Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	good_a	speak_v	treasure_n	5,167	5	10.0843	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06985	A catholike and ecclesiasticall exposition of the holy Gospell after S. Mathewe, gathered out of all the singuler and approued deuines (whiche the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe by Thomas Tymme, mynister. Sene and allowed according to the order appointed; Novi Testamenti catholica expositio ecclesiastica. English. Selections	Marlorat, Augustin, 1506-1562.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 17404; ESTC S114262	1,206,890	792

iudge of his doctrine whether it parteyne to the glorye of God to the iustifycation and merytes of Christ to the settynge forthe also of the syncere and parfecte loue towardes oure neyghboure The whiche if it do wee maye boldely adiudge hym to be a faythfull and trewe teacher 17 Euen so euerye good tree bryngethe forth good fruites But a corrupt tre bringeth forth euill fruites C. Here is to be noted that men cannot do wel vnlesse they be first good O generation of vipers saith Christe howe can ye speake good thynges when ye youre selues are euyll For out of the aboundance of the harte the mouthe speaketh A good man out of the good treasure of his harte bringeth forth good thinges And an euyl man out of the euil treasure of his harte bringeth forth euil thynges Also in the acts it is wrytten The hartes are purified by fayth For whoÌ„ soeuer is regenerate by the spirite of god it is necessarye that he testifie by good woorkes that he is a good tree although his workes do tast somwhat of the natural gaale whiche is in him alwayes 18 A good tree can not bring forth euill fruit neither can a corrupt tree bring forth good fruite B. As if he shoulde saye As the tree is knowen by his fruit so is the teacher if any man marke by worde and doctrine Bu. But there are certayne heretiques which haue abused this place of scripture apointing to theÌ„ selues twoo diuerse beginninges sayinge that there are twoo contrary natures betwene them selues But we ought not to referre the wordes of the lorde to any other ende then hee hath spoken them but we oughte rather to consider to what ende and for what occasion he spake them So longe trewely a good tree bryngethe forthe no euyll fruite as he abideth in his good state and an euil tree abydeth in the fruites of his sinnes so longe as he conuerteth not to the fruites of repentance For none abydynge in that whiche he was begynneth to be that which he is not 19 Euery tree whiche bringeth not forth good fruite is hewen downe and cast into the fyer Euery tree vvhiche Bu. Here by the way he sheweth the great cruell ponishement prepared for false prophetes al those which delite to persist in a vaine pretenced shew of godlines He goeth on still with the allegory signifiing that they shal be tormeÌ„ted with cruel fier whiche either seduce others by false doctrine or do not expresse the true faith of the mynde by good woorkes M. Here therefore we see that it is not sufficient only to refraine froÌ„ doing of euil but also it is required of vs to do that whiche is good For this vyne whiche is Christ will not haue vnfruitfull braÌ„ches vnited vnto him in whoÌ„ the fruitful are pourged that they may bring forth more fruite And in an other place they are accursed not which take away the goodes of the poore but whiche do not fÃ©ede theim Moreouer in the same place the ministers are coÌ„maÌ„ded to cast the vnprofitable seruante into vtter darkenesse yet he had not lost any of his masters money but he had this ponishment because he brought no gaine And after this maner the vnsauery salt is cast out of the dores although it do no hurt in corrupting but because it dothe not take away the corruption Is hevven dovvne and cast E. Christ sheweth not here what shal happen to euyll corrupte trees as referring it to a tyme to come but he speaketh in the preseÌ„t time that as trees that are corrupt they shall presently be hewen downe 20 Therefore by their fruites ye shall know them Bu. He repeteth again bringeth in a conclusioÌ„ necessary for vs at al times namely the false prophetes at the leÌ„gth shal be known by their fruites B. Let vs obserue therfore this canon or rule at this day let vs counte al theÌ„ for false prophetes which speake the immagination of theyr owne hartes not by the mouth of the lord let vs take hede of theÌ„ let vs flee from suche repell them 21 Not euerye one that saithe vnto me lorde lorde shall inherite the kingedome of heauen but he which dothe the wil of my father which is in heauen Not euery one C. Christ nowe doth farther exteÌ„d his talke neither doth he onely speake of false prophetes which onely to deuoure spoyle enter into the flock but also of hierlinges which vnder the pretence of pastors do subtilly creepe in wheÌ„ as notwithstaÌ„ding they haue no affection of godlynes And although this doctrine doth coÌ„prehend al kinde of hypocrites what degree or place so euer they be of notwithstanding properly he toucheth now false teachers whiche woulde seme to excel all meÌ„ Neither doth he only direct his talke vnto them that he might take away the securitie in the which they lie as it were drunken but also he doth admonishe the faithful that they attribute not to such vaine titles more then is coÌ„uenieÌ„t necessary Finally he doth shew that so sone as the doctrine of the gospel doth begin to bring forth fruite in so muche that it hath gotteÌ„ vnto it many disciples there wil not only be many of the coÌ„moÌ„ sort of people whiche falsly through dissimulation hipocrisy wil geue their name but also among the coÌ„pany of pastors theÌ„ selues there shal be such deceit that with their liues dedes they deny the which they professe with their mouth Therfore whosoeuer coueteth to be counted a disciple he must do his indeuour to adict geue him selfe sincerely to the meditatioÌ„ of a new life For it is not enough to professe the faith with the mouth but a good coÌ„scieÌ„ce is also required the spirite of renouation Lorde Lorde M. He doth not only reherse the liplabour which he touched a lyttel before but also he expresseth the propertie of the hebrew worde which increseth that with doubling or multiplying whiche before it heaped together of the whiche kind also was that which the prophet hath the temple of the lord the temple of the lorde In Luke this senteÌ„ce semeth to be a general obiurgation Why do ye cal me lord lord do not those thinges which I coÌ„mande you But because this corruption doth very much aryse of false teachers he doth expressely inuey agaynst theÌ„ Shall not enter into the. C. Here some do think that the kingdom of heaueÌ„ is to be takeÌ„ for the lif to come other do expounde it to be taken for the churche As if he should say he shall not be of the noÌ„ber of my disciples and of my faytheful A. Bothe these expositions may well be takeÌ„ allowed But he that doth M. The wyl of the father and the sonne is al one the woordes of Christ are the woords of his father For he came to do the will of his father not his owne wil as he witnesseth in the Gosgel after

euyll for if the tree bringe forthe eyther good fruite or euil then it is eyther simplely good or simplely euill If any man obiecte and say that there is no maÌ„ in the corruption of this lyfe so sounde perfecte and pure that he is cleane and voyde of all sinne the answere is redy the Christe requyreth not an exacte kynde of perfection but onely a symple and true affection voide of dissimulation froÌ„ the whiche sinceritie the Phariseis were farre wide to whom he spake For as the scripture calleth them euil and wycked which are wholly solde vnto Sathan so he calleth the sincere worshippers of god good althoughe they are compassed about with the infirmitie of the fleshe many vices 34 O generation of vypers how can ye speake good thynges when ye your selues are euyll For out of the abundaunce of the heart the mouth speakethe O generation of vypers Bu. Now he tourneth the accusation vppon the Pharyseis shewing vnto them and to all the followers of the Phariseis howe that whatsoeuer they said or dydde agaynste the gospell it was spoken and done by the impulsion motion of sathaÌ„ C. And therefore because of their false slaunders opprobries they bewrainge that which in their whole life was not so manifest Christ doth the more seuerely inuey againste them It is no meruayle saith he if ye spew out suche venemouse woordes when that your hearte is so replenished with poyson And truely theyr wyckednes wel deserued this sharpe reprehention Other sinnes offences are worthy of sharpe reprehentioÌ„s but wheÌ„ double tongued men do depraue the which is right and honest or do seke to colloure those thinges that are wicked this wyckednes aboue al other deserueth the sharpe seuere repreheÌ„tions of the lord But it was the purpose of Christe as occasyon serued to condeÌ„ne the sophistical subtyltie of the Scribes by the which they turned light into darknes This place therfore teacheth how preciouse a thinge the trueth is vnto the lord of the which he is a sharpe and seuere mainteyner Also I wolde to god that all those that are lyght of credite and ready to iudge with al the rable of rashe raylers of the trueth wold more diligently waye and examine them selues by this place But specially Christ was moued againste theim who eyther by ambition or mallyce were compelled to raile and slander namelye suche in whom they in conscience could finde nothinge worthy of reprofe Chryste also accordynge to his manner was more sharpe set agaynst the Phariryseyes whom the false perswasion of ryghteousenes had so bewytched that a meane or slight admonition did littel profite And trewely excepte those that are hipocrytes be sharpely pricked forward they disdaine and despise what so euer is spoken M. Neyther doth he onely reproue the proper mallyce of the Pharyseies but also casteth in theyr tethe the mallyce of theyr fathers and graundefathers in that he calleth them the generation of vypers For as theyr fathers like venemouse vipers killed the Prophets so did theyr posteritie and ofsprynge the Phariseies the like In the thre and tweÌ„ty chapter folowing he geueth them the same tytell and appellation where more largely he reproueth theyr wicked and pestilent nature Iohn the Baptist also called them by the same name sayinge O generation of vypers who hath taught you to flie from the vengeaunce to come By the whiche woordes theyr vaineglorye and boasting is quayled with the whiche they beinge puffed vp boasted them selues to be the sonnes of Abraham and so wonderfully pleased them selues Hovv can ye speake good thynges C. We haue already shewed the vse of prouerbial senteÌ„ces which onely serue to teach what is wont coÌ„monly to happen It coÌ„meth to passe truely often tymes that he which is cruel doth deceiue with hony flattering wordes him that is simple And the crafty person vnder the collour of simplicitie doth fyle his tongue with angelycall puritie Notwithstanding the coÌ„mon practyse doth proue that to be trewe whiche is spoken here by our sauiour Christe Out of the abondauÌ„ce of the harte the mouth speaketh According to the prouerbe the tongue is the messeÌ„ger of the minde And truly althoughe the hart of man hath secrete wynding wayes euery one with marueilouse sleights dissembleth and cloketh his owne wickednes yet notwithstanding the Lord doth extort and wrest a coÌ„fession out of euery mans mouth that by their tongue they bewraye and disclose their nature internall affections Furthermore wee muste note to what ende Christ vseth these parables for Christe casteth the Pharises in the teeth that by their words they declare their secret conceaued malyce Surely hee knowing that they wer sworne obstinate enemies of the truth taking occasioÌ„ at their wicked caluÌ„niatioÌ„ declareth manifesteth their whole life doth discredit them amonge the people they hauing to muche credit before to hurt deceyue But althoughe good words do not alwaies procede froÌ„ the bottome of the harte but onely from the mouth notwithstaÌ„ding this is alwayes true the euill words are alwayes a plaine testemony and token of an euill hart A. That which hee calleth here the aboÌ„daunce of the hart hee calleth by and by the treasurye or storehouse of the hart Furthermore hee doth as it were in another place expound these words saying Those things which proceede out of the mouth come from the hart they defyle the maÌ„ as euill thoughtes murther breaking of wedlocke and such lyke 35. A good maÌ„ out of the good treasure of his hart bringeth forth good thinges and an euill man out of the euill treasure bringeth forth euill thinges A. Hee calleth it the treasure of the hart because there both good and euil things are kept Bu. The Lord calleth the hart the treasure of good and euill things that is a place or chest from whence both good euill doe come as wee declared by the testimonye of Scripture whiche wee alledged a lyttle before 36. But I saye vnto you of euerye ydell woorde that men shall haue spoken they shall geue acomptes in the daye of iudgement C. This is an argumente of the lesse to the more For if euery ydell worde shal be called to a reckening or count how shall god spare the open blasphemyes of those whiche neuer seace barkynge against his glory Hee calleth those ydell vayne words of no profit which neither edify nor bring foorth any fruit This seemeth to many to be very hard preciselye spoken but if wee consider to what end vse our tongues wer framed and giuen vnto vs we will count them worthy sharpe reprehension which occupie their tongues about vaine light and tryfling matters Neither is it a lyght or small offence to abuse the time aboute friuolouse or vaine things which time S. Paule coÌ„maundeth vs carefully to redeme But for asmuch as ther is no maÌ„ so much a nygard of his tongue so tong-tyde or so wyse in framing of his

