught al worldly tyrantes also C. But when as these two mēbers in one knot do agre certaine ignorant vnskilful men take this part seuerally amis affirming the men ought not to be feared For Christe setteth the vertuouse and holy feare of God against the peruerse feare of men whiche withdraweth vs frō the right perfecte waye VVhiche is able to destroy M. Of tirantes he saide simplely they kill the body but of God he said which can kill bothe soule body Moreouer he addeth into hell as if he should haue said If you stand so much in feare of tirants which hate you that you despise the cōmandemēt of God your heuenly father beware least you seking to saue this carnall lyfe lose not onely the same but the eternall life also For your father beinge prouoked to anger is able to cast bothe soule body into hell Luke hath After he hath killed he is able to destroy cast into hell M. These thynges S. Paule considered when he saide If I preache the Gospell I haue nothinge to reioyce of for necessitie is put vnto me But wo is it vnto mee if I preache not the Gospell To be shorte the experyence of al tymes teacheth vs how necessary this exhortation is to the mynisters of Chryste and generally to all the godly For there was neuer any tyme in the which men did not exalt them selues violently against God and soughte not to destroye the Gospell 29 Are not two littell sparrowes sold for a farthing And one of them shal not fal to the groūd without your father Are not tvvo litel sparrovves A. This dependeth of that whiche went before B. For Christ by this reasō armeth his Apostels against the persecution of the world that nothing can happen vnto them without the wil of their heauēly father who suffereth not vile birdes in cōparison to light vpon the ground without his wil. C. By the whiche wordes Christ declareth that tirantes althoughe they rage neuer soo much yet that they haue no power vpon the body without his wil to whō al thinges in heauen and in earthe are subiecte Therfore they do very fōdly which feare the crueltie tyrany of men as thoughe they were not vnder the protectiō of god So that in perills this is the second consolation vnto vs that for so much as god is the keper of our lyfe we maye safelye rest and commit our selues to his prouidence yea we do vnto him iniury if we commit not our life vnto him because he doth vouchesafe to take charge and care of the same M. And to the ende Christ might euidently proue that which he goeth about to perswade he vseth very fete examples notwithstanding such as haue nede of a speciall faith C. For he extendeth the prouidence of God generally to all creatures that of the more to the lesse he myght declare vs to be saued defended and protected by his tuition There is nothynge of lesse pryce and estimation amonge vs then sparrowes For men in tymes paste haue soulde twoo sparrowes for a farthing And as Luke saith fyue for two farthings and yet notwithstandinge God is redy to defende them that no harm happen vnto thē by chance Wyll he nowe thyncke you neglecte the life of man whiche hath such a care ouer sparrowes no be ye wel assured Christ settethe not here before you the exaumples of the Patriarkes or Prophetes in the whiche he myghte declare the prouidence of God wonderfully Neither doth he make mentyon of the stronge and sauage beaste but of the leaste of the most common and cheapest fowle namelye of the lyttell sparrowe Neyther dothe hee onely brynge in the sparrowe but also the price of the same whiche is small that one alone bearethe no value or price and therfore he is faine to couple two of them together the price whereof was but a farthynge then the which in money there could be no smaller value And one of them lyghteth not to the grounde This is the Hebrew phrase and is vsed in stede of shal not perishe And it is spoken for this cause for that byrdes when they die of theyr owne accorde or when they dye beinge shot or kylled by any meanes do fall to the earthe deade where as otherwyse they flee alofte M. He saythe not generally they fall not
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadath which the Gretiās haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double cōsideratiō First where as all men do not obey and beleue the gospel it cōmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a cōsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makīg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a wōderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudēt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
heauenlye angelles can not degenerate from theyr goodnesse be contrary to them selues euen soo the euyll spyrites can not alter theyr mallice that nowe they should begynne to do good vnto mankynde and disagree amonge theim selues and also degenerate from their owne nature Wherefore it is necessary that the kingdome of Sathaan onely by the power of God should come to destruction For sathan so muche as in hym lyeth gothe about to ratifye confirme and stablyshe his kyngdome and to make the same inuincible 27 Also if I by the helpe of Beelzebub cast out deuilles by whose helpe doo your children cast them out Therefore they shall be your iudges And if I by the helpe of Beelzebub M. By an other argument he proueth that to be false whiche the Phariseyes obiected agaynste hym C. For trewly they were wicked and vniuste iudges whiche woulde pronounce a diuerse and contrary sentence of one matter accordynge as they were affectioned toward the parties But this inequalitie doth playnly declare that equitie and right did not preuayle but rather blynde loue and hatred nay rather this was a signe of wicked selfe loue and enuy to condemne that in Christ which they iudged worthye of prayse in their own company Some take these wordes your children in this place for the children of the whole nation of the Iewes Other some referre it to the ancient prophetes But truely there is no doubt but that Christe noteth here such as were exorcistes Of the whiche there were many at that tyme amonge the Iewes as plainely apperethe in the ninetene chapter of the Actes of the Apostels M. He goeth about therefore to shewe that the Phariseies beinge hardned with hatred and enuy against hym maliciousely dyd spreade this reproche abroade agaynste their owne consciences And trewly this dissease or rather obstinate mallice rayneth very much in these our dayes in so muche that we can be content to reprehende a thynge in one and iustyfie the same in an other And wherof procedeth this but of meere hatred not that wee hate the euyl for then we would reprehende iustly without parcialitie but because we hate the parson or the man. And herevpon it commeth that we note and straightly marke and falsely interprete the sayinges and doynges of hym whom we hate hauinge no consideration whether it be trewe or false that we resiste and gainesaie Therefore they shall be your C. This is spoken improperly in this sence Your condempnation neede not farre to be sought for The myracles that I doo you referre to Beelzebub and yet yee prayse the same in your owne chyldren Therfore ye haue that at home whiche is sufficient to condempne you Notwithstandinge this sentence may be taken otherwise namely that the grace of god is reproched whiche often tymes was shewed by exorsistes as in workynge of myracles For although they wer bastards yet notwithstandinge the lorde would not depryue them and leaue them altogether destitute of his power to the ende he might beutifie the preesthode and the worshyp of the churche with some testimony and token For it serued much for the purpose to haue the grace of god and the power thereof to be disceuered from the superstition of the Gentiles by plain and euident tokēs and signes Notwithstanding the interpretation that we shewed before seemeth to be the true proper sence and meanyng of this place 28 But if I cast out deuyls by the spyrite of God then is the kingdome of god come vnto you C. Luke wrytinge this Metaphorically sayth If I by the fynger of God in stede of the spiryte of God for because God doth woorke by his spirite and declareth his power this name of fynger is aptely applied vnto it And this phrase of speche also was common among the Iewes as euydently appereth by the testymony of the forcerers of Pharao who sayd This is the fynger of God. But Christ by that whiche wente before gathereth that the Scribes were vnthanckefull vnto God whiche wolde not haue him to raigne amonge them For hytherto he hath confuted their cauil and reproche which they layed against him Nowe as ouercome and put to scilence he denounceth them least that wickedly they should set them selues agaynst the kingedome of God. Neyther doth he content hym selfe with the myracle alone but by occasion therof he sheweth the cause of his comming signifyinge that they muste not contente them selues with one only dede as sufficiente but that they must haue a consideration of a further matter namely that God by reuealynge his Messias wold erecte and restore theyr saluation whiche was decayed and stablishe his kingdome also amonge them We see therefore here howe Christ complaineth of their ingratitude because furiously they reiected and put from theim the inspeakeable grace of god For there is a greate Emphasis in this woorde is come because God the redemer willingly appered vnto them but they so much as in them lay put the same from them yea he being present and prest to worke their saluation coulde obtayne no place among them R. In this place that kingdome of God is not vnderstoode by the whiche God by his inscrutable and wonderfull maiestie dothe raygne in heauen and in earthe but that whiche was promised to be reuealed and admynistred by the Messias in earthe of the which bothe Moyses and the Prophetes haue written very muche For where it was said that the seede of the womanne shoulde treade downe the head of the Serpente it was there ment that the Messias shold treade downe all the power of Sathan and that he shoulde take away also al his maledictions and curses For nowe Iesus that sonne of Mary is come whiche expelleth Sathan by manifest myracles and treadeth his power also vnder his feete What therfore now remayneth but that the same tyme shoulde be come of the which the Prophetes most playnly haue prophesied before in the which tyme the Messias is at hande and his kyngedome alredy come A. It can not be therfore but that these Iewes are twise vnthankfull whiche despised the fruite of soo excellent a benefite 29 Or elles howe can a man enter into a stronge mans house and spoile his Iewelles excepte he fyrste bynde the stronge mā and then spoile his house Or elles hovv can one Bu. Those argumentes which went before because they did as it were after a sorte graunt to the aduersary might seeme the more infiirme and weake nowe therefore follow more strong argumentes and of greater force whiche also oughte to be referred to the same state whiche the lorde hym selfe euen nowe appointed For he sheweth by an infallible demonstration that he is so farre from the fellowship of Sathan that he is rather an ennemy vnto him then otherwise C And althoughe the Euangelistes do differ a lyttel in wordes notwithstandinge as concerning the especiall pointe they agree in one for Chryst prosecuteth that whiche he touched euē nowe as concernyng the kingedome of God and sheweth also that it is necessary that
knowne howe that the sonne of God should be reuealed in the flesh yet notwithstanding they had learned out of the Prophetes the hée which shoulde come to redeeme mankinde should be called the sonne of God and they which celebrate the glorye of Christ with this tytle sufficiētly declare that they beléeue in Christ M. Here wée sée that the myracles of Christe serued to this vse namely to testifye of the power of God whereof hée was the minister although he by his power wrought the myracles by the which hée moued men to behold the glory of god These things are to be noted againste the false myracles that are attributed vnto sainctes 34. And when they were gone ouer they came into the land of Genesareth C. The Euangelistes speake here of that place which toke the name was so called of a certayne lake but wée will not stand vpon the denominatiō of the place because it is no matter of importance 35. And vvhen the men of the place had knowledge of him they sent out messengers into all that countrey rounde aboute the coaste and broughte vnto him all that were sicke A. Now the myracle which was wrought vppon the sea brought his fame through a great part of that Countrey insomuch that all they which were touched with the loue of God preached the glorye of the sonne of god C. The Euangelyst therfore doth testifye that the glory of Christ was not reueled by two or thrée myracles alone but that all that Countrey or part of Iewrye was filled with manye testemonyes the fame whereof might easely come to Ierusalem and to other Citties Townes ther abouts Wherevppon wee gather how filthye and howe wicked the ingratitude of that countreye and people was which maliciouslye and disdaynfullye shut their eyes at the manifest brightnes of Gods glory yea which went about so much as in them laye to extinguishe the same But now it is our partes in this so great a heape and multitude of myracles to acknowledge wherefore and to what ende Christ came namely to be a Phisition to heale all oure disseases were they neuer so incurable And therefore it shal be good to remember that place of the Prophete Esaye which the Euangeliste Mathew alledged at the first saying he toke on him our infirmities and bare our sicknesses And althoughe hee bee not on the earth at this daye yet notwithstandinge it is most certaine that hee sendeth those graces and blessinges now from heauen whereof hée gaue vs a visible documente when hee was on the earth But because euery man is infected with all maner of disseases vntill suche time as hée heale them let vs not onely offer our selues vnto him but also let vs séeke to bringe others vnto him which haue neede of the like health and remedy A. as these men did which Broughte vnto him all that vvere sicke M. For this is the nature of loue to haue no man contented with his priuate fruishion of Christe but to make the same common also to his neyghboures and bretherne 36. And besought him that they mighte toutche the hem of his vesture only And as many as touched it were made safe B. It is likely that these men were superstitious when as they restrayned the grace of Christe to the toutchinge of his vesture but thereby they defrauded him of his due honour when as they beleeued not the simplenes of his worde to be of sufficiente power But least hée should quench the smoking flaxe hee applyeth himselfe to their rudenes Notwithstanding here is no occasion offered wherby they should please themselues which séeke the grace of god in word or in garments when as S. Paule plainlye saith that wée oughte not to conceyue anye thing of Christ vnlesse it be worthy of his spiritual and heauenly glory Their infirmity was to be borne withall for a time which not knowinge Christe to be God sought to haue a more perfect knowledge of him But now that hée filleth both heauen and earth with the odor of his grace it is not méete that wée should apprehend the sauing health which hée offereth from heauē with oure eyes and hands but with a pure fayth A. As concerning the touching of the hem of Christes vesture read the .ix. Chapter before handled The .xv. Chapter THen came to Iesus Scribes and Phariseys which were come frō Ierusalem sayinge Thē came to Iesus Scribes Bu. In this Chapter the Euangelist hath writen as concerning the traditions of men C. The which Chapter is worthye to be noted because a vyce no lesse hurtful thē cōmon is here reproued and condemned Wée sée how wanton and diuers men be in worshipping and seruing god For they inuent and deuyse daylye new worshippings and the more wise that euery mā would séeme to be the more he seketh to shew forth the same in deuysing howe to serue god Wée speake not of forreyners but of the househould of the Church of Christe whom God specially hath aduaunced to this honor that hée hath geuen them a playne and prescript rule of Godlines in their mouth God hath prescribed and appointed how he wil be worshipped of vs and in his Law hée hath set downe vnto vs perfect holines Notwithstanding a greater sorte take vppon them to adde ioyne to many of their additions as though it were a light and small matter yea a thing friuolous and vayne to obey God and to keepe that which hée commaundeth They which are of any auctoritye and credit thrust in their commēts and expositions to the same end and purpose as though they had somewhat more perfecte then the word of god Then by lyttle and lyttle it groweth to be a lawe and a cruell and violente rule because when men haue once gotten lycence and auctoritye to commaunde they by and by precisely and straytely requyre the obseruation of their lawes and will in no wise suffer the least iot or titill of the same eyther by contempte or by negligence to be omitted But in the meane time the worship of God whose beginning and head is obedience is viciated and polluted wyth theyr vayne traditions Yea theyr auctoritye is preferred before the auctoritye which belongeth vnto god So that by this meanes the common sorte of people are constrayned violently and tyrannicallye to applye theyr whole studye vnto tryfles But this place teacheth first that all fayned worshippings are displeasaūt vnto God because hée himselfe will be heard alone to the end he might fasshion and frame vs according vnto his wyll to true godlines Secondly that they loose theyr laboure which being not contente with the onely lawe of God weary themselues in obseruing the traditions of mē Thirdlye this place teacheth that there is greate iniurye done vnto God when the comments of men are so highlye extolled that the Maiestye of his Lawe is eyther obscured or els the reuerence of the same is qualifyed VVhich vvere come frō Ierusalem Bu. As in these our dayes
yet altogether repoulsed and dryuen frō thee although thou wilte not vouchsafe to make me answere thou art sēt hither to be a comforter of the afflicted help me therfore which am greuously afflicted for thy goodnes I besech the o lord to help me 26 He answered and saide it is not mete to take the childrens breadde and to cast it to dogges Some translations haue it is not semely to take the chilorēs bread C. Now Christ by a more sharp biting answere semeth to put her quite out of comforte to take al hope frō her for he doth not only teach that all grace which he hath receyued of the father oughte to be dispensed to the Iewes lest they shoulde be defrauded of their peculiar right but also not without contumely reproche he compareth the woman to a dogge declaring therby that she was vnworthye to be partaker of his grace B. But he ment by this colloring and hiding of his goodnes to haue a farther triall and a more excellent example of her faith For although she were compared to dogges yet notwithstādyng she toke it not so haynously that acknowleginge her selfe to be a dogge she woulde not require the benefite of sonnes but of dogges only C. But to the end we may haue the true meaning vnderstanding of this place we muste note that euerye particuler gift of god is not called the childrens breade but onely those benefytes which seuerally he had bestowed vpō Abraham and his sede For from the beginning of the world the goodnes of God was so dispersed euery where so filled heauen earth that al men knew the father him selfe But because he had preferred the sonnes of Abraham to honour more than any of the sons of men els the breade of the childrē is that which properly pertayneth to the adoption by the which the Iewes only were elected chosen to be sonnes The Gentiles had the vse fruitiō of the lyght of the sonne of the vital and liuely spirite and of the foode and increase of the earth as well as the Iewes but the blessinge which was to be hoped for in Christ remayned only in the house of Abrahā For otherwyse the Iewes which did excell should haue béene no better thē the Gentiles Therefore Christ sayth it is not méete to take childrens bread and cast it vnto Dogges meaninge that it is not well bestowed which is taken from the Church of God and committed to the cōmon vse of prophane mē But this ought to be restrayned to the time in the which God was onlye inuocated and called vppon in Iudea For when it came to passe that the Gentiles were admitted into the same fellowship of saluation the which came to passe when by the Gospel Christ shyned euerye where the difference was taken away in so much that they which before were Dogges are now reputed amonge the children and sonnes C. The Iewes were in place and stede of sonnes but the Gentiles being alyenate from the grace were as Dogges Here therefore the swelling of fleshe must needes lye in the dust when wée heare that in the first beginning wée were dogges This sentence trulye serueth verye well to bringe to humillitye that wée maye knowe what our state and condition was before grace wée were without all doubt Dogges In the beginning truly the excellencye of mans nature in the which the Image of God did shyne was greater than that so odious a name should belong to all the Gentiles and to kinges themselues whō God hath adorned and butifyed with his owne tytle but the fall and disobedience of Adam brought to passe that the Lorde iustly did cast out all those with dogges to the dungehill which by the fault of oure first Parents were made bastardes specially when there is a cōparison betwene the Iewes whych are exempte from the common state and condition of men and the Gentiles which are banished from the kingdome of god For the Iewes did excell not by their owne merit but by the benefite of the couenaunte but wée are not sonnes were it not that the father had not adopted vs by Christ to be his sonnes and heyres who by the same Christ promised grace to his sonnes not to Prophane Gentiles The purpose of Christe is more plainly expressed in Marke wher it is sayde let the children first he fed for it is not meete to take the childrens bread and to cast it vnto whelpes For hee admonisheth the woman of Canaan that she dealeth as preposteriouslye as one that in the middest of supper fouldeth vppe the Table B. In this aunswere also there was some hope geuen to her and to all the Gentiles namely that when the Iewes were satisfyed the Gentiles should haue the breade of life broken and distributed vnto them that is to saye it should come to passe that the Gospell of the kingdome should be preached vnto them after it had bene preached to the Iewes C. Moreouer although Christ here had specially regarde to take a tryall and proofe of the womans faith yet notwithstāding withall hée doth teach and shew what horrible punishmente and dreadfull vengeaunce did depende and hange ouer the Iewes for reiecting that inestimable benefyte offered fréely vnto them which was denyed and might not be graūted to others who feruently and with gréedines craued and begged the same 27. She aunsweared and said truth Lord for the Dogges eate of the crommes which fall from their masters Table Bu. The woman hauing so oftentymes the repoulse being at the last reprochefully compared to an vncleane dogge is notwithstanding neuermore styrred and prouoked to conceyue hatred nor neuer a whit the lesse infirme and weake in faith but seking to ouercome herselfe the more constantlye that the Lord denyeth her request the more importunately shee contendeth by continuall crauing to obtayne the same E. For shée refuseth not the opprobrious name of a dogge neyther doth shée enuye the Iewes for their honourable tytle to be called sonnes but callinge them also Lords whom Iesus called sonnes shée taketh occasion of that by the which shée séemed to haue the repoulse to the end she would not be denyed as if shée should haue sayd I do not take from before thē the dellicate bread with the which they are fedde at their fathers table that only do I requyre which commonly masters and Lords graunt vnto theyr dogges rich and plentifull is their table and I contente and satisfye my selfe with the crommes only which fal without regard from their boord C. This aunsweare of the woman declareth and sufficientlye proueth that shee was not caryed and led by any blind blunt or violente motion to talke with Christ and to craue this benefyte at his hands no but rather by a well aduised and grounded fayth For because God preferred the Iewes before anye other people and nation shée also leaueth vnto them their due honor of adoption doth protest that shée meaneth nothinge lesse but that Christ
vnto vs. 34. And Iesus sayth vnto them how manye loaues haue yee and they sayde seuen and a fewe little fishes A. Christ was not ignorant how many loaues were there but hée demaunded this question to the ende they knowing the want and necessitye might the more wōder and marueyle at the power of God. And they sayd seuen M. Here wée see that the Lord hath more loaues thē hée had before to feede a smaller multitude Wherby wée may learne that the power of God is not tyed to creatures which are but meanes to shew the same and that it is all one to him whether the quantity be great or small according to the saying of Ionathas of his small armye in comparison of the huge multitude of his enemyes For as the blessing of God beinge no lesse in one lofe then in twenty is sufficiente to nourish a great multitude euen so if the same be wantinge a hundred loaues are not sufficient to féede tenne men Let vs therefore holely depend vppon the prouidence of God. 35. And hee commaunded the people to sit downe on the grounde and toke the seuen loaues and the fishes c. A. Reade our annotacions in the fourthtene Chapter going before 36. And hee sente awaye the people and toke ship and came into the parties of Magdala A. Our sauioure Christ hauing shewed the wonderfull power of his Godheade sent the people awaye to the ende they might retourne to their owne home Into the parties of Magdala B. Marke hath in stede of Magdala Dalmanutha Reade the nyne and twentye verce goinge before There is mencion made of Magdala in the seuentene Chapter of the first Booke of kinges The xvi Chapter THe Phariseis also with the Saduces came and tempted him and desyered hym that hee woulde shewe them a signe from heauen The Phariseys vvith Bu. If the life of oure sauiour Christ be nothing els but an institution order rule of our life then it followeth that our life is a continuall warfare vppon earth For Christ standeth alwayes readye and appointed to battayle M. Wherefore the Euangelistes do not onlye propound and set forthe vnto vs the doctrine and myracles of Christ but also the temptacions cauillacions of the aduersaryes as doth our Euangelist Mathew in this place By the which we are admonished that the truth neuer wanteth aduersaryes and that the scornes and cauils of the aduersaryes do serue very much for the confirmacion of the truth C. The Euangelyst Marke sayth the the Phariseys came forth and began to dispute with Christ wherby wée gather that when they were ouercome with reason and inuincible argumentes this was their last refuge to be obstinate and to pretend some other matter leaste they should be constrayned to subscribe vnto the truth But although the manner of the disputacion be not here expressed yet notwithstanding it is likelye that they cauilled and brabled about the office of Christ wondering and séekinge why hée durst be so bould to bring in any new thinge and why hée should so mightelye extoll himselfe as thoughe by hys comming integrity and perfection were restored and geuen to the kingdome of god When there was nothinge left to obiecte against him and his doctrine they requyre a signe to begeuē them frō heauen Whereas it is moste certayne that they would haue geuen no more regarde to an hundred signes then to the testemonyes of Scripture Moreouer the power of Christ was now set before the eyes of all men and was palpable as it were might be felt with the hand They neglected the signes by the which God did familliarly manifest and reueale himselfe how much lesse woulde they haue regarded an obscure and secrete signe Euen so the Papistes at this day as though the doctrine of the Gospel were neuer confirmed requyre to haue the same proued by new myracles VVith the Saduces Let vs here note that although there was mortall hatred and contencion betweene the Saduces and the Phariseys in so much the there were continuall braules and stryfes betwéene them yet notwithstanding in one league and mutuall consent they ioyne together against Christ Euen so when the wicked are at controuersye and stryfe and enuye one another euen then they agrée in one againste the Lorde and become as it were sworne bretherne to oppresse the truth Came and tempted him In that the Euangelistes say they came and tempted him they declare that they came not with syncere myndes to learne any thing but rather by fraude deceyte to catche that which they thought should be denyed vnto them or at least the which they imagined not to be in the handes of Christ For because they perswaded thēselues and iudged Christ to be a contemned and base person they went about nothing els then by findinge out his infirmity to abrogate what soeuer had gottē prayse with the people So the vnbeleuing are sayd to tempte God so often as they accuse God of impotency infirmity and weakenes when hée graunteth not vnto them the filthy desyer of their mindes And desyered of him that hee vvoulde C. The same demaunde they made before in the twelueth Chapter Bu. Incredulitye and deceytfull hypocrisye fayneth and beareth a shew of fayth and religion For the Phariseys séeme to make theyr petition thus according to the manner of the wicked and malicious ennemyes of god Wée truly haue an earnest longing and desyer for the Messias and wée haue loked for him many yeares and wée wish for nothing more then his comming Wherefore wée would willingly receyue thée O Iesu if wée were sure and certainly perswaded that thou were the Messias promised by the Prophetes Go to therefore and teache vs by some signes from Heauen or in the ayre teache and proue wée saye that thou arte the same whom thou wouldest seeme and whom many beléeue to be by those signes Bu. But they spake not these things with a syncere mynd desyering to be taughte and to beléeue but rather séeking occasion to calumniate and accuse him 2. Hee aunswered and saide vnto them when it beginneth to drawe towarde euen yee saye it will be fayre weather for the skye is redde M. Luke sayth that hée spake the same woords to the multitude thus when yee sée a cloude ryse out of the West strayght way yée say there commeth a shower and so it is And when ye sée the Southwynd blowe ye saye it will be whot and it commeth so to passe Yée hypocrites can yee discerne the outwarde appearance of the skye and of the earth but how happeneth it that ye cannot skill of this time By the which woordes our sauiour Christ declareth that his power is sufficiently proued to acknowledge the time of his visitacion vnlesse that they woulde willinglye shut theyr eyes and refuse the manifest light For hée vseth a verye apte similitude and meete for the purpose For althoughe the ayre be mutable insomuch that one while tempestes do sodaynlye aryse another
