so often parables For they thought that it should haue bene his part to vse manifest and plaine words to the end hée might the more easilye be vnderstode C. And although that symilitudes doe oftentimes manifest the thinge which is handled those notwithstanding which do containe a continual metaphor are very hard darke and obscure Christ therefore propoundinge this similitude would comprehend that vnder an allegorye which without a figure might more plainly and euidently haue bene spoken But now when the exposition is added made the figured speach hath more perspecuity and plainenes then the simple that is it is not onely of more efficacy force to moue the minds of men but also more cleare and euidente to be perceyued so great a difference ther is in the speaking and vttering of things Truly if Chryst should haue sayd simplely the Gospell is preached to manye in vaine A. Hée had touched the effect of al this matter C. Notwithstandinge it woulde not haue had so great force waight as this similitude Bu. The Disciples therefore saye whye speakest thou the mysteries of the kingdome of God in such darke parables rather then in plaine and easye sentences whereby thou mayst be vnderstoode 11. Hee aunsweared and saide vnto them it is geuen vnto you to knowe the secrets of the kingdom of heauen but to thē it is not geuē Bu. The lord by his answeare manifestly declareth to whom the doctrine of the Gospell is obscure and to whom it is euident plaine also who are mete hearers of the Gospell who are not C. By that which answere of Christ we gather that the doctrine of saluation was propounded of God vnto men for diuers ends and purposes For Christ testifyeth that hée spake therfore the more obscurelye because his word should be hard and difficile vnto many mighte stryke and sound in their eares with confused ambiguous sound If any man obiecte the saying of the Prophet I haue not spoken in the secret places of the earth neither yet in darknes It is not for naught that I sayde vnto the séede of Iacob séeke mee Also Dauid acknowledgeth the words of the law to be a lāterne to his féete to geue wisedome vnto babes It may be aunswered that the woord of God by his owne nature is brighte cleare but the brightnes of the same by the darkenes of men is suffocated obscured For although the law had the vaile hanging before it yet notwithstāding the truth of God was manifest enough in the same vnlesse the eyes of mē were blinded And as cōcerning the Gospel S. Paule sayth that it is not hid vnles it be hiddē to the reprobate to such as are in darcknes whose minds Sathan hath blinded Furthermore wée must note that the force of illuminating wherof Dauid speaketh the familiar maner of preaching whereof Esay prophesyeth is properlye referred to the elect and chosē people of god This notwithstanding alwayes abydeth infallible that the woord of God is not obscure of it selfe but as it is obscured darkened with the blind mystes of the world in the meane seasō the Lord doth neuertheles contayne kepe his mysteries that the sence vnderstāding of the same cannot come to the reprobate And truly by two meanes hée doth depriue them of the light of the Gospell For sometimes hée speaketh that in parables which mighte be spokē much more plainly sometimes expressing his mind plainly without eyther tropes or figures hée doth so dul amase their sences that euen in the open manifest light they are blind To this effect pertayneth the saying of the Prophete Your Prophets rulers that should sée hath hée couered And the visions of al the prophets is become vnto you as the woords of a Booke that is sealed vp which mē delyuer to one that is learned sayinge reade thou in it And hée sayth I cannot for it is sealed Forsomuche as Christ hath so dispensed his doctrine by his deuyne coūsell that it shal profite only a few in whose mindes it shall soundlye be imprinted shall trouble and moleste the rest it followeth that this doctrine of saluation was not sente vnto men for one end purpose but by the wisedom of God to be so moderatly tempered that it should be no lesse a sauor of death vnto death to the reprobate then it is of life vnto life to the electe chosen children of god And least any mā should contend S. Paule addeth to these words that what soeuer the effect of the Gospell bée though it be a deadly sauour yet is it swete before god But to the ende wée may haue the true sence and meaning of this place wée must more nerely consider the purpose of Christ for what cause and to what end hée speaketh this First vndoubtedly the comparison pertayneth to this end that hée might amplifye the grace geuen to his Disciples because that was geuen specially vnto them whiche was not giuen in like maner to all men To you sayth hee it is giuen to know the misteries of god If any demaūde frō whēce the Apostels haue this priuiledge of dignity truly there shal no cause of worthines be found in thē for Christ in pronoūsing that it is geuen vnto them excludeth al deserte Christ pronounceth that