brotherly loue peace concorde amongest vs M. Christe therfore noteth the errour and false perswasion of the Iewes which they conceiued of their oblations in the which they so put placed al their seruice of god the they thought they dyd him hie pleasure if they did ofteÌ„ vse to offer gyftes vnto him whom they thought to haue such pleasure in them as haue the princes of this world to whom giftes are more acceptable theÌ„ the coÌ„cord and vnitie of their subiectes But Christ teacheth vs that God dothe specially require of vs to agree amonge our selues and that without this coÌ„cord he doth not accepte those thinges whiche are offered vnto him which seme to partaine to his honour But we must vnderstande that the same which is spokeÌ„ here of offerings is by a figure called Synecdoche spoken of praier of almes dedes such like also For the scripture calleth alms dedes the sacrifices of a good harte yet we heare of Paules mouth that he which bestoweth all his substance and goodes vpon the poore yet hath not loue is nothynge Finally God dothe take acknowledge none to be his childreÌ„ but those which be haue theÌ„ selues as brethern one towards an other And there remembrest that thy brother hath ought agaynst thee C. Although Christ coÌ„maundeth them which are iniuriouse towards their bretherne to seke to please and pacifie them againe notwithstanding vnder one collour he sheweth how preciouse concorde is before God. 24. Leaue there thine offering before the aultare and go thy way firste and be reconciled to thy brother and then come and offer thy gifte Leaue there thine offering M. He saithe not take away thy gift for he wold not haue vs to dispaire of the grace of God whiche may be recouered neither wold he that we should leaue of to worship god As if he shold saye that which thou hast begon in offering thy gift accordinge to the prescript law is good so that thou do not neglect that which ought first to be done C. Notwithstanding this question might be obiected Question Is it not an absurd thing that charitie loue should be more then the worwip honoure of God For we must eyther say that there is a preposterouse order of the law or els that the first table ought to be preferred before the seconde This question may easely be aunswered thus That the woordes of Christ do perteine tend to no other ende then to shewe how falsely they professe theÌ„ selues to be worshippers of God which despice their afflicted bretherne For vnder the colour as it was shewed eueÌ„ now he doth declare the externall exercises of diuine worship by the which men often times do faine godlines a great deale more then they do in dede testifie the same And go thy vvay first M. The byshops of Rome teache vs an other maner of lessoÌ„ theÌ„ this for they say go first to the priest coÌ„fesse thy syns vnto him then approche to the ecclesiasticall coÌ„munion But Christ truly sendeth him not to the preste but to his brother what so euer he be whom he hath offended And be reconciled B. To be reconciled is al hatred discord set apart to restore al the former loue concorde frendship necessitie familiarite that was woÌ„t to be And then come B. By these words our sauiour Christ meaneth nothing elles but that reconciliation was of more price theÌ„ sacrifice that whiche sacrifice in those daies Moyses law florishing was couÌ„ted most excellent This was agreable to the which the prophete Osee hath I will haue mercy not sacrifice and I esteme the knowledge of God more then burnt offeringe M. He beddeth them not therfore to offer according to the maner of the lawe yet for all that he forbiddeth theim not For as yet the tyme was not come that these rightes ceremonies should ceasse But he behaueth him selfe warely least he should offende the Iewes the whiche warynes also he vsed in a nother place saying These ought ye to haue done and not to leaue the other vndone Also by this senteÌ„ce he doth signifie that the falte of iniurie is remitted before God if that brotherly vnitie be restored by recoÌ„ciliation TheÌ„ saith he offer thy gift as if he shuld saye then is the gift thanckeful acceptable in the sight of god V. This sentence of Christ is agreable with the saying of S. Iohn who writeth thus Derely beloued if our hart condeÌ„pne vs not then haue we trust to God ward what so euer we aske we receyue of him because we kepe his coÌ„mandementes do those things which ar pleasaÌ„t before him 25. Agree with thine aduersary quickely while thou art in the way with hym least that at any time thy aduersarye deliuer thee to the iudge the iudge deliuer thee to the minister and then thou be cast into pryson Agree vvith thine aduersary C. Althoughe Christ doth seeme to procede and go forward with this matter and not onely to exhorte those to reconciliation which had done iniurie to their bretherne but also which are vniustely prouoked yet notwithstanding he rather had respect to an other ende namely that he myghte cut of the occasion of hatred discorde and that he might shewe the way meane to encrease good wil For whervpoÌ„ cometh so many iniuries but onely that so manye men are so gredy of their priuate righte that is they seeke their owne coÌ„moditie by other mens losse and damage For all men are so blinded with selfe loue that they flatter them selues in euyl causes Christ therfore to th end he might touch hatred contentions striffes all kynde of iniuries he reproueth that pertinacy the welspring of al these euils appointeth his to be ready to moderatioÌ„ equitie that they geuing place to extremite mai redeme peace freÌ„dship with such equitie It were truely to be wysshed for that no strife or coÌ„tention might at any tyme happeÌ„ among vs And this is certaine that men at no time shuld come into strife contention if that the meeke gentle behauiour were amoÌ„gst theÌ„ which ought to be But because it is almoste impossible but that strife do arise Christ sheweth the remedy by the which they may be abated namely if we bridle our affectioÌ„s ar redyer to depart with losse then to prosecute our righte with obstinate rigour E. He calleth him an aduersarye with whoÌ„ we haue strife actioÌ„ in the law But Christ doth reuoke withdraw those that ar his froÌ„ strifes and contentions takynge hys argument of the danger ensuing Oftentimes he that hath beste right hath most wrong in iudgemeÌ„t he that is worthy of ponishement ouercoÌ„meth Agre with thine aduersary quickly while thou arte in iudgement lest thou fele the extremitie of the lawe VVhile thou art in the vvaye C. That is while the matter as yet haÌ„geth in equal ballaÌ„ce Christ often times

no tyme the worde of God was preached there neyther was any myracles wrought for them to beholde to worke repentaunce But in the citties of Galilae whiche Christe rebuked there was exceding obstinacie in despising the miracles whiche he wrought often times among them by the power of god In effect the wordes of Christ tende to no other ende then to shewe that Chorazin and Bethsaida dyd excell Tyre and Sydon in mallice in the incurable contempte of god M And yet notwithstandinge there is no cause why we shoulde contende with God because he neglecteth those of whoÌ„ there mighte be hope and sheweth hys power to contemners For he leaueth al those iustely to destruction to whom he vouchsafeth not to shewe his mercy Nowe if it be his wyll in taking awaye his woorde from some to haue them peryshe And in offerynge the same to other to exhort them to repentance who hath any thynge at all thereby to accuse hym of parcialitie and vnrighteousenes Therefore we knowynge our owne infyrmitie let vs learne to beholde this altitude and highnesse For their prowde curiositie is not tollerable which cannot abide to geue the glory prayse of ryghteousenes to God but so farre as theyr vnderstandinge is able to comprehende the same In sackecloth and asshes C. Those that were wonte in tyme past to mourne and repente were wont to be apparelled with sackeclothe and asshes Sackclothe and ashes were externall signes whiche were vsed in solempne repentance wheÌ„ the people had offended which made the people the more earnest affected in repeÌ„tyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a soleÌ„pne vse and custome in the churche of God not that Christ doth stande vpon this parte but because hee bendeth hym selfe to the capacitie of the common people We do knowe that repentance was not required of the faythfull onely for a fewe dayes but it was requyred to the ende they shoulde meditate in the same and exercise it euen to the deathe Nowe if these externall signes shoulde stil continue then must we weare euerye daye and euery hower sackecloth then muste we continually sprinkel our selues with ashes because we oughte neuer to ceasse from repentance Therefore this externall profession of repentaunce muste not alwayes be vsed but onely when men aryse from some greate fall and haynous cryme and tourne vnto God with a sorrowfull harte for the same And trewly sackcloth and ashes are signes of offeÌ„ce to pacifie the wrathe of the iudge and therfore they do properly pertaine to the begynnyng of the conuersion Nowe seinge men do testifie by this ceremony and declare theyr sorrowe and griefe it is necessary that the hate of sin the feare of God and the mortifycatyon of the fleshe do go before accordinge to the sayinge of the Prophete Rent your hartes and not your garmentes and so forthe And now we see wherfore Christ ioyneth sackeclothe and ashes to repentance when he maketh mention of Tyre and Sydon to whose inhabitauntes the Gospell coulde not be preached without the condemnation of theyr lyfe past and the exhortation to repentaunce and amendement of lyfe 22 Neuerthelesse I say vnto you it shal be easyer for Tyre and Sydon in the day of iudgement then for you Bu. Nowe he declareth by a comparison the greate and greuouse ponishement of those Citties whiche haue reiected the grace of God offered vnto them M. Let those citties therefore stande in feare to whom the trewth of the Gospel hath ben preached more then to other vnles they shew forth the fruit of the same in theyr lyfe and conuersation A For truely the contempte of the woorde of God can not escape longe vnponyshed In the daye of iudgemente C. There are som whiche vnderstande by the day of iudgement that tyme in the which God ponyshed the land of Iewry but some a graet deale better referre it to the day of iudgmente which shall be after the consummation of the worlde as before in the tenthe chapter 23 And thou CapernauÌ„ which art lyfte vp vnto heauen shalt be cast downe into hell For if the myracles whiche haue ben done in thee had bene shewed in Sodome they had remayned vnto this daye And thou Capernaum Bu. This Apostrophe or conuersion hath a wonderful Emphasis as if a man should reprehende a company of wicked persons and at the length forsakinge al other shoulde conuerte and turne his reprehensioÌ„ to some one notorious wicked person and say Ye haue all committed iniquitie wherfore ye shall al accordinge to your desertes be ponysshed and plagued but thou perniciouse and wycked fellowe aboue all other whiche haste commytted so haynouss offence that no man in wickednes is like vnto thee thou I say shalt haue farre greatter ponishement then the rest C. Euen so Christe namely aboue all others reprehendeth Capernaum because he was in no place more conuersante then there B. This cittie Capernaum was the most famous cittie of Galilae bothe because it was the publyque and common place of marchaÌ„dise all thinges necessary beinge there bought and solde and also because that Christe had wrought many of his excellent miracles in the same as it is said before C. This trewely was such a dignitie as none might be compared to the same that the sonne of God chose this citie in stede of his pallace and sanctuary in the which he mighte begin his kyngedome and priesthode But surely it was so ouerwhelmed and drowned in fylthynes as it no droppe or sparke of Goddes grace had once ben sene or hard of in the same and therfore Chryst pronounceth that the more goddes benefytes were bestowed vppon theim the more horryble ponishement was at hande prepared for them VVhiche art lyft vp A. In two olde greke bokes it is red with an interrogation as readeth it also the olde interpretoure sayinge Shalte thou be lyfted vp to heauen Shalte be throvven dovvne that is thy fame shall haue a fall thou shalte be despoyled of thy glory and thou shalte vtterly be destroyed Because if the myracles had ben done in So. M. He terrefyeth theim by the exaumple of the Sodomites because if they hadde not so great a consideration of the iudgement to come as they shoulde haue that then he mighte moue them to the same Wee se here also that as some sinnes are gretter then other some so one ponishmente shall be greater then an other least that we shoulde rashely heape one synne vppon an other For this cause Christ saith therefore ye shall receyue the greatter dampnation And S. Paule saith Accordinge to thy harte beinge harde and impenitent thou heapest to thy selfe a treasure of wrathe agaynst the daye of wrath and of the openynge of the ryghteouse iudgement of god They had remayned vnto Before wee declared that Chryste spake accordinge to the capacitie of manne not foreshewinge what shoulde haue come if he had sent a prophete to the Sodomites