whyle it is calme and fayre againe yet notwithstanding by nature men do know by signes whether the day following will be fayre or soule Christ therfore demaūdeth of the Scribes and Phariseys whye they do not know the kingdome of God so openlye reuealed by euidente signes for hereby it was manifest that they were to muche adicted and giuen to earthye and momentany thinges insomuch that they made no counte of things spirituall neyther were they blinded so much by error as they were by wilfull obstinate malyce whereuppon hee geueth them that tytle whereof they were worthy sayinge 3. And in the morninge it vvilbe foule weather to daye for the skye is glouminge reade O yee hypocrites ye can descerne the outwarde appearance of the skye but can ye not discerne the signes of the times O yee hyprocrites C. Our sauiour calleth them hypocrites because they séeme and sayne to séeke that which they would not beholde being shewed vnto them Bu. As if hée should haue sayd if in these earthye and small thinges yée be suche dilligente markers of signes and are so prompte to iudge of the quallitye of tempestes why do ye not also knowe the signes of these tymes Ye know the Law and the Prophetes which haue forshewed signes of these times which ye sée before your eyes by the which ye might learne what is now done in the kingdome of god But ye haue no care to know or vnderstand any thing of the kingdome of God whereas yée aske now a signe to be giuen you from heauen it procedeth of mere hypocrisy and vnbeléefe Ye discerne the outvvard appearance A. The Latyne translation hath yée can discerne the face of the Heauen and it is so called after the maner of the Hebrew phrase as in Genesis the face of the earth the face of the déepe the face of the waters agayne it is there sayde And foules that may flée vppon the earthe in the face of the firmament of heauē In the which place he called that the face of the firmament of heauen which Christ taketh here for the ayre But can yee not discerne the Luke speaketh in the singuler nomber saying how happeneth it that ye cannot skill of this time M. the signes of the time or times in the which Christ should come were the myracles of Christe which the Scribes and Phariseys harde dailye prophesyed by the Prophetes as in the 35. Chapter of Esay Furthermore it was prophesyed of Iuda after this maner The Scepter shall not depart from Iuda and a Lawe geuer frō betwene his feete vntill hée come which must be sent But then the kingdome was taken from the Iewes for they were thē subiecte to the rule and Dominion of the Romaynes They sawe furthermore dyscorde for religion amonge the people in somuch that a house was deuided into manye partes the father arysing against the sonne and the sonne agaynst the father These signes were set before all men to behold yet notwithstandinge the ende of them was not considered of the Scribes Phariseis because they made no accompt of them being addicted to their owne glory deadly enemyes vnto Christ A. It is no maruayle therefore if hée reprehended them so sharpely when they would seeme to seke that which they desiered not C. And this reprehension pertayneth almost to the whole world for because men do wholy giue themselues apply their sences to the vse of those things that are present there is no man almost whych in this parte is not of sufficient wisedome Howe commeth it to passe then that signes be so vnsauerye vnto vs by the whiche God calleth vs vnto him but onelye by this that euery man geuinge hymselfe to voluntary slouthfulnes choketh the light offered vnto him For the callinge of Christe and the present offering of eternall saluation was manifeste vnto the Scribes as well by the Lawe and Prophetes as by his Doctrine to the which hée added myracles Manye such there are at this daye which in doubtfull thinges saye that they do iustly suspend their iudgement because a certaine definition must be loked for yea they count this a hye point of wysedome to séeke all that they can to auoyde all inquisition of the truth As though in deede they were not toto slouthfull to care for earthly and carnall things so dilligently and to neglecte the eternall saluation of the soules and that vnder the vayne pretence of grosse ignoraunce Of this place certaine vnlearned men do verye absurdlye gather that it is not lawfull by the behoulding of the Heauen to iudge and coniecture of the temperature of weather For Christ rather argueth proueth of the true order of nature that they do iustly perishe by their ingratitude which beinge wise enough in matters of this present lyfe do willingly obscure ouerwhelme with their dulnes the light of heauenly truth M. It is not euill therefore to iudge of the outward apperance of the sky but rather profitable and appertayninge to the glorye of God in his creatures But wée do not yet hereby alow that superstitious obseruation and marking of the heauenly signes by the which many take vppon them to forshewe prophesy of warres of plenty and scarcenes of sicknesses and disseases and such like The works of God haue a double condition First some of them are of a certaine course and state as the Sunne the Moone the day the night sommer wynter fyer and water Secondly some are of an vncertayne course subiect to alteration as peace plēty of vittayles the health of mortall men and such lyke the which depende vpon the secrete free prouidence of God and not vpon starres C. Marke addeth saying that Christ groned in his spirit by the which wordes hée declareth that hee toke it greuouslye and bytterly when hee sawe these men careleslye to resiste god And trulye it becommeth all those that seeke the glorye of GOD and which haue a care of the healthe of men to be so minded that nothinge shoulde more greuouslye wounde them than when they sée vnbeleuers to indeuer themselues to stop the way of beleuing against them to referre all their wit and pollicy to that end that they may obscure the brightnes of the woorde and workes of God with their cloudes B. The griefe therfore which Christ had conceyued extorted this reproch against them to be called hypocrites 4. The frowarde and aduouterous nation requireth a signe and there shall no signe be giuē vnto it but the signe of the Prophete Ionas And hee lefte them and departed The frovvarde and aduouterous A. Loke for the exposition of this verce in the twelfth Chapter goynge before E. O wicked aduouterous nation farre degenerating from the elders whose tytle they chalenge vnto themselues Subtilly it requyreth a signe from Heauen whereat to calumniate but it shal be geuen vnto it which it abhorreth and not a thing to carpe at In the meane time no signe shal be geuen them but out of
person of one that he might commend the vnitie of the Church Notwithstanding Peters successour the Pope I meane maketh exception and saith that he to whom these wordes were specially spoken to whom the foresaid power was committed was preferred before all the rest But this is as much as if they should cōtend and go about to proue that hee was a greater an Apostell then all the rest of his fellowes For the power of binding lousing cā no more be taken from the office of teaching and Apostelshyp than can the lyghte or heate be takē from the sonne But let vs graunt that Peter had a prerogatiue amōg the rest to excel the rest yet notwithstāding very folishely do the Papistes infer seke to proue that the supremacye was geuē vnto him to be the general head of the church For ther is a difference betwene dignitie empire neither is it all one to haue honor amōg a fewe to gather the whole world vnder his dominion rule And truely Christ layed no more waight on him than he was able to beare He is cōmanded to be a porter or doore keper of the kingdome of heauen he is cōmaunded to dispence bestow the grace of God in binding lousyng and to execute his iudgement in earthe namely so far as the power of a mortal man may extend it selfe Therfore what soeuer is geuē vnto him it must be restrained to the mesure of Grace with the which he is indued to the edification building of the churche Thus the huge monstrous ēpire whiche the papistes falsely arrogate to thē selues falleth down is ouerthrowne But although there were no cōtrouersie aboute Peter yet notwithstanding there commeth nothing herupon to the tyranny of the Pope For there is no man in his ryght minde that wil graūt this princelike power to the papistes whiche they take to them selues saying that it was geuē here to Peter that he might bequeth dispose the same afterwarde to his posteritie as his birthright inheritāce for he is not permitted to geue any thing to his successors wherfore the papistes make him liberall of an other mans goodes of the which pertaineth not to him To cōclude how long soeuer the succession shold cōtinue yet notwithstanding the Pope shal get nothing therby vntill he be proued the lawfull successor of Peter But how proueth hee this For because Peter died at Rome As thoughe Roome by the horrible slaughter death of the Apostel sought to get vnto it self the supremacy But they immagin that he was also byshop there howe fond this imaginatiō is littel children cā not be ignorant Furthermore although the Romaine bishop had ben the successour of Peter yet notwithstāding when he depriued him selfe of so gret honour by his falsehod disloyaltie what soeuer Christ gaue to the successors of Peter profiteth him nothing at all It is wel knowne that the Popes courte is at Roome but as for the signe of a church they shewe none at all there It is farre from the office of a pastor to be ambiciouse and to contend for lordeshyppe and Empire Trewely howe muche so euer Christ bestowed in extollinge the heyres of Peter yet notwithstanding he was not prodygall that he would geue his honour to Apostatas It is most certaine that Christ sought so much to extol and magnifie the persons as he dyd the doctrine of the Gospell and the dignitie thereof bothe to condemne the ingratitude of men towardes God his doctrine and also to incourage his disciples boldely to execute their office 20 Then charged he his Disciples that they shoulde tell no man that he was Iesus Christe Bu. Christe here forbiddeth his disciples to promulgate and publishe that whiche they had confessed the whiche myghte make a mā meruaile seing that he came to be the saluation of the Iewes and the lyght of the Gētiles M. Was not that trewe whiche Peter in his owne name and in the name of his fellowes confessed yes verely Furthermore was not this knowledge of the truth necessary to saluation yes vndoubtedly hadde not Christe also inioyned this office of preaching to his disciples before Question for to what ende were they sent but to be preachers of the redemption which depended vpon the comminge of Christ onely The answere to these questions is easie if wee remember that which was declared and expounded in the tenthe chapter before when Christ sent forth his Apostelles to preach namely that they were not made teachers to geeue a full and parfecte testimonie to Christe but to the ende they should prepare and get disciples to their maister whiche before time had ben out of the waye and to make those apte to be taught whiche were very dull and that it was a temporall cōmandement to the whiche the preaching of Christ brought an ende Nowe because the tyme of his deathe was at hande they trewely were not as yet redye or rype to testifie of the faith yea for the infirmitie and weakenesse of faythe their confession shoulde haue ben made a iest and mocking stock the lorde therefore commaundeth theim to be scilent vntyll they knewe hym to be the conquerer of deathe and vntill hee also had indued thē with new constancie M. By this and such like places we may know that the trueth must not at all times be spoken for the knowledge of the truth hath his degrees and his times out of the whiche nothinge must be broughte that is vnfruitefull Hereupon the wise man saithe there is a tyme to be scilente and a tyme to speake 21 From that time forthe began Iesus to shewe vnto his disciples how that he muste go vnto Ierusalem and suffer many thinges of the elders and hye priestes and Scribes and must be killed and be raised againe the third day From that tyme forthe Bu. Christ in euery place directeth his woordes and communication to those thinges that were most parfecte and is very dyligent to instruct his disciples parfectly least they shoulde erre any thing in the knowledge of mysteries or should want any thing in the skyll of those thinges which pertayne to the mistery of saluation and of the kingdome of god Wherefore he dothe nowe more fully instruct his disciples expoundinge vnto them the mistery of redemption that is of his passion resurrection And suffer many thinges C. He sheweth thē what he must suffer that he might make his disciples apte also to beare the crosse for the tyme of conflicte was at hande to the whiche he knew they were farre vnmeete excepte they were armed with a newe fortitude This was fyrste of all to be done namely to begynne his kingedome not with glitterynge pompe not with abondance of richesse not with the ioyful acceptance of the world but with the most shamefull kynde of deathe And truely there was nothing more hard thē to ouercome so great an offence specially if we consider what an opiniō they had alredy
tribute and many of them wold openly haue resisted the Romaines as we maye see in Iosephus and therefore it came to passe that Christ was accused of this matter before Pilate Therefore leaste there shoulde be in hym any shewe or token of a seditious minde he wold not do that which he might haue done And cast an angle C. Although we graunte that Christ had not alwaies plēty of money yet notwithstandinge wee must not thincke that neede constrained him to commande Peter to do this thing but rather that hee dyd it to the ende by a myracle he might declare him selfe to be the lorde of all and that he had not onely men but also the wilde vntamed fyshes tributory vnto hym And we reade that this was doone but once onelye because one document was sufficient And vvhen thou hast opened his mouth M. Here we must note and waye the argument proofe of Christes diuinitie in that hee knoweth the secretes of the sea and ruleth the fyshes that swymme in the depe and causeth the fyshe here mentioned to come to Peters hooke For seing that he had declared him selfe to be the kynge of all and to be the naturall sonne of God it was necessary that he should shew som token of the same to Peter by some dede or signe to the ende he might be acknowledged to be the Lorde of all thinges and of the fyshes of the sea also That take and geue vnto them for thee and mee A. Wee haue already declared that the Papistes vppon this place do very fondely gather the supremacy of Peter because that Peter is ioyned vnto Christe in payinge tribute They consider not that Peter was a cittezen of that cittie and that therfore he was constrained to paye trybute in that place The .xviii. Chapter AT the same time came the disciples vnto Iesus sayinge VVho is the greatteste in the kingdome of heauen At the same tyme. C. By the other two Euangelists whiche wrote this historye it appereth that the Disciples came not of their owne frewyll vnto Christ but when they had priuily disputed in the way their secret talk whispering was bewrayed And there is no absurditie at all in this that Matthewe makinge hast to the aunswere of Christ sheweth not the whole order of the historie but lettinge passe the beginninge briefely sheweth why Christe reproued the foolishe desyre of Supremacy in his disciples But forsomuch as Christ inquired of their secrete talke and constrayned his disciples to confesse that the thinge whiche they wisshed for was suppressed we are taughte to beware take hede of al secrete emulation and desire to excell Further we must note the circūstance of the tyme the foreshewinge of death had made them sorrowful and heauy yet notwithstandinge they being as it were ful of toyes and drunke with the poetical Nectar do contend by and by for the principallitie Howe could it be that suche sorrowe and care should so sodeinly vanishe awaye out of their myndes if that men were not by nature too muche geuen to Ambition that forgettinge the present warre and fyghte triumphe before the victory Wherefore if the Apostels so sone forgat the sermon of Christ so lately made vnto them what shal happen vnto vs if we leauinge the meditation of the crosse geue and addict our selues to sluggishenesse to negligence and to vaine speculations VVho is the greattest in the kingdome of heauen E. The Greeke texte hath the comparatiue for the superlatiue degree as thus Who is great in the kingdome of heauē C. This disputation as concerninge the supremacy arose not hereupon the Christ for him self and Peter payde the tribute as many thincke because the same began before they came to Capernaum but because he spake vnto them of his deathe and resurrection with many wordes as they were in the waye and also comforted them they being ignorant what his resurrection was excepte it shoulde be a certaine possession and renewing of the kingdome therfore they began this disputation M. For the Apostels did not contend or dispute of the heauenly kingdome to come but of suche a kyngdome whiche they thoughte shoulde be in this shorte life according to the maner of the kingdomes of this world as concerning the whiche kyngedome they questioned with hym after his resurrection saying Lorde wilt thou at this tyme restore againe the kyngedome of Israell C. Therefore they omittyng the occasion of sorrowe and heauines drawe vnto theym selues that whiche was spoken of his resurrection wherupon amonge the secure and carelesse this contentiō arose And because they flee frō the former part of doctrine which is sower and bytter to the fleshe God suffereeh them to be seduced and to erre in his resurrection that they might dreame of that whiche should not come to passe namely that Chryste by the bare preaching of his worde sholde possesse an earthely kingedome and that they in the same shoulde be part takers of greate pleasure M. They myghte also haue ben moued to the same disputation when they heard that it was saide before vnto Peter To thée wyll I geue the keies of the kingdome of heauē A. Although this was not spoken properly to Peter alone but to al the mynisters of the word in his person as we haue shewed before M. In like maner they had seene Iames Iohn and Peter onely to be taken they beinge left behinde to the raysinge vp of the rulers daughter And also they onely went with Christ vp into the mountain C. But in this question there were twoo faltes For fyrste the Apostelles all care of the warre beinge as it were set a parte preposterously as if they had ben dismist souldiers and worne in battaile require rest to be geuen them and their pention also before their tyme Secondly in this they did offende namely where as they should haue ben of one minde and agreed together as bretherne in helping one an other they nowe beinge full of ambition seeke howe they maye peruerte one an other Wherefore to the ende our race may be acceptable vnto the lorde let vs learne paciently to beare the burthen of the crosse layed vpon vs vntill the ful tyme of the receyuing of the triumphāt crowne come then as S. Paule exhorteth vs let vs in honour go before one an other To the fyrst vice the vaine curiositie of these men at this daye is a kynne whiche leauinge the lawful race of theyr calling leape out of time aboue the heauens The Lorde in his Gospell callinge vs to his kingdome sheweth vs the waye by the whiche we maye come thyther Rashe and inconstant men nothing consideringe of Faythe of Pacience of the inuocation of God and of other exercises fall in hand to dispute as concerning that whiche is done in heauen But this is euen as if one beinge about to take a iorney inquyring where his lodging sholde be mouethe not one foote For when as the lorde cōmaundeth vs to walke in the earthe whosoeuer he
had erected the Church and had taken away the corruption hee restored the pure vse of excōmunication Notwithstanding there is no doubte but that the order of discipline which floryshed vnder the kyngdome of Christe succeded and came in the place stéede of the olde And trulye seinge the prophane Gentiles obserued and kepte the shadowed right and custome of excomunicatinge it is euidente that it was put into the myndes of men by God from the beginning that if any were polluted and vncleane they might be stayed from holy thinges It had bene a shame therefore and great reproche vnto the people of God to haue beene experte and altogether ignorante of that discipline of the which there was a remnant left among the Gētyles But Christe putteth that vnto vs which was obserued vnder the lawe because the matter standeth wyth vs as it did with the fathers And yet for all that it was not the purpose of Christ to sende his disciples to the Sinagoge which willingly suffered it selfe to be defyled wyth filthy spots and excomunicated the true and simple worshippers of God A. of the which matter wée haue an euidente example in the man that was blinde from his natiuity But hée admonished them that an order ought to be obserued in his Churche which order before time was appointed very Godly vnder the law C. If any man obstinatelye reiecte the first admonitions or continuing in hys vyce declareth himselfe to contemne the same when that he is admonished the seconde time againe before witnesses hee must be brought before the Iudgemente of the Churche that is before the Elders of the Congregation according to the cōmaundement of Christ where hée must be more sharpely reprehended as by publique Actoritye that if hée reuerence the Church hee may submit himselfe obey But if hee heare not the Church A. As if hée had sayd But and if hee be as yet so incurable that hee will not be corrected neyther by secrete and brotherly admonition neither by the conscience consent and agreement of two or three neither by the shame of the publishinge and disclosinge the faulte neither by the auctority of the Elders then leaue him to his sinne let him be cut of from the company of men and let him be of no better estimation then if he were a heathen or a Publican C. That which is spoken here of heathē men and Publicans confirmeth the former interpretacion where wée spake of those kinde of men For because heathen men and Publicanes were greatly hated and detested amonge the Iewes hée compareth vncleane and incurable persōnes to such Notwithstanding that heathen men and Publicanes were so abhominable in the sight of the Iewes Christ willeth them not to forsake them selues and to dispayre for of such his Church was gathered Neither is this place for their purpose which thincke that the faythfull oughte to abhorre the Publicane But Christ to the end he might the more easely be vnderstande of the rude and simple borrowed the maner of speache of the Countrey where hée was So that hys meaninge is that wee ought to haue nothinge to do with the contemners of the Congregatiō vntill such time as they repente C. Notwithstanding wee must not cast from them all hope of saluation but must commit them vnto the Lorde vntill such time as there appeareth some signe of repentaunce As concerninge heathen men and Publicans reade the fiue and sixe Chapters going before 18. Verely I say vnto you whatsoeuer ye binde on earth shal be bounde in heauen And what soeuer ye lose on earth shal be losed in Heauen Verely I say vnto you Bu. This sentēce pertayneth to the explication and confirmation of that which went before For because hee had said If he heare not the Church let him be vnto the as a heathen or a Publicane and because this mighte be the secrete aunswere or priuy thought of the brother which was the cōtemner If they despise mée I will despise them and if they condemne mée I will condemne them also because of these things I saye hee confirmeth here the Iudgement of the Church and vnder the testimony of an othe hee saith that before the Lord also they are eyther condemned or absolued which the Churche by deuyne Iudgement eyther absolueth or condemneth Therefore a iust excommunication ought to be feared but an vndeserued excommunication is of no force VVhatsoeuer yee binde on earth C. This place is nothinge at all like vnto the which is written in the sixtene Chapter goinge before but is otherwise to be vnderstode Yet wee make them not so contrary but that there is some affinity betwene thē Chiefly therefore they agree in this that they are both generall sentēces and that they haue alwayes one maner of power of binding and lowsinge namely by the worde of God both one cōmaundement and one promise And in this they differ that the former place in the sixtene Chap. of Mathew is peculiarly and specially to be vnderstoode of the Preachinge which the mynisters of the worde vse and this place pertayneth to the discipline of excommunication which is graunted vnto the Churche Christ there wente about to declare the auctority of Doctrine but here hee appointeth discipline which is an Appendix or thinge annexed to the same There hee sayd that the preachinge of the Gospell should not be in vaine but that it should be to some the sauor of lyfe vnto life and to other some the sauor of death vnto death here hee affirmeth that although the wicked to deride the Iudgement of the Church yet notwithstāding that it shall not be in vayne So that wée must remember this distinction that in the sixtene of Mathewe hee speaketh of the word preached simplely and here he speaketh of publique iudgement and discipline The Churche bindeth whomsoeuer it excommunicateth not that it casteth into perpetual ruine and desperation but because it condēneth his life and manners which is euell and doth admonishe him of his damnation at hande vnlesse he repente Agayne the Churche lowseth whomsoeuer it receyueth into the fellowshippe of the same because it maketh him partaker of the vnitie which is in Christ Iesus C. Therfore whosoeuer forsakinge his synne acknowlegeth his falte and craueth pardone at the hādes of the Churche the same is absolued and lowsed not onely of men but also of god On the contrarye parte whatsoeuer he be that maketh a scorne and iest of the admonitions of the Churche if he be condemned by the same he maye be sure and certayne that he is also condemned in heauen Neyther shall he haue nowe any more to do with men but the lorde him selfe shal be the reuenger If any mā do obiecte say that God by this meanes shall be as it were an vnder iudge which subscribeth to the opinion and iudgemēt of mortall men we may easely answere and say that Christ doth not geue authoritie to his Church to the ende he might diminishe the
right that pertaineth vnto him to his father but rather to the ende he might bringe the greatter maiestie to his woorde For as in the syxtene chapter goinge before hee went not about to stablishe euery doctrine but that onelye whiche came out of his mouth Euen so in this place he saith not that al iudgemēt shall be firme and stable but that iudgemente onely whiche procedeth from his members whereof he is the headde Wherupon it followeth that men are in no poynte preiudiciall vnto God when they pronounce nothing but that whiche commeth out of his mouthe and do onely seeke to execute that faithfully whiche he commaundeth For althoughe Christ be the onelye iudge of the whole worlde yet notwithstanding he wyl haue the ministers of his woorde to be proclaymers of his Iustice and the Churche also to set forth his iudgement And so it commeth to passe that he derogateth nothing from hym selfe in vsyng the ministery of mē but byndethe and lowseth him selfe notwithstandinge Bu. Herby it is euident howe vnorderly yea howe falsely many gather of this place that the Church can do al thinges specially that it can make lawes as concernyng religion the which whosoeuer despiseth despiseth the lawes of god But truely Christ speaketh not here as concernynge the power to make deuine lawes but as concernyng Christian and brotherly admonition as concernyng exhortation reprehention correction taking away offences A. and of the Iudgement of the Church that which ought to followe the woorde of God in al thinges that it may be not only humane but deuine Iudgement Question C. Notwithstandinge here ariseth a question That seinge the Church doth suffer many Hypocrites and dothe absolue also manye whiche do but fayne repentance whether suche are absolued in heauen or no Answere We must answere that Christe doth not pronounce absolution to any but to such as vnfaynedly and truely reconcile them selues to the Churche For he sekinge to comforte the weake and trembling consciences and to take away all feare pronounceth that whosoeuer haue synned are receyued agayne into the fauoure of the Churche are delyuered from al gilte and absolued before God. For he appoynted this vnto vs as a pledge of his heauēly grace whiche pertayneth in no pointe vnto Hypocrites which peruert the pure vse of reconciliation This bryngeth no small comforte to the godlye to the increasynge of theyr hope when that they heare their synnes to be put away before God and his angelles so soone as they haue obtayned pardone at the handes of the Churche In the other parte the minde of Christ is nothing ambiguouse and doubtfull For Christe to the ende he might abate the pride of obstinate persons which deny them selues to be vnder the rule of men and alwayes appeale to the tribunall seate of God pronounceth that the dampnation pronounced of those whom they so despyse is ratifyed before God and his angels in heauen In the meane time he encourageth his mynisters to execute Iust seuerytie least they be discouraged at their wicked obstinacie whiche contemne and reiecte discipline Whereby wee maye beholde and see howe that the iurisdiction of the spirituall Churche whiche ponisheth syn by the woorde of the lorde is moste excellente and a reamedy against corruption a preseruatiue of health the foundation of order and the bonde of vnitie Therefore when the Churche dothe excommunicate manifest and open adulterers whoremasters theeues murtherers sediciouse persons periurers false-witnesse bearers obstinate persons and suche like whiche beinge admonished of their faltes do make a ieste at God his Iudgemēt they vsurpe nothing to them selues without authoritie but vse their power and rule cōmytted vnto theim by god Finally least any man shoulde despise this iudgemente of the Churche or make small accompt that they are depriued the company of faythefull men the lorde openlye declareth that their iudgemente is nothinge elles but the settinge forthe of his Iudgement that the same is established and confirmed in heauen whiche they do in earthe For they haue the worde of the lorde by the which they may condēne the peruerse and obstinate they haue the woorde of the lorde by the which they may receiue the penitent into fauour againe And they cannot erre nor swarue from the iudgement of God because they iudge not but by the law of God whiche is not vncertayne or any earthly opinion but the holy wyl of God and a deuine oracle Herby also we may sée how folyshely the Papistes wrest this presente place to maintaine theyr counterfaite authoritie whiche was nothing els but tiranny It is most sure and certayne that authoritie to excommunicate was committed to the Church but whether any one mā not called by the church but created by the horned and monstruouse beast whiche sendethe forthe at hys owne wyll and pleasure vayne blastes of excommunication whether any such I say haue any aucthoritie by the word of God there is no doubt for he hath not For it is euident that the lawful gouernment of the Church was committed not onely to the Clergye or ministers of the woorde but also to certaine of the layty as to maiestrates which should be iudges of the manners of the people Yet notwithstandinge they being not contented with this impudēcie go about farther to proue out of this place as we towched before that what burthens so euer they lay vpon mennes shoulders they oughte to beare it We wyll not say that they beinge mortall ennemies of the Church vsurpe and take vnto them selues by vyolence the power authoritie permytted vnto the Church onely we say that they abuse this place of Scripture not vnderstandinge the meaninge of our sauioure Christ With no lesse madnes and foolishnes also they go aboute by this place to defende their Auriculer confession But so vaine and friuolouse are their resons that they deserue not in this place any confutation 19 Agayne I say vnto you that if two of you agree in earthe vpon any manner of thing whatsoeuer they desire they shall haue it of my father whiche is in heauen Agayne I say vnto you M. Some olde Greeke bookes haue Agayne verely I saye vnto you In this woorde Agayne there is a confirmatiō if wee adde vnto it Verely it wyll be a double confirmation as if he should haue sayd It shal not be onely confirmed and ratified in heauen if ye excōmunicate any man but moreouer I say vnto you if ye pray for a sinner vnto God he wil heare you not onelye the vniuersall Churche but also twoo if they with one consente praye faythfully C. Furthermore hee teacheth that God wyll not onely geeue his spirite of counsel wisedome to those that aske it but also wyl brynge to passe that whatsoeuer they shal do by his word shall want neyther power nor effecte But he ioynyng consent and agremente with prayer teacheth howe soberly and reuerently the faythful ought to behaue them selues in publique assemblies The synner