they be certaine select chosen men vpon whom God specially bestoweth this honor to be partakers of the secret mysteries of God the other being depriued of the same Ther is no other cause of this difference found sauing that it pleaseth God to call vnto him those whom he hath chosen frelye in his mercye before the foundacion of the world was layde A. Whervpon hee calleth the rest forreners or straungers as may be gathered by the words of Marke when hee sayth but vnto them that are without all thinges happen by parables C. By the which words Christ plainly declareth that these were not of the nomber of the electe and therefore that it was not giuen vnto them 12 For whosoeuer hath to him shal be giuen and hee shall haue aboundaunce but whosoeuer hath not from him shal be taken awaye euen that whiche hee hath M. It is a cōmon prouerbe that to the rych shal be giuen but to the poore not so yea they shall haue the little takē from them be made beggers By the which our sauiour Christ would signify that it was also ful filled in his kingdome that the knowledge of life should be communicated and geuē to those only which haue the gift of election and from those that want the same shal be taken awaye that deuyne knowledge whiche they séeme to haue by the preaching of the woord because the reprobate by the contempte of the woord whiche they cannot receaue are blynded more and more til at length thou mayest see them depryued of their cōmon sence The lord toke the Disciples vnto him to the end they might more more
person of one that he might commend the vnitie of the Church Notwithstanding Peters successour the Pope I meane maketh exception and saith that he to whom these wordes were specially spoken to whom the foresaid power was committed was preferred before all the rest But this is as much as if they should cōtend and go about to proue that hee was a greater an Apostell then all the rest of his fellowes For the power of binding lousing cā no more be taken from the office of teaching and Apostelshyp than can the lyghte or heate be takē from the sonne But let vs graunt that Peter had a prerogatiue amōg the rest to excel the rest yet notwithstāding very folishely do the Papistes infer seke to proue that the supremacye was geuē vnto him to be the general head of the church For ther is a difference betwene dignitie empire neither is it all one to haue honor amōg a fewe to gather the whole world vnder his dominion rule And truely Christ layed no more waight on him than he was able to beare He is cōmanded to be a porter or doore keper of the kingdome of heauen he is cōmaunded to dispence bestow the grace of God in binding lousyng and to execute his iudgement in earthe namely so far as the power of a mortal man may extend it selfe Therfore what soeuer is geuē vnto him it must be restrained to the mesure of Grace with the which he is indued to the edification building of the churche Thus the huge monstrous ēpire whiche the papistes falsely arrogate to thē selues falleth down is ouerthrowne But although there were no cōtrouersie aboute Peter yet notwithstanding there commeth nothing herupon to the tyranny of the Pope For there is no man in his ryght minde that wil graūt this princelike power to the papistes whiche they take to them selues saying that it was geuē here to Peter that he might bequeth dispose the same afterwarde to his posteritie as his birthright inheritāce for he is not permitted to geue any thing to his successors wherfore the papistes make him liberall of an other mans goodes of the which pertaineth not to him To cōclude how long soeuer the succession shold cōtinue yet notwithstanding the Pope shal get nothing therby vntill he be proued the lawfull successor of Peter But how proueth hee this For because Peter died at Rome As thoughe Roome by the horrible slaughter death of the Apostel sought to get vnto it self the supremacy But they immagin that he was also byshop there howe fond this imaginatiō is littel children cā not be ignorant Furthermore although the Romaine bishop had ben the successour of Peter yet notwithstāding when he depriued him selfe of so gret honour by his falsehod disloyaltie what soeuer Christ gaue to the successors of Peter profiteth him nothing at all It is wel knowne that the Popes courte is at Roome but as for the signe of a church they shewe none at all there It is farre from the office of a pastor to be ambiciouse and to contend for lordeshyppe and Empire Trewely howe muche so euer Christ bestowed in extollinge the heyres of Peter yet notwithstanding he was not prodygall that he would geue his honour to Apostatas It is most certaine that Christ sought so much to extol and magnifie the persons as he dyd the doctrine of the Gospell and the dignitie thereof bothe to condemne the ingratitude of men towardes God his doctrine and also to incourage his disciples boldely to execute their office 20 Then charged he his Disciples that they shoulde tell no man that he was Iesus Christe Bu. Christe here