onely from this curse but also he wolde haue her to be his mother Looke in the historie of Iosua Booz begat Obed of Ruthe M. This womaÌ„ was of the cuntrey of the Moabites who afterward by diuine inspiratioÌ„ leauinge her countrey and kynred came with her mother in law an Hebrues to the Israelites and being taken to wife of Booz is made the mother of kinges B. that we may therby see howe louing Christe is to euery one but specially to the desolate gentell and mercifull 6 Iesse begat Dauid the king Dauid the king begat Salomon of her whiche was the wyfe of Vri. Iesse begat Dauid the king C. Only Dauid is described with this title of honour because God hath set forth in his persone the type of the Messias and captayne to come Firste the kingdome beganne of Saule But because this happened by the tumult and vnhonest desires of the people the alteration and chaunge was at laste thought lawfull in Dauid specially as pertaining to the league and couenaunt of God in the whiche he promised that he would be a gouernour of his seruauntes for euer For when the people the yoke of God being shaken of required to haue a king he gaue them by and by Saul But God straightwayes â—â€¦tablished his kingdome which was the pledge of true blessednes in the hands of Dauid Therfore let vs here vnderstande that the seconde state of the people is here noted as it was ordained of the lorde M. But the father of Dauid was of no high bloude but vnknowen and of smal reputation Whervpon also Dauid in despite and coÌ„tempt was called of Saule the sonne of Isai Besides Dauid was the yongest least of his brethren and contemned And yet afterwardes he was not onely chosen to the kingdome but also into this dignitie that he should be specially nominated among the aunceters of Christe yea to whom the promise as coÌ„cerning Christ was renewed That we may learne how that God dothe not cast of those that are humble but leauing the proude doth extolle those that are abiectes and despised Dauid the king begat Salomon of her cet C. Nowe is added of the Euangeliste the humane shame and reproche which after a sorte myghte pollute and defile that glory of the heauenly benediction wherof we spake eueÌ„ now that is to say because Dauid begat Salomon of Beersabe whom wickedly by violence he toke from her husbaÌ„d and to th ende he might vse her still deceitfully he betrayed the giltles man and caused him to be slayne of the enemy This filthines in the beginning of the kingdom might make the Iewes not to glory in the flesh For God would haue it knowen and sure that he in appointing that kingdom did nothing regarde or waie mans merites furthermore to the ende Mathew might more specially admonishe vs that sinners are not reiected of Christ because he thought no scorne to haue his aunceters as concerning the fleshe he rather chose to call her the wife of Vrias then by her proper name Beersabe H. It is to be noted therefore in the geneallogie of Christ that none of the holy women are taken but those whom the scripture doth reprehende that he whiche came for sinners being borne of sinners might cleane put away the sinnes of all men 7 Salomon begat Roboam Roboam begat Abia Abia begat Asa Salomon begat Roboam A. In the beginning of this chapter it was shewed why Luke bringeth from this place the generation of Christe not by Salomon but by Nathan the other sonne of Dauid and his posteritie also euen vntill the time of the captiuitie of Babilon M. The scripture maketh mention of RoboaÌ„ that he was euill whose harte was not righte with god His mothers name was Naama an Amonnites WheÌ„ this man raigned Iuda was stricken vanquished and the gould of the temple caried away by Pharao kinge of Egypte also in this mans tyme the tenne tribes rebelled Note therfore here that both the good bad kinges are set forth by the Euangelist RoboaÌ„ begat Abia. M. This maÌ„ also was euill his harte being tourned from god Notwithstanding this man being kyng God had mercy vpon Iuda so that he suffered them not to be geueÌ„ into the hands of Iheroboam king of Israell He had fourtene wyues of whiche he begat .xxij. sonnes and .xvi. daughters Abia begat Asa This man was good and sought the lorde with all his harte euen as did Dauid his father sauing that in the .xxx. yeare of his reigne when that Baasa king of Israel came against him to fight he fled not vnto the lorde but to the king of Sirria and craued his helpe for the whiche being reprehended of the prophet Ananias was displeased and commaunded the prophete to be set in stockes Againe in the .xxxix. yeare of his reigne being sicke he cried not vnto the lorde but rather trusted to the phisitions By this example we are admonished with howe great diligence we ought to praye vnto the lorde that he will giue vs sound and true godlines euen to the ende For it is written The righteousnes of the righteous shall not saue him whensoeuer he turneth away vnfaithfully 8 Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Ozias Asa begat Iosaphat M. This man also followed the footesteps of his father Dauid sought the lorde with a pure harte notwithstanding in this he sinned that euen at the first he entred into league with the wicked king Achab and assisted him in battayle for the whiche he was sharpely blamed of Iehu the prophete with the whiche being nothing moued after Achab also he was at peace with his sonne Ochosias for the whiche also he was againe reprehended of the prophet Eliezer the sonne of Dodan of Maresa As concerning the which loke in the .ij. booke of Chronicles cap. 17.18.19 20. So that we may se nothing to be perfecte no not in holy men A. Wherfore with the greater carefulnesse we must wishe that the continuall fauour of God may abide with vs to amende our corrupte and vitious nature Iosaphat begat Ioram A. This man followed the wickednes of the house of Achab and made Iuda and Hierusalem to swarue from the lord their god Moreouer he killed all his brethren the sonnes of Iosaphat when that he was stablished in his kingdome whiche wickednes and crueltie the lord suffered not to scape vnpunished Loke in the 21. chap. of the second booke of Chronicles So that many tymes we sÃ©e of honest and godly auncestours and elders to spring a wicked posteritie Ioram begat Osias C. In this successioÌ„ whiche Mathew describeth there are thrÃ©e kinges omitted as appeareth by the sacred history M. For IoraÌ„ did not beget Hozias but Ochozias Ochozias begat Ioas Ioas Amazias and Amazias begat Hozias otherwise Azarias C. They whiche affirme that these thrÃ©e were of Mathewe by obliuion omitted are not to be harde neither is their reason to be

Phariseyes and do deale with them bothe alyke they muste needes be bound al in one faggot Wherefore they quarrel not with vs but with the spirite of God whose eares are so tickle that they wyll suffer nothynge to be spoken against the Pope In the meane time let the godly preachers and teachers take hede vnto theÌ„ selues when they are moued with godly zeale agaynst the tyrants of the churche that they mingell not the lustes and affections of the fleshe And because vehemency or zeale can not be alowed of God but that whiche is moderated by the wisedome of the spiryte let them not onely refraine their affections but also geue commit the selues wholly to the regiment and moderation of the holy ghost leste that any thing vnaduisedly spoken shoulde excede Generation of vipers He calleth them rather the generation of vipers then vipers because he wold cast in their tethe their venemouse and poysoned mallice Neyther did he meane onely to condeÌ„ne those that were presente before him but also the whole bodye and corporation of them as if he should haue said that both their sectes and diuisions did nothyng but ingender serpentes For they contended with great discention among theÌ„ selues but the contempte of God the wicked desyre of rulyage the hatred of wholsome doctrine and the syncke of all mischief and wickednesse was common to them all they neuer contended about that M. Finally the vipers of all kind of beastes are moste pestiferouse for if they do but scant touch a maÌ„ they bring violent deathe As appereth by the men that dwelt in the Isle of Mylctum who wheÌ„ they saw the viper hang on Paules fynger after his shipwracke they sayde surely this man is a murtherer whom although he haue scaped the daunger of the sea vengeaunce wyll not suffer to lyue But when they sawe him the viper beinge caste into the fyer to haue no harme for they thought he should haue ben burnt or elles sodainely fall downe beade they altered their mindes sayde he was a god So greate daunger doth the poyson of a viper brynge Then wheÌ„ Iohn knewe that the Phariseys and Saduceys with the hie priestes scribes and lawyers were all of lyke mallice and that they wer as wicked as theyr fathers whiche slewe the prophetes so that they woulde fyll theyr Fathers measure he doth cast in theyr teethe not onely theyr own but also their fathers mallice wheÌ„ he sayth O generation of vipers With this title also they were commended of Christ VVho hath taught you to C. Because he suspected their repentance doubtinge with admiration he enquireth of them whether it be possible that they should repent from their harte and by this meanes he maketh them to examine their owne consciences and to enter into iudgement with them selues concernyng theyr owne wickednesse M As if he should haue said Who gaue you that mynde beinge so peruerse so wicked to flye and auoide so greate vengeaunce and destruction whiche shortly would come to passe and presently hangeth ouer this vngodly generation Anger in this place iudgement and vengeaunce are all alyke as they be also in many other places As in the epistle to the Romaines where it is sayd the law causeth wrath To flye the vengeaunce of God in this place is taken in good parte because it is a meane to seeke to please God that he wil not be aÌ„gry with vs For the godly sorte of men to the ende they may escape the wrath iudgement of God they wyll seeke al meanes possible before hande to preuent and auoyde it But nothinge at al it doth profyte a synner to flie froÌ„ God for he doth more and more prouoke him to wrathe M. By the vengeaunce to come maye be vnderstand the destruction of the hole nation of the Iewes whiche was lyke to be brought to passe by the Romaines of the whiche is made mention hereafter then the whiche destruction nothyng can be redde more cruel in the which it hath ben kept miserable and voide the time of 1400. yeres The lorde declaringe this vengeaunce more plainely he saythe Wo vnto them that be with childe and geue sucke in those dayes for there shall be greate trouble in the lande and wrath ouer all this people And they shall fall through the edge of the sword and shall be led away captiue into al nations 8. Bring forth therfore the fruites worthy of repentaunce B. As if he shoulde haue said You ioyne your selues to the nomber and company of penitentes Here is no dissembling in the matter Therfore if you wyll be baptized and be accepted among the nomber of them whiche are trewly regestred citezens of the kingdome of heauen your repentaunce must then be trew and not fained It shal be true if it bringe forthe fruites accordingly that is to saye contempte and hatred of all thinges present deniyng your selues excellent modestie and the burninge zeale and loue of pitie and godlines These certainely are the fruites in deede of a repentaunt mynde whiche willingly seketh to leade a newe life C. Therfore Iohn confirmeth that whiche we spake before that the repentaunce is nothinge whiche is witnessed with woordes and not in dede For it is a more preciouse thynge then to be made lighte or a iest of Therefore Iohn sayth plainely that it was not a sufficient testimonie which they did shewe but he said it would plainely appere in continuance of tyme whether they receyued it wyllingely or no. The Papistes euery yere do faine a repentaunce with forbeddyng of certaine meates with auriculer confession with strewing of ashes and with certayne buzing woordes and songes and in the meane time whyle theye fayned these thinges howe many of them were there whiche by the example of the Niniuites amended their liues and shewed forthe the trewe fruites of repentaunce C. We muste note therefore that good woorkes are called the trewe fruites of repentaunce For repentaunce is an inwarde thing which hath his seate in the hart and mind but bringeth forth fruites in chaunging the lyfe But because this part of doctrine was foulely corrupted of the Papacy we must note this differeÌ„ce that repentaunce is the inwarde renewinge of the man which sheweth it selfe in the externall and outward life euen as the trÃ©e of it selfe bringeth forth fruite M. And trewly he whiche doth acknowledge his synnes from the bottom of his harte and is trewely sory for those offences that he hath committed he truely wil remoue and cast away al hipocrisie from him and will take vnto him the true humilitie of the mynde and will not onely allowe the phisition of healthe but also wil desire to haue him aboue al thinges he wyll not onely absteine from his accustomed faltes but also wil with diligent study and care by al meanes auoide them the occasion therof yea he wil greatly abhorre them and as before he gaue him self to fylthines of lyfe euen so now he

affyrme not in vayne that the meke are lordes and heyres of the earthe The children of this world thyncke that they can be in no better sauegard then if they cruelly resyste the euill brought vnto them and so they defende theyr lyfe with force and armes But trewly seing we must appoynte none to be the preseruer and staye of our lyfe but onely Christ there resteth nothinge elles but that we hyde oure selues vnder the shaddowe of his wynges Furthermore we must becom shÃ©epe if we wyll be of his flocke P. Those whiche are tyrauntes think that theyr empire authoritie and rule is supported and kept by the crueltie of vengeaunce on the contrary parte the gospell teacheth vs that in a iuste cause we shoulde be constante and yet for all that that wee shoulde not seeke the reuengement of our owne cause but commytte the ende vnto God that we maye lyue a quiet lyfe If any do obiecte that this whiche is here spoken is contrarye to experience fyrste let hym here waye and consyder howe vnquyete fierce and cruell personnes are in so muche that they are troubled euen of them selues Trewelye in so troublesome a lyfe although they be lordes of the earth a hundred tymes yet in possessinge all thynges they possesse nothynge But the sonnes of God althoughe they can at no time possesse and kepe that which is their own yet do they quietly inioye the mansion place of the earthe neyther is this any immagined or fayned possession by the which they do inhabite the earth the whiche they knowe to be geuen theim from aboue Agayne they are defended against the intemperancie and furiousenesse of the wycked and beinge subiecte to all the assaultes of Fortune beinge in daunger of the dishonestie of the wicked beinge compassed aboute with all daungers yet notwithstandinge they commytte them selues wholly to the tuition of God that they might tast of his grace And this is sufficiente vnto them vntyll they come to the euerlasting inheritance in the laste daye Our lorde therefore in this place saithe in effecte Let the children of this worlde braule and chide let them go together by the eares let theim moue sedition for empires kingdoms for rule and lordshyp for authorytie and power for estimation and prefermente for in these vaine and fonde titles doth the worlde delight but you that are my disciples shall not appoynte and determine any blessednesse to be in those most fraile and vayne thynges but rather in this that with a quiete mynde ye leade your liues in that you are chosen before the foundation of the worlde to be heyres of euerlastinge lyfe This sentence semeth to be takeÌ„ out of the psalme where it is thus wrytten The wycked doers shal be rooted out but they that paciently abide the lorde shall inherite the lande The mÃ©eke spirited shall possesse the earth shal be refreshed in the multitude of peace 6 Blessed are they that hunger thirste after ryghteousnesse for they shal be satisfyed Blessed are they that hunger C. To hunger and thyrste here are taken by a figure called Synecdoche by the whiche parte is vsed for the whole and the whole for part so that to hunger and thyrste is to be in neede to wante those thinges whiche are necessary and also to be defrauded of a mannes owne righte Where as the Euangelist therfore saith to hunger after righteousnes he putteth the parte for the whole Obiection S. Some man might here say if we be meke vice wyll increase and preuaile To the which Iesus answereth priuily sayinge I meane not that ye should be mÃ©eke in allowing wickednes but I say that such are blessed as haue a huÌ„ger thirst after righteousenes Because they shal be satis That is God wyll here their sighynge and wyll accomplishe their desyre whose office is to fulfil the hungery with good thinges M. Euen so the prophetes before Christ which were put to deathe of the wycked hungered and thyrsted after ryghteousnes Christ hym selfe the whole multitude of martires bothe of that and oure tyme also whiche were innocentely oppressed commended theyr spirites to the iuste iudge They shall be satisfyed at that day in the whiche all secrete thynges shall be made manyfest and al thinges shall be brought to iudgemente He shall make theyr righteousenes as clere as the lyghte and theyr iuste dealynge as the noone daye 7 Blessed are the mercyfull for they shall obteyne mercy Blessed are the mercifull The reward is here promised to the mercyfull which do help and defende the afflicted For mercifulnes is taken here for gentlenes and liberalitie A. by the whiche one man being touched with the misery of an other taketh pittie on hym that suffereth and to his power helpeth him that laboureth Euen so the faythfull whiche are knytt vnto Christe do bewayle those that are in myserye speciallye when they them selues are afflycted and troubled manye wayes so that by theyr owne afflictions they are moued to haue compassion and mercy vpon other mennes mysery these are pronounced to be blessed of Christe because that whiche is wonderfull and seldome hard of is contrary to the iudgement of man For the worlde countethe them happy whiche hauing no care of other mennes mysery lyue quietlye and in ease and seke to vphoulde the same But Christe in this place doth call those blessed whiche are not onely contente to beare theyr own troubles but do take vpon them other mennes mysery also Chryste reprouynge the vnmercyfull Phariseyes murmurynge agaynste his disciples sayde If ye knewe what thys mente I wyll haue mercye and not sacrifyce ye woulde neuer haue condempned innocentes He aunswered them also that murmured againste hym because he kepte companye with publicanes euen in lyke sorte sayinge Go learne what this meaneth I wyll haue mercy and not sacrifyce Furthermore the parable of the Samaritane doth playnely declare what it is to shewe mercy Because they shall haue mercy C. They shall not onely haue mercy at the handes of God but among men also whose mindes God dothe inclyne to humanitie And although often tymes the whole world is vnthanckful and recompenceth euyll to theym that haue well deserued yet this oughte to suffyce that God hath in store to rewarde those that are mercifull so that they shal be sure to haue him louing and fauourable vnto them For the good man that is merciful and lendeth shall neuer be moued 8 Blessed are the pure in harte for they shall see God. Blessed are the pure B. This is the office of a true Christian to defende the purenes and cleanes of his harte whiche is simplicitie and integritie that he thinke not one thing in his harte and with woordes and externall shewes declare an other but that al thinges be done with a simple and pure harte to the glory of God and to the profite of our neighbour not sekyng our own proffite C. All men do graunt that