in whō onely they ought to trust A. For as God is onely good so hée is onelye faithfull and true and euery man a lyar But and if thou vvilt enter into life C. Many of the fathers haue expounded this place amis whom the Papistes haue followed as though Christ should haue sayde that wée may deserue euerlastinge life by the obseruation of the law But truly Christ had not respecte what man could do but hée maketh aunswere to the propounded question what the righteousnes of workes is namely that which the lawe defineth And certainly wée must thus make accompt that God hath comprehended the order and maner of a holy and iust life in his law in the which law righteousnes is cōtayned Neyther did Moyses speake thus in vaine hée that doth these things shall liue in them Also I call heauen earth to witnes this day that I haue shewed vnto you life It cannot therefore be denyed but that the obseruation of the law is righteousnes by the which he getteth eternall lyfe which is a perfecte obseruer of the lawe But because wee are all destitute of the glorye of God there shall nothinge be founde in the Law but a curse so that wée haue no other refuge then to flye to the frée gifte of righteousnes And therefore Paule the Apostell appointed two kindes of righteousnes namely the righteousnes of the Lawe the righteousnes that commeth of fayth hée placeth the first in workes and the second in the mere grace of Christ Wherby wée gather the this aunswere of Christ is legall or pertayninge to the Law because the yonge man séeking for the righteousnes of woorkes oughte firste to be taught that no man can be counted iuste before the Lorde but hée onely which satisfyeth and fulfilleth the law the which thing being impossible to be done might be a meane to make him acknowledge his infirmitye and to flée to the refuge anker hould of fayth Therefore the person of the speaker and the question it selfe moued the Lord thus to aunswere and to sende the yonge man to the consideration of the law in the which is the perfect glasse of righteousnes the which must be fulfilled if wée will haue the reward of eternall life But who now shall fullfill the same For howe shoulde they flee vnto Christ excepte they acknowledge themselues to be fallen from the waye of lyfe into the pit of destruction And how shold they haue wandered and swarued from the waye of life excepte they first knowe what the way of life is Therefore they are admonished and taught that then the sanctuary of recouering of saluaciō shal be in Christe when they behoulde howe much difference and disagrement of their life there is wyth the ryghteousnes of God which is contayned in the obseruation of the laws To be briefe this is the somme if saluatiō be sought for in workes the commaundementes muste be kept by the which wée are guided to perfect righteousnes but wée must not here staye excepte wée will fainte in the middest of the race For none of vs are able to fulfill the commaundementes And when wee had done all that euer wée cā yet wée remaine vnprofitable seruaūts Because therefore wee are excluded by the righteousnes of the law wée must of necessitye seeke another staye namely the fayth in Christ Wherefore as the Lorde here called the yonge man to the consideration of the lawe whom hee knewe to swell with a vaine confidence of hys workes whereby hee mighte know himselfe to be a sinner and subiecte to iudgement euen so hee comforteth those that are nowe humbled by this knowledge of themselues by the promise of his grace sayinge Come vnto mée all ye that trauaile and are heauye laden and I wyll ease you yée shall finde rest vnto your soules Wee graunt therefore because God hath promised the rewarde of euerlastinge lyfe vnto the obseruers of the law that this way were to be followed kepte were it not the the infirmitye of the fleshe did staye and hinder vs but the Scripture teacheth vs that it is come to passe by our fault that the same muste be geuen vnto vs freely which wee cannot obtaine by oure merits If anye man do obiecte and saye that righteousnes in the lawe is propounded vnto vs in vaine Obiection of the which no man can be pertaker Answere Wee aunswere that seinge it is a rule by the which wee are brought to the righteousnes of faith it is neither superfluous nor vaine Therefore S. Paule when hee said that the doers of the Lawe are iustifyed by the righteousnes of the law excludeth all men A. The which thing the Prophete Dauid acknowledginge saith that all fleshe shall not be iustifyed in the sight of the lord C. To conclude this place abolisheth all the tryflinge inuencions of the Papistes which they made vnto themselues to get saluation Therfore whosoeuer will frame his lyfe to the will of Christ let him wholy apply himselfe to obserue so neere as hee can the commaundementes of the Lawe 18. Hee saithe vnto him which Iesus saide Thou shalt not commit manslaughter Thou shalt not commit adultery Thou shat not steale Thou shalt not beare false witnes Hee saieth vnto him vvhich A. This questiō betokeneth is a manifest signe of foolishe confidence Thou shalt not commit manslaughter M. Here it may be demaunded why Christe forsakinge the commaundementes of the first table Question bringeth in onlye those thinges which are of the second table Wee aunswere that it was done because it maye the better be discerned what euery mās minde is by the duties of charitye For the truth of the first table is not so well perceiued in men the obedience of the which table was for the most part either in the affection of the hart or ells in ceremonies the affection of the harte did not appeare hypocrits dailye gaue themselues to ceremonies but the woorkes of charity are such that thereby wee testifye and declare true and perfecte righteousnes And let no man thincke because Christ aunswereth out of the second table that therefore the same is more excellente than the first when as hée speaketh not here of the estimation and excellency but of the knowledge of righteousnes which cannot be taken by so certaine an obseruation of the first as of the seconde C. Let vs vnderstand therefore that those commaundements were chosen of Christe in the which there is a testimony of true righteousnes notwithstanding by a figure called Synecdoche hée vnderstandeth the whole by parte M. Some write that Christe propounded here the common commaundementes which were best knowē not because those principalles in the firste table pertayned not vnto this matter but because these commaundementes of the seconde table were counted cōmon of the Iewes of the which euery man almost thought himselfe a diligente obseruer when as notwithstanding there were none of thē almost which did kepe the same euen as
their miserye as appeareth in the thirty verse going before and now the Euangelist sheweth that Christ was not only led by his free grace goodnes to heale them but also by the compassion that he had of their misery As concerning this coÌ„passion reade the ninth chapter going before And touched their eyes A. Marke saith that Christe added farther sayinge Get thee hence thy faith hath made thee safe And Luke hath receiue thy syghte thy faith hath saued thée C. Where by the name of fayth not only the sure trust of the recoueringe of their sighte is vnderstood but also a farther persuasion namely that Iesus was the Messias promised of god For the blynde man did not rashely or without good coÌ„sideration adde vnto Christe the name of the sonne of Dauid Christ ascribeth the receiuing of the syghte to the faythe of the blynde men because although the power glory of Christ doth pearce eueÌ„ to the vnbeleuing somtimes yet notwithstandinge no man doth truely and profitably enioy his benefits but he which by Faythe apprehendeth the same yea to the vnbeleuing the vse of Gods gyftes is so farre froÌ„ doing them good that it is very hurteful vnto them Wherfore the health of the Christ speaketh here is not restrained to the externall health but it comprehendeth a whole and safe mynde also as if Christ should haue saide that the blind man obtained by fayth his desyere at the merciful handes of God. Wherefore if God bestoed his grace vppon the blynde man for his fayth it followeth that Iustification commeth by fayth And by and by they receyued theire sighte Bu. In that that they receiue their sight so soone the power and great verte we of Christe is declared And they follovved him C. This is a signe of greate thankefulnes that the blinde men woulde wayte vppon Christe And although it be vncertayne whether they continued with him anye long time or no yet notwithstandyng it was a great argument of their thankefulnes that they followed Christ to sett forth his grace and power thoughe but for a time The Euangelist Luke hath And they followed hym glorifying God For to this ende we are illuminated of Christ that wee should followe him the true lighte and the author of the same A. And certainly so many as haue truly â—…elâ—…e the redemption of Christe they can not chose but followe their Sauior and glorify God in all thinges which by his only grace hath brought them therevnto C. Luke also addeth that the people gaue the glory vnto God which maketh not a littel to proue the certainty of the miracle The xxi Chapter AND when they drewe nie to HierusaleÌ„ and were com to Bethphage vnto mount Oliuete then sent Iesus twoo of his Disciples And vvhen they drevv nye to Hierusalem Bu. Hytherto oure Euangeliste Matthewe hath described What the Lorde dyd in Galilee and in his Iorneye coÌ„myng from Galile to Hierusalem and now he declareth what he did in that holye and kingly City it self And the nerer that he approched to his death crosse the more liuelye he declareth his power vertue and strengthe For nowe he entring into that holy Citty with a newe and ease kynde of pompe declareth him selfe to be the promised king and deliuerer which the Israelits had long looked for C. Oure sauiour Christe therfore dothe not sende his Disciples for an Asse because he was werye of his Iorney but to an other ende and purpose For seynge the tyme of his deathe was at hande he mente to shewe after a solemne maner what the nature of hys Kyngdome was The whiche thynge treuly he begane to doe euen from the tyme of his Baptisme but this shewe remaineth for hym to sette for the euen in the ende of his callynge and if a man mighte so speake it was the laste pageante he hadde to playe For why did he hetherto abstayne from the name of a Kynge and nowe geueth libertye to haue hymselfe proclaymed a Kynge but onely because he was not farre from the ende of his race Therefore when his Assention into heauen was at hande he woulde haue his Kyngdome openly proclaymed in earthe This hadde bene a foolishe kynde of pompe and verye ridiculouse hadde it not bene that Zachary hadde before Prophesyed of the same To the ende Christe mighte take vnto hym selfe the honor of a Kynge he entereth into Hierusalem rydynge vppon an Asse a worthye pompe in deede to declare a Kynge Moreouer the beaste which he rode vppon was not so rude and base as the forniture that belongeth vnto it was For the Disciples for wante of a saddell were fayne to laye they re clothes vppon the Asses backe which was a token of greate pouertye and nedines We graunt that he wanted no waytinge men for a greate multitude followed hym But what surely suche as came oute of poore villages in the waye as he wente Ioyfull shoutes and cryes are made but of whome surelye of poore men and the contemned sorte of the people Therfore he might seme to do all that he could to make hymselfe a Iestinge stocke to all men But because there were twoo thinges adioyned vnto hym to bee done namely to shew som document or example of his kyngdome and to teache that it was not like vnto terrene or earthlye Empyres he vsed this base estat in ryding to Hierusalem Howbeit this also mighte peraduenture seeme vnsauory and without reason were it not that God had longe before witnessed the same by his Prophete namely that his Kynge which shoulde come to restore saluation to his people shoulde ryde after the maner that oure Euangelist maketh mencion here Therefore leaste the contemptible and base estate of Christe doe hinder vs from the beholding in this spectacle the spirituall Kingdome of Christe let vs laye before oure eyes the worde of the Lorde by the mouth of his Prophete by the which God vnder that deformitye of a beggar doth more beautify his son than if he should shyne in all the maiesticall robes of a king Without this sauce this history will neuer be sauory or pleasuant vnto vs Wherefore the woordes of our Euangelist Mathewe are of great force when he saith that in this the saying of the Prophete is fulfilled because he seing that men which are to much addicted vnto pompe and glorious shewes could not by the naturall sence and vnderstanding of the fleshe gather any profit by the history bringeth them from the bare beholding of the thing to the consideratioÌ„ of the Prophesy as we shal heare anon And vvere come to Beth. M. This Bethphage was a litle village at the bottome or foote of the mounte of Oliues which was nere to the Citty of Hierusalem being distant from the same not aboue two myles as we may reade in the first chapter of the Actes He sent tvvo of his Disciples A. What the names of these twoo Disciples were none of the Euangelistes make mencioÌ„ 2. Saying vnto them Go into the
this woorde Hosiah-na is as muche to saye as helpe now or saue and prosper althinges that this man taketh in hande B. And when they added to the sonne of Dauid it was as muche as if they shoulde haue sayed Helpe Lorde wee beseeche thée and prosper all things that belonge to this sonne of Dauid that his kingdome maye prosper luckely and take good successe prosper him thou wée say which dwellest in the hyest This crye of the people semeth to agrée with that whereof mencion is made in the tenthe Chapter of the firste booke of Kinges where the people sayde God saue kinge Saule and in the first Chapter of the thirde booke of kinges where the people cryed God saue kinge Solomon A. Therefore the Disciples and the multitude beinge moued by the instincte of the spirite prayed for the felicitye of the king for the prosperous successe also of his kingdome C. And truly as the spirit of God did then appoint that people to pray dailye for the kingdome of Christe euen so also hee doth nowe prescribe the same rule vnto vs And seing that God wil raigne by no other meanes than by the power of his sonne wée ought daylye to wishe and praye for his kingdome according as wee are taught Thy kingdome come vnder the which sentence the same is noted which more plainely in the Psalme is expressed Blessed is hee that commeth in the name of the Lorde C. The Hebrewe woorde Berach in the Psalme out of the which these were taken signifyeth to prayse and to encrease one with goodes whervppon commeth the Hebrewe participle Baruch that is praysed blessed or increasee with goodes By this voyce therefore they wish vnto Christ the encrease of all goodnes and the prosperous successe of all thinges For repetitioÌ„ seemeth to be a familiar thinge to the Hebrewes and oftentimes vsed of them For that which before they wished in these woordes Hosanna to the sonne of Dauid or God prosper the sonne of Dauid they nowe wishe againe in sayinge Blessed is hee that commeth in the name of the Lord as if they should haue sayde Hitherto wee haue beene oppressed with diuers tyrannies but nowe oure kinge comminge all thinges shal prosper well and hee shal be happye which commeth vnto vs in the name of the Lord or beinge sente or annointed of God saue prosper and blesse thou him therfore which dwellest in the hyest The Euangelist sayth expresly in the name of the Lorde because the Messias should come as one sent and not as one that thrusteth in himselfe but should be sent of the father For hee is said to come in the name of the Lorde which intrudeth not himselfe but taketh the kingdome at the will and commaundement of god The which thinge maye more certainly be gathered by the woordes of Marke when hee sayth Blessed be the kingdome that commeth in the name of him that is the Lorde of oure father Dauid For they spake after this maner in respecte of the promises because the Lord had promised that he woulde at the lengthe be the deliuerer of that people and had appointed a meane namely the renuinge and restoringe of the kingdome of Dauid B. The like and the very selfe same meaninge almost had those prayers of the seruauntes of Solomon when they sayd As God hath bene with my Lorde the kinge euen so be hee with Solomon also and make his seate greatter than the seate of my lord kyng Dauids hath bene C. We do see therefore that the honour of a mediatour of whom all good thinges and the benefite of saluation was hoped for is attributed vnto Christ But seing they were rude and ignorante people which called the kingdome of Christ the kingdome of Dauid we may hereby learne that this doctrine was comon and well knowne to the vulgar sorte which doctrine semeth to some at this daye very harde because they are not exercised in the Scriptures Hosanna in the hiest B. This repetition dothe declare a greate feruencye to be in the people which hartely and vnfainedly receyued Christe to be their kinge as if they shoulde haue saide Thou O God whiche dwellest in the heauens saue the kynge whiche thou hast sente vnto vs C. and delyuer vs by Christ whiche in thy name is come vnto vs C. The Euangelist Luke addeth somewhat more saying peace in heauen and glory in the hiest In the whiche there were no obscuritie if it were agreable to the songe of the Angell in the seconde of Luke For there the Angelles assigne glorye to God in Heauen and peace to men in earthe but here bothe peace and glory are referred to god In sence notwithstandinge there is no disagreement for althoughe the Angelles do more distinctely shewe the cause why it was necessarye that the glory and prayse shoulde be yelded vnto God namely because by his mercy men inioy peace in this worlde yet notwithstandinge it meaneth the same thinge that the multitude in this place proclaymeth namely that there is peace in heauen because we knowe that myserable consciences in this worlde are no other waies pacified then by the reconciliation of God to them from heauen 10 And when he was come to Hierusalem all the cittie was moued saying VVho is this And vvhen he vvas come Bu. It was necessary that the glory of the kynge Chryste shoulde not be obscure or hidden but euidente and manifest and therefore by the ordinance of God al the cittezens of Hierusalem are moued at this vnwonted â—…ight that we might know that the comminge of Christe in this order and apperance was not vnfruitefull and voyde of profyte C. The matter was not done in huggermugger or by stealth in secret without the knowledge of the hye priestes and Scribes but openly all the people beholdinge the same Wherefore in that contemptible state of the fleshe the maiestie of the spirite was euidente for howe coulde al men haue suffered without their greate peryll that Christ shold be brought into the Cittie with kinglike pompe excepte they had bene amased at the sighte A. This sighte therefore mighte haue seemed a laughinge game had not the power of God ben presente C. This therefore is the somme that the enteraunce of Christe into the cittie was neyther secrete nor his ennemies quiet because they contempned hym but rather that they were staied by secret feare because God had stricken theym so that they durste not attempte any thynge In the meane time the carelesse securytie of the cittie is reprehended and the zeale and religion of straungers is commended For when the cittezens by reason of the noyse make enquirye who it was they plainly declare them selues to be none of the disciples of Christ Finally these woordes ought to be extended to all those thinges whiche pertayne to the kyngedome of Chryst the whiche kingdome semeth to the worlde contemptyble and base and the mynisters and seruauntes of this kingdome do feme vnto them to be madde and out of their witts but
the people to attrybute the name of a kynge to Chryste yea in the smalleste thynges they woulde haue their decrees to be counted for dyuine oracles that it myghte not be lawefull to allowe or to reiecte any thynge excepte it had passed by theyr consente So that they counte it an absurde and peruerse thynge to haue any man extolled with the tytle of the Messias by the people whome they with theyr consente hadde not aduaunced thereunto by somme decree And trewelye it had bene meete if that they had discharged their offyce and calling that they shoulde haue gone before al the people as authors and captaynes For the priestes were created and apointed that all men myghte seeke for the knowledge of the lawe at their lyppes and that they mighte be the angelles and interpreters of the Lorde of hostes But because they had falsely extinguished the lighte of the trueth Christe dothe verye aptely aunswere that they profyte nothinge at all whileste they go about to suppresse the doctryne of saluation because rather then they shall brynge that to passe it shall by violence burste out of the stones Notwithstanding vnder this there is conteyned a secrete grauntinge for Christ dothe not deny but that this is a preposterouse order that the vnlerned multitude and children should be the first that with their voyce and crye should cellebrate the comminge of the Messias but because they do maliciouslye choake the truethe whiche oughte to be the lawfull witnesses thereof he saithe it is no meruaile if God stirre vp others and do chose children in their steede to theyr greate ignominie and shame Hereby there cōmeth to vs no small consolation For althoughe the wicked wyll not a little seke to couer and obscure the kyngedome of Christe yet notwithstandinge here wee heare that all their laboures and deuyses are in vaine They hope when they haue destroyed somme and stayed other some throughe feare from helpinge forwarde the kingedome of Christ that they haue obteyned their purpose But trewly the lorde will frustrate their expectation because he wyll rather geue mouthes and tongues to stones than the kingedome of his sonne shold want witnesses C. The priestes and scribes speake in contempt saying Doste thou heare what these say As if they should say Thou sekest praise of these children which knowe not what they say But Iesus saithe vnto them vvhy not Bu. That is to saye I heare them well enoughe The whiche answere doth constantely meintaine it all doubte beinge wholly taken away but it semeth to signifie somwhat more as if he should haue saide The voice whiche you your selues ought to vtter these children do expresse Haue ye neuer redde Out of the mouthe of babes C. The priestes and Scribes take occasion to calumniate of that that he suffereth him selfe to be called a kyng of chyldren according to the manner of the wicked which alwaies prowdely despise humillitie in the disciples of Christ This mallice Christ confuteth by the testimonie of the Prophete Dauid whiche maketh infantes also to be proclaymers of the glory of God A. This place whiche our sauiour Christ alleageth is takē out of the .viii. Psalme C where as towchinge the letter is thus written Out of the mouth of very babes sucklings hast thou ordayned strength By the whiche wordes the prophet meaneth that although tongues holde their peace yet God hath no nede of other retoritians or eloquente personnes to set forthe his power than yonge infantes whiche as yet hange on their mothers brestes They trewly are many but the wonderfull prouydence of God whiche shyneth in them is like vnto the sounde of greate eloquence A. as if the Prophete Dauid shoulde haue sayde Thy wonderfull workes O Lorde which thou shewest in infants whom thou wonderfully preseruest do declare that thou arte suche a one which haste a care for mankinde by whose prouidence all things are gouerned There is no great néede of eloquence to extoll set forthe thy power the very infantes which sucke their mothers teates doe preache the same C. For they whiche waye and consider with them selues how the childe is begotten in the wombe of his mother howe the same is nourished there for the space of nyne moneths how the same at length is wonderfully borne and how it fyndeth foode to nourishe it so soone as it commeth into the worlde he must of necessitie not only fele confesse that God is the creator of the world but also he shal wonder merueyl at the same Euen so the Sonne and the Moone although they be dombe creatures yet not withstanding they are saide to preache set forthe the prayses of god Yea treuly whatsoeuer is in heauen whatsoeuer is in the earth although it wāt a tonge yet notwithstanding it setteth forth the praise of god To be shorte seing in the tonge of infants the glory of God dothe sounde Christe doth hereby gather that it is no absurditye at all if he receiue the prayse of Infants whiche are endewed with the vse of speaking As if he should saye If Infants do preache the power of God to all men why do ye counte it an vnsemelye thing that children should yelde prayses vnto me at this daye For these of the twayne are more fete therevnto because they haue their tonges By these woordes but couertly he proueth hym selfe to be god M. There are certaine which saye that the Lorde vsurped this place not accordinge to the letter seinge that they were neyther sucklinges nor infants which cried Hosanna in the temple but children of more riper age then those of whom the Prophet maketh mencion in the Psalmes but accordinge to the spirite of the Prophete whome they saye had not respecte in this place to infants and suckelinges in age but to children in spirite and estimation Because the lyttel children did geue testimonye in the temple to the power of God whome the Scribes and Phariseis beinge enemies to God and desierouse of reuenge and bloudy men did most obstinatly resiste therefore they thinke that this verse was obiected vnto thē of Christ But the former exposition is more apte and agreable to the sence M. Moreouer by this example we are taughte not to be children in vnderstanding but in malice that we may deliuer out of our mouthes the praise of God to the confusion of wisedome and the power of this worlde and that wee maye instructe oure children with a singuler study to the praise of God all hypocrisy and dissimulation being set aparte 17. And he lefte them and went out of the Citty vnto Bethany and had his abiding there And the lefte them M. The Euangeliste Marke hath And when he had looked rounde about vppon all thinges and now the euen tyde was come he wente oute vnto Bethany with the twelue Many shewe a reason why our Sauiour Christe did so namely because he would not before the time geue occasion to his enemys to laye handes on hym Vnto Bethany Where he had raised
Iewes and cruell ingratytude is condempned For whē they were called to be partakers of the heauenlye glory and to the fellowshippe of the son of God they rather desired the earthely and corruptible thinges And vvente one to his farme E. or to his owne lande or fyelde A. The Euangelyste Luke saith And they began all at once to make excuse The firste said vnto him I haue bought a farme c. C By the whiche woordes oure sauiour Christ declarethe that the Iewes were so addicted to the worlde and earthly thynges that no man hadde any leysure to come vnto god It is a foule and vnseemely thing that men whiche are created to the heauenly lyfe shoulde all together be caryed and enclyned lyke bruite beastes to earthely thynges But this dissease is generall soo that there is scarce one amonge a hundred whiche preferreth the kyngedome of God before transytorye and corruptible rychesse And although all men haue not one kynde of dissease yet notwithstandynge euerye one is dyuersely ledde by his owne desyre and so it commeth to passe that men faule into diuerse vyces Further we muste note that prophane menne do alleage honest excuses to reiecte the grace offered vnto theim as thoughe theyr neglygence and ingratytude were excusable when they goinge aboute the busynesse of this presente lyfe do lyttell regarde or set at naughte the heauenly inherytaunce But trewely wee do see here that our sauioure Chryste dothe putte away al such excuses from vs leaste any man should thyncke that he did somewhat profyte in alleaginge that he was stayed and let by earthly busynesse nay rather the faltes of menne are doubled when theye staye theim selues by thynges laweful by the whiche they rather ought to be holpen For to what ende doth God graunt vnto vs the commodities of this presente lyfe but onely to allure and winne vs to him selfe but trewely euerye man is so lyttell holpen by the benefytes of God to reache vnto heauen that they are rather snares to tye hym faste to the earthe A. To the whiche ende pertayneth the sentence of oure sauioure Christe in an other place where he saythe He also that receyued the seede into the thornes He also is hee that heareth the woorde and the cares of this worlde and the deceytefulnesse of rychesse choke vp the worde and so is he made vnfruitefull 6 And the remnante toke his seruantes and intreated them shamefully and slewe them And the rest tooke his seruauntes A. We sayd a lyttell before that the fyrste callynge dyd comprehende all the former prophesies euen tyll the tyme that the Gospell was published C. And althoughe this cruelty was shewed longe ago vpon the Prophetes yet notwithstandynge because the furiouse madnesse increased in tyme whiche at the lengthe with all the rygoure that myght be was shewed towardes Chryste and his Apostelles hee accusethe the people that were of olde tyme of contempte and of pryde onely But the laste seruauntes whiche were sent about the supper tyme euen when supper was readye were as saithe oure Souyoure Christe euyll intreated and kylled into suche extreame myschyefe fell this people when that mad crewelty had caused them prowdely to reiecte the grace offered vnto them Yet for all that hee dothe not laye this falte to all mennes charge because euen in the laste callynge whiche was made by the Gospell the grace of God was derided partely of carelesse contemners and partely it was furiousely reiected of Hypocrites And thus it was wont to come to passe that the more God dyd cal the wycked to saluation the more theye swelled and raged agaynste hym M. Here also wee may note that there are twoo sortes of men whiche despyse the heauenly maryage The fyrst sorte are they whiche neglecte and care not to come suche are the Atheistes and contempners of Heauenly thynges of the whiche sorte there is a greate multytude at this daye or elles they are suche whiche beynge called reioyce that they are delyuered from the doctryne of Sathan by the whiche they dydde not acknoweledge Chryste to be the onely sauyoure but for all that beinge wythdrawne by the care of corporall thinges and beynge inwrapped with the busynesse of this presente lyfe doo neglecte and make no accompte to come The seconde sorte are Hypocrites which ioyne inhumanitie and crueltie to contempte and do cruelly intreate and kyll the seruauntes of Chryste by whom theye are called to the maryage Such were they vnto whom our sauyoure Chryste speakethe heare namely the hyghe priestes Scrybes Phariseies and elders of the people to whom hee hym selfe saythe Beholde I sende vnto you Prophetes wyse men and Scribes and some of them shall ye kyll and crucifie and many of them shall ye beate in your Synagogges and shall persecute theim from cittie to cittie 7 But when the kynge hearde thereof he was wrothe and sente foorthe his men of warre and destroyed those murtherers and brente vppe theyr Cittie But vvhen the kinge hearde thereof Bu. Here the ponishemente whiche shoulde be executed vpon the vnthanckeful and murtherynge Iewes is shewed and therewith is also declared that they shoulde be oppressed by no frowardenesse which shoulde remayne in God but by theyr owne insuperable mallice C. Of this ponyshemente onelye oure Euangeliste Matthewe makeeh mention because in Luke there is no mention made of the iniurye doone vnto the seruauntes Bothe of them saye this that they were excluded and depryued of the honoure of the feaste which came not at the tyme appoynted Christ therfore doth foreshewe vnto the Iewes their destruction because they had oftentimes reiected the grace of God and furiousely rebelled against hym And brente vppe their Cittie C This was broughte to passe by the armie of the Romaines whiche destroyed Hierusalem and slewe and vtterlye destroyed aboue a leuen hundred thousand men and then they burned the cittie and made it euen with the grounde M. Wee muste also note that the hoste of the Romaynes is called Goddes hoste Euen so the kinge of Babilon is called Goddes seruaunte as we maye reade in the prophesie of Ieremie because the lorde by hym chastened his people So the lord is oftentimes in the scripture called the lord of hostes C. This doctrine also belongeth vnto vs for the lyke ponishemente that Chryste here threateneth to the Iewes with the same destruction also remayneth to all wicked personnes whiche violently ryse against the mynisters of the Gospell But whosoeuer they be that are so carefull for earthly thinges that they regard not the callinge of God all these in the ende shal perishe miserably with pining hunger Therefore so often as he calleth vs lette vs be prepared and readye to followe A. Let vs seke the lord while he maye be founde let vs call vpon hym while he is nye For the Lorde will not alwayes suffer the contempners of his woorde neyther wyll he sleape for euer but wyll at the lengthe be reuenged of ingratiude 8 Then saide he to his seruauntes