forbiddeth his disciples to promulgate and publishe that whiche they had confessed the whiche myghte make a mā meruaile seing that he came to be the saluation of the Iewes and the lyght of the Gētiles M. Was not that trewe whiche Peter in his owne name and in the name of his fellowes confessed yes verely Furthermore was not this knowledge of the truth necessary to saluation yes vndoubtedly hadde not Christe also inioyned this office of preaching to his disciples before Question for to what ende were they sent but to be preachers of the redemption which depended vpon the comminge of Christ onely The answere to these questions is easie if wee remember that which was declared and expounded in the tenthe chapter before when Christ sent forth his Apostelles to preach namely that they were not made teachers to geeue a full and parfecte testimonie to Christe but to the ende they should prepare and get disciples to their maister whiche before time had ben out of the waye and to make those apte to be taught whiche were very dull and that it was a temporall cōmandement to the whiche the preaching of Christ brought an ende Nowe because the tyme of his deathe was at hande they trewely were not as yet redye or rype to testifie of the faith yea for the infirmitie and weakenesse of faythe their confession shoulde haue ben made a iest and mocking stock the lorde therefore commaundeth theim to be scilent vntyll they knewe hym to be the conquerer of deathe and vntill hee also had indued thē with new constancie M. By this and such like places we may know that the trueth must not at all times be spoken for the knowledge of the truth hath his degrees and his times out of the whiche nothinge must be broughte that is vnfruitefull Hereupon the wise man saithe there is a tyme to be scilente and a tyme to speake 21 From that time forthe began Iesus to shewe vnto his disciples how that he muste go vnto Ierusalem and suffer many thinges of the elders and hye priestes and Scribes and must be killed and be raised againe the third day From that tyme forthe Bu. Christ in euery place directeth his woordes and communication to those thinges that were most parfecte and is very dyligent to instruct his disciples parfectly least they shoulde erre any thing in the knowledge of mysteries or should want any thing in the skyll of those thinges which pertayne to the mistery of saluation and of the kingdome of god Wherefore he dothe nowe more fully instruct his disciples expoundinge vnto them the mistery of redemption that is of his passion resurrection And suffer many thinges C. He sheweth thē what he must suffer that he might make his disciples apte also to beare the crosse for the tyme of conflicte was at hande to the whiche he knew they were farre vnmeete excepte they were armed with a newe fortitude This was fyrste of all to be done namely to begynne his kingedome not with glitterynge pompe not with abondance of richesse not with the ioyful acceptance of the world but with the most shamefull kynde of deathe And truely there was nothing more hard thē to ouercome so great an offence specially if we consider what an opiniō they had alredy
vnto thē what thei should do howe they should behaue thē selues Bu. By this place we maye gather that there is no worke so excellent as the office of teaching For the lorde him selfe whiche did exercise him selfe in the moste excellent workes of God did esteme nothing more thē the preaching of the worde neither did he any thinge more often or more feruently And by this it is manifest that ther is no worship of God more acceptable then the study of the worde of god For the lord pronoūceth them blessed which heare the worde of God kepe it He saith also to Martha as concerning Mary Mary hath chosen the better parte whiche shal not be taken frō her For she sate at the féete of the lord heard his word In their citties E. That is in those citties in the whiche they had preached before For the other Euangeliste saith that the lorde sent them by two two before hym into euery citty place whether he hym self wold come A. Wherfore it was said before ye shal not go through al the citties of Israel before the sonne of mā be come 2 VVhen Iohn being in prison hearde the workes of Christe he sent two of his disciples VVhen Iohn being in prison B. Luke wryteth that Christe before the disciples of Iohn came had restored the wydowes sonne to life which dwelte in the gate of the citie of Naym in the presence of many people wherupon they were al taken with feare glorified God saying A great Prophete is risen vp among vs and God hath visited his people For God can by no better meanes declare his fauour vnto mē then by sending vnto thē his Prophetes which may throughly instructe them in his knowledge Therfore there went forth a rumor of him through out all Iury throughout al the regions that lie rounde about And the disciples of Iohn shewed him of all these thinges In prison B. The Gréeke texte hath Iohn being in bondes He sent tvvo of his disciples