godlines and integritie of life be agreable to the doctrine whereof they are ministers B. In another place we reade that the lorde vsed the lyke similitude of a candel when he expouÌ„ded the parable of the sede falling in diuers places after the whiche he addeth Is the candell lighted to be put vnder a bushel or vnder a table Is it not lighted to be put on a caÌ„delstick that those which come into the house may se the light For there is nothing so secrete that shall not be opened neither hath it bene so priuie but that it shall come abroade If any man haue eares to heare let him heare he sayd vnto theÌ„ take hede what ye here Vnto him that hath shall more be geuen And from him that hath not shal be taken away euen that whiche he hath C. The whiche similitude semeth not to be applied like vnto this For there Christe doth admonishe them that they must diligently beware least any man bearing him selfe bolde of the darkenes do take occasion and libertie to sinne 16 Let your light so shyne before men that they may see your good workes and glorifie your father whiche is in heauen Let your lyght so shyne C. After that our Sauiour Christ had taught his Apostles that they were set in the state and degrÃ©e that as well their vices as their vertues were sene a farre eyther to good or euill example Nowe he byddeth them so to frame their lyfe that all that behold the same may be styrred vp to glorifie God. Let men saythe he see your good woorkes and glorifie God because as Paule wytnesseth the faythfull do make prouision for good and honest thinges not onely in the sighte of the lorde but also in the sight of men M. By this therefore we are admonyshed to apply our selues to good workes and that so dilligentlye that those men with whoÌ„ we haue to do by our workes may knowe what pietie there is in oure hartes And glorifie your father vvhich is in heaueÌ„ Bu. Beholde the ende of good workes As if he should haue sayde Not that men maye glorifie you or prayse you or extoll you aboue the heauens and to worshyp you as Gods offering their goodes vnto you but that they may glorifie God that they attribute all praise to God that they may onely depende vpon God that they honour hym worship hym and serue hym with their whole harte M. So Peter also saythe Se that ye haue honest conuersation amonge the Gentyles that where as they backebyte you as euell doers they may see your good workes and glorifie God in the daye of visitatioÌ„ C. Finally if the glory of good workes ought rightely to be geuen vnto God and if he be the onely authour of them it can not be without the derrogation of Gods glory that free wyll shoulde be so highly exalted as though good workes came of the same Agayne here we may see howe fauourably the lorde doth deale with vs to cal theÌ„ our good workes the prayse whereof by righte he shoulde haue ascribed to hym selfe 17 Thinke not that I came to destroye the lawe and the Prophets no I came not to destroy but to fulfill them Thinke not that I came Bu. Hetherto our sauiour Christ hath reasoned as coÌ„cerning the true and perfecte felicitie nowe he commeth to the manifestynge and declarynge of the Lawe of God it selfe and to remoue and puryfye the same from the traditioÌ„s of the Phariseis with the whiche they corrupted and defiled the true vse and meaning of the Lawe C. And although Christe might worthely haue boasted that he came to fulfill the Lawe with the perfection of his lyfe here notwithstandinge he entreaÌ„teth of doctrine not of his life Moreouer because he cried that the kingdome of God was come and lifted vp the myndes of men with a rare and vnwonted hope and called his disciples to baptisme it is probable that the myndes of men were suspended and doubtfull and that they dyd diligently searche to what end this newnes did appertaine Nowe Christe dothe testifie that there is suche concordaunce and agrement betwene his doctrine and the Lawe that it dothe very well agree with the Lawe and the Prophetes and that it doth not only agree but also is a fulfilling of the same For two causes he should seme to be led to testifie the agrement of the Lawe with the Gospell So sone as there ariseth any newe order or forme of teaching straightway the common people thinke that there is made an alteration of all thinges But suche was the preaching of the Gospell to put men in hope that the Church should be otherwyse appointed then it was at the firste Therefore they thought that the old and accustomed gouernemeÌ„t was abolished whiche opinion was very burtfull many wayes For the godly worshippers of God had neuer imbraced the Gospell if it had bene a decresinge or diminishing of the Lawe for some light and troublesome spirites hauing gotten occasion assayed gredely to ouerthrowe the state of religion For we knowe how proudely rashnes reioyseth in newe thynges Moreouer Christe sawe that many of the Iewes although they did professe that they did beleue the Lawe were notwithstandinge profane and vnlyke to their forefathers For the people were in suche disorder all thynges were so corrupted and defyled The Priestes with their luskishnes and malice did so extinguyshe the pure lighte of the doctrine that there was no more any great reuerence of the Lawe But if any newe manner of doctrine had bene brought in which had abrogated faythe from the Lawe and the Prophetes then had Religion bene miserably shaken This semeth to be the fyrste reason why Christe denieth that he came not to destroye the lawe Whiche also may be gathered by the texte For by and by in steade of confyrmation he addeth that not one tyttel of the Lawe shall perishe and he curseth those teachers whiche haue not laboured to preferre the authoritie of the same The second reason was that he might put awaye the wycked calumniation of the people who sayde that he came to destroye the Lawe But we must note that this was the counsell of Christe so to call and exhorte the Iewes to receiue the Gospell that he mighte staye them notwithstanding in the obedience of the Lawe Then he dothe refelle and put awaye the vndeserued reproches sclaunders by the whiche the enemies wente about to defame and discredite his preachinge For if a man purpose and determine to restore thinges decayed and dispersed into a better order then this wysdome and moderation is alwayes to bee had that the people maye knowe that the euerlastynge woorde of god is not for that cause displaced neyther newnes brought in whiche is contrary to scripture leaste any suspition of contrarietie shoulde take awaye the faythe of the godly and least rashe men should be presumptuous by the colour of newnes Finally that there might be a remedy against the prophane

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 theÌ„ 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 inueÌ„tions 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 theÌ„ selues righteousenesse whiche shutteth the gates of heaueÌ„ 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 theÌ„ 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 exaÌ„ples taken out of the lawe C. Wherefore this senteÌ„ce 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 parfectioÌ„ 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 coÌ„maundementes 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 haÌ„des 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 froÌ„ their coÌ„ments It is certaine that they broughte the doctrine of the law to a pollitike order that it might suffice to perfourme the same

kyng for this cittie began to geue more reuereÌ„ce to king Herode and to the Romaine power then it did vnto the God thereof 36 Neyther shalt thou sweare by thy head because thou canst not make one heare white or blacke Neither shalt thou svveare by C. When men sweare by their head they offer their lyfe whiche is the singuler gift of God as a pledge of a good faithe Bu. Furthermore they vsurpe the power which is peculier vnto god For we haue not suche power ouer our heads that we can make one heare whiche is leaste either white or blacke God is the ruler of our heade therefore we sweare by God when we sweare by the same A. Here we are admonished that there is nothing so smale of reputation in the creatures of God in the whiche there appeareth not the maiestie of God by whome it was made Christe therefore would haue vs vse the creatures of God with his feare yea and to haue the members of oure body in honour leaste we abuse the same 37 But let your communication be yee yee and nay nay for whatsoeuer is more then this commeth of euell But let your communication Nowe Christe in the seconde place doth prescribe a remedy namely that men ought syncerely in good faythe to bargaine coÌ„monly one with an other because that then the simplicitie and true meaninge of their talke shal be no lesse then an othe among them whiche regarde not sinceritie And certainely it is an excellent order in correcting faultes to note and marke the springes out of whiche they flowe For whereof commeth suche promptnes in swearyng but because in so greate vanitie in so many deceites in suche inconstancy and wauering nothing is credited Christe therefore requireth vs to be circumspecte in our talke and constante in our words that we nede not to sweare any more For the repetition as well of the affirmation as of the negation here mencioned pertayneth to this ende to teache vs to stande to our promyses Yee yee and nay nay E. Christ here teacheth vs how we should bargaine namely that we be simple and constant in that thinge whiche once we affirme or denye if we affirme any thyng to do it truly and if we denye any thyng to deny the same also truly The lyke manner of speakyng vsed Paule also saying When I was thus wyse mynded did I vse lightnes Or thynke I carnally those thynges whiche I thinke that with me should be yee yee nay nay God is faythfull for our preaching to you was not yee nay Men very seldom do vse to affirme or denie truly that whiche they think but are delighted with lyes and that is the cause that we haue suche Indentinge suche wrapping and tangling suche fouldinge and byndinge in obligations As though there were no credite in men at al which no doubte is very small For vvhatsoeuer is more C. Because this is the true kynde of bargayning wheÌ„ men speake no more with their tongue then they thynke in their harte Christe pronounceth that whatsoeuer excedeth this is sinne Neither is their iudgement to be allowed whiche thinke him to be in faulte of the othe that will not beleue him whiche speaketh For Christe teacheth that men are in faulte that they wyll be constrayned to sweare because if there were any faythfulnes amonge them if they were not waueringe and double tonged they would haue simplicitie and true dealyng Neyther yet doth it followe but that it is lawful to sweare so often as necessitie dothe require because the vse of many thynges is pure good the originall whereof is vitious Commeth of euell There are some whiche expounde this to be ment of the deuel As when it is sayd Then commeth the euell man and taketh awaye that whiche was sowen in his harte For the which Marke hath Sathan came and Luke The deuel came c. 38 Ye haue harde howe it was sayde an eye for an eye and a toothe for a toothe Bu. The fourth example which the lorde bringeth out of the lawe is taken out of the .xxi. of Exod. and the xxiiij of Leuiticus and the .xix. of Deutro By that lawe God would haue his people beware leaste that any of them did rashely hurte one another To this place agreeth not that whiche is written in Leuiticus Thou shalt not aueÌ„ge thy self nor be myndefull of wronge But we must consider that this was spoken to priuate persones and the other lawe as to take eye for eye toothe for toothe was permitted onely to the Iudges and Seniores of the people as a punishemeÌ„te to be executed vpon the offender and a satisfaction for the same Nowe the Iewes vpon this lawe thought that they beyng hurte might seke to requite one iniury with an other and so to be reuenged for euery wroÌ„g done vnto them But Christ teacheth them the coÌ„trary that although a commoÌ„ defence were committed to the iudges to subdue the wyckd and to bridel their force yet that they ought paciently to suffer those iniuries done vnto them 39 But I saye vnto you resiste not euell but whosoeuer geueth you a blowe on the right cheke tourne to hym thy lefte also But I saye vnto you M. By these woordes Christe semeth to be contrary to the doctrine of the Scribes and Phariseis teaching vs to be lowly gentle mynded to be meke in suffering euell that we might be so farre from reueÌ„ging of our selues that we should rather suffer the greatest iniury then to requite any whether it were in our power to do it by ryght or by wrong C. There are two sortes of resisting the one is whereby we repell iniurie without hurte the other is whereby we reuenge or requite For although Christe doth not permit those whiche are his to reuenge yet notwithstanding he doth not forbid them to eschewe vniuste violence Also S. Paule may be vnto vs a good interpretour of this place sayinge Derely beloued auenge not your selues but rather geue place vnto wrathe and so forth and by and by he addeth be not ouercome of euell but ouercomme euell with goodnes Here our sauiour Christ intreateth of reuengement and to take away the libertie of the same from his disciples he forbiddeth them to requite euell with euell Then he extendeth the lawe of pacience farther that we do not only beare peaceably iniuries done vnto vs but also that we prepare our selues to suffer a newe C. Therfore the whole admonition of Christ tendeth to this end that the faythfull should learne to forget iniuries and all kynde of euell done vnto them least they being hurte shoulde bursting forth into hatred and ill will couet to hurte but that they shoulde be ready to suffer if that the wickednes and outragious madnes of tyrauÌ„tes increase against them VVhosoeuer geueth thee a blovve M. For examples sake he addeth these and that whiche followeth by the whiche he declareth what kynde of euels we should beare and