lawe asked him a question temptinge him and sayinge C. This lawyer was a pickte and chosen fellow amonge the whole sects as it is saide before which seemed to excell others in witte and learninge This good fellow beinge sufficiently instructed before came vnto Christ saying 36. Master which is the greatest coÌ„maundement in the Lawe C. Because this man was an interpretor of the Lawe hee is offended at the doctrine of the Gospell by the which hee thoughte that the auctoritye of Moyses was demynished Howbeit hée is not so muche affected throughe the zeale of the law as hee taketh disdaine the any thinge shoulde departe from the honour of his Mastership Christ thefore demaundeth of him whether hee would professe anye thinge more perfecte then the lawe For although the lawyer do not expresse this in words yet notwithstanding his question is very captions seekinge thereby to make Christ hated of the people The greatest commaundement B. The Euangelist Marke hath which is the first of all the commaundementes The greatest first chiefest signify all one thing as that to the which all the reste maye be referred 37. Iesus said vnto him Thou shalt loue the Lord thy God with all thy harte and with all thy soule and with all thy minde Thou shal s loue thy Lorde Bu. The Lorde aunswereth to the question euen out of the profoundnes and depthe of the Law that by these few wordes all men might gather know that the Lord was moste skilfull and cunninge in the Lawe Mâ—… Notwithstandinge the Euangelist Marke sayth that Christe spake more woordes namely these followinge The first of all the coÌ„maundements is Heare O Israell The Lorde our God is Lorde onely and thou shalt loue thy Lorde thy God with all thy harte c. C. By the which wordes God getteth auctoritye to his lawe for two causes For this also ought to be vnto vs a most sharpe pricke and prouocation to the worship of God when that we are certainly perswaded the wee worship the true creator of heauen and earth because doubtinge doth naturally ingender sluggishnes a pleasaunt intisement also to loue him seing that hee hath adopted vs freely to be his sonnes Therfore least the Iewes should be afrayde as comonly men are in doubtful matters they beare a true rule of life prescribed vnto them by the true only god And lest distrust should stay them God commeth familliarlye vnto them comitteth vnto them his free couenauÌ„t In the meane time notwithstandinge there is no doubt but that he seperateth himselfe from all Idoles least the Iewes should be led amisse but might kepe themselues in the true worshippe of him onlye Now trulye if vncertainty and doubting do stay nothing at all the miserable worshippers of Idoles from being caryed by folish zeale to the loue of them what excuse is lefte to the hearers of the lawe if they forsake God M. Further â–ª more by these woordes The Lorde our God is one God hee doth not onely go aboute to proue the Lorde to be one onely God but also to haue vs so to estéeme beleue of him But truly to beleue that ther is one God it doth profit vs nothing but to accompt him for one onlye God for oure God is saluation and life and the fulnes of all the commaundementes Euen so sayd the holy patriarcke Iacob the Lord shal be my God as thoughe bee were not his God before but he meaneth that hee doth fully determyne with true worshippe to accompt the Lord onely for his god Hée sayth therefore that wee must accompt the Lord our God for one God onelye and no mo that is that wee ought not to worshippe him with diuers worshippes inuented of vs but with the onelye worship which hee himselfe hath appointed And this is done by faith For no man can haue one God except hee depende onely vppon him and beleue onely in him otherwise hee shal be earyed into the variety of workes and shall faine vnto him selfe diuers Goddes C. That which followeth Thou shalt loue the Lorde is the epitome or briefe compendium of the lawe the which is also to be seene in the sixtene Chapter of Deutronomye For seinge the law is deuided in two tables whereof the firste is referred to the worshippe of God and the other to loue Moyses did very well and wisely gather this short somme that the Iewes might know what God required in euery commaundement Moreouer although it be méete that we loue God farre otherwise than men yet notwithstaÌ„ding God doth not without cause required of vs loue for his honour and worship because by this meanes hee declareth that no worship is so acceptable vnto him as that which is voluntarye For hee doth trulye at the lengthe geue himselfe to the obedience of God which loueth him But because the vitious and wicked affections of the fleshe do withdrawe vs from the righte way Moyses sheweth that our way and life is framed aright if that all our sences be replenished with the loue of god Let vs therefore learne that the beginninge of godlines is the loue of God because God reiecteth the coacted and constrayned obedience of men and will be worshipped liberally and willingly And by the waye let vs learne that the reuerence whiche is due vnto him is noted vnder the loue of god In the Booke of Moyses this word mind is not added but onely mencion is made of the harte minde and strengthe And althoughe that the participacion of these sower meÌ„bers is more full and perfect yet notwithstaÌ„ding it altereth not the sence For Moyses goinge about brefely to teache the God oughte to haue oure loue in whole and summe hee thought it sufficient to adde strength to the soule and harte least hee should leaue any parte of man voyde of the loue of god B. As if hee should haue said thou shalte so vnfaynedlye loue thy God that the loue of him shal inuade and possesse thy whole nature and sences euery one whatsoeuer is in thee applye it to the loue of him let thy minde alwayes thincke vppon him let thy will delight in him before all thinges and let all thy strengthe and endeuoures be to the fulfilling of his pleasure The which loue is the first fruite of faith C. Furthermore wée muste note that the Hebrewes vnder this word harte do sometymes note the minde specially where it is ioyned to the minde For what doth the minde differ from the harte in this place surely nothing but in this that it séemeth to signifye a more hye seate of reason from whence all counsayles and cogitacions do springe B. C. Moreouer these thinges are not so spoken as though wéé ought to loue no other thing but God onelye when as all the thinges that hee made are excedinge good and to be beloued but because nothinge ought to be made equall in loue with him or to be preferred before the loue of God C. Also it doth appeare by this
the Phariseies were gathered together Iesus asked them sayinge VVhile the Phariseis vvere gathered together M. The Phariseies were nowe gathered together to suborne and craftelye to set forthe some one whiche by puttynge forthe a question mighte tempte and intangle Christe the whiche thinge they went about a littell before to brynge to passe by the Lawyer of whom we spake euen now but in vayne When as therfore the Phariseies were gathered together whiche tooke vnto them selues the knoweledge of the lawe and the prophetes and yet were ignorante of the comminge of Christe because they dyd not greately desyer the same neyther vnderstode his maiestie and glory it is not without cause yf Chryste demaunde of them sayinge 42 VVhat think ye of Christ VVhose sonne is hee They said vnto him the sonne of Dauid VVhat think ye of Christ B. This is thought to be the laste talke that our Sauyoure Christ had with the Phariseies and his aduersaries by the whiche he wente about to prouoke them to knowe him except those thinges whiche he aunswered them to when he was taken of them By these wordes therefore he wente about to stirre vp theyr mindes and to admonishe them of his kingedome if so be that there were any amongest them which were curable the they might loke for Chryst to be greater than the carnall kinge yea and more excellente than Dauid his father For those that were carnal hoped for nothing but carnal things VVhose son is he C. The Euangelistes Marke Luke do more plainely expresse why Christ demaunded this question namely because a wicked opinion preuayleth among the Scribes that the promised redemer sholde be one of the sonnes successors of Dauid which shold bring nothing with him more excelent than the humaine nature For by by at the beginning Sathan by all meanes possible wente about to supplante some false fayned Christ whiche shoulde not be the true mediatour of God and man And because God had so often times promised that Christ should come of the séede and sprynge out of the loynes of Dauid this perswasion was so depely rooted in the hartes of al men among the Iewes that they coulde in no wise abide to haue him depriued of the humaine nature Sathan therfore suffered Christ to be acknowledged to be a trew man and the sonne of Dauid because he sholde in vaine haue gone about to take away this part of fayth being so euident common amōg al men but that which was worse he spoyled him of his deitie as though he should be some one of the sonnes of Adā And after this sorte the hope of the euerlasting life to come spiritual righteousnes was abolished But so sone as Christ was declared vnto the worlde the Heretiques went about by many subtil meanes deceites to ouerthrowe one while his humaine nature an other while his diuine nature least that he should either haue full power to saue vs or elles least we shold haue familiar accesse vnto him But because the houre of his deathe was at hande the lorde hym selfe thoughte good to make his deitie Godhed known that the trust of al the godly might be reposed in him without all feare or doubting For if he were onely a man it were neither lawefull for vs to glory in hym nor yet to hope for saluatiō by him Now let vs note that his purpose and intente was not so much for his owne sake to declare him selfe to be the sonne of God as it was to ground our faith vpon his heauenly power For as the infirmitie of the fleshe by the whiche hee made him selfe nere of kynne vnto vs dothe incourage vs that we should not doubt to come vnto him euen so if we sholde haue onely respect vnto the same we shall be rather filled with feare and desperation than with any god trust and confidence Notwithstanding we must note that the Scribes are not reprehēded because they did teach Christ to be the sonne of Dauid but because they immagined him to be a mere man which should come from heauen to put vpon him the nature and person of a man Neither doth the Lord altogether speake of himselfe but simplely sheweth that the Scribes do wickedlye erre in that they loked that the redemer should come onely of the earth and humaine progeny And althoughe it was an olde opinion amonge them yet notwithstandinge wee gather by this our Euangelist Mathewe that they were asked before the people what they thought They said vnto him the sonne of Dauid Bu. It was euident by many promises of Scripture that Christ should come of the seede of Dauid A. but they which dayly redde these promises and interpreted them to the people loked for nothinge to be more in the person of Christ then a man Therefore they make aunswere vnto Christe whiche was most common and vsuall amongest them namely that the Messias was the sonne of Dauid 43 Hee saide vnto them howe then doth Dauid in spirite call him Lorde sayinge Hovve then doth Dauid M. Christ our sauiour doth not reprehende the Phariseis as we said euē now because they cōfessed him to be the sonne of Dauid but because men commonlye denied him whiche shoulde be the Messias to be nothyng elles but an earthlye kinge which should bringe the people of God into a certaine earthly libertye and that he should so inlarge the tereene and transitory kingdome that it should extēd it selfe euen to the endes of the worlde that hee shoulde be of the tribe of Dauid for this cause I say he thought good in the presence of some to geue them occasiō to haue a farther cōsideration of his glory maiesty namely that he was not the sonne of Dauid according to the flesh but also the sonne of Dauid Dauids lord For in respect that he toke fleshe of the virgin Mary his is the sonne of Dauid in respecte that hee was conceiued by the holye ghoste he is the sonne of God and Dauids lord Therfore this is no new or late inuented error For this impietie raigned among the phariseis long before be came into the worlde So that the deuill hath soughte frō the beginning as it is saide already to take awaye the deitie godheade from Christ that by that meanes al the saluation of mankind might be vtterly quite ouerthrowen In spirite The Euangelist Marke hath Inspired with the holye ghoste And the Euāgelist Luke in stede of both these hath In his boke of Psalmes C. But Christ declareth that Dauiddyd speake in the spirit expresly with great emphasis and force For he opposeth and setteth the prophesie of the thing to com against the testimony of the thing presēt And the cauill by the which the Iewes at this day excuse thē selues is this They say that by this prophesye the kingedome of Dauid is celebrated as though he apointing God to be the author of his raygne wolde rise against the mad enterprises beastly practises of his enemies
not apointe any certain place but it doth rather include heaueÌ„ earth vnder the rule gouernmeÌ„t of Christ A. How Christ doth sit at the right hande of God reade in the first chapter of s Paules epistell to the Ephesians in the first chapter of his epistell to the Hebrewes Vntill I make thine ennemies C. This woorde vntil doth not signifie somwhat to come or not to come but it signifieth the tyme which goeth before B. We muste also note the Christ vseth the testimony of this psalme to declare that he is not only Dauids lord but also to set forth the inuincible power victorye of his kingdome against his enemies As if he should haue said ye shal be so far froÌ„ resisting me that ere it be long my father wil set me at his right hande and geue me full possession of all power the which power I wyl exercise vntyll suche tyme as you and all my ennemies are made my footestoole C. The holy ghost therefore dothe pronounce that Christe shall sytte vntyll his enemies are laide prostrate and brought into subiection that we myghte knowe that his kingedome shall euer remayne inuincible not because his enemies beinge ouercome his power shall be taken from hym agayne but because all the rable of his ennemies being ouerthrowen it shal stande whole and sounde for euer In the meane season the state and condition of his kingdome at this day is noted vnto vs to the ende it shoulde not be greuouse vnto vs when we se the same resisted on all handes For it wyll come to passe that whosoeuer rashely rysethe to rebel against the kyngdome of Christ shall vtterly be destroied and cast downe As concernynge the which matter reade the fyftene chapter of the fyrst epistell of S. Paule to the Corinthians Thy foote stoole B. M. By these woordes hee vnderstandeth absolute subiection euen suche subiection as that whiche the Apostell Paule speakethe of when hee saythe that in the name of Iesu euerye knee shall bowe These woordes do contayne seuere threateninges againste the ennemies of Christe The holy martyre S Steuen had the like meanynge also when he said Beholde I sethe heauens open and the sonne of man standynge at the right hande of the power of God. 45 If Dauid then called him lorde how is he then his sonne A. Our sauiour Christ concludeth with greate boldenesse that there shoulde be somewhat more in the Messias than the Humanitie M. Yet notwithstandinge hee dothe not this to proue that hee is the sonne of Dauid but to reproue the ignorance and blindenesse of the hie priestes scribes and Phariseyes by the whiche they iudged nothynge elles of Chryste than that whiche mighte also appertayne to the sonne of a man A. They dyd so assigne vnto him the terrene and transytorye kyngdome that they neuer remeÌ„bred the heauenly and euerlasting power with the whiche the father endewed his sonne Hee seeketh therefore to brynge theim to the consyderation of this heauenly kingedome 46 And no man was able to answere him any thinge neither durste any man from that daye forthe aske him any mo questions C. They dyd perceiue the power of God in his aunsweres the whiche they were not able to resiste excepte they shoulde seeme to contend and striue against God and that in vayne M. These woordes are added of the Euangelistes partely to declare the lighte of the trewthe whyche cannot be extinguished and partelye to declare howe hardely the mallyce of the wicked maye be ouerthrowne For although they be not able to make any answere nor dare any more aske hym questions to proue him yet notwithstanding they ceasse not to hate But this profyte commeth by the confusion of the ennemies of the trewthe namely that theyr impudencie is reuealed And this is the cause that the Apostel Paule commaunded Tytus to reproue sharpely the obstinate with wholesome doctrine The xxiii Chapter THEN spake Iesus to the people and to his disciples sayinge The Scribes and the Phariseis syt in Moyses seate Then spake Iesus to the. Bu. When our sauiour Christ had tried and assaied all the waies and meanes hée coulde and seynge there was nowe no hope left to conuert the hie priestes and rulers of the people at any time vnto the lorde for they were fully determined to perseuer in their errours and obstinatly to peryshe in their synnes leaste they should bring the people with them selues into the same ruine and destruction hee teacheth them at the laste to beware and take hede C. This admonition aboue al other was necessary profitable that amonge the discordes dissentions burliburlies in matters troblesome confused in the dissipatioÌ„ of the right lawfull order the autoritie notwithstanding of the word of God shuld remaine safe sound For to this ende did the purpose of Christ tende leaste the people beynge offended at the wickednes of the Scribes shoulde cast from theÌ„ the reuerence of the lawe For we knowe howe easely the myndes of men are inclyned to disdaine the same speciallye when the lyfe of the pastor or teacher is dissolute and louse and not agreable to his doctrine For then al men for the moste parte by theyr exaumple thincke that they maye do the lyke without daunger of ponishement The lyke yea a greate deale worse coÌ„meth to passe by discorde discention and strife For the greater parte the yoake beinge caste of geue them selues to pleasure burste forthe into extreame contempte But at that tyme the Scribes were excedynge couetouse they swelled with pryde and ambition and theyr rapyne gredynesse and terrible crueltie was so wel known with the corruption of theyr manners that they myghte seeme to haue conspyred the vtter destruction of the lawe Besyde this they had peruerted the true and naturall sence of the law with their false commentes and interpretations in so muche that Chryste was constrayned sharpely to contende with them because that a wonderful outragious madnesse caryed theim headlonge to extynguyshe the lyghte of the trewthe Therefore because it was daungerouse leaste that manye partely by suche corruptions and partely by the tumulte of contentions shoulde wholly contempne and despyse trewe godlynesse Chryste in good tyme meeteth with the same and pronounceth it to be done amisse if that trewe religion and reuerence of the lawe runne into contempte throughe the wyckednesse of menne Seinge the Scrybes were altogether obstynate ennemies of the trewthe because through theyr tyrannye they helde the Churche in oppression Chryste was constrayned to deâ—…ecte and dysclose theyr wyckednes For excepte that good and simple menne had bene drawne from theyr seruytude and hoâ—…dage the passage and waye had bene shutte and stopt against the Gospel There was also an other reason namely because the people thought that to be lawefull for them whiche they saw their guides and ringeleaders do and fayned vnto them selues a lawe of theyr vicious and corrupte manners Moreouer leste any man should misconstrue that which he
and ende of the worlde And as one error begetteth another euen so they beinge perswaded that by and by euen at the beginning of Christe his kingdome they should be blessed in all respecces that warre and battaile beinge forsaken make hast to haue the triumphe oute of hande Therefore they ioyne the comminge of Christe and the ende of the world with the ouerthrow of the temple as thinges inseperable and by the ende of the world they meane the instauration and renuinge of all things least any thinge should be wātinge to the perfect felicitye of the godlye Now we see that therefore they lept from one question to another because they were tangeled in these imaginations namelye that the temple could not fall without the whole world were destroyed that the shadowes of the lawe and the worlde shoulde ende at one time that immediatlye after this the glory of Christs kingdome should be reuealed which shoulde make the children of God blessed in all pointes and that the visible renuinge of the worlde was at hande which in a momente shoulde set all those thinges in order that were before cōfounded But specially they presuming folishly vpon the hope of Christes kingdome which was present are driuen thereby out of time to seeke in hast for the blessed quietnes and reste Euen as in another place when they saw that Christ was rysen from death they were caryed hedlonge to the felicitye which is layed vp for vs in Heauen to the which wee must aspyre and come by pacience and hope And although we differ from them in diuers respectes because we are not trayned vp in the shadowes of the lawe that the same superstition as concerninge the earthly kingdome of Christ cannot deceiue vs yet notwithstāding there is scarse one of vs amonge a hondred founde which is not infected with the like disease For seinge all men do abhorre by nature griefes contencions and all partes of the Crosse the tediousnes of these things doth vrge them to make hast without moderation and temperaunce without hope to get before the time the fruite of hope And so it cōmeth to passe that no man would sowe yet all men woulde reape before the time But to returne to the Disciples they had conceyued truly in their mindes the good seede of fayth but they taryed not till the same was rype and being indued with euil affections they do mingle the perfection of Christes kingdome with the beginning and that which they should haue sought for in heauen they seeke to obtaine in eath 4 And Iesus aunswered and saide vnto them take heede that no man deceiue you Take heede that no man deceiue you Z. Or beware that no man deceiue you A. The like woorde vseth the Apostle Paule when hee sayth Take heede least any man spoyle you through Philosophy and deceitfull vanity after the tradition of men and after the ordinaunces of the world M. B. Christ doth not answeare to that which the Disciples sought curiously to know but to that whiche did more pertaine to their profite whereby they might be made more ware and circumspect either to auoyde or els constantlye to beare the perilous thinges that were to come C. For seinge they soughte for tryumphe before the victorye was had Christ exhorteth them to longe sufferaunce A. Therefore these wordes muste be taken as if hee had said C. ye would haue the game or rewarde before yee runne but first it is meete that ye finishe your race Yee plucke downe the kingdome of Heauen to the earth the which no man can obtaine excepte hee ascende into Heauen But seinge that this principall rule doth containe special admonitions verye profitable to gouerne the whole race of our life wee do see broughte to passe by the wonderfull wisedome and counsaile of God that the error of the Apostles should be profitable vnto vs. This is the effect and summe that the Preachinge of the Gospell is like vnto the sowinge of corne and therefore wee muste wayte pacientlye for the time of Haruest and that they are to tender and effeminate whiche are so dyscouraged by the coulde of wynter by snowe by winde and raine or by anye other aduersitye But Christe doth speciallye commaunde vnto his Disciples two thinges namelye that they take heede of false doetrine and that they be not troubled at offences By the which wordes hee declareth that his Churche so longe as it is in the world shal be subiect to these euils But this mighte seeme nothing so seinge that the Prophetes had described the kingdome of Christ to be farre otherwise Esaye promiseth that al men at that time shal be taught from aboue And the Prophete Ioell sayth I will power oute of my spirite vppon all fleshe and your sonnes and your daughters shall Prophesye your yonge men shall see visions and your olde men shall dreame dreames More plentiful light also of vnderstandinge is promised by Ieremye when hee sayth No man from henceforth shall teache his neighbour sayinge knowe the Lord because all men shall knowe mee from the least to the most Therefore the sonne of righteousnes beinge rysen as Malachy Prophesyed that it shoulde it is no marueile if the Iewes did hope that they shoulde be free and cleane from all the obscure and darke cloudes Wherevppon the woman of Samaria said The Messias when he commeth will teache vs all thinges Now truly we see and know howe manye greate promises are to be founde in dyuers places of the Scripture of peace of righteousnes of ioye and of the plentye of all good thinges Wherefore it is no marueile if they beleued that they should be exempte and deliuered from troubles of warres from rapine from all iniury from honger and from pestilence by the comminge of Christ But Christ admonisheth and declareth that false teachers should be hereafter no lesse troublesome to the godly than false Prophetes were in time tofore to the people that were longe ago and that there should be no lesse perturbations and troubles vnder the Gospell than there were in time past vnder the Lawe Not because those prophesies want effecte which wee recited euen now but because the perfect fulfilling of them is not to be seene at the firist daye For it is sufficient that a taste of those blessinges is geuen nowe to the faithfull that they might euer after haue a hope of the fulfruition And therefore they were much deceiued which loke to enioye all those things at the beginninge of the Gospell which we see dayly to be fulfilled Moreouer the wickednes of men although it doth not all together frustrate and make voyde that felicitye whiche the Prophetes attributed to the kingdome of Christ yet notwithstāding it doth greatlye trouble and hinder the same For the Lord bringeth to passe in stryuinge with the mallyce of men that his blessinges may finde away through all lettes and stayes and truly it were an absurde thing that the same should be abbolished by their faulte which
to be drawne awaye from Christ and to geue their faith vnto a theefe robbing God of his honour Where as the Papistes theym selues do take this place for the societie of those which professe one fayth and do expoūde the Eagles altegorically for those which are of sharpe wyt and occulate it is to folyshe seing that it is euidente that the pourpose of Christ was nothing els thā to call vnto him to retaine in him selfe the sonnes of God wheresoeuer they be dispersed Neyther is the body putt here simply but the carcas And Chryste attributeth nothinge to the Egles sauyng that which might agre with our crowes or rauens accordyng to the nature of the region in the which we inhabite Moreouer theyr reason is nothing sure or effectual which vpon this place say that the deathe of Christe was so effectuall that it allured the electe and chosen of God. For it was rather the pourpose of Christ to bringe an argument of the lesse to the more as thus If there be such wit in birdes that many of thē wil com from far to one carcas it is a great shame to the faithfull not to be gathered to the author of lyfe by whom onely they are truely fed 29 Immediatly after the trybulations of those dayes shall the sonne be darkened and the moone shall not geeue her lyghte and the starres shall fall from heauen and the powers of heauen shall be moued Immediately after the trybulations M. Nowe Christe maketh answere to his disciples as concerning his comming the ende of the worlde C. and promiseth ▪ that after they haue bene vexed troubled with so many euylles the redemption in his tyme shall come For by his aunswere he wente chiefely aboute to stabishe his disciples in a good hope least they sholde faynte for the confused motions Therefore he dothe not simply speake of his cōming but vsurpeth propheticall maners of speache to the whiche the more that euery one was bente geuen the more sharpe battaile of temptations of the contrary euente and successe it was necessary he shoulde haue For what coulde be more absurde than to beholde the kingdome of Chryste to be not onely contemtible and base but also oppressed with the crosse couered with many reproches and ouerwhelmed with all kynde of affliction of the whiche kingedome the prophetes preched so magnificently Could not that maiestie be required which mighte bringe darckenesse to the Sonne to the Moone and to the starres which might stryke the whole foūdation of the earth and chaunge the cōmon order of nature These tēptations our sauiour christ now seketh to preuent pronouncing that allthoughe these prophesies be not by and by fulfylled yet notwithstandinge that they shall be approued to be trewe by the euente and ende it selfe The sence and meanynge therefore of this place is that those thynges whiche were foreshewed in tyme paste as concernynge the miraculouse and wonderfull stryking as well of the Heauen as of earthe oughte not to be restrayned to the begynnynge of the redemption because the prophetes comprehended the whole race and course vntyll suche tyme as theye came to the marcke M. Moreouer the Lorde wold haue his discyples prepared at all times to departe hence and therefore he would not shewe the tyme of his comming and yet notwithstandinge would haue them loke for hym euery houre And therefore he woulde haue it preached as well by his owne sermones as by those that the Apostelles made that this daye was not farre of So the Apostell Peter sayde The ende of all thinges is at hande And saincte Paule saithe We are they vpon whom the endes of the worlde are come And therefore our sauiour Christe saith in this place immediately after the trybulations of those dayes But neuerthelesse he mente not by this to declare any certayne tyme of his comminge From the whiche opinion saincte Paule dehorteth the Thessalonians with great dyligence wrytynge vnto theym after this manner I beseche you brethern that ye be not sodaynely moued from your mind nor be troubled neyther be spryte neither by woordes nor yet by letter which shold seme to come from vs as thoughe the day of Christ were at hande Lett no man deceiue you by any meanes for the lorde shall not come except there come a departynge fyrst Wherfore this woord immediately which wee reade here signifyeth no more than that whiche wée reade in Marke where he sayth Moreouer in those dayes c. As if hee shoulde say After the trybulation of those daies in the whiche the whole worlde shall be ouerthrowne immediately howbeit in an vncertayne tyme when men thynke leaste of it shall the ende of the worlde come with the full reuealynge of mye glory and the perfecte redemption of my electe and chosen M. to the great horroure and feare of those men which haue not beleeued in mee I say that the ende of the worlde shall come then immedyately because afterwarde there shall no greate thynge be shewed I wyll take no suche open and manyfest vengeaunce on the impietie of mortall men vntyll that daye come in the whiche I wyl retourne to iudge all fleshe the which day with the Lorde is not farre for one daye with hym is as a thousande yere and a thousande yere as one daye Shall the sunne be darckened M. These are those signes in the Sonne Moone and starres whereof Luke maketh mention B. The whiche woordes of the Euangelist Luke are not so to be taken as thoughe those signes must go before the daye of the Lorde but signes are taken here for myracles and thinges not commonly sene whiche shall not so much betoken the very daye of the lorde as they shall bringe the present wrath of GOD vpon the wycked As concernynge the darkenynge of the sonne and the reste there are dyuerse opynions of interpreters yea of the auncienter sorte but it seemethe that the symplicitie and playnnesse of Christe his wordes oughte to be retayned and kept He saith that the son shal be darkened that the mone shal loose her light and that the starres shall fall from heuen and so forth We must now beleeue that it shall so come to passe But how the sonne shal be darkned we know not at this day neither can we coniecture but the euent of the same wyll declare And the starres shall fall from heauen He meaneth not that the starres shal fall in dede but that men shall thyncke them to fall And therfore Luke onelye sheweth that there shal be signes in the sonne mone and starres The meanynge therefore of his wordes is that the strikinge and shaking of the foundatiō of the heauen shall be so greate that the very starres shal be thought to fall The Euangeliste Luke speaketh moreouer as concerning the terryble motion of the sea that men shall fainte throughe very feare and sorrowe But the whole somme is that all creatures bothe aboue and beneathe shall be as it were cryers in sityng of men