C. The Euangelistes meane not that Iohn was moued to knowe the mediator by myracles But because he sawe that Christ began to waxe glorious thinking now that a cōuenient tyme was come to confirme the testimonie that he bare of hym he sent his disciples vnto hym A. Not for his owne cause but for his disciples sake who thoughte better of their maister then they did of Christe as we may reade in the third of Iohn C. Also their diuinatiō is but vayne which faine Iohn Baptiste being nowe at the pointe of death to demaunde the questions following of Christe that he might reporte it of his mouthe to the fathers that were dead But it is playne and euident that this forerūner of Christ sēt his disciples to th ende they might be confirmed in the knowlege of the Messias he him self hauīg trauailed in the same before that they mighte imbrace Christe faithfully without delay Hereby al the ministers of God are taught to send all men vnto Christ B. And what soeuer they be that teache the truthe they will acknowledge thē selues with S. Paule to be the ministers of this maister onely But it is the point of all false Apostels to make thē selues maisters to leade about with thē disciples as S. Paule declareth saying There shal aryse frō among you men speaking peruerse things to drawe disciples after thē On the contrary parte those that are true pastors directe sende their disciples vnto Christ geuing authoritie to him whiche is the maister onely C. Iohn in the beginning did acknowledge that he was not the bridegrome This I say maye be an example to all the ministers of the Gospell 3 And said vnto him Arte thou he that shall come or do we loke for an other E. The Gréeke woorde signifieth bothe tences as Art thou he that art cōming or is it thou that shalt come M. He speaketh as if he were doubtful when as notwithstāding he doubted not as sufficiētly appeareth by S. Iohn But he declareth by this that his disciples were not as yet well confirmed in the which he had taught thē C. It was a cōmen principle of piety amōg the Iewes that Christ the author of perfect helth and felicitie should come Wherfore of this matter he moueth not the question but only demaundeth whether Iesus be the promised redemer or no. For after they were persuaded of the promised redemption in the lawe Prophetes it was necessary that they should imbrace the same beinge offered in the persone of Christe 4 Iesus answered and said vnto them Go and shew Iohn what ye haue heard and sene B. Luke wryteth that Christ in the same houre cured many that were troubled with infirmities plagues of euel spirites vnto many that were blinde he gaue sight that thē he said Go your way brīg word vnto Iohn what things ye haue heard sene C. For as Iohn bare the persone or represented another man so Christ cōmaundeth to tel him that which his disciples shoulde marke moste But where as he answereth not simpely first he doth it to this end that he might as he thought it best declare the matter it self then that he might geue a more frée argumēt of teaching to his crier or forerūner 5 The blinde receiue their sight the lame walke the lepers are clēsed the deafe heare the dead are raysed vp and the poore receiue the glad tydinges of the Gospel The blynde receiue C. This place is taken out of the prophecie of Esay that the disciples of Iohn might knowe that a Prophete did witnes of the kingdome of Christ vnder the which kingdom God did promise him self so liberal beneficiall that he would bring help remedy to al mortal men And there is no doubte but that he speaketh there of the spiritual deliuerāce from all euels miseries But Christ as it was said before sheweth by externall visible signes that he came a spiritual phisition to heale the soules of men And so it came to passe that the disciples of Iohn wēt their ways fully satisfied with a perfecte answere M. Christe therfore did rather seke that the thing should declare it self thē that he him self wold beare any testimony of him self as he dothe in many other places also And the poore receiue the. The Gréeke text hath The poore are preached that is cōsolation tranquillity is declared to the afflicted sorrowful C. This second place also is taken out of the prophecy of Esay is in effect like vnto the place that went before because the same teachinge that the treasures of grace are offered to the world in Christe expresseth that Christe was sent specially to the poore afflicted Christe bringeth this prophecy partly to indue those that are his with humilitie partly that he might take away the offēce whiche the carnal sence might cōceiue by his poore base contēptible flock For