sÃ©e here what an excellent rule of beneficence and liberality the holy ghoste geueth First therefore let vs here note that Christe chiefly exhorted his disciples to be liberall and beneficiall B. But Christe meaneth not here that we shoulde geue to euery one that asketh of vs we care not howe for so we might be deceiued by scoffynge and fained beggers and by other idell persones whiche are vnprofitable members of the common wealthe Therfore Paule saythe It is not my mynde that other be set at case and ye brought into comberaunce but that thereby egalnes now at this tyme and that youre aboundaunce may succour their lacke and that theire aboundauÌ„ce may supply your lacke that there may be equalitie agreinge to that whiche is wryten he that had muche had not the more aboundaunce and he that had littell had neuerthelesse A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule where he saythe Let vs not be wery of well doyng And whyle we haue tyme let vs do good vnto al men but specially to them of the housholde of faythe C. Furthermore least any man shoulde gather occasion to cauill by the woordes of Mathewe let vs consider what Luke saythe Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde So he doth distinguish charitie from carnall frendshyp For prophane men and such as are of this world loue one an other why surely because of ryches because of gaine and rewarde But Christe requireth of those that are his frendly loue and perfecte amitie as to seke to helpe the poore the nedy the straunger the fatherlesse the wydowe and all suche as are oppressed of whome no rewarde or good tourne is to be hoped for agayne For to what ende tendeth the exhortation of Christe els wheÌ„ he saythe When thou makest a dynner or a supper call not thy frendes nor thy brethren neyther thy kinsmen nor thy neyghbours leaste they also bydde thee agayne and a recompence be made thee But when thou makest a feaste call the poore the feble the lame and the blynde and thou shalt be happy for they cannot recompence thee C. Nowe we se what it is to geue to them that aske namely to be liberal to all men whiche haue nede of our helpe and whiche cannot requite agayne M. This therefore is required of Christians that they be good gentle humble pacient louing mercifull and louers of vnitie and peace so that it pertayne to heauenly thinges Whosoeuer is not of this mynde he is a despyser of this sentence of Christe and no true Christian 43 Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy Ye haue hearde Bu. This Lawe dependeth vpon that which went before plainly teaching that we must hurte no man but rather do good to all men yea euen to our enemies M. Thus it is written in the booke of Leuiticus I am the lorde Thou shalt not hate thy brother in thyne harte but shalte in any wyse rebuke thy neighbour that thou beare not sinne for his sake Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people but thou shalt loue thy neighbour euen as thy selfe Nowe the Scribes and Phariseis were so blinded that they vnderstode those to be their neighboures which were louing and beneficiall vnto them when as notwithstaÌ„ding it is moste certayne that God by the name of neighboure comprehendeth all mankinde For because euery man is addicted to him self so often as their priuate commodite and profite doth separate one from another mutuall amitie and frendship is forsaken God therefore to staye kepe vs in the bonde of brotherly loue doth affirme that all men are our neighbours and brethren because nature knitteth vs vnto them For so often as one man loketh vpon an other because they be al of one bone and one fleshe he beholdeth him selfe as it were in a glasse The whiche thinge the lorde him selfe dothe more plainly touche when he telleth of the man which fel into the hands of theues And hate thine enemy Bu. Let no maÌ„ so vnderstand this as though the lawe of God geuen by Moyses commaundeth to hate any man C. But this was a Phariseycall addition by the whiche they thought that they only ought to loue their freÌ„des according to the Lawe and to hate their enemies and so they taught M. By the which assertioÌ„ they brought to passe that the force of the Lawe being weakened hatred might increase betwene maÌ„ maÌ„ 44 But I saye vnto you loue your enemies Blesse them that curse you Do good to theÌ„ which hurt you pray for theÌ„ that hate you and persecute you But I say vnto you Bu. Christe being the renewer and coÌ„summation of the lawe that he mighte restore the commaundement of the lawe as concerning the loue of our neighbour to his integritie full perfection he teacheth by the woorde neighbour that not only our frendes but also our enemies ought of vs to be loued C. But this one thing doth conteine all the former doctrine for whosoeuer can finde in his harte to loue his enemies them that hate him shall easely temper and refraine him selfe from all reuengement yea he shall be paciente to beare al euell and ready to helpe the poore and afflicted To be shorte Christe sheweth here the meane and the way to fulfil this commaundement loue thy neighboure as thy selfe For there is none that can fulfyll this commaundemente but he whiche not regarding selfe loue but rather denying hym selfe dothe loue those which hate and despyse hym Of this perfecte loue we haue an example and liuely paterne in the only begotten sonne of God Iesus Christ which praied to his father for theÌ„ whiche crucified him saying Father forgeue them for they knowe not what they do And in Steuen lykewyse who prayed for them whiche stoned him saying O lord laie not this sinne to their tharge Blesse them that curse you C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce they are not only forbiddeÌ„ to aske of God but also they are coÌ„mauÌ„ded so to remyt the same that they rather prepare their mindes to craue at the handes of God that vengeaunce come not vppon their enemies although they haue deserued the same And let theÌ„ coÌ„mit their cause vnto God vntill it shal please him to take vengeauÌ„ce on the reprobate Do good to them that hate you Bu. The lyke wordes writeth Paule after this sorte If thine enemy honger fede him if he thirst geue him drinke in so doing thou shalt heape coales of fire vpoÌ„ his head C. This truly is a very harde thing contrary to the flesh to do good against euel but yet we may not excuse oure selues by oure faltes infirmitie but rather simply we must seke what

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 vpoÌ„ this for they shut vp their riches in chestes surely barde and stroÌ„gly 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 theÌ„ 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 husbaÌ„d 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 theÌ„ 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 whoÌ„ 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 coÌ„tended and not without cause for so muche as the whole consideration of the framing of our lyfe dependeth vpoÌ„ 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 meÌ„ 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

passions To the Glotton his belly is his god So that where the treasure is there is the harte also To the riotous persone bankettinge to the lasciuious man pastime and game To the lecherous persone his filthy luste is his treasure and delighte Euerye man seruing his owne luste whereby he is ouercomme 22 The light of the body is the eie if thy eie therfore be single thy whole body shal be full of lighte C. We must here remember that which we tolde of before how that there are set here before vs imperfecte sentences one of them not depeÌ„ding on the other iointly as if it were a sermon orderly prosecuted to the ende with one theame But here are sondry sentences containing diuers matters specially for oure edifiyng But the somme of this sentence is that men by negligence do erre because they are not occupied as they ought to be to a good ende Whereby it commeth to passe that they wander they erre flyde away from that whiche is good and perfecte and for nothing els but because they had rather with a corrupte iudgement followe their owne luste and pleasure then the righteousnes of God whereby they do not onely obscure the lighte of reason whiche ought to gouerne their lyfe but also quyte extinguishe the same Christe here vseth a similitude calling the eye the whole light of the body as if he should saye when men walke neyther the haÌ„ds the feete nor the belly are the speciall helpes to guyde the waye but the eye only is the chiefe guyde to the reste of the members Therefore if the handes and the feete are ledde rashely amisse out of the waye the faulte is in the eye alone whiche did not his office arighte Nowe we muste applye this similitude to the mynde euery affectioÌ„ is as it were a meÌ„ber of the mynde but because they are blynde they haue nede of direction or leading The whiche thyng the almighty God forseinge hathe indued the mynde with reason which should order and rule the affections and haue the office and propertie of the candell that is to saye to illuminate and shewe the waye But what is the vse of this candell nowe a dayes Surely men do peruerte and corrupt all that their mynde geueth them and that wyllingly so that not one sparke of light remayneth Christe here calleth that a symple eye whiche is not blered but is voyde of all corruption so that it hath a moste perfecte syghte Also that is a light body whose actions and dedes are framed a righte and that is obscure and darke whiche by a confused motion is caried in to many errours We see therefore as I sayde euen nowe that the negligence of men is here reproued whiche wyll not open the eyes of their myndes to moderate and gouerne their affections But where as the Papistes gather here that men haue suche wysedome and reason that they haue thereby free wyll that is absurde and foolyshe For Christe sheweth not in this place what power beloÌ„geth vnto vs what will also we haue but doth declare how we ought to walke and to frame our lyfe He sheweth also that the whole rase of mans lyfe is obscure darke because no man seketh to do that whiche is right but euery man with gredines seketh for that whiche is euell We confesse truely that man hath reason by nature by the whiche he discerneth betwene vice and vertue yet notwithstanding it is so defiled spotted with sinne that at euery steppe or pase it fainteth And yet it followeth not but that men do willingly runne into darkenes as if they should being blynde flye to light because wittingly and wyllingly they are caried headlonge to their owne concupicence Suche is the force of synne 23 But and if thyne eye be wicked al thy body shal be full of darkenes wherefore if the light that is in thee be darknes how great is that darkenes But an if thyne eye be euell E. Or peruerse The GrÃ©eke woorde doth signifie mutable and malitious that this might be coÌ„trary to that whiche is simple VVherefore if the light that is in C. He calleth that small remnaunte of reason lyghte whiche was lefte vnto men after the fall of Adam and the grosse and brutishe affections darkenes The sence and meaning therefore is this that it is no wonder if men lyke brute beastes wallowe so filthelye in the puddell of synne for so muche as there is no reason which should rule and gouerne the blynde and darke lustes of the fleshe He saythe the darkenes may be tourned into lighte not only when men suffer the iudgement of their myndes to bee ouer whelmed with the wicked lustes of the fleshe but geuinge their wyll also to wicked thoughtes they degenerate and become beastes For we see howe wickedly men bende theÌ„ selues to craftines which as the Prophete saith kepe their thoughtes in secrete to hyde their counsell from the lord and do their workes in darkenes Finally they apply their wittes a hundreth wayes to their owne destruction Wherefore not without cause Christ pronounceth that it can not be auoyded but that horrible and palpable darkenes shal be in that life where men are blynde These agree very well with that in the .xi. chapter of Luke 24 No man can serue two maisters for either he shall hate the one and loue the other or els leane to the one and despise the other ye can not serue God and Mammon No man can serue tvvo B. This also is a prouerbial sentence fitly added to that which went before C. For before he sayde that the harte of man was bounde and tied to his treasure Nowe he sheweth that their hartes are alienate from God whiche geue them selues and are wholy addicte vnto their ryches For the greatest part do flatter them selues by a false pretence perswading them selues that they maye be deuided betwene God and their lustes But Christe here playnely affirmeth that no man can serue God the fleshe Christe therefore taketh this Prouerbe allowed of euery man and not to be denied that no man can serue twoo maisters B. To serue here is vnderstoode to geue thy minde wholely to him whome thou seruest Wherupon Paule saythe Knowe ye not to whome soeuer ye committe your selues as seruauntes to obey his seruauntes ye are to whome ye obeye Whether it be of sinne vnto death or of obedieÌ„ce vnto righteousnes Ye can not serue God. A. Nowe he expoundeth the foresayde sentence No man can serue two maisters C. It is not impossible for ryche men to serue God But who so euer bringe theim selues in bondage to their ryches it can not be but that they separate them selues from god because that Couetousnes doth make vs manciples of the Deuel And Mammon B. The Chalde woorde doth signifie ryches or treasure C. But that whiche is here specially spoken of ryches may generally be applied to euery kynde of vyce Nowe for so muche as God doth so greatly euery