to the horryble tribunall seate of iudgemente the whiche wickedly they shall more and more contemne euen vntyll the last day M. It is also sure and certayne that this seruytude and bondage of creatures shall feasse by the whiche they are subiecte to vanytie and that in the tyme of delyueraunce and glory of the sonnes of God they shall be changed into an other state and condition As concerninge the whiche matter reade all these places coted in the margente And althoughe the electe beinge chaunged to immortallitie all other thinges also shall be changed in dede and there shall be newe heauen and a newe earthe yet notwithstanding the manner of the Scripture is to signifie by the darkening of the sonne moone and starres and suche lyke whiche are here spoken of the greate temptestes of Goddes vengeaunce After this manner we reade that the vengeance of god was preached one while to the Iewes and another while to other nations as may appere by these places noted in the margēt For the worlde being brought into great distresse it semeth to be troubled the son darkened the moone torned into bloud the starres to retracte theyr lyghte the sea to rage and swell and all thynges to threaten destruction not that it shall so come to passe in very deede but because men shall be dryuen to suche strayghtes as thoughe they happened in deede And therefore seinge those more notable plagues and greater vengeances of God as were those that were takē of the Babilonians of the men of Tyre of the Aegyptians of the Iewes and suche others were certayne exaumples as it were profes of the iudgement to com it is no meruayle trewly if those thynges are vnderstoode by them which shal come all together after theyr manner at the later daye of iudgemente the whiche althoughe it be vnknowen vnto vs yet notwithstandinge it is beste knowne to God hym selfe C. And Chryste here meaneth that the heauen shal not be darkened at the first but after that the church hath suffered affliction not because by the laste commminge of Christe at the length the glory and maiestie of his kingedome shall appere but because vntyl that time the fulfyllynge of those thinges is differred whiche were begon after his resurrection and of the whiche God onelye gaue some taste to his Disciples that he might leade them farther by the waye of hope and pacience After this manner Christ suspēdeth the mindes of the faithfull vntyl the laste daye lest they shold thyncke that to be voyde and of none effecte whiche the prophetes foreshewed as concernynge the restorynge and reparation to come because it lyeth hydde vnder the darke miste of affliction a long tyme But cerrayne interpretoures do mysunderstande the afflyction of those daies in applying it to the destruction of Hierusalem when as it rather belongeth to all the wicked Furthermore by this argumente he doth annimate his Disciples to sufferaunce bycause afflictions shall haue a ioyful and happy ende as it hee hadde sayde So longe as the Church shall wander in the world there shall be a darcke and obscure time but so soone as the miseries haue an ende the day shall come in the whiche may maiestie shall appere And the povvers of heauen B. Accordinge to the maner of the scripture he so called all the host of heauen all the planettes and elementes of the whiche the heauens consist Or elles he called the heauens thē selues the powers of heauen euen as though they were strōg and of greate force to the which exposition the Greeke worde agreeth becaue it signifieth to moue to shaake or by stryking to be in daunger and not vnto angelles whome many say are ment by the powers of heauen 30 And then shall appere the token of the sonne of man in heauen And thē shall all the kinredes of the earthe mourne and they shall see the sonne of man comminge in the cloudes of heauen with powre and great glory And then shall appere the token C. Our sauyour Christe by this sentence dothe put a differēce betwene the present state of his kingdome and his glory to come For it is a kinde of granting that in the darke myst of afflictions the maiestie of Christ shall not be seene neither shall men féele the redemption which he hath broughte For truely the confused mixture of thinges which we now see doth bothe darkē our mindes also ouerwhelme the grace of Christ doth make it as it were vanishe out of our syght at the leaste that the saluatiō gotten by him might not be apprehended by the reason of the fleshe Therefore he pronounceth that hee wyll at his last commynge arise and openlye shewe forthe him selfe that he being endewed with heauenly power may as it were with a signe set vpp a lofte make all the whole worlde to beholde him Bu. For he dothe allude to the manner of the kinges and prynces of this worlde whiche goinge to the warre or battayle do fyrst display their banner to the whiche the souldiours hauinge regarde are gathered together M. Some wil haue this signe to be the very body of Christe hauinge the testimonies of his passion the woundes of his feete handes syde Othersome vnderstande by it the sygne of the crosse but their exposition is more symple proper whiche take this worde sygne for a sygnification As if he should saye By these sygnes the faythful shal be admonyshed to looke for the sonne of God from heauen And then shall all the kinredes of the earthe more C. Because Christ sawe that the greatteste parte of men shoulde contemne and despise his doctrine and be ennemies vnto his kyngedome he doth also denounce vnto all people mourninge and lamentation because it is meete that he keepe vnder the rebelliouse and obstinate and destroye with his presence those whiche haue despised his rule beinge absent But hee speaketh this partely that hee brynginge terrour to the myndes of the proude may leade them to repentance partely also that hee myghte confirme that myndes of his Disciples in so great contumacie of the worlde For the securitie and carelesnesse of the wycked is no lyght occasyon of offence because they seme to mock God without ponishment agayne there is nothinge more easye to be done than for vs to be taken with the intysynge snares of theyr prosperitie and so to dishonour god Therfore leste that they faythefull shoulde enuye theyr dronken ioye Chryst pronounceth that the same shall be conuerted at the length into mournynge and gnashing of tethe B. By the kynredes of the earthe hee vnderstandeth earthely and carnall men hauynge gotten no ryght or parte of the supernall and heauenly Cittie these beinge ignoraunte of Chryste the Sauyoure shall weepe when the signe of the sonne of manne apperethe in the clowden and goynge before his gloryouse commynge felyng in them selues that intollerable iudgement tarieth for them This woorde then hath a greate Emphasis or force with it as it hee shoulde saye The whiche do nowe reiecte
the grace of Goddes kyngedome offered vnto theym and do contempne and persecute his mynisters shall see in tyme to come what they haue despysed and shall mourne C. And hee alludeth to the place of the Prophete where GOD teachinge that a notable proofe of his iudgemente is at hande saith that there shall be mournynge amonge all kynredes lyke as men mourne for theyr onely begotten sonne yea and be sorye as men are sorye for the buryall of their fyrste chylde Wherefore there is no cause why any man shoulde looke for the conuersion of the worlde because to late and without profyte at the lengthe they shall feele whom they haue crucifyed And they shall see the sonne of man. This is an explycation of that signe because they shall see the sonne of man commyng on the clowdes whiche was then in earthe vnder the fourme of a vyle seruaunte And after this maner hee declareth that the glorye of his kyngedome shall not be earthely but heauenly as the Disciple falsely immagyned M. And there is an emphasis or force in this that hee saythe not and they shall come but they shall see As if hee shoulde saye Hym whome they contemne and persecute shall they see comyng with greate terroure and feare to iudgemente with power and greate glory After this manner hee beinge broughte before the presence of the hyghe priestes sayde Hereafter shall ye see the sonne of man syttynge on the ryghte hande of power and commynge in the clowdes of the skye And in the nynteth of Iohn it is sayde they shal see hym whom they pearced They shall see I saye the sonne of manne For when hee assended into Heauen hee dydde leaue his humayne nature but dyd clarifie the same He meaneth therefore that hee wyll descende in the same forme and subtance in the whiche he assended into heauen Comminge in the cloudes of heauen M. Hee assended in the cloudes For it is said And the cloudes toke him awaye from theyr sighte And as he assended so shal he dessende againe So shall he come said the angelles as ye se him go into heauen S. Paule also saith And we shall be taken vp in the clowdes to mete Chryste in the aire So often therfore as we see the clowdes let vs be admonished of these thinges For they are and shal be the mynisters of Christ and oures also Let vs thincke that they shall be our charriote by the whiche we shal be caried vp to the heauenly glory We are also admonished by this place not to differ oure repentāce and amendment of life to that time in the whiche there is no leysure to repente or conuerte To late repentaunce is vaine which to no pourpose afflicteth the wicked at the comming of the iudge maketh the vnbeleuinge Iewes the Gentiles and euill christians to mourne 31 And he shall sende his angelles with the greate voyce of a troumpet and they shall gather together his chosen from the foure windes euen from the higheste partes of heauen vnto the endes therof And he shall sende his angelles vvith the great voyce Bu. Or with the trompet of a gret voice for the greeke texte may diuersely be taken But the well soundynge and shryll trompet by the whiche the electe shall be called frō all places is that most effectuall calling as well of the deade as of the liuing to the trybunall seate of Christe whiche shall be done by the mynistery of angels And it semeth to be alluded to the maner of the Israelites who were wont to be gathered together with the sounde of a trompet by the Leuites Moreouer the sound of the trompet was heard whē the law was geuen to Israel in the whiche there was a certaine shewe made of this last gathering together of the people of God. The Apostell Paule ioyneth the shoute voyce of the Archangell with the trompe of God saying For the lorde hym selfe shall dessende frō heauen with a shoute and the voice of the Archeangel and trompe of god And the same Paule calleth it the last trōpe in another place And they shall gather together his chosen M. For consolations sake he sheweth what shal happen to the electe He sayth not They shall gather together Christians of the which the greatest parte are reprobates neither the iust or pure from syn which haue well deserued but the electe that he mighte commende the grace of election A. out of the which as out of a most cleere fountayne all good thinges what so euer God hath done or wil do for his children doth flowe C. And it is to be noted that it is sayd tht the electe shall be gathered together by his aungelles therfore angels are the ministers of god From the fovver vvindes That is from the one ende of the worlde to the other The Euangeliste Marke hath from the foure windes from the ende of the earth to the vttermoste parte of heauen For he meanethe that the electe muste be gathered from all places of the earthe Euen from the hyest partes of heauen That is euen to the vttermoste parte of heauen For the heythe of the heauen signifyethe as muche as the vtmoste regyon or parte thereof But Chryste speaketh hyperbolically that he might teach the elect that altoughe they be quite taken out of the earth and theyr ashes dispersed through the ayre yet notwithstanding that they shall be gathered together agayne that they maye growe and increase vnder his heade to euerlastinge lyfe and maye inioye the longe loked for inheritaunce For he mente to comforte his discyples leaste the sorrowfull scatterynge of the Churche shoulde discourage them Wherefore also wee so sone as we discerne and perceyue the Churche to be racked and deuyded by the subtyll practyse of Sathan or to be torne by the crueltie of the wycked eyther to be troubled by wicked oppinions or elles to be vncertaynely led awaye lette vs learne to haue respecte to this collection But trewly if the matter seme vnto vs harde to be beleeued lette the Angellical power come into oure myndes the whiche Christe therefore setteth before vs that he mighte put vs in minde of more than that whiche man is able to do For allthoughe the Churche being nowe weryed and molested by the mallice of man wandereth vnstable chased into banyshmente and beinge dashed and brused as it were by the waues and myserablye rent hath nothing sure and certayne in this world yet notwithstanding it must hope well because he shall gather it not after the manner of men but by his heauenly power whiche shal be of greatter force than all lettes 32 Learne a similitude of the figge tree when his braunches is yet tender and the leaues spronge ye knowe that sommer is nye Learne a symilitude of the fygge tree A. The Euangelist Luke And he spake vnto them a parable Beholde the fygge tree and all the trees when they shote forth their buddes ye see and knowe of your selues that sommer is then
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
wente aboute all that he coulde to lyfte vp the mindes of his Disciples that they mighte haue no regarde to the worlde he semeth rather to note the dayly inclinations whiche are sene in the worlde as if he shoulde forbid vs to iudge of his sainges according to the instable varietye of the worlde For wee know when matters are tossed in the worlde howe easy a matter it is for our mindes therew t to be drawne awaye Therfore Christ forbiddeth his Disciples to haue regarde vnto the world but rather to beleeue that those thinges whiche he had foreshewed shoulde come to passe by the diuine prouidence of god We haue also oute of this place a profitable doctrine namely that our saluation because it is grounded vppon the promises of God is not caryed by the instable motions of the worlde but standeth faste if so be that oure fayth do reache aboue heauen and earth euen vnto Christe M. This place truelye is verye necessary to proue the certeinty of the wordes of Christe to the ende wee mighte doubte of no parte of them A. as certeyne prophane Epicures do who deride and make a ieste at all those thynges whiche the capacity of man is not able to comprehende of whome Peter writteth plentifullye in the thyrde chapter of his seconde epistell But my vvordes shall not passe Bu. What these wordes signify the Lorde hymselfe in an other place declareth saying One Iot or one tytill of the lawe shall not faile vntill all thynges be fulfilled So that his woordes are in effecte as if he shoulde haue saide Nothynge of that whiche I haue spoken shall passe till it be fulfilled 36. But of that day and hower knoweth no man no not the Angels of heaueÌ„ sauinge my father onely But of that daye and time C. By this sentence our Sauiour Christ went aboute to holde the mindes of the faythefull in suspence least they shoulde by false Imagination appointe any certaine time of the laste redemption For it commeth to passe by the greate curiosity of men that they neglecte those thinges whiche are necessarye to be knowne and do curiously desyer to knowe those thinges whiche God hath not voutchsafed to reueale vnto them With this disease of curiosity the Apostels were infected as we may reade in the first chapter of the Actes where theire curiouse question was thus answere by the Lordes owne mouth It is not for you to knowe the tymes and seasons whiche the father hat set in his owne power To the ende therefore he mighte bringe his Disciples from this curiosity and myghte take awaye from them all occasion of questioninge and doubtinge after he hadde spoken of his comminge and of those things that should be in the same he addeth straite waye Of that day and hovver knovveth no man. C. For he would haue the daye of his comming so hoped for and desyered that no manne for all that shoulde presume to enquire when he wyll come Furthermore he woulde haue his Disciples so to go forwarde in the light of faith that beinge vncertaine of the times they may waite paciently for the redemption We must therefore be ware leaste wee searche farther for the times and seasons than the Lorde will permitte For the speciall pointe of our wysdome consisteth in this if wee keepe oure selues soberly within the boundes of Gods worde B. Wherevppon the Apostell Paule when he had spoken certaine thinges as concernyng the laste tymes the comming of Christ for consolations sake he addeth by and by againste this curiosity sayinge As concerninge the tymes and seasons it is not nedefull that I writte vnto you No not the Angels of heauen C. Because men shoulde not take it greuously that this daye was hydden from them Christ maketh the Angells partakers of the same ignorance For it were a token of to muche pryde and wicked desyere for vs to couet more whiche crepe vppon the earth than is graunted to the heauenly Angells M. Let vs therefore wyllinglye holde oure selues contente to be ignoraâ—â—â— of that of the whiche GOD wyll haue vs ignoraunt Hereby wee sée that Angels knowe not all thinges howe much so euer they beholde the face of god Wherefore lette no manne geue credit to the reuelations of Angels contrary to those thynges whiche concerne oure saluation and are comprehended in holy Scriptures Therefore the Apostell Paule sayth Wee beseche you brethren that ye be not sodenly moued from your minde nor be troubled neither by spirite neyther by wordes nor yet by letter The Euangeliste S. Marke addeth neither the soon him selfe C. Wherefore he were to farre oute of his wits whiche woulde not willingelye submit hymselfe to be ignorant of those thinges when as the Sonne of GOD hymselfe for oure sakes is contente to be ignorante But because manye thoughte that this was a reproche vnto Christe they wente about by false interpretation to mittigate the hardenes of this sentence And to defend this theyr error peraduenture the heresy of the Arrians was their refuge whiche by this place wente aboute to proue that Christe was not the true and onelye god Therefore accordynge to theyr opinion Christe knewe not the latter daye because he woulde not make it knowne to others But seinge it is manifeste that ignorance is attributed to Christe as well as to the Aungells wee muste séeke a more proper sence the whiche before wee bringe foorthe let vs brefelye put awaye theire obiections which thinke it a reproche to the Sonne of GOD to saye that there remayneth anye ignorance in hym Firste of all whereas they do obiecte that there is nothynge vnknowne to the Sonne of God wee may easelye aunswere For wee doe knowe that there were twoo natures in Christe so ioyned together in one persone that bothe of them retayned theyr propertye but speciallye the diuinitye rested it selfe and did not shewe it selfe foorthe so often as it was mete for the humane nature to worke that aparte whiche belonged thereunto to the fulfillynge of the office of a Mediator Wherefore it is no absurdity to saye that Christe whiche knewe all thinges as he was manne to be ignorante of somewhat For otherwise he coulde not bee lyke vnto vs in beinge subiecte to sorow to anguishe of the minde to other affections But where as some obiecte that ignorance dothe not agrée with Christe because it is the punishemente for sinne it is to absurde Firste of all they shewe them selues very ignoraunte in sayinge that ignorance whiche is attributed to Angells should come of synne but they are no lesse blinde in the other in that they doe not acknowledge that Christe hathe there fore taken vppon hym oure fleshe that he might also receiue the punishementes that were dewe for synne And in that Christ accordinge to his humanity knewe not the latter daye that dothe no more derogate from his deuine nature than the takynge vppon hym oure fleshe But there is no doubte but that he hathe
respecte to the office committed vnto hym of his father euen as he did at an other tyme when he sayde that it belonged not vnto him to set this or that man at his lefte or righte hande in the kingdome of his father For he did simplelye detracte that power from hym selfe as we haue already declared vppon that place but he meaneth that he was not sente of the father with this cōmandement so longe as he was conuersante amonge mortall men And thus we now perceiue that in respect that he came vnto vs to bee a Mediator he receiued not that whiche was geuen vnto hym after his resurrection vntill he had fulfilled his office For then at the lengthe he affirmed that the power of all thinges was geuen vnto him Bu. As therefore he toke vpon him all the infirmitis of man and was like vnto men in all thinges sinne only excepted so also he toke vnto him the knowledge the ignorance the reason and minde of man accordinge to the which he is saide not to know the latter daye And therfore in an other place it is said Iesus prospered in wysedome and age and in fauore with God men 37. But as the dayes of Noe were so shall also the commynge of the Sonne of man be But as the dayes of Noe vvere B. The Euangeliste Luke addeth to this the example of the Sodomites where by occasion not regardynge the time he reciteth this sermone of Christe But it is no absurditye that the twoo Euangelistes were contente with one example although twoo were propounded by Christ specially seing the same doth agrée in all pointes that all mankinde once beinge ouercome with securitye was sodenlye destroyed excepte a fewe By these thinges the Lorde mente that the daye of iudgement which he calleth the comminge of the Sonne of man and Luke the daye in the whiche the sonne of man shal be reuealed shall come when worldly men thinke not of it beinge altogether drowned in the cares and delights of this life euen as the floude and the vengeance of the Sodomites came in time paste on the wicked with theire horrible destruction C. Therefore althoughe Christe before suspended the mindes of his Disciples that they might not curiouslye inquire as concerning the later day yet notwithstandinge leaste they shoulde carelesly settell them selues in the pleasures of this worlde be exhorteth them nowe to carefulnes Therefore he woulde so haue his Disciples vncertaine of his comminge that neuertheles they might daylye be occupyed to wayte for hym euerye moment And to the ende he mighte putte awaye from them slouthfull negligence and mighte geue them occasion to take the more hede he foresheweth that the ende shall come sodenly the worlde beinge drowned and ouerwhelmed in beastlye slouthfulnes euen as in the dayes of Noe all nations were vnawares drowned in the floude when as they swetely crammed them selues wyth delightes and pleasures and a lytell after that the Sodomites being in the middest of their pleasures and fearinge nothing were consumed with heauenlye fyer Seing that the securitye of the worlde shall be suche towarde the latter daye there is no reason why the faythful should please them selues with the careles behauiour of the common sorte of people Nowe let vs note the purpose of Christ who leaste the faythful shoulde be sodenly ouerthrowne teacheth them to watche continually because the laste day of iudgemente will come vnloked for M And this is to be noted also howe the Lorde to confirme this bringeth not in anye similitude but a plaine example and suche a one whiche in tyme paste happened to the whole worlde and was not beleued till it came to passe that they whiche wyll not beleue things to come maye at leaste be moued by this crample that is paste The Apostel Peter also maketh mencion of these examples shewinge that GOD made them an ensample vnto those that after shoulde lyue vngodlye Howe greatly all thynges were corrupted in the time of Noe Moyses sufficiently sheweth in his firste booke Hereby wee are taughte that the faithfull shal be a very small nomber which shall lyfte vp their mindes vnto Christ and to the hope of his comminge But this obscure kynde of speakynge As it was in the dayes of Noe so shall the comminge of the Sonne of man be is more plainlye expounded by the Euangeliste sainct Luke when he saith And as it happened in the dayes of Noe so shall it he also in the dayes of the Son of man This he speaketh generallye Then recitinge the same particularly and as it were by parts he saythe they did eate and drinke they maried wyues and were maried euen vnto that same daye that Noe entered into the Arke Accordynge to these thinges shall the daye be in the whiche the Sonne of man shal be reuealed 38. For as in the dayes thot wente before the floude they dyd eate and drinke mary and were maryed euen vntill the daye that Noe entered into the ship For as in the daye M. Nowe he describeth the security of men whiche lyued wyckedlye in those dayes They did eate and drinke C. In that he saythe that men gaue them selues to eatynge and drinkynge to celebratynge of mariages and to other worldlye busynes when GOD destroyed the whole worlde with he floude he meaneth that they were so occupyed aboute the commodityes and pleasures of this present lyfe as thoughe there were no néede to feare anye alteration or chaunge So that he dothe not by this place directelye condemne the intemperancy of those times but rather the obstinacy by the whiche it came to passe that they despysinge the threateninges of GOD looked desperatelye for horrible destruction M. For who woulde haue maryed planted and buylded and that vntil the same daye in the whiche Noe entered into the Arke if this security had not raygned amonge them For they are not appointed for the present vse onelye but also for the time to come Seinge therefore they promised vnto them selues a durable state they were not afearde to go forwarde voyde of all care in they re olde fashions And truelye this of it selfe hadde not béene vitiouse or damnable to prouide for theire necessities if so be they hadde not carelestlye resisted the iudgemente of GOD ronninge hedlonge of their owne volontarye will into all kynde of wickednes as thoughe there were no Iudge in Heauen Euen so now Christ teacheth that the laste age of the worlde shal be altogether careles in so muche that it shall consider of nothynge but of this present lyfe and shall haue a continuall care to mayntayne the common course of lyfe as thoughe the earthe shoulde alwayes continewe in one state This the Apostell confirmeth sayinge When men saye peace and all thinges are quyete thee shall sodeyne destruction come vppon them Bu. And truely our people at this daye doe plainely declare by theire wycked maners and wonderfull contempte of the Gospell what oure Sauiour Christ meaneth in this place
excluded whome Christe will acknowledge and whome he will reiecte All are virgins by profession al haue lampes all are called to the mariage to welcome the brydegrome but howe vnmete they are it shall appeare at the comming of the brydegrome And fiue vvere vvyse C. In the chapiter going before the Lorde shewed that he would haue the stewardes to bee wyse aboue all others because it is mete that the more burthen a man hath and is occupied in waighty matters the more wysely hee ought to behaue him selfe but nowe he requireth wysedome generally of all the chyldren of God least in rashe running they make them selues a pray vnto Sathan 3 They that were foolishe tooke their lampes but tooke no oyle with them M. Although there is nothinge handeled here but the manner of receiuinge brydegromes whiche was vsed in that contrey being therefore set foorthe that the faithfull might be admonished howe they might bee prepared to mete with the heauenly brydegrome Christe least they being vnprepared should be shut out from his weddinge yet notwithstanding it shall proffite to vnderstande here mistically by the lampes all externall worship cōuersation righteousnes honestie and all the workes of charitie 4. But the wyse toke oyle with them in their vessels with the lampes also C. He noteth this to be a token of wysdome for the faithfull to seke to arme them selues with necessary helpes to finishe and accomplyshe the race of their lyfe For the tyme although it be shorte semeth by reason of our exceading impacience to be very muche prolonged furthermore such is our nede that it wanteth helpes euery moment 5 VVhyle the bridegrome taried they all slombered and slepte VVhyle the brydegrome taried M. Christ here declareth that it wylbe late before he come for his retourne is in the ende of the worlde and is reserued till the latter tymes For it must nedes be that the nomber of the electe be fulfilled least the company of the saintes should be accomplished without those of the latter tymes and ◅east the iniquitie and malice of this worlde should come to the full before it be iudged and condemned euen as we reade of the Sodomytes and of the Cananeaus whose punishemente by the longe sufferinge of God was so muche differred that by the fulnes of iniquitie it was made rype M The Apostle Peter declareth another cause also of this prolonginge of the tyme. The Lorde is not slacke saithe he as some men counte slacknes but is pacient to you warde for so muche as he woulde haue no man loste but would haue al men tourne to repentaunce These thinges are to be cōsidered least that we drawe the slacknes of the Lordes comming with the wicked into an argument of vnbeliefe and negligence They all slombered and slepte C. In that some take this slepe here mentioned in euell parte as though the faythfull gaue them selues to slouthfulnes as wel as others and sleape in the vanities of this worlde let vs knowe that it is contrary to the meaning of Christe and to the order of the parable It should be more probable to vnderstande it of death of the which the faythfull taste before the comming of Christ for we must not now onely loke for saluation but also when we being departed this lyfe reste in Christe Notwithstanding it is more simplely vnderstode of earthly busines with the which it is necessary that the faithful be intangled so long as they dwell in the fleshe For although thei neuer ought to forget the kingdome of God yet notwithstanding the departure out of this worlde is not amis compared to a slepe Neither can they waighte so diligently to mete Christ but that diuers cares of this lyfe do either drawe thē back make them slowe or intangle them Whervpon it commeth to passe that in watchinge they are in some point a sleape M. We are truly by a thousande intisementes drawen awaye but yet for al that we ought to haue oyle in store alwayes at what hower soeuer he cal It cannot be but that we should haue our myndes occupied for Sathan dothe assaulte vs by wōderful meanes in the meane tyme let vs not be without oyle that we maye declare our selues not to bee vnprepared The infidell being called of the Lorde is by and by troubled he thinketh of his lampe but hath nothing in a redines On the contrary parte the faithfull is neuer take without his forniture and thinges necessary appertaining to him 6 And euen at midnighte there was a crie made beholde the bridegrome commeth go out to mete him C. This crie is here metaphorically put for the sodayne comming For we knowe by experience that so often as any newe thing or vnloked for happeneth men are wont to make a tumulte The Lorde truely crieth dayly that he wyll come shortly but then ale the whole worlde shall sounde and the terrefiynge maiestie shall so fulfill heauen and earth that it shal not only waken those that are asleape but also make the dead to ryse out of their graues A. according to this saying The hower shall come in the whiche all that are in the graues shall here his voyce 7. Then all those Virgins arose and prepared their lampes Then all those Virgins arose M. Euen as the slackenes of Christes comming doth make euen the wyse slouthfull so the loude crye of his comminge will styrre vp not onelye the wyse but also the folish and will make them carefull howe they maye meete with Christ And prepared their Lampes All truly shal adorne and set forth the meetinge of the Lord as wel these fooles as the wise but by another maner of preparation farre differinge from theirs The wyse because they haue oyle in their lampes maye easelye light them and make them ready but the foolishe cannot do so They at the last when it is to late go about to borrow vnoccupyed lampes when they shoulde meete with the Lorde 8. So the foolishe saide vnto the wyse geue vs of your oyle for our lampes are gone out C. In these wordes is declared theyr late repentance which feele not theyr want and lacke till all remedy is past For they are therefore condemned of folishnes which do not prouide and store themselues for a long time because they carelesly please themselues in theyr neede do so ouerpasse the time of mutuall communication that they despise the helpe offered vnto them Because therefore they remember not in due time the preparinge of theyr oyle Christe derydinge their to late knowledge sheeweth what punishmente they shall haue for theyr slouthe because they shall see that they are voyde and drye without profit 9. But the wyse aunswered sayinge not so least there be not anoughe for vs and you but go ye rather to them that sell and by for your selues No not so least there be not C. We do know that the giftes of God are therfore diuersly distributed of the Lorde to euery one according to their proper measure