are their successors Neither doth he saye only in respecte of tyme that the prophetes were before them but because they are of the same order and that therefore they must frame them selues according to their example Finally this sentence bringeth great cōsolatiō to the disciples of Christ Neither can they easely be remoued whē that they knowe them selues to be the fellowes of the prophetes M. Moreouer we must here note howe great the iniquitie is of this present world which letteth not to trouble the people of God yea his speciall ministers with lyes reproches and persecutions Nowe for so muche as this hapned to them in the Churche of God to the which they were appointed what shall become of them that are without the churche Euen so the Prophetes Christe him self and the Apostels suffered all kynde of reproche and trouble layde vpon them by the Church of Israel Therefore what can be more blockishe and foolishe then they whiche thinke that none at this day can be afflicted and oppressed with iniury by the heads of Churches As though the state and condition of the ministers of Christe were better at this day then was the state of Christe him selfe his Prophetes and Apostels in their tyme Let the ministers of Christe therefore haue respecte vnto the lot and chaunce of thē which were before them in the office and ministery of the woorde of God neither let them hope in their tyme to haue better estimation and fauour if they teache Christe sincerely then had the Apostels and Prophetes which were before time 13 You are the salte of the earth but if the salte hath lost his saltnes what shal be seasoned there with it is then good for nothing but to be caste forthe of the doores and to be troden vnder feete of men You are the salte of the earth E. Nowe he doth bothe exhorte his disciples by reason to beare and suffer all kynde of euell for his kingdom and also to followe and immitate whatsoeuer is ioyned with excellent vertue C. Christ here doth referre the propertie of the doctrine to the persons to whome he had committed his ministration For in calling his Apostels the salte of the earth he meaneth that it is their office and dutie to salte and season the earthe because men haue nothing but that whiche is altogether vnsauery vntill they be seasoned with the salte of heauenly doctrine M. Christe our sauiour therefore by these woordes doth signifie and teache that all mankind hath nede to be seasoned least that it putrifie and perishe for it is altogether vnsauory and wholy subiecte to corruption and destruction if it be not seasoned with the heauenly salte and so preserued The doctrine of the Gospell is this salte with the whiche al men ought to be seasoned that they maye attayne to the sauer and taste of the heauēly and euerlasting life This doctrine for the sharpenes therof is hated enuied of the corruptible worlde for it requireth mortification of the flesh a liuely faythe and true repentaunce frō deade workes and suche lyke which are not very pleasaunt to the fleshe Preache thou the woorde saithe saint Paule be feruent in season and out of season improue rebuke exhorte with all long suffering and doctrine B. Certainly it was necessary that the doctrine of the infallible truthe whiche is the present medicine of the whole worlde should byte searche smarte burne purifie dissolue and heale by certayne reason notwithstanding and iust meane For as the salt is a certayne seasoning of the meate and as the temperate vse of the same bringeth some pleasaunt taste and pleasure euen so the immoderate mixture and ouergreat quantitie maketh the meate very vnpleasaunt This doth signifie that the pastors and teachers ought to do all thinges with iudgement and aduisedly least that they make the doctrine of truthe to be hated of many in beynge to curious in reprouing But if the salt haue lost C. After our maister Christe had taught his disciples wherunto they were called he doth denounce vn-them greuous and horrible iudgement except they discharge their office duty And he sheweth farther that the doctrine which they preache is so ioyned to a godly and and a honest lyfe that the corruption whiche is tollerable in others is coūted in them detestable and monstrous As if he should haue sayde If other men be vnsauery before God to you is geuen salte to make them sauore and to haue a taste or relishe but if you your selues haue lost youre saltnes whence will you seke for the remedy whiche you shoulde geue to others M. For as the salte beinge vnsauory cannot season any thyng neither can the salte it selfe hauing loste the proper nature by any meanes be seasoned againe euen so if those do amisse to whome it belongeth to exhorte and instructe others to the study of godlynes these twoo inconueniences and dammages shall ensue The one is that the foolyshenes and corruption of mankynde cannot by any other kynde of doctrine be amended for here neither the shewe of serimonies neither mans traditions and inuentions are of any force here vayne is the perfection of Philosophers yea vayne is here the holines of fleshe The other is that the ministers of the Churche if they falle if they erre if they do amysse then can not they by the seasoninge of other mens disciplyne be amendended and restored The whiche truly not onely the experience of the tyme paste but also of this tyme present dothe plainly enoughe declare namely that the