restraine that synne to the fyrste table of the lawe Shall not be forgeuen This semeth to some to be a verye harde and straighte sayinge and therefore theye flee to this chyldysshe and fonde distinction and cauyll sayinge that it was saide to be irremissible or voyde of remyssion because the pardon of the same is rare and hardly obtained But Christ spake more plainly and in suche sorte that his woordes can not be so slenderly eluded For they reason to folishely whiche say that God should be very cruell if he should neuer remit synne not waying how beastly a wickednes it is not onelye to prophane the holy name of God but also to spit as it were in his face when it most brightly shineth What greater synne more certaine token of the reprobate can there be then to blaspheme reuile reproche and to slander the spirite of God into the whiche who so euer falleth it is a greate likelyhod that he is geuen ouer into a reprobate sence and that god doth so indurate and harden his harte that hee shall neuer attayne to trew repentaunce But the blasphemy against the spirite E. The Greeke texte hath the blasphemy of the spirite blasphemy being in the nominatiue cace spirite in the genitiue So do Hillary and Austen reade it Marke hath he that speaketh blasphemy agaynste the holy ghost 32 And who so euer speaketh a woord againste the sonne of man it shall be forgeuen him But who so euer speaketh agaiÌ„st the holy ghost it shal not be forgeueÌ„ him neither in this world nor in the worlde to come And vvho so euer speeketh a vvord S. To speake in this place is takeÌ„ generally eyther to speake to meditate to thyncke to determine or to do for the Hebrewe woorde Dabar hath a large signification As coÌ„cerning this matter we haue spokeÌ„ sufficiently in our annotatioÌ„s going before It shal neuer be forgeueÌ„ him C. What these wordes meane Marke brefely shewethe saying that they are in danger of euerlastinge iudgement whiche speake any thynge against the holy ghost S. But to be displeased with our selues for sinne to be sory and repentaunte for the same is not sinne againste the holy ghoste For this griefe and acknowledgynge of oure faultes with a repentaunte harte procedeth from God and is his gyfte If man be sory for synne then by faythe he is sory but faith is the gifte of the hoghoste therefore he that is sory can not sinne against the holy ghost We do dayly aske and craue remission of our sinnes at the handes of God and he dothe reconcile vs vnto hym selfe and at lengthe in death our sinnes beinge done awaye he sheweth hym selfe to be merciful and fauourable vnto vs the frutes of this mercy wyll declare it selfe in the laste daye The sence therfore and meanyng of this place is that there is no hope for them to obtayne pardone in this lyfe or in the day of iudgement whiche blaspheme the spirite of God. B. Finally the marchantes or rather pedlers of purgatory seeme to fetche theyr gayne out of this hauen or place Obiection For saye they if blasphemye be neyther forgeuen here nor in the world to comme then it followeth that other synnes be as wel remitted in the worlde to come as in this present worlde for to what ende shoulde he saye neither in the world to come vnlesse some sinne might be forgeueÌ„ in the world to come And if any syns be remitted in the world to com then must there nedes be a purgatory in the world to com in the which they must be remitted pourged But trewly this their cauil is easely refuted Firste they are very much abbused in wresting these words the world to come to a myddell time when as it is manifest to euery one that by the same is meÌ„t the very vtmost extreme or last day after the which there is no other Here also they bewray theyr own wickednes because their cauil here is contrary to their own doctrine Their blind destinction is knowne well enough that synnes are frely remytted in respect of the fault notwithstandyng a ponyshment and satisfaction is required By the which they confesse that there is no hope of saluation vnlesse the falte be remitted before death There remaines therefore no remission to the deade but the remission of ponishement And truely they dare not deny for the price of their purgatory but the mention is here made of falte Let him now that is a cold go blow the coale in purgatory let hym kindell his fyer if yse may be the matter of the same and then shall he make as good a fyer as dyd the foxe when he pist in the snow M. Also this place is to be noted againste those of Orrigens secte which taught that no maÌ„ shoulde be damned for euer but that all men shoulde be saued at the length For if the synne agaynste the holy ghost shall neuer be remitted in this worlde nor in the worlde to come and if there be some which do commyt this faulte it doth very consequently and aptely followe that all shall not be saued but somme shall be dampned for euer 33 Eyther make the tree good and hys fruite good or elles make the tree euyll and his fruite euyll also For the tree is knowne by the fruite Eyther make the tree good and his C. It might seme here to be a very absurde thing that men should haue free choice to be either good or euill but if wee consider what kynde of men Chryste dothe here speake of we shal fynde in it no absurditie at al. We knowe of howe greate estimation the Phariseyes were for the mindes of the common people were so tyed to them by their fained sainctimony and holynes that no man durste once be so bolde as to iudge of their faultes Christe sekinge to take away this outward shewe colored cloke of holines coÌ„mandeth them eyther to be good or euil as if he should haue said there is nothing more contrary to honestie then hipocrisie simulation and in vaine do they boast with the tytel of righteousenes which are neyther perfecte nor sincere He doth not therefore geue vnto theÌ„ the bridel grante them libertie but onely admonisheth declareth vnto thrÌ„ that their painted pretence double dealyng wil nothing at al profit theÌ„ because it is necessary that eyther men be good or euill So he saith in an other place you ar they which iustifie your selues before meÌ„ but God knoweth your hartes Where as he saith Eyther make the tree some very fondly therby gather that it is in euery mans power to frame his maners life as hym list It is an improper kynde of speache by the whiche he doth reproue the hypocrisie of the Scribes and reuoketh them to the puritie and synceritie of life And his fruite good He shewethe here a waye and meane by the whyche the trees declare theim selues to be good or

deceitfulnesse of richesse C. Christ here put in the deceitfulnesse of rychesse for couetousenes Hee calleth ryches deceytful to the ende men might take hede to auoyde the snares thereof As concerninge ryche men and rychesse howe greate a stomblinge blocke and let they be to a Christian man reade the .vi. of Luke the .xii. and xvi the .vi. chapter of the fyrst of Timothy the fifth chapter of S. Iames and the .xix. chapter also of S. Matthewe followinge And so is he made vnfruitefull A. Luke hath And bringeth forth no fruite C. By this we learne that the affections of our flesh whiche are innumerable are altogether hurtefull to the corruptinge of the seede of lyfe 23 But he that receiued the seede into the good grounde is he that heareth the woorde and vnderstandeth it whiche also beareth fruit and bringeth forth some an hundred folde some syxtie foulde some thirty folde But he that receyued the seede into the A. That is to saye that whiche was sowne in the good and fruitful ground signifieth him which here the woorde and so forthe Bu. Christ hath rehersed three kindes of hearers whiche heare the worde of god without fruite and therfore they greatly displease Nowe followeth the fourth kynde of hearers of those I saye whiche receiue the seede of goddes worde which vnderstande kepe bringe forth fruite of the same C. They onely therfore are compared to good and fruitefull ground in whom the woord of God dothe not only take depe rote but also ouercommeth all lettes impedimentes which mighte hinder choke and ouergrowe the same If any man obiecte that noo man can be founde without briers and thornes wee maye aunswere that Christe dothe not speake of the parfection of fayth but onely sheweth in whom the word doth fructifie Whosoeuer therfore he be that doth not degenerate or swarue from the syncere worshippinge of God althoughe he profyte but meanely he is counted good grounde and fruitefull It is our duety truely to indeuour our selues to plucke vp thornes but because we shall neuer bringe our purpose to such effecte by our dayly labour but that some part of these thornes will remaine let vs not ceasse but continually seke to mortifie the same that the fruite of the worde therby be not hyndered Is he that heareth and vnderstandeth M. Marke addeth And doth receyue it that these thre might be ioyned together heare receiue and vnderstand Luke in stede of this hath That whiche fell into the good grounde are they whiche with a pure and good harte heare the woorde and keepe it That is as muche to saye whiche is hearde receyued and vnderstode That is They haue the sence and meaning of the word of God so fixed and ingrauen in their hart that by the grace of God it becoÌ„meth as it were natural the liuely rotes being so grounded in the hart that it caÌ„not be plucked vp by any temtation B. Luke calleth that a pure good hart which is changed drawne vnto god by the holye ghoste A. There is neuer a one of vs truelye that is prepared to receiue the seede of the gospell or apt of our selues therfore we shoulde heare in vayne if God dyd not kyll oure heartes with his holye and graciouse spirite for otherwyse there woulde sprynge vp many naughty weedes whiche wold choke the sede This commeth to passe not by the nature of men but by the housebandrye and woorkemanshippe of God. VVhich also beareth fruite Wheate sede wil brynge forthe nor beare no other grayne or corne then the which is of the same nature kind as wheate It is contrary to nature for wheat to bring forth rye barlie or pease Euen so the Gospell beyng preached what other thyng doth it bring forth of a good harte then that whiche it containeth in it selfe teacheth appointeth Faith in Christ is preched sowne the repentaÌ„ce of the life past the knowledge of god Loue also towards God and our neibour such lyke which neuer bringe forth the contrary fruites Luke addeth saying in PacieÌ„ce B. The chiefest fruit whiche the knowen woorde of God bringeth forthe is the participatynge of the same to others also that men beynge taken from the tyranny of Sathan maye be citezens of the kingdome of Chryste This thynge can not be brought to passe without the crosse persecutioÌ„ and trouble in this worlde Wherefore Pacience is truelye sayde to be a woorke neyther can this excellent fruit be brought forth without the pacient sufferinge of manye euilles for S. Paule sayth Al they that will liue godly in Christ Iesus must suffer persecutioÌ„ So Christ brought forth his excellent fruit vnto vs namely with singuler pacience Some an hundered foulde C. This confirmeth the sentence goinge before of the meane and smalle proffite fruit of the Gospel For Christ teacheth here that euerye one bringeth not forthe fruite in measure quantitie alike For althoughe the fertilitie and encrease of that grounde which bringeth forth fruite thirty folde is very small in respecte of that whiche bryngeth forthe an hundred fould yet notwithstandinge we se that Christe ioyneth all those groundes together whiche do not whollye frustrate the hope and expectatioÌ„ of the husband man M. Therfore according to our dispositioÌ„ we bring forth fruit som more som lesse And hereby we are taughte that they are not to be despised which excell not as others do because that although the husbaÌ„deman him selfe do preferre euerye one accordinge to his aboundaÌ„t encrease yet it pleaseth him to geue ascribe the title of goodnes fertillitie to those of inferiour sort as well as to the other The seruaÌ„t whiche gayned but two talentes had no lesse coÌ„mendation and praise theÌ„ had the other which gained fiue for it was sayde vnto theÌ„ bothe alike Well thou good and faithfull seruant Some very ignorantly do write and wrest this place to virgins widdowes maried persons as though the proffit which the lord required at our handes did onely pertain to a single life that the pietie and godlynes of maried persons were not more pleÌ„tiful in bringing forth al the fruite of vertues This also is to be noted by the waye that Christe doth not seke here Hiperbolically of this fruit which was an hundred fould according to the fertilitie of certaine regions there in those daies as is well approued by diuerse hystories witnesses that sawe the same M. By this parable the lorde doth forewarne vs that we be not offeÌ„ded at those thinges which should be in the kingdom of heauen in the preachynge of the gospel at such things I say which might geue an occasion of falling to the ignorant and a cause of calumniating to the maliciouse namely when they shold se so many hearers and so few bringers forthe fruite of the Gospell 24 An other similitude put he forth vnto theÌ„ saying The kingdome of heauen is like vnto a man whiche sowed good sede in his field An other

must be admonished of his sinne and excepte he receyue admonition hÃ©e must be excoÌ„municated And herein wÃ©e must not only aske counsel at the mouth of the lorde that nothing be done contrary to his worde but also we must go forwarde by prayer Wherevpon that whiche we taught before appereth here more euidente playne namely that libertie is not graunted vnto men to do what them list but that they must apoint God to be the reuenger of their gouernment that he him selfe maye defende confirme his iudgementes wherof he is the authour Therfore the Church ought to be endued with the spirite of iudgement discretioÌ„ Furthermore we must here note that christ went about to confirme the faythefull as concerninge the efficacie of prayer to coÌ„mende publique prayers to the which there is a promise added This concorde truely and agrement is acceptable vnto him is blessed of him that it might haue the ful effect Therfore as in many other places God doth ofteÌ„ promise that he wil here our pryuate and secrete petition euen so Christ here vouchsafeth to adde a singuler promise to oure publique prayers to the ende he might the more stirre vs vp to vse them often Vpon any maner of thinge vvhat so euer Bu. This is not to be vnderstoode so generally as though God wolde graunt the rashe and foolishe petitions of men For it followethe Beinge gathered together in my name And saincte Iohn writeth thus This is the trust that wee haue to Godwarde that whatsoeuer wee aske accordinge to his will he heareth vs And if we knowe that he heare vs whatsoeuer we shall aske we knowe we shal obtaine of hym 20 For where twoo or three are gathered together in my name there am I in the middest of them For vvhere tvvo or three C. This promise is more large then that which wente before For the lorde doth promyse here his presence so often as twoo or three shall come together in his name that he may direct theÌ„ with his spirite and wisedome and that he maye bringe all their enterprises to good successe There is no cause therefore why they shoulde doubt which committe them selues vnto him to be gouerned but that by his presence they shal obtayne theyr hartes desyre And seynge it is an inestimable benefite to haue Christ our guide in all thynges whiche may blesse our workes and counsels euen as there is nothinge more miserable then to want his grace this promise ought to be no smalle spurre or prouocation to pricke vs forwarde to leade a godly and holy lyfe one with an other For whatsoeuer he be that neglecteth holy and godly meetynges and comminges together or seperatethe hym selfe from his bretherne and behaueth him selfe neglygently in imbracinge vnitie by these hee declarethe that he maketh smalle accompte of the presence of Chryste This promise therefore is moste worthye to be noted whiche oughte to encourage vs as well to publyque prayers as to common and vniuersal agreemente For what can be better to vs then the presence of Chryste Of whose counsell if we be destitute it muste nedes be fulfylled vppon vs which is wrytten Take your counsell together yet muste youre counsell come to naughte In my name A This clause or restraint muste fyrste of all be noted by the which is declared C. that they whiche desyer to haue Chryste presente with theym muste come together in his name They come together in the name of Chryste whiche reiecte and put awaye all impedimentes whiche myght stay them from comming to Christe they also which sincerely come vnto God whiche whollye geue them selues to obey his worde and whiche suffer theym selues to be gouerned with his spirite There is no doubte where this symplicitie rayneth but that Christ wyll shewe hym selfe openly and wyll so further and helpe forwarde their begynninge that they shall well knowe and peyceyue that they are not come together in vayne But on the contrarye parte they are not gathered together in his name which settinge aside the commandement of God in the which he forbiddeth any thing to be taken or added to his woorde do all thinges accordinge to theyr owne wyll The whiche thynge maye euidentlye be seene in the kyngedome of the Pope C. The Papistes cry that the counsels could not erre and that therefore their decrees oughte to stande because so often as twoo or three are gathered together in the name of Christ he is in the middest of theÌ„ But truely fyrst of all they shoulde consider and be sure whether they came together in the name of Christe or no whose faythe doctrine and affection they denie Seinge therefore they consider not of this who seethe not that their coÌ„minge together was not in the name of Christe Who seeth not that they coÌ„found the differeÌ„ce betwene holy and prophane congregations Who seeth not that they take awaye all power from the Churche and geue the same to the sworne ennemies of Christ Let vs vnderstand therfore that none are incouraged to trust and hope for this promise but the trew and sincere worshippers of God whiche seeke Chryste with a pure harte But as for all false vncleane and counterfayte counselles let vs despyse them whiche weaue the webbe of theyr owne immaginations and let vs alway cleaue vnto Christ and his Gospell B. This is also a singuler comforte vnto vs that the lorde hath made a promise to so smal a nomber euen to two or thre to teach how acceptable we are vnto him when wee agree in one be we neuer so fewe Muche more therefore wee shall please hym if there be manye of vs that are lynked in vnitie 21 Then came Peter to hym and sayde Lorde howe ofte shall I forgeeue my brother if he sinne against mee tyll seuen times Then came Peter to him B. When Peter had dyligently harkened to those thinges whiche Chryst spake as concernyng the power of kyndinge and lowsynge he demandeth whether he that offendeth must be often forgeuen C. But Peter made this obiection accordynge to the sence and reason of the fleshe It is naturallye ingrafted in all men to desyre to be forgeuen insomuche that if any man do not obtayne pardone by and by hee wyll complayne and saye that he is extremelye handled and vngently delt withall but hee whiche thus desireth to be gentlely intreated is oftentimes very far from shewinge gentlenes towardes others Therfore when the lorde had exhorted those that are his to mekenes and sufferaunce this doubt came into Peters minde in so much that he demaunded saiinge How often shall I forgeue my brother as if he shoulde haue sayde What will come to passe if wee be thus ready to forgeue shal not our lenitie gentelnes geue occasion and lybertie to offende he demaundeth therfore whether it be mete often tymes to forgeue those that offend 22 Iesus saith vnto him I saye not vnto thee vntyll seuen times but seuentie tymes seuen times Iesus saith vnto hym C.