hath obtayned the rule power both of Heauen and earth yet notwithstandinge because hee hath not as yet subdued his ennemies and because hee hath not appeared as yet the Iudge of the world neither hath reuealed his maiestye hee is not withoute good consideration sayde to be absent from his seruauntes til hee returne againe glorifyed with new honour and power It is most true that hee raigneth when hee doth regenerate his to euerlasting life and repayreth them to the Image of God and associateth them with the Angels when he gouerneth his Church with his worde defendeth the same with his helpe replenisheth the same with the giftes of his spirite maintaineth the same with his grace sustayneth the same with his power and geueth vnto it whatsoeuer is necessary for his saluatiō when hee stilleth the rage of Sathan and his ministers and disapointeth all their deuises but because this maner of rayning is hid from the fleshe the reuealinge thereof is properly differred vntill the last daye Therfore seinge the Dysciples toke hould of the shadowe of the kingdome the Lorde declareth that they must seeke for the kingdome a farre of that they maye learne to abyde delaye Called his seruauntes C. By the name of seruauntes hee doth not onely vnderstande Preachers but also all those that are in the Churche whom hee appointeth to this that euery one according to his porcion and abillitye helpe his neighbour But specially in these wordes hee hath respecte vnto the mynisters The Euangelist Luke maketh mencion of ten seruauntes but wee must not stande so much vppon the nomber of the seruauntes as vppon the summes of money For Mathew making mencion of diuers summes doth comprehende a more fruteful doctrine namely that Christ doth not commit to euery one an equal burthen or portion of worke but geueth to one a little summe to another a great portion In this both the Euangelistes do agree the Christ doth as it were take a longe iorneye from his houshould vntill the last day of resurrection in the meane time that it is not meete that they sit ydell and vnprofitable for euery one hath a seuerall office enioyned vnto him in the which he may exercise himselfe and that therefore they ought to be deligent in their busynes that they may finish faythfully the Lordes worke Luke sayth simplely that a pounde of money was committed to euerye one because if the Lorde commit somewhat vnto vs whether it be more or lesse euery man shall geue acompt for himselfe The Euangelist Mathew as wee sayd euen now speaketh more expresly and plentifullye who maketh seuerall degrees in the distribution of the money For wee know that the Lord doth not deale a like with all men in the distribution of his giftes but geeueth to euerye man as it seemeth to him best that one may excell another But what giftes soeuer the Lord bestow vppon vs let vs knowe that it is committed vnto vs as it were moneye that some gaine mighte come thereof For there is nothinge more displeasaunte vnto God than to burye his graces the force wherof consisteth in fructefyinge in secrete and to bestow them to no vse M. Hee sayth here that hee called his seruaunts to the ende wee might know that vocation is necessarye insomuche that no man without the same can play the true seruaunt of Christ They being called Heauenly giftes are committed vnto them for the profite of the Church They which runne of themselues or are set in auctority by mē onely as they are not called of the Lord so also are they destitute of the distribution of his giftes and graces But the certainty of the callinge beinge more secrete is knowē by the Heauenlye giftes namelye by those which are not common but meete for the promoting of the kingdome of god Wher these are found wee may be sure that there is that secrete calling of God thrusting out his mynisters into his Vyneyarde And deliuered vnto them his goodes Wee haue nothinge therefore of our owne what good thing soeuer is in vs it belongeth vnto God yet neuerthelesse it is cōmitted vnto vs vppon this condition that wee shoulde be coūte able vnto him for it No man therfore ought to arrogate any thing to himselfe as though it were his owne although hee excel the rest in great giftes What hast thou O mā that thou hast not receiued If thou haue receiued it why doste thou glorye as though thou haddest not receiued it For this is not so to be vnderstode that he gaue them his goodes to the ende they should be theyr owne to vse them at their pleasure but rather to dispence and bestowe for the profit of others So the Apostle Paule sayth in another place He assending on hye gaue giftes vnto men For whatsoeuer is geuen to the mynisters of Christ it is geuen more vnto the Churche than vnto them 15. And vnto one hee gaue fiue talentes to another two and to another one to euerye man after his abilitye and straight waye departed And vnto one hee gaue fiue talentes M. All receyued not like giftes but to some more to some lesse was geuen As concerninge the diuersity of giftes reade the twelfthe chapeer of S. Paule to the Romaynes The grace of God is not equallye poured vppon all men but accordinge to measure accordinge to neede and accordinge to the office committed Wherefore we must not onely see what wee haue receyued but also what our callinge and office doth requyre To euery man after his abilitye By these wordes Christe doth not put a difference betweene nature and the giftes of the spirite for there is no power or aptnes which being receiued oughte not to be referred vnto god So that whosoeuer will deuide with God hee shal haue nothing left to himselfe What is the meaninge therefore of this that the good man of the house is sayd to geue to euery one either more or lesse accordtnge to their ability Surely the meaning is this that as God hath desposed and geuen to euery one naturall giftes so also hee enioyneth to them eyther this or that hee exerciseth them in doinge one thinge or another hee exalteth them to diuers functions and hee doth alwayes plentifully offer them occasion to worke M. Wee must take heede therefore least wee thincke that any hath any power in the kingdome of Heauē in that sort that he hath power ouer his owne but wee must graunt that not onely the officies themselues but also the power to accomplishe the same cōmeth of the lord Not that wee are able to thincke anye thinge of our selues as of our selues but our abilitye cōmeth of God which hath made vs meete ministers of the newe Testamente And the Apostle Peter sayth if any man mynister let him do it as of the abillitye which God mynistereth vnto him C. Rediculouse therefore is the opinion of the Papistes in gatheringe herevppon that all men receiue the giftes of God according to
slouthfull seruaunte thou knewest that I reape where I sowed not and gather where I haue not strawed His Lord aunsvvered Bu. Here the iust iudgement of God against ypocrites is plentifully declared besyde the sharpe reprehension of the wicked facte and equall ponishment Thou euil and slouthful seruaunt M. In that he calleth him euill and slouthfull he sheeweth that he ceased from worke not so muche by the feare of his seueritye as by his owne slouthfulnes and negligence 27. Thou oughtest therefore to haue deliuered my moneye to the exchaungers and then at my cōminge should I haue receiued my owne wyth vauntage Bu. The Euangeliste Luke bringeth in before these woords Of thine owne mouthe will I condemne thee Hee is cōdemned of his owne mouth by turning that against him which he alleaged for his excuse As if he should saye Thou knewest that I was a straite requyrer of gaine why then diddest thou not for feare of my seueritye geue my money to the exchangers I which seeke for gaine there where I bestowed no cost should shortlye come require my money with vantage that is to say that I would reape there where I sowed not The stocke and chaūce therof was mine not thine thou diddest owe the duty of a seruant to the Lord. 28 Take therefore the talent from him and geue it vnto him which hath ten talentes Question It may be demaunded what maner of sayinge is this For then all workinge shall cease Wee aunsweare that we must remember that which wee sayde before that they do erre which scrupulouslye stande vppon euery word of parables But the true and natural sence hereof is this the although now slouthfull and vnprofitable seruantes haue the giftes of the spirite yet notwithstanding at the lengthe they shall be stripped out of all that their nakednes and reprochfull neede may turne to the glory of the good Christe sayth that these are slouthfull or that they do digge their talent or pounde vnder the earthe because they seeking altogether for ease and pleasure will suffer no trouble at all euen as we see very many while they are whollye addicted to their priuate commodities do let passe all the duties of charitye and haue no regarde of the common buildinge So that wee may easlye gather by this parable that there is no kinde of life more acceptable before God than that by the whiche there commeth some profite to the society of men 29. For vnto euery one that hath shal be geuen and he shall haue aboundance But hee that hath not from him shal be taken awaye euen that which hee hath C. Hee sayth to him that hath shal be geuē For they do truly possesse the giftes of God which do rightly vse them The couetouse men are rather possessed of theyr money because they know not the right vse of possessing Euen so of spirituall giftes hee which according to his abillity promoteth the glorye of God is rightlye sayd to haue Hee meaneth thereof that God doth requight rewarde the righte vse of the giftes of the godly with the latter graces but notwithstandinge wee must acknowledge him to be the geuer and author of these thinges both of that wee receiue and also of the righte vse of those thinges that wee do receiue For the rewarde is suche that it commeth freely For hee oweth nothing vnto vs nay wee are rather detters vnto him A. Insomuche that when wee haue done all that euer wee can yet ought wee to say that wee remayne vnprofitable seruauntes and that wee haue not done that which was our dutye to do C. This is also a great consolation to the faithfull when they here God to be so beneficiall vnto them hitherto that hee will still enriche them with newe treasure And this promise ought to kindle earnest study and diligence in the godly that so muche as they can they seeke to bringe profite not to themselues but to the Lorde As touching the reste which pertayneth to the exposition of this verse read the 13. goinge before 30. And cast the vnprofitable seruaunte into vtter darkenes there shal be weepinge and gnashinge of teeth And cast the vnprofitable seruaunt M. This is to be noted that hee is not onely an vnprofitable seruaunt which wasteth his maisters goodes and tourneth them to his owne vse but hee also whiche hydeth his maysters goodes in a corner whiche hee receiued to occupye Euen as that is not called an euill tree onlye which bringeth forth euill frute but that also which bringeth forth no frute Into vtter darkenes Reade the eight Chapter going before C. For there we taught that vtter darkenes was set agaynste the Domesticall light Christe meaneth here that they whiche are caste oute of the kingdome of GOD are caste into extreame darkenes 31. VVhen the sonne of man commeth in his glorye and all the Angels with him then shall hee sit vppon the seate of his glorye VVhen the sonne of man commeth B. The Euangelist Mathew procedeth on still in expoundinge the question as concerninge the consumation and ende of the worlde and of the Iudge and Iudgemente to come For hither by the occasion thereof Christ exhorted by some parables to watching and perseuerance C. That therefore whiche before hee described in parables hee nowe plainlye declareth withoute figures The summe and effecte is that the faythfull shoulde prepare themselues to the studye of a holye and godlye life in hauinge respecte with the eyes of fayth to the Heauenly lyfe whiche beinge now hidde shal be at the last reuealed in the comminge of Christe For in sayinge that hee shall then sit in the seate of hys glorye when hee shall come wythe Angelles hee opposeth or setteth this laste reuelation against the confused vnperfect cogitacions of the earthly warre ▪ as if hee should haue sayde that hee did not therefore appeare that hee should straighte way establishe his kingdome and therefore hee sheweth that hope and pacience is nedefull least the longe delaye should make his Dysciples weake Whereuppon we gather that this was also added that the Disciples beinge exempte from the error of the present and sodaine felicity might suspend their mindes vntill the seconde comminge of Christ in the meane time that they should not faint or fall away through his absence and therefore hee sayth that at that time he shal be glorious by the name of a kinge For althoughe hee began his kingdome in earthe and sitteth now at the righte hande of the father that hee might gouerne both Heauen and earth with greate power yet notwithstandinge that seate is not yet erected and set vp in the sight of men whereby wee may note that his deuyne maiestye shall much more brightlye shine in the laste daye than nowe For then wee shall see the perfecte effect of that glorye of the whiche wee haue now but a taste onelye Christe therefore nowe sitteth in hys Heauenlye throne because it is necessarye that hee raigne to bridle his ennemyes and to
defende his Churche but then hee shall openlye sit vppon his tribunall seate that hee maye stablishe perfect order in Heauen and in earthe that hee maye prostrate his ennemyes vnder his feete and that he maye gather his faithful into the society of the Heauenlye and blessed life yea then it shall appeare in deede wherefore the kingdome of Heauen is committed vnto hym of the father In his glorye M. Hee doth so discribe the quality of his seconde comminge that hee declareth the same to be farre vnlike the first in the which hee was then In the first comminge hee appeared base in the forme of a seruaunte In the seconde hee shall appeare glorious in the forme of the kinge of all kinges and iudges In the first comminge hee was subiect to reproche and ignominye in the latter comminge hee shal appeare in glorye In the first comminge hee appeared weake In the latter comminge hee shal appeare with Heauenly power In the first comminge hee was subiect to the Iudgemente and condemnation of wicked men In the latter comminge hee shall geeue Iudgement vppon al reprobates So that hee calleth that his glorye in this place which in another place he attributeth to his father in the same sence for hee meaneth simplelye the deuyne glorye which then shyned in the father onelye forsomuch as it was hid in him M. The glorifyinge of Christes bodye maketh verye muche for this glorye some sighte whereof the Apostles had It is also well approued by the companye of all the Angells whiche shall waite vppon him and by the power of Iudginge also And all his Angels vvith him As if he should saye I which nowe seeme to be base and of smal reputacion by your contemptible seruice and waytinge will then appeare wyth a trayne of Heauenlye souldiours and Angels For hee goeth about to expresse with what vertue and power hee shall come And the Apostle describinge the glorious comminge of Christ to the terror of the wicked and consolation of the godlye calleth the Angels that shall come with Christe the Angels of power when hee sayth It is verely a righteous thinge with God that hee recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lorde Iesus shall shewe himselfe from Heauen wi◅h the Angels of his power with flaminge fyer which shall render vengeaunce to them that know not God and that obey not the Gospell of oure Lord Iesus Christe which shal be punished with euerlastinge dampnation from the presence of the Lord and from the glory of his power when hee shall come to be glorifyed in hys saintes Howe great the power of Angels is wee may see by that one Angell which sleyinge .185000 troubled all the host of the Assyrians And how great a multitude shall come with Christe wee are toulde in this that hee saythe And all his Angels with him And the Prophete Daniell describinge the comminge of Christe sayth A thousande times a thousande serued him ten thousande times ten thousand stoode before him that we mighte know that the nomber of Angels comming with him shal be infinite Then shall hee sit vppon the seate of his glorye M. Those thinges that are spoken toward the latter ende of this Chapter seeme to be spoken by the similitude of a sessions haule But what this seate of Iudgement shal be let no curious person in so serious a matter seeke This is certaine that hee shall come corporally and visiblelye in the cloudes to be seene of all the wicked Hee shall so come sayd the Angels as ye see him go into Heauen And Christ of himselfe sayd Then shall they see the Sonne of man comminge in the cloudes of Heauen with power and greate glorye Howe terrible this seate shal be to the wicked the Prophete Daniell declareth when hee sayth that the throne of Christe shal be like to a flaminge fyer Also accordinge to the maner of the Scriptures the Lord is said to sit as Iudge when by iust Iudgement he deliuereth the innocent and punisheth the wicked So the Prophete Dauid saide Thou haste maintayned my righte and my cause thou arte set in the throne that iudgest righte The which truly is not so to be vnderstoode as though Christ also at this day sitteth not on the seate of his kyngdome gouernynge all thinges but that then he wil call all things openly to iudgemente and will declare his glorye 32. And before him shal be gathered all Nations And hee shall seperate them one from another as a shepeherd deuideth the sheepe from the goates And before him shal be gathered C. With large and magnifycent titles hee extolleth his kingdome that the Dysciples mighte learne to hope for another felicity than that whiche they had conceiued in their mindes For they thoughte this sufficiente to haue their counterye deliuered from myseries with the whiche at that time they were oppressed that it mighte appeare that God had not made his couenaunt in vaine wyth Abraham and his posteritye But Christe doth farther extende the fruite of the redēption which hee brought because hee should be the Iudge of the whole worlde and to the ende hee might exhorte the faythfull to a godly life hee denyeth that the same shall belonge to the good and bad alike because hee shoulde bringe with him the rewarde which is layed vp for them both And the summe of his woordes is that the state of his kingdome shal be then profited when the iuste haue obtayned the crowne of glorye and when the rewarde which the wicked haue deserued is payed vnto them Al Nations sayth hee shal be gathered before him Bu. namelye from all partes of the worlde when hee sitteth on his trybunall seate By al Nations hee meaneth al those that are deade and those also which shal be founde then at that day lyuing as teacheth the Apostle Paule in the fourthe Chapter of his first Epistle to the Thessalonians And in another place hee sayth Wee must all appeare before the tribunall seate of Christ that euery man may receiue the workes of his body accordinge to that hee hath done whether it be good or bad And hee shall seperate them M. This seperation also is noted before by certaine similitudes as by the fanninge and pourginge his flower by the similitude of the tares by the net cast into the sea But in that this seperation of the sheepe and goates is differred vntill that daye hee declareth that the wicked and reprobate are nowe mixt with the godly and electe that both of them may liue together in one flocke of god And the Prophete Ezechiell seemeth to vse this cōparison wher the Lord complayneth thus I will put a difference amonge the sheepe amonge the weathers and the goates Was it not anoughe for you to eate vp the good pasture but ye must treade downe the residue with your feete Wherefore the wordes of Christ tende to this ende that
that condition and state of the faithfull shoulde not be to greuous vnto them if they be now constrayned to liue with the goates yea if they suffer of them sharpe stripes with their hornes and that they might take hede least their stinking smell infect them Thyrdly that they maye knowe that they loose not their laboure in leadinge a godly and innocente life because a difference shall at the lengthe appeare This place also serueth against their enterprise which go aboute in this life to seperate the goates frō the shepe the which thinge none can do but Christe at that time 33. And shall set the sheepe on his righte hand the goates on the left Thē shal the kinge say to them that be on the 34. right hande Come ye blessed of my father inherite the kingdome prepared for you from the beginninge of the worlde And hee shall set the sheepe Bu. The right hand is a place of felicitye and dignitye the left hande a place of vnhappines and miserye Wherevppon the auncient writers in steede of the right hand haue set downe vnto vs euerlastinge life and for the left hand perpetuall damnation And then shall the king saye C. Wee do see here that it is the office of Christe onelye which in this place calleth himselfe a kīg to seperate the good from the euill but not before the last day In the meane time the mynisters must labor diligētly to seperate the wolues the goates and the sicke shepe from the sheepe that are sounde for to this ende Ecclesiasticall discipline is ordayned the which oughte not to ve wantinge in the Church Yet notwithstandinge when they haue done their dutye to the vtmost there shall remaine still a mixture euen vntil the ende of the world because Christ only chalengeth this to himselfe to make a cleane purgation of his Churche and this purgation hee putteth of vntill the last day Come ye blessed of my father M. This boyce doth note the affection of a singuler fauore and of the loue of a frende The which affection Christ declared when hee was also in the worlde as when hee said Come vnto mee all ye that trauaile and are heauye laden I will refreshe you But who should come vnto this Iudge of the lyuinge and the dead except hee himselfe of his owne good will shoulde indue our mindes with a trust of comminge to him Ye blessed of my father That is to say ye beloued of my father being in my fathers grace and fauoure To to this is contrary Ye cursed of my father that is caste out of Gods fauoure and subiecte to his wrath C. But let vs note here the purpose of Christe for hee woulde haue his Dysciples to be nowe contented with hope that they might loke for the fruition of the Heauenly kingdome patientlye and with quiet mindes then hee woulde haue them carnestly occupyed and not to be weryed in the right race To this latter parte is referred this that hee promiseth the inheritance of Heauen to no other but to those which by good woorkes striue for the Palme and to the ende of the supernall callinge But before he speaketh of the rewarde of good woorkes hee sheeweth by the waye that the beginninge of saluation doth issue from a hyer springe For in callinge them the blessed of hys father he declareth that their saluation commeth by the free mercye of god For the blessed of God with the Hebrewes is as muche as the beloued of god Moreouer not onely the faithfull haue vsed this kinde of speache to set forthe the grace of God in men but they also whiche swerued from true godlines as Laban who saide to the seruaūt of Abraham Come in thou blessed of the lord Wee do see that these men had learned to geeue God the praise of all good thinges Wherefore there is no doubte but that Christ describinge the saluation of the godlye began at the free mercy of God by the whiche they are predestinate to lyfe who by the guidinge of the spirite in thys life aspyre to righteousnes To that effect also pertayneth that whiche hee sayth by and by Inherite the kingdome prepared for you Allthough a man might obiect and saye that a rewarde was layed vppe in store for the merits of those to come yet notwithstandinge if we waye the wordes without contencion wee shal graunt that there is a secrete commendation of the grace and mercye of god For Christ doth not simplely inuite the faithfull to possesse the kingdome as thoughe they should gette the same by their merits but doth plainly expresse that the same shal be geuen at the lengthe to the heyres Possesse sayth hee or as heyres possesse If it be an inheritaunce it falleth vnto vs because wee are the sonnes of God not by nature not by merits but by free adoption Saluation therefore commeth of free mercye not by merits or worthines Yet notwithstandinge the other ende is to be noted to the which the Lord had respect For althoughe the life of the godlye be nothinge els than a myserable and sorowfull exile in so muche that the earthe can scarce sustayne them in the time of persecution and althoughe they be in neede and suffer reproche and griefe yet notwithstandinge the Lorde sayth that there is a kingdome prepared for thē in another place that they mighte be of a good courage to ouercome all lettes and stayes This is no small exhortaciō and incouragement to pacience when men are certainlye perswaded that they labour not in vaine Therefore least the pride of the vngodly in the which they now reioyce should discourage vs leaste also our owne mynisters shoulde debilitate and quaile our hope let vs alwayes remember the inheritaunce which is prepared for vs in Heauē because it standeth not in hazarde but was appointed vnto vs by God before wee were borne Moreouer whereas it is here saide that the kingdome was prepared from the beginning of the world and in another place before the creation of Heauē and earth there is no absurdity in that at all For Christ doth not appoint here anye certaine time in the which the inheritaunce of euerlastinge life was geuen to the children of God but doth onely put vs in minde of the fatherlye care that God had for vs by the whiche hee embraced vs before wee were borne and dothe hereby also confirme the certaintye of our hope because all the troubles that we sustaine are not able to ouerthrow our life Some do cauil here saying that the kingdome was appointed of God to those whom he forsawe to be worthy But what could God forsee in vs but sinne onely Hee chose vs truly that wee shoulde be sanctifyed not because hee did foresee vs to be sanctifyed 35. For I was an hongered and yee gaue mee meate I was thirstye and ye gaue mee drincke I was harborles and ye toke mee in B. Because the workes of loue are here added the Papistes beinge defenders of superstions
vs alwayes remember the prouidēce of God to the which both Iudas all the wicked also although against their wils muste nedes obey Let this alwayes abide fixed firme in our mindes that Christ therefore suffered because suche kinde of sacrifice pleased god Bu. But some man wil obiect and say If it were so appointed by the prouidence of God and set downe in the Scriptures that the sonne of GOD shoulde be betrayed by Iudas I sée not truely why Iudas offended who did nothinge but that whiche God would haue don which he had ordained by the Scriptures foreshewed The Lord answereth this obiectiō here saying But vvo to that mā by vvhome the sonne of man is betrayed C. By the which wordes he denieth Iudas to be absolued by this pretence because he did no thinge but that which was appointed of god For although God by his right and iust iudgement appointed the deathe of his sonne to be the pryce of our redemption Iudas neuertheles in betrayinge Christe because he was full of falsehoode and couetousnes brought iust damnation to himselfe and in that God woulde haue the worlde redemed it did nothing let but that Iudas might hee as he is a wicked trayter Hereby wee perceiue that although men can do nothinge but that which God hath appointed yet notwithstandinge they are not absolued frō gyltines when by a wicked affectiō they are feruentlye geuen to sinne For althoughe God by a secrete brydell leadeth them to an ende vnknowne to them yet notwithstanding they seke for nothinge lesse than to obeye and accomplishe the decrees of god These two things truely seme farre contrary to humane reason that God shoulde so gouerne humane matters by his prouidence that nothing shoulde be done but at his will and pleasure and yet for all that that he should destroy the reprobate by whome he hath executed his will. But wee sée here how Christe Ioineth bothe of them together makinge Iudas subiecte to the curse althoughe God himselfe had ordained that he shoulde be an enemye vnto him not that the treason of Iudas ought properly to be called the woorke of God but because God tourned the falshood of Iudas to serue his purpose We must therefore put a difference betwene the woorke of God the impietye of Iudas Because God is alwayes Iust in his counsels he doth nothing without cause but wicked men are moued by an euell cause the whiche thinge euen their conscience decl reth The thefe the iudge although both of them kill men yet notwithstanding there is a greate difference betwen them For thee seuerity of the Iudge is commended and the thefe condemned It came to passe by the will of the father that Christ suffered and it was his pleasure so to haue it but the impiety of Iudas did not please him A. For he is a God whiche is not delighted in wickednes It is foreshewed of Christe that those whiche are his shall suffer tribulation in this life because those whome he knewe before he also ordained before that they shoulde be like fashioned vnto the shape of his sonne Z. Yet notwithstanding the wicked are not thereby excused whiche are the persecutours of the faithful Iudas when he betrayed Christ had not respecte vnto the will of God but to the wickednes of his owne harte that he mighte receiue money Accordinge to the same wickednes therfore he is iustly condened Therefore although at a blushe the wicked seme to haue some fellowship with God yet for all that we must more narrowly beholde them and then we shal sée the they are as far frō him as heauen and earth They are not excusable but rather wo vnto them These thinges are diligentlye to be noted because many frensy and hedstrong men do intangle and confounde all thinges not in disputing but with controllinge and reprochinge with God neither do they séeke for any thing els than to defame the whole doctrine of God that by hate of religion the contempte of God and brutishe boldnes may aryse that men may differ nothinge frō beastes let vs learne therfore to make a difference as Christe here hath done And yet for all that wee muste not denye but that God dothe vse the workes of the wicked that they may serue his prouidēce though against their wills and do that also which he hath decreed C. Wee do knowe truelye howe many interpreters do auoyde this rocke they graunte that the Scripture was fullfilled by the worke of Iudas because God declared that by prophesies whiche hee knew aforehande Therfore to the ende they might mittigate the doctryne which semeth vnto thē to be som what to sharp they set forth the knowledge of god in sted of his decree or appointemēt as though God should only beholde those thinges that were to come a farre of but should not dispose them accordinge to his pleasure But the holye ghoste dothe farre otherwise ende this cōtrouersy bringing in not only the reason why Christ was deliuered namely because it was so writen but also because it was so appoīted For wheras Mathew Marke do alleage Scripture Luke bringeth vs directly to the heauenly decrée euē as he teacheth in the Actes of the Apostels the Christe was not only deliuered by the foreknowledge of God but also by the determinate counsell of god Also he saith Herode Pontius Pilate with the Gentiles people of Israell gathered them selues together to do whatsoeuer thy hande thy coūsell determined before to be done Whereby it appeareth that they roon out of course which flye vnto the bare foreknowledge of God. It had bene good for that man C. By these wordes he declareth what horrible vengeance shall fall vppon the wicked for whome it had ben better that they had neuer ben borne Howebeit this lyfe though it be but transitory and ful of sorowes is a singuler and special benefite of god Moreouer also hereby we gather how detestable their impietye is whiche do not only extinguishe the preciouse gyftes of God tourne them to destruction but bringe to passe that it had ben better if they had neuer tasted the goodnes of God Let vs learne therefore to trēble at the iudgement of God that we may abhorre all wickednes and whatsoeuer is contrarye to the righteousnes of god It had ben better for Iudas neuer to haue bene than to be damned to torment for euer But this is worthy to be noted that he saith It had bene good for that man not to haue ben borne because although the state and condition of Iudas by miserable yet for all that it was good for God that he was created who appointing the reprobate to eternall destruction doth thereby set forth his glory as Solomon in his prouerbes teacheth sayinge The Lorde doth all thinges for his owne sake yea and when he kepeth the vngodly for the day of wrathe 25. Then Iudas which betrayed him answered and sayde master is it I He sayd vnto him thou