corruption of ecclesiasticall ministers is incurable It is then good for nothing els but. Christe very aptly doth prosecute his metaphor when he saythe that other thinges whiche do degenerate from their nature are notwithstanding by some meanes proffitable after their corruption but the salte also to be very hurteful as to bryng barrens euen to the dounge hyll The effecte therefore is this that the disease is incurable when the ministers them selues do erre and are deceyued because they ought to season all the worlde with their salte B. For as the well head beyng dryed vp from whenche all other do spryng and flowe and as the lyghte being extinguyshed from whence all other candels are lighted there can no other water or fyer bee founde from whence they may receyue their qualitie agayne Euen so truly by foolyshe teachers who shal learne wisdom and knowledge and by blynde guydes who shall be conducted and led the ryght waye This therefore is a wonderful inconuenience and incurable E. Finally this admonition is not only proffitable to the ministers but also to euerye Christian man For so muche as God intendeth to season the whole earthe with the salte of his worde it followeth that whatsoeuer wanteth the same salte is not only vnsauory but putrified also corrupted before him although he seme to be seasoned in the sight of men Wherfore there is nothing better then to admitte and receiue
order or regarde caste here and there C. By the whiche woordes we may gather how greate the securitie and slouthfulnesse of the hyghe priestes was who beinge appoynted to set forthe the doctryne of God became idell and slowe bellies They beinge arrogant and proude boasted theim selues to be the heades of the people but Christ notwithstandynge acknowlegeth neuer a one of them to be a pastore Wee maye at this daye beholde the lyke arrogancye in the Papacy which is replenished with titels and names of pastors and curates but in deede they are worse then the rauenynge wolues There are an innumerable sorte of them which vnder this titell and pretence destroy and deuoure the people To be shorte when as they are dombe dogges they are not ashamed to bragge and boaste of theyr pryncipalitie and gouernance But we must here what Christe sayth that no idell and negligent parsons are sheepeherbes and that those are wanderynge and straying sheepe whiche are not gathered into the sheepefoulde of God by the doctryne of the Gospell 37 Then saythe he to his disciples the haruest trewely is plenteouse but the labourers are fewe Bu. He meaneth that there are very many of the people desyrouse of the doctrine of the Gospell but fewe mynisters apre and meete to instructe the people to godlynesse and to labour in the mynisterie of goddes kyngedome He vseth here an Allegorye taken of a rusticall matter B. For by the plentifull haruest he vnderstandeth the greate multitude of people prone and redye bente to here the woorde of God those also whiche thyrsted after the trewthe of the Gospell C. For although the greater nomber dyd reiecte by filthye ingratitude the proffered sauinge health yet dyd God esteme the smal handfull of his elect more thē the whole world besydes But the labourers are fevve Althoughe there were many that intruded theym selues yet because there were few that behaued them selues faythfully he counteth them not amonge the workemen Paule whē he complained of the euyll labourers he had respecte vnto theyr boastinge M. When as Chryste therefore calleth them labourars whiche are mynysters of his Churche he meaneth that the ministery and dispensation of the Gospell is not accomplyshed and fynysshed with idelnesse but with labour with woorke and trauayle This was the cause that Paule so often tymes sayde I feare me least I laboure in vayne agayne Helpe the women whiche laboure with mee in the Gospell also And whiche speciallye laboure in the worde and doctrine 38 Praye ye therefore the Lorde of the haruest that he wil send labourers into the haruest Pray ye therfore the lord B. By these woordes our sauiour Christ sufficientely declareth that it is not in mannes power and strengthe to sende labourars into the harueste but that he muste praye the Lorde of the harueste namely the father that he woulde sende woorkemen or reapers into the haruest Wherevppon Paule wrytynge of this thynge saythe Suche truste haue wee throughe Chryste to Godwarde not that we are sufficyent of our selues to thinck any thynge as of oure selues but if we be able to any thyng the same commeth of God whiche hath made vs able to minyster the newe testamente And hee speaketh of his mynysterye towarde the Corynthyans whom he made by his preachynge the epistel of Chryst wrytten by the spyryte in theyr hartes that is trewe Chrystians For God by his holy spiritie worketh all in all When as then no mā at any tyme shal be a sincere fitt minister of Christes Gospell neither shall any teache as they ought excepte the lorde styrre them vp indue them with the giftes of his holy spirite so often as