towardes our brethern must nedes displese them be hated of theÌ„ speciallye when the euery one is afraied of him selfe least the same should fall vpon his own pate whiche he seeth to come vpon an other man. 32 Then his lorde called him and saide vnto him O thou vngraciouse ser 33 uante I forgaue thee all that det wheÌ„ thou desiredst me shouldest not thou also haue had compassion on thy fellowe euen as I had pittie on thee Then his Lorde called him A. This is the Image and lyuely picture of the IudgemeÌ„t of God by the which we are taught that the crueltie of men shal not escape vnponished which they shew to their brethern Shouldest not thou also A. This is an argument taken of the more to the lesse 34 And his lorde was wrothe and delyuered him to the Iaylers til he should paye all that was dewe vnto hym And his lorde vvas vvrothe C. Here our sauioure Christe speaketh of eternall damnation For as it was said before he was not able to pay the dette All the similytude besyde tendeth to this ende as our sauiour Christe expoundeth it him selfe that if we do not forgeue we shall not be forgeuen at the handes of God the which is also declared in the syxte chapter goinge before This man dyd not forgeue therefore he shall not be forgeuen The Scripture doth alwaies applye it selfe to the reason capascitie and vnderstanding of men that therby they may be brought to the knowledge and felynge of spirituall and heauenly thinges Wherfore some demaund in vayne how God doth ponishe whiche hath once forgeuen synnes because the sence is here symple and playne that although he offer his mercy to all men yet notwithstaÌ„dinge cruell exactoures and demaunders of their owne of whom no remission or pardon can be obtained are vnworthy to haue the fame A. But this agreethe with that whiche S. Iames writeth sayinge He shall haue iudgement without mercy that sheweth no mercy C. The lyke ponishement is apoynted vnto those whiche wyll not be reconcyled to theyr bretherne in this lyfe as apereth by this texte Thou shalt not departe thence vntyll thou haue paide the vtmost farthing But the Papistes shewe them selues too ridiculouse and foolishe in goinge about to drawe out their Purgatory fyer out of these wordes Tyll he shoulde pay all that vvas Bu. For they bringe in this newe exposition vppon this present place arguinge after this maner This fellowe was geuen to the Iaylers or to torment tyll he shoulde pay the dette therefore once hÃ©e paide the dette but not in this presente world neither in Hell therefore in Purgatory ergo consequently there muste nedes be a Purgatory A fyne and right Monkishe reason in dede For trewelye this place beinge well and truely vnderstoode quight ouerthroweth quencheth the flame of Purgatorye C. For it is most certayne that our sauioure Christe him self maketh mention here of eternal deathe not of a temporall ponishement or ponishement for a time by the whiche the iudgement of God might be satisfied A. And leaste our interpretation might seeme newe as theirs is let those newe inueÌ„ters and makers of fyer heare what Chrisostom speaketh as concerning the trewe meaninge of this place when hÃ©e sayth Let euery one of vs heare whiche continually shewing crueltie haue compassion vpon none let vs herken I saye whiche vse Iudgement not againste others but against our selues Wherfore when thou doest remeÌ„ber an other mans falt consider that thou dost hurt thy selfe and not an other man For thou gathereste thyne owne synnes and not thye neyghbours synnes to the Sythe And what so euer thou workest againste the offender in this lyfe thou doest it as a man but God dothe not so but shall ponishe with greate and eternall ponishementes For he gaue the man to the tormenters vntyll he dyd paye the whole debte that is he gaue hym to perpetual ponishemente for hee shall neuer come from thence agayne For because hee coulde be no better by benefytes it remaineth that he should be tormented in pain Thus farre Chrisostom Bu. Therefore the woordes of our sauiour Christ are as muche in effecte as if he had said He delyuered him to be tormented for euer 35. So likewise shall my heauenly father do also vnto you if ye froÌ„ your hartes forgeue not euerye one his brother their trespasses So likevvise shall my heauenly father Bu. This is both the conclusion and the key by the whiche the sence and meanyng of the parable is opened B. But he saith expresly From your hartes for althoughe we wolde seme oftentimes to remitt those iniuries done vnto vs yet notwithstandinge wÃ©e do scarsely remit and forgeue them from our hartes in so much that we make the same accompt still of those that offended vs that we dyd before and are as readye to do them good as wÃ©e were then For commonlye there remayneth a certayne mischiuouse remembrance of iniurie in our mindes But God is trewe and can not abyde deceyte Wherefore excepte al the remembrance of iniurie be quite put out of our hartes there is no hope of forgeuenes of those synnes which we haue committed to be loked for at the handes of god M. Wherfore Christ taughte vs to pray thus vnto the father Forgeue vs our dettes as we forgeue our detters The .xix. Chapter AND it came to passe when Iesus had finyshed those sayinges he remoued from Galile and came into the coastes of Iewery beyonde Iordane VVhen Iesus had finished M. It doth appere by Luke that this iourneye in the whiche Christ goeth to Hierusalem was the last for he saith thus And it followed when the tyme was come that he shold be receyued vp he sette his face to go to Hierusalem And in the sixtene and seuentene chapters going before Christe spake to his disciples as concernyng this Iorney But with what constancye of minde he went to Hierusalem the EuaÌ„gelist Luke declareth when he saith that he sette or hardened his face to go vp to Hierusalem Whereby wee are taughte with howe greate boldenesse wee oughte to take on vs those thynges whiche wee knowe are inioyned vs of God be they neuer so sorrowfull A. So the Apostel Paule with great boldenesse of courage wente to Hierusalem not beinge ignorante what should happen to him in that Cittie And he came into the coastes of Ievvery B He wolde also visite this region with his benefites that he might spreade the beames of saluation euery where for the whiche ende he came beinge sente of the father into this worlde 2 And much people followed him and he healed them there And muche people follovved A. The Euangelistes do verye often declare howe the people followed Christ amonge whiche no doubte many hadde a greate desier to lerne Reade in the fourtene chapter going before And he cured them M. That is to saye those that were sycke and followed that they might be healed There M. The

God hym selfe speakynge there but whether of the partes thou chose it maketh lyttell to the purpose in this place because it was sufficiente in this place to alleage the oracle and word of God althoughe it was pronounced by the mouthe of Adam If Adam speake it he hath respecte vnto that whiche God had commaunded and done and Adam in this place is a Prophete shewynge the worke of God loking also vnto the ende Man shall forsake father and mother C. In this place he that maryeth a wyfe is not simplely coÌ„maunded to leaue his father and mother for theÌ„ shold God be contrary vnto him selfe if by matrimony he shoulde abolishe the dewety whiche hee chargeth children to shewe towardes their parentes but when the comparison betwene the dueties is made the wyfe is preferred before father and mother But if any man should relinquishe or forsake his father and shake of the yoke to the which he is tyed no man myghte abyde suche a monster Muche lesse therefore there is lybertie graunted to breake wedlocke C. B. Therefore trewely the naturall and mutuall affynite of the father mother with the chyldren is holye but the loue of the husband and the wyfe is more holy Wherefore if time and occasion so require the societie of the father muste rather be forsaken then the fellowship of the wyfe And shal be ioyned to his vvyfe E. The Metaphor is taken of those thinges that are so set together with glewe that you wolde thinke them to be but one thynge By this word Christ excludeth all causes for the whiche the wyues among the Iewes were rashly put away And they tvvo shall be one fleshe C By this sayinge the hauinge of many wyues is no lesse condempned than the lybertie of diuorcynge wyues For if the mutuall coniunction betwene two was hallowed of the lorde then the mynglinge of three or fower is adultery But Christ as we saide before doth applie it otherwise vnto his purpose that is that whosoeuer is diuorced from his wyfe teareth and renteth him selfe because suche is the force of holy matrymonye that the husbande and the wyfe shoulde growe together as one man Neyther was it the meaning of Christ to bringe in the impure and filthy speculation of Plato but did reuereÌ„tly intreate of the order appointed by God sayinge 6 Therfore nowe they are not two but one fleshe Let no man therfore put asonder that whiche God hath coupled together Therefore novve they are not tvvo B. Or hereafter they are not twoo that is after they are coupled together or maryed They were created twoo and not one that is to wit man and woman and agayne by the copulation of matrimony of twoo hÃ©e made them one Therfore it should be as muche against nature to pull the wyfe from her husband as to cut of any member of the body Furthermore in Genesis from whence this place was taken this woorde twoo is not red but onely on this wise And they shal be one flesh But the Euangelist Matthew addeth this worde twoo to make the matter more playne euen as the Apostell Paule hath done in the sixte chapter of the first epistell to the Corinthians or els both of them dyd follow the threscore and ten interpretours That therefore vvhiche God hath coupled E. Or ioyned yoked in one yoke This phrase and manner of speeche is taken from the Oxen which carrie together one yooke Let not man seperate C. By this sentence Christe dothe brydell the lustes of men leaste they shoulde breake the holy knot by putinge away their wiues And as he denieth that it is in the husebandes wyll to dissolue wedlocke so also he pronounceth a lawe to all other that by their authoritie they should not confirme vnlawful diuorses For the maiestrate abuseth his aucthoritie which graunteth fauoure vnto the husbande to cast of his wyfe Yet notwithstandinge Christ hath a due respecte vnto this that euerye man for hym selfe shoulde deuoutelye reuerence his promyse made and those whom eyther lust or concupiscence shoulde moue to diuorce shoulde haue a consideration of this What arte thou that wouldeste make the breache of this holy coniunctyon free vnto thy selfe B. Christ truely in this place accuseth that mind to be giltie of Adultery whiche contrary to the lawes of matrimony is so frowarde towarde his wyfe that it were better for her to be free from him than to be ioyned vnto him C. Moreouer this doctryne may farther be extended The Papistes propoundinge and settinge before vs the Churche pulled and torne from her head do leaue vs a blockish and maimed body In the holy Supper Christ hauing ioyned breade vnto wyne they are bolde to take away the vse of the cup from all the people to this diuelishe corruption and adhominable aduoutry we maye boldely obiecte this place of our sauiour Chryste and say That whiche God hath coupled together let no man put a sunder 7 They saye vnto hym why therefore did Moyses commaunde to geeue a testimoniall of diuorsemente and to sende her awaye They say vnto hym M. By the woordes of our sauiour Christ they dyd well vnderstande his meanynge namely that it was not lawefull to sende awaye a wyfe for euery cause And here they obiect vnto hym the authoritie of Moyses whiche authoritie no doubte came from God as if they shoulde haue sayde Hath Moyses commaunded that whiche is vnlawful Thou saiest it is vnlawfull but Moyses commaunded it to be done therefore it shoulde seme by thy wordes that Moyses hath offended and sedused vs Therfore thou woldeste haue vs to credyte thee more theÌ„ Moyses who receiued this lawe all others at the mouth of god Therefore thou resistest the doctrine of God. 8 He saith vnto them Moyses because of the hardnes of your hartes suffered you to put away your wiues but froÌ„ the beginning it was not so Moyses because of the hardenes of your heartes C. The Phariseis had inueÌ„ted that crafty Cauill whiche I haue aboue noted to intrap Christ if he as they thoughte he wolde and as it was lykely had shutt out the lawefull cause of diuorses For that whiche God by his lawe permitteth whatsoeuer it be semeth lawfull whose onely wil appoynteth a difference of good and euyll But Christe by an apte aunswere putteth awaye their false mallice because Moyses granted to this their peruersnesse frowardnes not as thoughe he did approue it to be good and laweful M. He dothe not therfore deny but that Moyses gaue commaundement as concerninge the geuing of a byll of diuorcemente but he denieth that he commanded to put away their wyues onely graÌ„ting that he suffered it adding the cause namely for the hardenes of their hartes which hardnes of hart Moyses ofteÌ„times castethe in the Israelites tethe as apperethe in the ninthe sixte and thirtenthe chapter of Deutronomy As if he should say He dyd suffer you to do this because by nature it was righte but knowynge the