manner of seking Christe that is let not our myndes reste in the earthe but let them ascende vpwarde to the heauenly glory in the which he dwelleth For the body of Christe doth not put on an incorruptible life that it might laye asyde his proper nature Whereupon it followeth that it is ended But nowe he is ascendeth aboue the heauens least any grosse imaginatiō should tie vs to the earth And certainly if this mistery be heauēly there is nothing more out of order than to bring downe Christe into the earth whiche doth rather call vs vp vnto him If a man aske a Papiste whether he worship the bread or the shewe and colour of bread he wyll strongly deny that he doth not worship the bread but notwithstāding when they go about to worship Christ they tourne them selues to the bread thei tourne them selues I saye vnto it not with the eies only and the whole body but with the cogitation of the mynde also But what other thinges in this than mere Idolatry For truly this partaking of the body of the Lorde whiche is offered vnto vs in the supper doth require neither the locall presēce neither the cōming down of Christ neither his infinite being in euery place neither any such thing For seing the supper is a heauēly actiō it is no absurditie to say the Christ abiding in heauē is receiued of vs Because in that he geueth him self vnto vs it is done by the secrete power of the holy ghoste the which power cannot only gather together thinges far a sonder by distance of places but also brynge them into one The bunde therefore of this coniunctions is the spirite of the Lorde by the knitting together wherof we are coupled is as it were a conducte pype by the which whatsoeuer Christe hath is deriued and brought vnto vs For if we see that the Sunne shining with his beames vpon the earth doth strike and pearce through the same and after a sorte cōneieth his substāce vnto it to bring forth to nourishe quickē the creatures therof why should the shining beames of the spirit of Christe be inferior to conueye the communion of his fleshe and bloud into vs Wherefore the Scripture speaking of our participation with Christe dothe referre the whole force thereof vnto the spirit notwithstanding let this place of S. Paule among many suffice to proue that Christe dwelleth no otherwyse in vs than by his spirite when he saith But ye are not in the fleshe but in the spirite if so be that the spirit of God dwell in you By the which notwithstanding he doth not take awaye that communion of the bodye and bloud of the which mencion is now made but teacheth that it commeth by the spirit only that we possesse and haue Christe within vs. To the ende therefore we may be capeable of this communiō we must lifte vp our myndes to heauen Here therefore he helpeth our faithe after that all our fleshly sences fayle When mencion is here made of faythe we must not vnderstande it to be euery opinion grounded vpon the inuenciōs of men as many very fondly doe What thē Thou seest bread but nothing els but thou hearest that it is a token pledge of the body of Christe doubt not but that the same whiche the wordes do sounde shal be fulfilled of the Lorde namely that the body whiche thou seest not shal be vnto thee spirituall nourishement Thirdly as we said before we must note the kinde of eating for we must not dreame or immagin that there is a naturall passing made of his substance into our soules but his fleshe is eaten of vs when we receaue life of him For we muste note the analogy or similitude of the bread with the fleshe by the which we are taught that our soules are no lesse fed with the very fleshe of Christ than our bodies are nourished with the vigore and strēgth of bread Therefore the fleshe of Christ is a spirituall foode because it quickeneth vs And it doth therefore quicken because the holy ghoste doth power the lyfe into vs whiche resteth in the same And although it be one thinge to eate the fleshe of Christe and an other thing to beleue in him yet notwithstāding we must knowe that we can eate Christe no otherwyse than by fayth because the very eating is the effecte of faythe M. This semeth incredible that we should be fed with the fleshe of Christe which is so farre from vs But let vs remember that the woorke of the holy ghoste is secrete and wonderful in so muche that the capacitie and vnderstanding of man is not able to measure or comprehende the same and in the meane tyme let vs put away al grosse immaginations whiche staye vs in the bread Leaue vnto Christe the true nature of his fleshe neither extende thou his body by false imagination through heauen and earthe as though it were infinite racke him not with thy fained inuēcions neither worship thou him in this or that place accordinge to thy carnall vnderstanding suffer his glory to abyde in heauen and ascende thou thyther that thereby he may participate hym selfe vnto thee These fewe wordes will satisfie the discrete and modest as for the curious let them seke els where to fulfill their gredy desier S. Luke S. Paule adde these wordes VVhiche is geuen for you Doe this in remembraunce of me C. But Mathewe and Marke omitte it which not withstāding was not superfluous For therfore the fleshe of Christe is nowe bread vnto vs because in it saluation was once gotten for vs And as the crucified fleshe of Christe doth profite no man but suche as eate the same by faithe euen so in lyke manner the eating should be colde of no waighte but only in respect of the sacrifice once offered Therefore whosoeuer desireth to haue the the fleshe of Christ nourishemēt vnto him let him consider the same offered vppon the crosse howe that it was the price of our reconciliation payde vnto god For the Supper is a glasse whiche setteth Christe crucified before our eyes in so muche that no mā can receiue the supper profitably with frute but he which imbraceth Christe crucified But the saying before mencioned Do this in remembraunce of me doth pertayne to both partes that is to say to the bread and to the cup. For he woulde haue the whole action of the Supper to be a remembraūce of hym to helpe our infirmitie Otherwyse if we coulde remember sufficiently the death of Christe sacramentes were to no purpose for they are helpes of our infirmitie But what remēbrāce Christ would haue celebrated in his supper wee may reade in the foremencioned S. Paule And whereas many doe gather hereupon that Christe is therfore absent from the supper because it is onely a memory of one that is absent they do very well gather rightly For Christe is not sene visibly with the eyes as the signe is whiche in figuring him stirreth vp our
necessar that hee shoulde be geuen once for oure saluation that hee might be daily geuen to vs Let vs know then that by these woordes we are directed to the sacrifyce of Christ his death without the rememberaunce whereof the Supper shall neuer be rightly celebyated Neither trulye can the mindes of the faithfull be otherwise filled but by this that they know God to be fauourable to them M. But this is diligently to be noted that hee sayd in the plurall nomber Of sinnes not of one sinne againste the opinion of those which wickedly say that the death of Christ hath made satisfaction for Originall sinne but not for actuall sinne and for those sinnes also which were cōmitted before Baptisme and not after for the which they appoint a proper satisfaction Against whom S. Iohn also writeth thus My little children these thinges writ I vnto you that ye sinne not but if any man sinne wee haue an aduocate with the father Iesus Christ the righteous hee is the propitiacion for our sinnes Hee writ no doubt to the Christians which were already baptized and therfore hee teacheth also that the sinnes of those that are baptised are forgeuen by the propitiation of Iesus Christe To these woordes of Christe S. Paule addeth this Do this so often as yee shall drincke it in the remembraunce of mee And then what that remēbraunce is hee declareth in the words followinge For so often as yee shall eate this breade drincke this Cuppe ye shall shew forth the Lordes death till his comminge Therfore the Supper is ◅ certaine memoriall which ought continuallye to abyde in the Churche euen till the last comming of Christe beinge instituted to this ende that Christ mighte admonishe vs of the benefite of his deathe and that wee might acknowledge the same before men wherevppon it is also called Eucharistia that is a thanckes geuinge 29. But I say vnto you I will not drincke henceforthe of this fruite of the vine tree vntil that day whē I shall drinke it newe with you in my fathers kingedome But I saye vnto you C. By this sentence the Dysciples were admonished as well of the death of their master which was at hād as of the newe and Heauenlye life For the more neere that the houre of his death approched the more they were to be confirmed least they should altogether quaile Hee sheeweth also that his Disciples shall in a short time haue the truth of this signe As if he should say I do not apoint a signe the truth of the which is farre of no it is at hand Hee commendeth vnto them his supper for this cōsideratiō because they shold not alwayes haue him present with them While hee was presente they were confirmed by his Sermones and now that he must be absent they had neede of another confirmatiō Great therfore is the force of the supper which supplyeth the presence of Christ and setteth him before vs But because it was sorrowfull tydinges when hee affirmed that he must now go out of the world there is by and by added a consolation that there is no cause why they shoulde abhorre death after which there shall followe a better life as if hee had sayd ▪ Now truly do I make hast vnto death but to this ende that I may thereby passe to blessed immortality not to liue alone in the kingdome of God by my selfe but that I may haue you partakers of the same life So we see that hee lifteth vs hys Dysciples to the hope of the resurrection after hee had ledde them by the hande as it were to the Crosse And as it was meete that they should be directed to the death of Christ that by that ladder they might assende into Heauen euen so now Christ hauinge tasted of death and beinge receiued vp into Heauen it is meete that wee be broughte from the behouldinge of the Crosse to the lifting vp of our mindes to Heauen that death and the repayringe of life may agree together And that they shal be partakers of the same glory with him it may euidentlye appeare by his wordes VVhen I shall drincke it nevve vvith you in my fathers kingdome Bu. As if hee should say I beinge now made immortall and translated into the glory of my father or els I beinge now in Heauenly glorye in eternall ioye For Luke hath almost the like wordes when he sayth And I appoint vnto you a kingdome as my father hath appointed vnto mee that yee may eate drincke at my table in the kingdome C. But whereas some do obiecte that meate and drincke doth not appertaine to the kingdome of God it is a friuolous and vaine obiection because Christe meaneth nothinge els but that his Dysciples should shortly want his presence insomuche that after this hee shoulde eate with them no more till that they enioyed the Heauenly kingdome together Againe the eatinge and drinkinge mencioned in Luke is spoken of our sauiour Christ allegorically To be shorte Christe here commendeth vnto vs the frute and effect of the redemption which he got by his death Whereas some thincke that this was fulfilled so often as the Lord did eate with his Dysciples it is contrary to his minde and nothinge so For seinge hee was the mydle state betweene the course of mortall life the goale or ende of Heauenly life the kingdome of God was not then as yet reuealed and therefore hee sayd vnto Mary Toutch mee not for I am not yet assended to my father Moreouer the Dysciples were not as yet entered into the kingdome of God that they might drincke new wyne with Christ and be partakers of the same glorye But whereas wee reade that Christ drancke after his resurrection when as notwithstādinge he had denyed to do it till such tyme as hee had gathered his Dysciples into the kingdome of Heauen that shewe of repugnancye may easlye be put awaye For hee speaketh not precisely of meate and drincke but of the custome of this present life And wee knowe that Christe did not therefore drincke eyther because hee was a thrist or because hee woulde retaine his Dysciples in his meate and drincke but onely that his resurrection beinge thereby approued of the which they were as yet doubtfull he might lift vp their mindes to Heauē Let vs therfore contente our selues with this true and proper meaning of the place that the Lord promiseth to his Dysciples the fellowship of the blessed and immortall life with him seing they had the fellowship of his mortall humanity in earth 30. And when they had saide grace they went out vnto mount Oliuet And vvhen they had saide grace C. The first three Euangelistes omit those deuine Sermones which S. Iohn sayth the Lord made as wel in the house as by the way that they wente For their purpose was to comprehende and set forthe the Historye of thinges done more than doctrine This onely they toutche that hee wente of his owne accorde to the place whether Iudas was
receiue than for them to offer let them bestow in gods name vppon tyles and brickes by the which they may repayre the ruine of the Temple Now to the ende it might more certainlye appeare that Christ is the God of hostes towardes whom the people euen from the beginninge had bene euill disposed and vnthanckefull when he was manifested in the flesh it was necessary that the same which at the first was spoken figuratiuely should be fulfilled in deede and by a visible meane in his person Therfore when hee beinge constrayned by theyr mallyce forsoke them and withdrewe his labour and trauaile from them beinge vnworthy of it they valewed him at the price of thirtye pence that is they gaue him that for his rewarde And this contempte of the sonne of God was euen the fulnes of their impietye The price of him that vvas valevved Mathew doth not repeate the very wordes of the Prophete Zacharye because hee alludeth to the metaphor vnder the whiche the Lord doth there complaine of the ingratitude of the people Notwithstanding the summe and effect is all one that seinge the Iewes did owe themselues and all that euer they had as det vnto the Lorde they coulde not recompence him with a bondemans rewarde without great contumelye and reproche as thoughe hee had deserued at their handes nothinge more for gouerning them so many ages than a Cowheard which is hiered but for a yeare He complayneth therefore that hee is valewed at so vile a price when that hee is inestimable so precious that nothing may counteruaile him But whereas in the ende hee sayth VVhom they bought of the children of Israell It is an obscure and intricate kinde of speach For Iudas bargayned wyth the priestes which bare the name person of the whole people 10. And gaue them for the potters fielde as the Lorde appointed m◅e And gaue them for the potters fielde A. The Euangelist Mathewe seemeth to go about rather to expounde the sence of the Prophete Zacharye than to alleage him woorde for worde As the Lorde appointed mee C. By these woordes of the Prophete Mathewe proueth that this was done not withoute the prouidence of God because their purpose tendinge to another ende vnawares they fulfil the deuine oracle For how could it come to passe that they should remember to bye the potters fielde excepte the Lorde had framed their error to the execution fulfillinge of his decree 11. Iesus stoode before the debitye and the debity asked him saying art thou the kinge of the Iewes Iesus sayeth vnto him Thou sayest Iesus stoode before the debitye M. The Euāgelist retourneth to the Historye of those thinges which were done before Pilate But the order of these thinges cannot be seene excepte wee ascribe the wordes of the reste of the Euangelistes to euerye place that there may be as it were one text of fower For many thinges must be taken out of the other Euangelistes and be put into this Verse And first of all the Euangelistes Luke and Iohn write as concerninge this place thus And the whole multitude of them arose and ledde him vnto Pilate from Caiphas into the haule of Iudgement It was in the morninge and they themselues wente not into the Iudgemente least they should be defyled but that they might eate Passeouer C. The Romaines called as well the house of the debity as the tribunal seate where Iudgemēt was vsed the iudgement haule In that the Iewes do abstaine from al kinde of pollusion that they might eate the Passeouer of the Lorde accordinge to the commaundement of the Lawe their zeale is to be allowed but yet there remayneth two faultes in them and both of them to grose first because they thincke not that they carye more pollution and filthe within themselues than they may draw vnto them by their enteraunce althoughe into a prophane place Secondlye because they are to diligent in triflinge matters and negligente in the principall Nothinge sayth S. Paule is cleane to the vnbeleuers and vncleane because their mindes are defyled But these hypocrites flowinge with mallice ambition deceites crueltye and with couetousnes with their stincke and corruption did almoste infecte both Heauen and earth and yet for all that they onely stand in feare of defilinge themselues with externall pollucions Therefore this is a foolish fancye not tollerable that they seeke to please God by abstayning from the externall touchinge of vncleane thinges onelye and forget the true puritye which is internall and of the minde Hipocrisy hath another fault because carefully in obseruinge and keping Ceremonies it careleslye omitteth the greatest matters For God did not cōmit those rightes and Ceremonies contayned in the Lawe to the Iewes to any other ende than this that they shoulde vse and accustome themselues to the study and loue of true holines Moreouer it was forbidden in no place of the Law to enter into the house of a man that was a Gentile but there was a caution or prouiso geeuen of the fathers namelye that no man throughe follye or rashnes shoulde bringe anye corruption or filthe out of an vncleane house But these are good interpreters of the Lawe whiche straine out a gnat and swallowe a Camell And this is ordinary and common to hypocrites to thincke it a more haynous matter to kill a flea than to murther a man To the which vice the other hath some congruance and affinitye namelye that they preferred humaine traditions before the holye commaundementes of god Therefore that they might eate Passeouer aright they seeke to keepe themselues cleane But they include and shut vncleanenes within the gates of the Iudgemēt haule and are not afrayd Heauen and earthe bearinge testimonye that they put an innocent to death To be short they solemnise and celebrate the shadowed Passeouer with a counterfeite and false reuerence but they do not onelye violate the true Passeouer with hands defiled with sacriledge but also go about so much as they may to ouerthrowe the same with eternall destruction A. Seinge therefore they would not come in as S. Iohn writeth Pilate went forth to them and sayd What accusation doo yee bringe agaynste this man This heathen man Pilate doth willynglye suffer theyr superstition whiche hee derideth and contemneth but in the ground and very issue of the matter he playeth the parte of a good Iudge commaundinge them if they haue anye accusation against the man to bringe it forth For hee would not cōdemne Christ beinge brought vnto him before he hearde the accusations They aunsweared and fayde If hee were not an euill doer wee woulde not haue brought him vnto thee The chiefe priestes as thoughe they had full authoritye to condemne whom they made giltye aunswere nothinge at all but that hee must stande to their fore iudgemente for they do croselye murmere against Pilate because hee doth not geeue sufficient credit to their honest faithfull dealinge Why shoulde not thou say they willingly perswade thy selfe that hee is worthye to dye whom wee
figures of blessed and happy thinges that we may the better conceyue of the same euen as also the punishements of the wicked are described vnto vs by fier Therefore Christ in this place calleth the state and condition of eternall life Paradice So that we ought to contente our selues with this that whosoeuer by faythe are ingrafted into the bodye of Christe are partakers of his life and so after deathe do inioye a blessed and quiete life vntyll the parfecte glory of the heauenly lyfe be fully reuealed at the comming of Christ One thing yet is to be noted that Christ promisethe not to the théefe to ease his presente miseries or to take awaye any parte thereof he beinge in bodely payne By the whiche we are admonished that wee must not iudge of the grace of God according to the sence and reason of flesh and bloude for it commeth oftentimes to passe that God doth suffer those to be myserably aflicted to whome notwithstanding he is mercifull Therefore if wee be miserably disquieted in body we muste take hede least the sharpnes of the grefe do take away the tast and feelinge of the goodnes of God but rather that we leâ—…t this only consolation to temper and moderate our trouble namely that so soone as God hathe taken vs into his fauoure what trouble so euer wee suffer it is for the furtherance of our saluation And so it shall come to passe that our faith shall not onely haue the victory ouer all troubles and myseries but shal also haue rest with pacience in the middest of punishmentes 45 From the sixt houre was there darknesse ouer the lande vnto the nynthe houre From the syxt houre there vvas darcknes B. Mark hath And when the sixt houre was come That sixte houre was the thirde parte of the daye which began at one of the clock after none accordinge to our daye and al the same vntyll nine of the clocke was wonte to be called the syxte houre Reade the twenty Chapter goinge before E. Hereby we see that Christ honge vppon the crosse almoste three houres for Mark declareth that he was crucified the third houre There vvas darkenes ouer the lande Althoughe in the death of Christe the infirmity of the fleshe did hyde the glory of the deitye for a tyme and althoughe the Sonne of God laye deformed vnder reproche and contempte yet notwithstandyng the father of heauen ceassed not to adorne hym with heauenly tokens and signes And also in the last deiection and extremity he erected and set forthe certeyne proffers and signes of his heauenlye glory which might staye holde vp the mindes of the godly against the offence or stomblynge blocke of the crosse Euenso the maiesty of Chryste was wonderfully declared by the darkenes of the Soon by the earthquake by the cleauinge of the Rockes and by the rentinge of the veale euen as if heauen and earthe shoulde shewe their dewe reuerence to their worke master and maker But firste of all it maye be demanded to what ende was the eclipse of the Soone Some interpreters do thynke that God sente darkenes at the deathe of Christe for a signe of detestation as if God should hide his face the soone being darkened froÌ„ the abhominable wyckednes of all menne Other some saye that the visible Soone beinge extinguished the destruction of the Soone of righteousnes was declared â–ª Other some thinke it better to referre it to the blinding of that nacion which followed a lyttell after For the Iewes beinge reiected and puâ—…t to death were depriued of the lighte of the heauenly doctrine neyther was ther any thing lefte vnto them but the darkenes of desperation Notwithstanding it is more probable that because that people was blynde at the cleare lighte they were awakened and stirred vp by darkenes to consider the wonderfull purpose of God in the death of Christe For the straunge and vnwonted conuersion of the order of nature mighte seriously haue moued them if they had not bene to blynde and obstinate to consider the renewing of the worlde to come In the meane tyme a terrible sighte was shewed vnto them that they mighte bee afrayde at the iudgement of God. Ouer the lande E. Not ouer the whole earth but this darkenes was ouer Iudea onely or Hierusalem C. For if this darkenes hadde beene ouer the whole worlde it woulde haue bene thoughte a naturall eclipse and so not regarded of men But to haue Iudea couered wyth darkenes and the Soon to shyne in other places was a more notable miracle E. TertulliaÌ„ doth affirme in his Apologitico that this darkenes of the Soonne was writen in the booke of aunciente monumentes of the Romanes For Pylate as hee writeth in an other place hadde foreshewed all these thynges vnto Tiberius Eusebius also in his Cronicles maketh mencion of this darkenes of the Soone and of the earthquaque by the whiche many houses in Bethania fel downe he bringynge in Phlegontis the writer of the Olympiades for his witnes There wante not some whiche write that this darkenes was ouer the whole worlde beinge led therunto by the writing of Phlegontis and Orosius describynge peraduenture those thyngs whiche were kepte of his matter in the monumentes of the Romanes beinge writen and foreshewed as we sayde eueÌ„ nowe by Pylate vnto Tiberius C. But althoughe this was broughte forthe by one or twoo writers yet notwithstandyng the hystory of their times was so common that suche a notable miracle coulde not be buryed in silence of so many which diligently obserued those thinges whiche were not so well worthy to be remembered 40. And aboute the nynthe hower Iesus cryed with a loude voyce sayinge Eli Eli lama sabathany That is to saye My God my God why haste thou forsaken me And about the nynth hovver M. The Apostell maketh mencion of the crye and teares of Christe sayinge Whiche in the dayes of his fleshe when he had offered vp prayers and supplications wyth stronge cryinge and teares vnto hym that was able to saue hym from deathe and was hearde because of his feare Ely Ely Lamasabathany M. The Chalde or Sirian worde is Sabathany for the which the Hebrewes writte Azabathani Thou haste forsaken me It is the firste verse of the twoo and twentye psalme in the whiche Dauid whiche bare the persone of Christe complayneth himselfe But ther are many things in the psalme which can not appertayne but vnto Christe the which thinge that Christe might shewe he vsed this beginnynge C. And althoughe their appeared more than humane force in the crye of Christe yet notwithstandynge it is certeyne that he was forced therunto by the vehemencye of grefe And certeinly this was the speciall conflicte and more sharpe than all other tormentes that in his extremities he was so lyttell holpen wyth the helpe and fauour of his father that after a certeine maner he thoughte himselfe to bee forsaken For he did not offer his bodye onely a pryce of our reconciliation with God but also suffered in soule
theues but seeinge it was chosen of God it coulde not be defaced by no corruptions of men vntyll suche tyme as the reiectinge thereof were made manifeste or els it was prophane in respecte of the wyckednes of men and holye in respecte of the worshyppe of God vntyll the destruction of the Temple whiche happened not longe after Christe was crucified 54 VVhen the Centurion and they that were with hym watchynge Iesus sawe the earthquake and those thynges whiche happened they feared greatly saying Truely this was the sonne of God. VVhen the Centurion M. Marke Luke speake seuerally thus of the Centurion When the Centurion whiche stoode before hym sawe what had happened that is as saythe Marke that hee so cried and gaue vp the Ghost he glorified God as saythe Saint Luke saying Verely this was a righteous man Marke hathe this was the sonne of god But this oure Euangeliste wryteth ioyntly and together of the Centurion and of those which kept Iesus with hym C. The Euangeliste Luke maketh mencion that the Centurion with his Souldiours acknowledged Christe to be the sonne of God to amplefie the matter because it is marueyle that a prophane man and not broughte vp in the Lawe but altogether voyde of trewe godlynes gaue suche a iudgement of the sygnes whiche he sawe The whiche comparyson dothe not a lytle serue to condemne the blyndnes of the cittie for it was a sygne of horrible madnes that none of the Iewes were moued sauing the cōmon multitude and that a fewe at the shaking tremblyng of the foundation of the worlde Howe be it God in so greate blyndnes woulde not suffer the testimonies whiche he had geuen of his sonne to bee hydde Bu. This Centurion was a Romayne sente of Pylate the Deputie and sette to ouersee Christe after hee was condemned leaste there shoulde aryse any tumulte amonge the people They feared greatly C. In that the Centurion is sayde to feare and also to glorifye God it ought not so to bee expounded as though hee dyd fully and wholy repent For this was onely a sodayne and transitory motion whiche continewed but a short tyme Euen as often tymes it commeth to passe that vayne men and suche as are geuen to the worlde are strycken with the feare of God when hee declareth his fearfull power But because it taketh not depe roote it dothe by and by brynge foorth securitie whiche quyte extynguysheth the same Therefore the Centurion was not so chaunged that all his lyfetyme afterwarde he gaue hym selfe vnto God but hee was onely for a tyme a proclaymer of the deytie of Christe Saying Truely this vvas the sonne of God. C. The Centurion affirmeth hym to be the sonne of God and a righteous man not that hee distinctly vnderstoode howe Christe was begotten of the father but because he iudged somewhat that was deuine to bee in hym and because he was constrayned by the myracles he deameth that he was indued with the power of god M. After these thinges Saint Luke addeth saying And all the people that came together to that syghte sawe the things whiche had happened smote their brestes and retourned The strykynge of the breastes was a sygne of griefe and suche that they feared leaste the Lorde shoulde take vengeaunce on them for the bloud of the innocent man For that sygne is geuen eyther when wee repente vs of oure synne or when we feare the calamitie whiche hangeth ouer oure heade And certaynly the whole region is polluted in the whiche Innocent bloude is shedde 55 And many women were there behouldyng him a farre of whiche followed Iesus from Galile ministering vnto hym Add many vvomen vvere there E. The Euangeliiste Saint Luke hathe And all his acquaintaunce and the women whiche followen hym from Galile stoode a farre of behouldyng these thynges C. But these thynges are therefore added that wee myght knowe that although the disciples were dispersed here and there through flyghte yet not withstanding the Lorde kepte some of them as wytnesses And although the Apostell Saint Iohn wente not from the Crosse yet for all that there is no mention made here of hym but the women onely are commended of oure Euangeliste Saint Matthewe which followed Christe euen to the deathe because the men flying awaye with feare their singuler loue towarde their maister dyd the more appeare Notwithstandyng wee doe not gather by the forenamed place of Saynct Luke that all the men fled away because he saith that all his acquaintaunce stoode a farre of But the Euangelistes doe not without good cause chiefelye make mention of the women For thereby the Apostels are sharpelye reprehended because the women were lesse fearefull than they Wee speake of the bodye it selfe For because one onely abode as a remnaunte of hym as we sayde euen nowe the three Euangelistes make no mention And this was a greate shame to the chosen wytnesses to withdrawe them selues from that syght vppon the whiche the saluation of the whole worlde dyd depende So that when they should afterwarde publishe the Gospel thei were faine to learne the speciall parte of the history of the women Wherefore excepte the prouidence of God had wonderfully preuented this euell they had depryued them selues and vs to of the knowledge of the redemption And although there semeth not to bee so greate authoritie and creedit to bee geuen to the women yet neuertheles if wee waye with howe greate power of the holy Ghoste they were strengthened against that temptatiō there shall be no cause why our faith should wauer whiche resteth in the trewe God the authour of testimony C. Therefore wee must note theire wonderfull faythe It was a greuous temptation to see Christe reproached with suche sclaunder and at the lengthe to dye It was also a horrible syghte to see his daed carcas Theire faythe therefore was not lyghtly tryed But in that they stoode a farre of it was a sygne of womanly feare For although they dyd loue the Lorde yet notwithstandynge theire loue was not without the infirmitie of the fleshe Wherefore by this example we learne not to reiecte the weake and fearefull by and by as though there were no loue in them to the Lorde VVhiche follovved Iesus from Galile C. This deserued no small prayse in these women that for the desyer they had to learne they forsooke theyr owne countrey that they myght continually depende vppon the mouthe of the Lorde And also because they neyther spared labour nor goodes to haue the doctryne of saluation For our Euangeliste sayth Ministering vnto hym What thei ministered Luke declareth saying Which ministred vnto hym of their substaunce They mynistered not onely to the persone of Christ but to the Apostles also whiche followed hym This place ought diligently to bee noted The kyng of kynges whiche nourisheth all thynges beynge Lorde of heauen and earthe had nothyng to sustayne hym selfe but that whiche hee had of those that followed hym Therefore the Apostell Paule saythe For ye knowe the lyberallitie of oure