we see nede of good ministers it is necessary that we lift vp our eyes vnto him and craue the remedy at his handes And truely if we loke about vs circumspectly we shal finde that there was neuer more nede of faythful haruest men then there is at this daye That he vvill sende labourers E. The oulde Gréeke translatiō signifieth that he wold cast out labourers And so haue many very auncient Lattin bookes also But the new interpretour thought good to tourne it thus that he would thrust out that we might vnderstand that they must be sent very shortly or els that they muste bee thruste out with violence against their willes into the worke of god The which thing Hierome noted citing this place B. We must praye therefore vnto God that by his holy spirite he woulde make preachers and sende them out into the whole worlde without the whiche there can be no preachers in dede Saint Paule therefore sayth very well Howe can they preache without they be sente As if he should haue sayde It is not possible that any man shoulde preache the Gospell truely excepte he be appointed and called to the same by god Bu. Neither shal the prayers of the faythfull be vnproffitable or in vayne as wycked men immagin whiche thinke that the omnipotency of God doth rule guyde and gouerne all thynges without our prayers But the wycked worthely peryshe which preferre with all their might wycked and vngodly pastors and flatterers and tourning awaye their eares from the truthe are turned to fables The .x. Chapter AND VVHEN his twelue disciples were called vnto hym he gaue them power against vncleane spirites to cast them out and to heale all manner of sycknes and all manner of diseases And vvhen his tvvelue M. This chapter agreeth with the whiche went before For Christ taking occasion of the compassion mercy whiche he had on the people by his office for he is the good and true shepeherde he beginneth nowe to consider the people and to sende them true shepeherdes C. Here therefore the vocation and calling of the Apostels is described vnto vs not as it was before when the lorde prepared them to their office and chose them into his fellowship For nowe they are called to the present function they are commaunded to prepare them selues to the worke cōmaundementes are geuen vnto them and leaste they should wante authoritie they are replenyshed with the power of the holy ghoste At the first therfore they were chosen in hope of the labour to com But nowe Christe telleth them that the houre is come in the whiche they muste set their handes to the worke Notwithstanding we must note that as yet Christ speaketh not of the continuall Apostelship but only of the temporal preaching by the whiche the myndes of men might be stirred and lifted vp that they mighte be the more attentiue to heare the words of Christe Nowe then they are sent that they maye declare in Iury that the tyme of their visitation and sauing health is at hande Afterwarde Christe appointeth ordayneth them to preache the Gospell throughout the whole worlde Here only he taketh them vnto hym as helpers to get vnto him audience whiche his voyce alone could not bryng to passe afterward he sendeth them as I
those worthy onely whiche were no synners for if that were so why dyd Christe kepe company with Publicanes and synners and offered his grace vnto them Whiche also sayde I came not to call the righteous but synners to repentaunce Or we may symplely vnderstande those to be worthy whiche study integritie of lyfe and in whome the feare of God is and religion as we sayde euen nowe And there abyde C. This also pertaineth to makynge haste in theyr iourney For if they shoulde haue made any longe tarience in one towne then must they nedes haue shifted their Inne often leaste they shoulde bee ouerchargeable to one man When as Christ therfore cōmaundeth thē to abide tary at their first Iune vntill they go frō thence vnto another citie he signifieth that they must make haste that the Gospell beinge published in one cittie they may go by and by to another And that this is the meaning of Christe it appeareth more playnly by the wordes of Luke when he saythe Go not from house to house For this had bene vnsemely for the Apostels beinge Ambassadours of the heauēly kingdome so to do 12 And when ye come into an house salute the same E. Certaine old Greke bookes adde these woordes sayinge Peace be vnto this house And so hath the olde interpretours also C. Because the disciples coulde not discerne the true sincere worshippers of God frō those that were contēners despisers the lorde cōmaūdeth thē to salute frēdly euery house the thei com into For a salutation is an entraunce or beginning of talke Euen nowe they were admonished to go vnto those houses in the whiche the study of godlines was knowē to florishe but because sometime it commeth to passe that they whiche are of greate fame and are well accompted of bewraye theyr owne impietie when triall is made it was necessary that this commaundement shoulde be geuen vnto them The sence