the testimonie of the woorde of god B. Furthermore we sÃ©e howe the memory of the Sainctes whiche haue serued Christe in the Church is kepte namely by the preachinge of the Gospell For all the dÃ©edes of Sainctes deserue not to be keapte in memorye amonge theire posteritye but those onely whiche are ioyned with the preachinge of the Gospell Christe therfore confirmeth his sentence goinge before for he saithe that Mary was so farre from blame in dooinge this thinge that rather shÃ©e shoulde haue greate prayse of them whiche shall preache the Gospell of them also which shal receiue it The praise therfore of the godly is true when they are praised of God in his Church In all the vvorlde M. Here Christe foresheweth plainely that it shall comme to passe that this Gospell shal be preached not only in Iewry but also in the whole worlde the whiche might bringe greate consolation to the mindes of the Disciples because the deathe of Christe was at hande and they did wante all kinde of consolation that after his assension they mighte be the more boulde althoughe at that time no man receiued the Gospell yet notwithstandinge that it shoulde be preached in the whole world C. Christ therefore by these woordes witnessed the callinge of the Gentiles in the which our Saluation is grounded But howe the Gospell shoulde be preached in the whole worlde wÃ©e haue shewed before There shall also this that shee hathe donne be toulde In that he saith that the memory of Mary shal be honorable in the whole world he doth ouerthwartly touch by this comparison his disciples because by the consente of al the Gentiles this dÃ©ede â—â€¦t all be praised among those that dwel in the vtmost partes of the earth in condemning wherof they of the houshold had bene so greatly waiward Christ also doth gently correct his disciples because they thinke so grossely of his kingedome to comme A. Salomon as concerning the memory of the iust writeth thus The memory of the iust shal haue a good reporte And the prophet Dauid saithe The iuste shal be had in euerlasting remembrance that not onely before the Angels but also before the whole Churche 14. Then weÌ„t on of the twelue which was called Iudas Iscarioth vnto the chefe Priestes Then vvente one of the tvvelue C. What frute repreheÌ„sions bring forth we here sÃ©e The disciples are stil silent not for shame but for true obedieÌ„ce sake For they stand so much to the iudgment of Christ that after they knowe that the thinge which displeased theÌ„ pleased him they are quiet Euen so ought we to doo wheÌ„ we haue receiued a fal being taught not to be ashamed to rise from our error On the coÌ„trary part we sÃ©e what good reprehension doth in the mindes of the obstinate for the admonition of Christe did profit so litle to turne the hart of Iudas or to make it better that he went by by void of care to make a most wicked bargaine with the enimies of Christ But it was a wonderful moÌ„strous insensible dulnes that in the losse of the oyntment he thought he had gotteÌ„ an honest excuse to so wicked a facte further that he being admonished by the wordes of Christ knew not what to doo The only mencion of his burial had bene inough to mollifie an yron hart when as he might haue gathered thereby the Christ offered him selfe a sacrifice for the saluatioÌ„ of mankind But in this spectacle we behould howe greate the blindenesse of wicked desires is and howe effectually they bewitcheth the minde Iudas was seruentely bente and geuen to steale and by longe vse he was hardened to committe wickednesse nowe because he knewe not howe to â—â€¦gete his praye he letteth not trayterously to deliuer the sonne of God the authour of life to the deathe and althoughe he were retracted and reuoked therfrom yet violently he goeth on yea as thoughe he were in a madnesse he ruÌ„neth to the sworne enimies of Christ It is trewe that he had the same in his minde before but he was now more inflamed euen as those menne be whom the Lorde by his iudgement vrgeth that they runne headlonge more and more into mischiefe But and if Iudas had bene asked wherefore he did this thinge no doubte he hadde alleged that excuse whiche the wicked at this daye doo and had saide he vrged me too muche For they will haue the seruauntes of God to be in the faulte as they whiche ought to beare with all wickednesse The wicked cannot be hâ—â€¦lde excepte menne flatter theim When they are vrged they breake the raynes nothinge can houlde theim and afterwarde they laye the whole faulte vppon the Seruauntes of God whiche reprehende them They kÃ©epe in theire poyson for a tyme in so muche that it appeareth not but they will in no wyse be reprehended but when they are vrged they sÃ©eke to doo all the mischefe they canne because they are possessed of the Deuill Whereuppon S. Luke dothe not without cause expressely saye that Sathan entered into hym not that the Spirite of God did gouerne hym before because he could not haue bene geuen to thefte and rapine vnlesse he had bene the mansion place of Sathan but Luke meanethe that he was then wholye geuen to Sathan in possession that beinge desperate he might runne headlong into his owne destruction For althoughe Sathan doo make vs fall dailye and raigneth in vs when he carrieth vs into a greater libertye of sinninge yet notwithstandinge he is then saide to enter into the reprobate when the feare of God beinge takeÌ„ away the light of reason extinguished shame also cleane put of he possesseth all our sences But God dothe shewe this extreame kinde of vengeance vpon none but sutche as are geuen to destruction Wherefore let vs learne to repente in tyme leaste the longe continuance of oure hardenesse doo stablishe the Kingedome of Sathan in vs. For so soone as wee are caste into this tyranye wÃ©e be out of oure wittes beyonde all measure A. For wÃ©e knowe what the Apostle writethe that the Gouernoure of the Ayre woorkethe in the children of vnbeliefe And in an other place he affirmeth that they whiche resiste the truthe are helde with the snares of the Deuill to his pleasure B. But to demaunde whether Sathan entered substaÌ„tially into Iudas or no is a vaine question This thinge is more necessarye to be weighed howe horrible a thing it is that menne beinge made to the similitude of God and appointed to be the Temples of the Holy Ghoste shoulde not onely be turned into stinkinge Stables but also be made the cursed mansion places of Sathan One of the tvvelue B. This is plainely expressed and sette foorthe that wÃ©e maie sÃ©e that there is no societye so sounde and cleane but that it may be spotted since that amonge the Apostles of Christe a Traytoure was founde Wherefore let no man be offended if any companion of Iudas be founde amonge the

common waye that hee mighte be neyther in the pallace nor in the porche C. But it is lykelye that Peter wente forthe for feare because he durste not weepe before witnesses in the whiche his infyrmity dothe farther bewraye it selfe Whereby wee gather tht he deserued not remission and pardone by satisfaction But obtayned the same throughe the fatherlye goodnes and mercye of GOD. And by this example we are taughte that althought our repentaunce do haulte yet notwithstanding wee must hope well because the Lorde doth not despyse the weake repentaunce so that it be syncere Notwithstanding the secret teares of Peter did wytnesse his trewe repentance before God and his Angels For being out of the sight of men he setteth before his eyes God and the Angels and therefore these teares flowe euen from the bottome of his harte The whiche thyng is therefore to be noted because we see that many powre our teares plentifully so long as they are loked vpon but beinge out of syghte their eyes waxe drye by and by agayne And there is no doubte but that those teares whiche are no teares in the iudgement of God do bringe foorthe ambition and hypocrisie Whereas this weaping of Peter is a signe of repentaunce for where the synne and offence is greate it is necessary that there be teares and griefe And let vs vnderstande that we are neuer truely conuerted excepte we bee earnestly sorrowe neyther must we onely testifie our repentaunce before God but also before men Euen so S. Paule teacheth the Corinthians For godly sorrowe causeth repentaunce vnto saluation not to bee repented of Notwithstanding it may bee demaunded whether trewe repentaunce requireth weaping Wee aunswere that the faythfull doe often tymes syghe vnfayneedly with drye eyes and doe confesse vnto to the Lorde their faulte to obtayne pardon but we saye that they are to incensible and dull whiche in great synnes are wounded with no sorrow griefe and are not brought vnto teares Therefore the Scripture after it hath accused the gylty exhorteth them to Sackcloth and asshes The xxvii Chapter WHen the morning was come all the chiefe priestes and elders of the people helde a counsel againste Iesus to put him to deathe VVen the morninge Bu. The Euangeliste Mathewe nowe descendeth to the description of those thinges whiche were done with our Lorde in the iudgement haule vnder Pontius Pilate that Iudge C. For when at the first the hyghe prieste with his couÌ„sel had examined Iesus in the vntimely season of the nighte at the lengthe about the Sunne rising thei determine to bring him before the deputie And in this they obserue kepe the trew forme of iudgement least their haste should be suspected if they ran as commonly it is the manner in a tumulte before the tyme vnto Pilate Notwithstanding it is probable that Christ being led away from their sessions they gathered by and by a counsell that they decreed without any longer delaye what they would do For before it was shewed what tyme Christe after he was departed from them came into the remembraunce of Peter namely after the Cocke crowyng and when the daye breake was at hande Wherefore the Euangelistes do not meane that they were remoued from the place but to onely shewe that they adiudged Christe to death early in the morning and that they ceassed not one momeÌ„t in finishing their mischiefous purpose But wheras Luke saith that they were gathered together in the morning it ought not to be expounded of the very beginning but of the last action whiche is afterwarde added as if he should haue sayd that they as soone as it was day pronouÌ„ced their iudgemeÌ„t of his death because he confessed him self to be the sonne of god But if they might haue certainly knowen his death they would all in their fury haue runne vpon him at once with violent haÌ„d But because Pilate was apointed chief iudge of life death thei bring him before his tribunal seate vsing their own iudgement before only to intrap tangle him For the stoning of Steuen was done by a tumulte seditiously the people running vppon hym but it was mete that the sonne of God should be condemned by a solemne order of the earthly iudge that he might blot out the gilte of our transgression in heaueÌ„ And elders of the people A. S. Luke addeth the Scribes To put him to death Bu. The priestes truely in their counsell had adiudged Christe vnto death as we haue shewed in the .xxvi. chapter going before Whome also as if he had bene condemned by lawe they misused the moste parte of the nighte moste vilanously by iniury vyle reproche yet notwithstanding they did not kyl hym because that power was reserued to the Romaines So soone therefore as it waxed daye they deuised howe they mighte propounde their cause whiche they thought was not very good to the deputie and by what argumentes they mighte vrge hym if he should stande against them and also howe they might induce and perswade him to committe this horrible murther of an innocente 2. And brought him bounde and deliuered him to Pontius Pilate the deputie And brought him bounde C. And anone saith S. Marke and S. Luke the whole multitude of them arose or theire whole counsell when they had bounde Iesus and led him away and deliuered hym to Pilate This is that matter wherof they coÌ„sulted in their couÌ„sel helde in the morning To P. Pilate being deputie Bu. Of this man Iosephus wryteth He succeded Valerius Gratus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernement he crucified Christe And twoo yeares after that being expired he was put out of his office by Vitellius deputie of Syria for the innoceÌ„t Samaritanes that were slayne an other being put in his place and he constrained to go to Rome to pourge him selfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Caius appointed in his roume Vnder this Caius as Eusebius maketh mention in his ecclesiasticall hystory Pilate flewe hym selfe He was a man as appeareth by his actes that bare no great good wyll to the nation of the Iewes because he suspected that they bare but a false harte and fayned mynde towarde Caesar This man doe the highe priestes thynke to bee very fytte for their purpose as one that woulde not suffer Iesus whiche ambitiously desyred the kyngdome to escape vnpunyshed 3 Then Iudas whiche had betrayed him seing that he was condemned repented him self and brought again the thirry plates of siluer to the chief priestes and elders Then Iudas vvhiche had betrayed him Bu. Before the Euangelist Matthewe describeth those thinges that were done in the iudgement haule he incerteth and putteth in the history of the false repentaunce and horrible destruction of Iudas the traytour For as in Peter we had a tipe of true repentaÌ„ce euen so in Iudas

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