that is to say the first daye after the Sabothe in the weeke followinge The whiche hee so calleth because the Iewes accordinge to the manner of the Scripture beganne the day from the eueninge accordinge to this saying of Moyses And the eueninge and the morninge was made one daye The Euangeliste Marke hath Early in the morninge the first daye of the Sabothe S. Luke hath But vppon the first day of the Sabothes very earlye in the morninge when it was yet darke These three do sufficientlye declare what the eueninge of the Sabothes is euen as if one shoulde saye In that nighte the morninge whereof was the beginning of the first day of the weeke All the Euangelistes therefore do meane that the Saboth beinge ended the women consulted to meete betymes in the morninge to see the Sepulcher Came Mary Magdalene c. Mathewe sayth here that there came onlye two of the Maryes to see the Sepulcher Marke ioyninge the thirde sayth that they boughte sweete odoures to anoynt the bodye And by the wordes of Luke it may be gathered that there came not onelye two or three but manye But this is verye vsuall amonge sacrede writers amonge manye to expresse a fewe To see the Sepulcher C. These ment when they had found the body of Christ to anoint it with oyntmentes and sweete spyces as Iosephe and Nicodemus had done Notwithstandinge it may be demaunded howe this dilligence of the women mingled with superstition pleased god But there is no doubte but that they takinge the maner of anoynting the dead frō the fathers did apply it to this ende that they might get consolation in the sorrowe of death by the hope of the life to come Therefore they sinned in this that they remembred not the whiche their Lorde had sayd before as concerninge his resurrection but sought the lyuinge amonge the deade 2. And behould there was a great earthquake for the Angell of the Lorde descended from Heauen and rolled awaye the stone frō the dore and sate vppon it And behoulde there vvas a great earthquake C. The earthquake was made before the women came to the Sepulcher but truly not without the counsayle of god For it was meete that there shoulde be some testimonye of the resurrection of Christe Euen as if a kinge shoulde anoynte his sonne before the people euen so God declared by the resurrection and consecrated his sonne a kinge This earthquake therefore was a token of deuine power it was also a type of the earthquake to come with the whiche the earthe shal be striken when it shall geue vp the bodies of the deade Moreouer this wōderfull signe was necessary to styrre vp the mindes of the women that they should not conceyue any humaine or terestrial thinge but shoulde lift vp their mindes to the new worke of God and vnloked for For the Angell of the Lord descended C. The cause of the earthquake was the comminge downe of the Angell from Heauen If the force of an Angell be suche that his descendinge from Heauen should shake the earth what shall wee loke for at the comminge of Christ to Iudgement And rolled avvay the stone The Angell came not because of Christ as though hee coulde not come oute of the Sepulcher withoute his helpe but to the ende the women and the Apostles mighte beleeue that Christe was rysen that the Sepulcher was opened by the Angell that it might be shewed to be emptie But it is certaine that hee arose went out of the Sepulcher the stone lyinge still in the mouthe of the same Howbeit there are some whiche saye that Christ arose and went forth of the Sepulcher without anye myracle by the worke of the Angell But hee whiche was able by his owne power to rayse himselfe in the Sepulcher was able also by the same power to go out of the Sepulcher the dore thereof beinge shut with a great stone that hee might be myraculouslye raised without any worke of the Angel. 3. His coūtenance was like lighteninge and his rayment white as snowe His countenaunce vvas like lighteninge A. As in the earthquake a certaine heauenly power of Christe was declared euenso also in the apparell and forme of the Angell the brightnes of the dietye as it were by beames shewed forthe it selfe to the ende the women mighte knowe that hee was not a mortall man whiche beinge nye vnto them seemed like a man For althoughe neither the brightnes of the lighte nor the whitenes of the snowe is nothinge to the glory of God in comparison yet notwithstandinge hee teachinge himselfe to be nere by externall tokens doth call vs vnto him accordinge to the weakenes of our capascitye This one thinge onely we must know that visible signes of his presence are offered vnto vs that our mindes may apprehende him being inuisible and that vnder corporall formes a tast of his spirituall essence is offered vnto vs that wee may seeke him spiritually Notwithstandinge there is no doubte but that a certaine internall efficacye was ioyned to the externall signes whiche did printe in the harts of the women the feelinge of the dietye For althoughe they were made afrayde in the beginninge yet notwithstandinge by the order of the texte it shall appeare that they beinge incouraged againe were so taught by little and little that they felte the present hande of god M. But there are manye appearinges of Angels mencioned in the Scriptures in the whiche such excellente brightnes and forme as is here described is not to be founde because there is a difference betwene this that was done in them and that whiche was done in the resurrection of Christ Moreouer as they in respect of theyr nature are not corporall euenso vnto men they are inuisible of themselues but to the ende they maye be seene and perceiued of men they take vnto themselues externall formes accordinge to the commoditye and fitnes of the presente busynes or matter in hande and they do take them not to kepe them cōtinually but for a time vntill they haue discharged their ministery in this world for the which they were sent So Angels appeared to Abraham and to Lot in the forme of wayfayringe men C. This is the onely difference betweene the two Euangelistes that Mathewe and Marke make mencion but of one Angell onely when as Luke and Iohn make mencion of two But this shew of repugnancye is easlye put awaye because wee know how oftentimes the figure Synecdochen is vsed in the Scripture Two Angels therefore were seene first of Marye after that of her fellowes But because the other which did speake did specially turne their mindes vnto him Mathewe and Marke thoughte it sufficient to make mēcion of his imbassage Moreouer where as Mathew in the verse going before sayth that the Angell sate vppon the stone it is husteron protaeron or at least the order of the history is neglected because the Angel appeared not at the first vntill the newnes of the thinge caused the women to be
For they shewe that the declaration of the resurrection in Christe was of such estimation to the Apostels and faythfull that thereby they were moued to worship him as the God Lord. For he is declared to bee the sonne of God by the power of the resurrection But some doubted M. It is marueile that some here should doubt as yet hauing so often times before sene Christe But it ought not to seme absurde vnto vs if the reliques of feare whiche remayned behinde caused some of them to doubte and wauer a newe For we knowe that so often as Christe appeared they were afearde and amased vntill they had better remēbred them selues and bene a whyle conuersaunt with hym Wherefore the meaning is that certayne in the beginning doubted vntill suche tyme as Christe had bene more nere and familiar with them but when hee was certainly knowen vnto them they worshipped hym because in dede the brightnes of his glory was manifest vnto them These thinges being ended they retourned to Hierusalem where the Lorde commaunded them to abyde as wytnesseth S. Luke saying And beholde I wyll sende the promyse of my father vpon you But tary ye in the cittie of Hierusalem vntyll ye bee indewed with power from an highe 18 And Iesus came and spake vnto them saying All power is geuen vnto me in heauen and in earth Ann Iesus came and spake vnto them C. There is no doubte but that Christe by this sentence toke all doubte from them Sayinge All povver is geuen to me Before the Euangeliste doth shewe howe the office of teaching was inioyned by Christe to the disciples he sayth that Christe began to speake of his power and not without cause For he had nede to haue no small authoritie but great and deuine power whiche should cōmaunde eternall lyfe to be promysed in his name the whole worlde to bee brought vnder his gouernement and a doctrine to be publyshed whiche pluckyng downe all pryde of fleshe should humble mankynde And certainly by this beginning Christ did not onely erecte his Apostles to the bolde truste of executinge their office but also stablyshed the faythe of his Gospell throughout al Ages The Apostels truly would neuer haue bene perswaded to take in hande so harde an office excepte they had knowen that their reuenger dyd syt in heauen to whome all power was committed For without suche defence it was impossible to profite any thing at all But truely when they heare that he is Lorde of heauen and earth for whome they woorke by this one thyng they are sufficiently armed to ouercomme all lettes But and if the condition of those whiche preache the Gospell seme base and cōtemptible to the hearers let them learne to lyfte vp their eyes to the authour thereof by whose power the maiestie of the Gospel ought to be wayed And so it wyll come to passe that they dare not despyse hym speakyng by his ministers Therefore that the Apostels might knowe that they are not sente of man but of hym which hath ful power he sayth Al power is geuen to me In heauen and in earthe Christe dothe here playnely make hym self bothe Lorde and kynge as well of heauen as earth because he makyng men subiecte vnto hym by the preaching of the Gospell appointeth the seate of his kyngdome in earth and regenerating those that are his into a newe lyfe and inuitinge them to the hope of saluation openeth the heauēs that he may take them vp into blessed immortalitie with the Aungels whiche before were drowned in death And we must remember that Christe being equall with the father was neuer destitute of power so that it was geuen vnto hym nowe in our fleshe or in the persone of a mediatour For hee speaketh not here of the power whiche he had before the creatiō of the worlde but of that whiche he nowe receyued being made the iudge of the worlde B. Of this therefore hee admonisheth his disciples to the ende they myght the more wyllingly take in hande the preachinge of the Gospell when they should knowe them selues to bee his imbassadours whiche had power of all thinges 19. Go yee therefore and teache all nations baptizinge them in the name of the father and of the sonne and of the holye Ghoste Go ye therefore and teache A. Marke as it were expoundinge these wordes sayth Go ye into the whole world Bu. By that which woordes Christe doth set forth and expresse the boūdes and lymits of his kingdome excludinge no nation The summe of these wordes is that by publishinge the Gospell euerye where they maye bringe all nacions to the obedience of the faithe and that they may seale and confirme their doctrine with the seale of the Gospell M. By the force of this worde it came to passe that this embassage of the Apostles pearced throughoute the whole world and preuailed againste all tyran◅es For such is the power of the worde of Christ that being once spoken it setteth it selfe againste all the deceites of Sathan and the worlde Otherwise howe was it possible for this new and straunge doctrine to be brought into the whole worlde of symple men and of no power and the impietye of the whole worlde to be reuealed and condemned except his vertue and power had ayded this imbassage And teache The Euangeliste Marke expresseth what they shoulde teache sayinge The Gospell And a little hereafter in our Euangeliste there is added a restrainte namely that they should teache to obserue those thinges which the Lord had cōmaunded A. Neither is it sayd onely to Peter whom the Papistes would make the head of the Churche Christes vicar Preache ye and teache yee but to all the Apostles a like therefore all the mynisters of the worlde ought to preache and teache And this office was appointed and commaunded of Christ himselfe What the Gospell is wee haue shewed in the firste Chapter goinge before Neither doth Christe commaunde anye other thinge to be taughte than that whiche hee had already preached as we maye see in the fourth Chapter goinge before And in another place hee saith Christ went about all Citties and Townes teachinge in their Sinagoges and preachinge the Gospell of the kingdome Also hee affyrmeth that hee is sente to this ende when he sayth I must preache the Gospell of the kingdome to other Citties for this cause was I sent And to this ende he sendeth his seruaunts C. Whereby wee gather that the Apostleship is not a vaine title but a laborious offyce therefore there can be nothinge more absurde than for men to liue idlely and to reiecte this office of teachinge whiche vsurpe vnto themselues this honour The Pope of Rome and his rable proudly boast of this succession as though hee were equal with Peter and his fellowes But they haue no more care to teache than had the priestes of Pan Bacchus or Venus But with what face can they presume to come into their place whom they heare to be ordayned
may keepe them also and shewe them in dede And lo I am vvith you alvvaye It was a hard office whiche hee committed vnto them to beare the whiche good were able in no pointe And it is likely that the Dysciples were not a little terrefyed by the consideration of it C. Therefore hee doth incourage them with the truste of his heauenlye ayde promisinge vnto them his presence euerye where at all times throughout the whole worlde his helpe and grace also euen to the ende and finishinge of their embassage For before hee promised that he woulde be with them hee declared that hee was the kinge both of Heauen and earth whiche with his hand and power gouerneth all things Therefore in this word I there is a great Emphasis and force contayned as if he had sayde that if the Apostles would discharge their dutye bouldly they must not haue respect what they themselues were able to do but must leaue to his inuincible power vnder whose banner they fight Bu. As if he should say So longe as you do these thinges the world wil be against you as it hath bene againste mee For my spirite agreeth not with the spirite of this worlde and my doctrine is altogether contrary to their affections which loue those thinges that are of this world So that with many tumultes men will ryse againste you but there is no cause why ye should dispayre althoughe ye be not noble but simple weake and few in nomber I haue ouercome the world you by my helpe and my example shall ouercome By my power not by your owne shall yee ouercome what soeuer seemeth feareful to you in this world And although I will cary vp shortlye this body into Heauen which thinge is good for you that it be so yet not withstandinge I will neuer forsake you for after that I shall cease to be with you in body then more effectually wil I be with you in spirite C. Therefore the maner of presence which the Lord promiseth to his Dysciples ought spiritually to be vnderstode because it is not needefull that hee shoulde descende from Heauen to helpe vs because hee canne helpe vs by the grace of his spirit as it were stretching his hande from Heauen Euen vnto the ende of the vvorld These wordes do declare that this was spoken not to the Apostles onelye because the Lorde doth promise his helpe to continue not to the ende of one age onelye but also to the consumation of the worlde His wordes therefore are in effect as if hee should saye How weake soeuer the mynisters of the Gospell be and what neede soeuer of thinges necessary they suffer I wyll be their ayde and defender insomuch that they shall haue the victory ouer all the conflictes of the worlde M. The order of the Historye doth require that wee adde those thinges which the Euangeliste Luke writeth as concerning the Assencion of Christ in the latter ende of his Gospell and in the Actes of the Apostles He sayth therefore And hee led them out into Bethanye C. Because Mathewe had greatlye exalted the kingdom of Christ aboue the whole world hee maketh no mencion of his Assention into Heauen Marke maketh mencion of the Assention but where and how he assended hee speaketh nothinge at all But Luke very plainly setteth forth this matter for hee sayth that Christe led his disciples forth into Bethany that he might assende from the mounte Oliuet into his heauenly throne R. For the Euangeliste Luke saythe in an other place that when the Lorde was assended the Apostels retourned to Hierusalem from the mount Oliuet C. As hee woulde not be seene of all men after his resurrection as wytnesseth Peter so hee would not haue all men to be wytnesses of his assention into heauen because he would haue this mistery of the fayth to be knowen rather by the preaching of the Gospell thā to be seene with the eyes R. But what talke the Apostles had with Christe in the mounte S. Luke wryteth in these wordes saying Lorde wilte thou at this tyme restore the kyngdome of Israell But he said vnto them It is not for you to knowe the tymes and seasons whiche the father hathe put in his owne power It followeth in Marke and Luke So vvhen the Lorde had spokē vnto them he lifted vp his handes and blessed them C. And so he taught them that to blesse which office was committed to the priests vnder the lawe did truely and properly be long vnto him Seing therefore he was the onely authour of all blessing yet to the end his grace might bee the more familiar hee would haue the priests from the beginning to blesse in his name as mediatours So Melchisedech blessed Abraham And for this matter there is a lawe geuen whiche lasteth for euer To the same ende pertaineth that which is written in the Psalmes where it is said We haue wyshed you good lucke ye that be of the house of the Lorde And the Apostle saith that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Nowe when Christ the true Melchisedech and the euerlasting prieste declared him selfe it was necessary that the same whiche was shadowed in the figures of the lawe should be fulfilled euen as the Apostell Paule also teacheth that wee are blessed of God the father in him that we may bee ryche in all celestiall benefites Therefore he once blessed the Apostels solemly that the faythfull might come vnto hym if they desyred to be partakers of the grace of god So that he lifting vp his handes and blessing them and theyr ministery declareth by a certain signe that he wysheth vs well that we might receyue consolation by this blessing so longe as the Gospell is preached It followeth And it came to passe as he blessed them he departed from them and was taken vp an hie and a cloude receiued him out of their sight into heauē After Christe had done all those things which were appointed to him of his father and whiche pertayned to our saluation it was not nedefull that he should be any longer conuersaunt in earth He therefore being taken vp into heauen hath taken out of our sight the presence of his body not that he seasseth to be present with the faithfull whiche as yet are pylgrymes on the earth but that he might gouerne heauen earth with a more present power The heauens are sayde to be the seate of God who notwithstanding fulfilleth all thinges The heauen therefore into the with our Lord is ascended is the inuisible glory of the father where the sonne of man whiche was before so contemned and reiected of his enemies reigneth for euer in power glory hauinge all thinges subiect vnto hym and fulfilling all thinges in his electe by his holy spirit And wee obtayne two specallye fruites by this assention For in that hee ascended into heauen for oure sakes hee hath opened
awaye for vs to come thyther that the gate may stande open for vs whiche before was shut by reason of synne Furthermore he is an aduocate and intercessor with God for vs as it is said in the Epistle to the Romaynes And sitteth at the right hand of god C. This kynde of speache signifieth that he is taken vp an highe that hee might excell Angels and all other creatures that the father by his hande myghte gouerne the worlde and that before hym euerye knee might bowe C. This similitude is taken of the manner of princes which haue their counsellers and assistentes to whome they geue seuerall offices of gouernement EueÌ„ so Christe is sayde to bee receiued vp to the right hand of the father solemly to receiue possession of the administration committed vnto him and to kepe the same till his comming to iudgemeÌ„t And therfore the Apostel saith The father hath set him on his right hande in heauenly thinges aboue all rule and power and mighte and dominion and aboue euery name that is named not in this worlde only but also in the worlde to come and hath put all thinges vnder his feete and hath made hym aboue all things the head of the congregation whiche is his body and the fulnes of him whiche fylleth all in all Therefore this is as much as if he shuld be called Gods vicar whiche taketh vppon him his persone After these thinges the Euangeliste Luke declareth howe the disciples behaue them selues and what they did when the Lorde was taken from them saying And when they had worshipped hym they behelde as he was taken vp an high and a cloude receiued him vp out of their sight And while they looked stedfastly vp to heauen as he went beholde two meÌ„ stoode by them in whyte apparell which also sayde ye men of Galile why stande ye gasing vp into heauen This same Iesus whiche is taken vp from you into heauen shall so come euen as ye haue seene him go into heauen C. This sentence consisteth of two partes The first is that Iesus is receiued vp into heauen least men any more by a foolysh desire should plucke him down into the earth The seconde is added for a consolation as concerning his seconde comming R. The summe and effecte is that although Christ be nowe taken vp into heauen and will not at this tyme reueale the publique maiestie of his kingdome in this worlde that his excelent treasures might bee perceiued and felte by humane sence yet notwithstanding he ascended not into heauen to dwell there alone and to enioye the celestiall glory alwayes him selfe inuisible and to suffer the worlde after his olde manner to passe from tyme to tyme but rather that hee myght come in his tyme into this worlde visibly with great power to set al thinges in a better order that is to geue vnto the Godly and faithfull euerlastinge felicitie and to the wycked and contemners of the Gospell perpetuall damnation And by these twoo partes ioyned together a strong argument to confute the Papistes and all others whiche affirme that the carnall presence of Christe is ioyned with the signes of bread and wyne may be gathered For when Christe is sayde to bee taken vp into heauen the distance betwene heauen and earth is manifestly noted Wee graunt truely that this worde heauen is diuersly taken some tymes for the ayre some tymes for the whole compas of the Sphere some times for the glorious kingdome of God wheÌ„ as his maiestie hath his proper seate howsoeuer it fulfilleth the worlde For the whiche cause Paule placeth Christe aboue the heauens because he is aboue the worlde and in that mansion place hath the hyghest roume of immortalitie because hee is aboue all Angels of whome he is the head But this letteth not that he should not be absent from vs and that by the name of heauens a separation from the worlde may be signified And how soeuer they cauil it is playne that heauen into the whiche Christe is taken is apposed and sette against the compas of the whole worlde Therefore if he be in heauen as no doubte he is he cannot be in the worlde But first of all we must note the purpose of the Angell that wee maye geue the better iudgement of his wordes The Angels go about to reuoke the disciples from the carnall presence And to this ende they saye that he shall not come agayne vntyll the second tyme which is at the generall iudgement But they thynke that thei haue made a good distinction wheÌ„ they saye that he shall then come in a visible forme but now daily in an inuisible forme But there is no disputation here about the forme onely the Apostels are admonished to suffer Christe to abyde in heauen vntyll the last daye appeare As Peter also admonisheth in an other place sayinge When the tyme of refreshing commeth which we shall haue at the presence of the Lorde wheÌ„ God shall sende him whiche before was preached vnto you that is to wytte Iesus Christe whiche must receiue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all his holy prophetes since the worlde began he restored againe Therefore according to the commaundemene of the Angell let vs not with our fayned inuencions plucke Christe out of heauen before the tyme but let vs consider that accordinge to the presence of his spirite he is euery where and according to the presence of his fleshe at the right hande of God in heauen For this matter reade the .xxvi. chapiter going before Then retourned they to Hierusalem with great ioye from the mount Oliuete R. Although the Disciples had loste the sight of the Lorde 〈◊〉 they retourne to Hierusalem with great ioye Thei felt then that it was true whiche the Lorde had said namely that it was good for them that he shoulde departe from them in the fleshe Whyle hee was with them in the fleshe they were altogether carnall and sauored nothing but that whiche was fleshelâ—â— but when he departed as touching the fleshe was present with them in the spirite they were wonderfully affected with ioye and began to extoll and magnifie the name of god They obey the commaundement of Christe in going to Hierusalem which said vnto them before But abide ye in Hierusalem vntil ye be indewed with power from aboue It was very daungerous for them to be in Hierusalem among the middest of Christes enemies yet they obey Surely if we waye the circumstances well we shall see that they retourned all moste to present death For howe should they spare the disciples whiche so cruelly put Christ to death But the power of the spirit of Christe filled them with suche ioye and made them obedient to do their office And when they were come in thei weÌ„t vp into a parler where abode both Peter and Iames and Iohn and Andrewe Philip and Thomas Bartholomewe and Mathew Iames the sonne of Alpheus
the earth because al their endeuors shal be frustrate whē they shall sée him reuyued whom they thoughte to be extinguished buryed That séemeth wonderfull vnto them which happened to Ionas the Prophete the like signe wonder shal be giuen to them but more wonderfull By this darke sentence the Lord Iesus signifyed that hée should be slayne and buryed of them and by by by his deuyne power ryse agayne C. The summe therefore and effecte of these wordes is that the Iewes were satisfyed by no signes but were tickeled styrred vp to tempte God by a wicked desyer For hée doth not simplelye call them an aduouterous nation because they requyred some signe the which the Lord oftentimes graunted to his seruauntes but because of a set purpose they prouoked God he so calleth them and compareth himselfe to Ionas Marke maketh no mencion of Ionas yet notwithstandinge the meaninge of the two Euangelistes is all one And hee left them and departed M. The Euangelist hath not rashly or in vaine described the diuers sundry iorneys perigrinations of our sauiour Christ for they were not taken in hand without good cause Hée wente oftentimes from one place to another for their sakes whom hee wente to call as appeareth by this place I must go and Preache to other Citties Sometimes hee departed because of their vnbeleefe and mallyce from whom hee wente and suche was the cause whiche wee here reade of For the Euangeliste sayth not simplely And hée departed But hée lefte them and departed to the ende hée might shew that Christ beinge offended at the mallyce of the Phariseys and Saduces departed because he would leaue them in their blindnes to teache his Dysciples that the doctrine of the kingdome of God did nothinge at all profite amonge these kinde of men These things are to be noted that wee maye learne to whom the doctrine of the Gospell doothe appertayne and to whom it doth not appertayne B. Moreouer whyther Christ departed the Euāgelist Marke sheweth by these woordes And hée lefte them and went into the shippe agayne and departed ouer the water 5. And when his Dysciples were come to the other syde of the vvater they had forgotten to take bread with them B. This historye the Euangelist Marke toucheth also who in stéede of that which our Euangelist hath here they had forgotten to take bread with them sayth and they had but one loafe in the shippe Peraduenture Christe departed sooner then the Dysciples looked for and therefore they forgot to take breade C. Christ therefore by the occasion offered exhorteth his Dysciples to beware of all corruption which mighte defyle and pollute syncere pietye and godlynes The Phariseys came a lyttle before who shewed them selues to be infected with poysoned obstinacye and the Saduces came to beare them company on the other part stoode Herode that pestilente aduersarye and corrupter of sound doctrine amonge these daungers it was necessary that the Dysciples shoulde be admonished to take héede vnto themselues For seing the disposition of man is naturallye inclyned to vanitye and errors when wée are beset with peruerse fayned inuencions wyth false doctrine and with suche like pestifferous daungers there is nothinge more prompte and readye to swerue from the true and proper puritye of the woorde of God than the same And if it come to passe that wée be once intangled it neuer lightlye happeneth that true Religion hath perfecte rule in vs but that this may appeare more euidient vnto vs let vs way the woordes of Christ 6. Then Iesus sayd vnto them take hede and bevvare of the leuen of the Phariseis and of the Saduces Take heede and bevvare S. Our sauioure Christ here vseth a serious admonition forewarninge by the which hée declareth that it is not geuen to euerye one to discerne and iudge of false doctrine to beware of the same Of the leuen of the Phariseys C. In stéede of the Saduces which are here ioyned to the Phariseys Marke placeth Herode Luke onely maketh mencion of the Phariseys Howbeit it is vncertayne whether Luke reherseth the same Sermon of Christ for hée defyneth the leuen to be hypocrisye and briefely passeth ouer these wordes as thoughe there were no ambiguity or doubt at all in the same And although the metaphor of the leuen which is here compared to false doctrine might in another place be referred to the hypocrisye of life and maners Yet notwithstanding it shall not be absurde if we saye that those thinges which Marke and Mathewe accordinge to the order of the history do handell at large are more sparinglye set downe of Luke and that out of order and place so that in deede there is no discrepance or disagréemente at all betwene them howsoeuer in words there may séeme to be And if it may be lawfull to follow this coniecture hypocrisye will note vnto vs somwhat more thā a fayned counterfeyte shew of wisedome namely it will declare it to be the wellspringe and originall it selfe of vaine pompe and glorye which bearinge some greate outward shewe before men is of no pryce or estimation with God. For as the eyes of the Lord as sayth Ieremye do behould the truth so by his word hée frameth the faythfull to sounde perfecte godlynes that they may cleane vnto righteousnes with a sound perfect hart according to the saying of the Lorde And now Israell what doth the Lorde thy God requyre of thée but to feare the Lorde thy God to walke in hys wayes to loue him and to serue him with all thy hart and with all thy soule But contrarywise the traditions of men spirituall worship layde a part bringe in deceytfull coullers as thoughe God mighte be taken by such flickeringe intisements For althoughe outwarde ceremonyes do excell and haue a beutifull shew yet notwithstanding before God they are as childishe toyes and tryfels sauinge onely that by their supportacion and ayde wée are exercised and brought to true pietye and godlynes Nowe let vs note and sée why the Euangelist Luke hath put hypocrisy in stede of false doctrine and by this name comprehendeth the leuen of men which only puffeth vp but contayneth nothing that is sounde before God yea rather which bringeth the mindes of men from the righte studye of Godlynes to vayne rytes and ceremonyes of no force But because the exposition of our Euangelist Mathewe is more euidente and playne wee will stande vppon the same When the Disciples were reprehended of the Lord they knewe at the lengthe that they were commaunded to beware and to take hede of Doctrine it is most certayne that this was the meaninge of Christe to the ende hee mighte fortifye them againste the presente corruption with the whiche they were beset on euery syde and therefore hée spake of the Phariseys and Saduces because those two sectes did rayne tyrannically in the Church and by theyr wicked opinions did oppressed and kéepe