and meaninge therefore of thys place is thys Proue at your first commynge whether the goodmen of the houses to whome yee come can be content to heare you willingly or no and whosoeuer shall gladly receiue imbrace your doctrine abyde with them that your salutation may be confirmed But if any refuse or reiecte the same departe out of hande from them and withdrawe and plucke backe from them so muche as you may your salutatiō again M. This salutation semeth to bee that whiche Christ commaunded to his disciples saying In to what house so euer ye enter firste saye peace be in this house After this manner the Iewes were wōte to salute one an other Christe therefore woulde that his disciples shoulde vse this wonted beneuolence of saluting to the ende they might wynne the myndes of those whiche by the Gospell shoulde bee brought to the kyngdome And therefore he sayth firste saye For a salutation is a signe of beneuolence of frendship and of loue by the whiche we wishe well vnto those to whome we come Whereuppon Christe cōmaundeth vs to salute not only our frendes after the manner of the Gentiles but also our enemies 13 And if the house be worthy let youre peace come vpō it but if it be not worthy let your peace returne to you again And if the house be Bu. As if he shold haue saide by this token ye shall truely knowe who are worthy namely they whiche receiue your preaching A. Therefore if the house be worthy that is if the goodman of the house be worthy that is to saye If he receiue your salutation For Luke sayth in steade of this And if the sonne of peace be there your peace shall reste vpon it that we may vnderstand that the peace which the goodmā of the house deserueth is so offered that it pertaineth to the reste of his houshold also and that it shall reste vpon the whole house if it be receiued of the good man of the house Furthermore that the dignitie of the house dothe consiste in the good man of the house it appeareth by Luke whē he saith If the sonne of peace be there And this is the special goodnes of God whiche appeared in the olde testament also because he appointed the grace of the couenaunt promise not only in the lorde of the house but also with him he toke al that were of his house as appeareth in Noe Abraham Isaac Iacob and in Zacheus also whē Christ said To day peace is entred into this house because that he also is made a childe of Abraham But if it be not vvorthy M. Luke hath but if he shall not receiue you that is if he be not worthy declare it in not receiuing you Let your peace retourne M. That is get you by and by from them and so much as you may retracte your salutation again For his woordes are in effecte thus Because they for their ingratitude are vnworthy to haue the blessinge of God whiche yee wishe vnto them breake of your communication and go to some other 14 And whosoeuer shal not receiue you nor will heare your preaching when ye depart out of the house or that cittie shake of the duste of your feete And vhosoeuer M. Hetherto the lorde instructed his apostels howe they shoulde shonne and auoyde the vnworthy get them selues to those that were worthy Nowe he teacheth them what they shall do if they chaunce to come to any that be vnworthy and contemners of the grace of god He hath tolde thē how thei should behaue them selues to the worthy Now therefore he sheweth them of the vnworthy and firste of all he setteth before thē a marke or token to the which they must haue respect according to the which thei must iudge of the worthy with whō they abyde and of the vnworthy from whom they departe namely if they be receyued and hearde or not receiued not hearde that by this meanes they may very well knowe who are worthy and who not And he doth not only commaunde his disciples to departe from those whiche by ingratitude reiecte the grace offered vnto them but also to shake the oust of their feete against thē and by the same to testifie what horrible punishement shall come in time vpon such as contemne the Gospell And also by this seuere denunciation of the vengeaunce of God Christ would comforte his disciples leaste they should be dismayed and discouraged for the contempte of his doctrine and leaste the ingratitude of the worlde should let or state them in their busines And we se howe Paule bearing him selfe bolde on this consolation did boldly despyse al the contumacy of men that he myghte go through euen the middest of troubles cōstantly and bosteth him self to be a swete sauour vnto Christe although the sauor of death to them that perishe Moreouer this place teacheth howe muche the lord estemeth his Gospell and truely for so muche as it is an excellent treasure they are to vnthankefull whiche reiecte the same being
offered vnto them And for so much as it is the scepter of his kingdom it can not be despised and set at naughte without reproche vnto him Shake of the duste M. Our Sauioure Christe is not contente to haue them only depart from those that are vnworthy but also he would that they should geue some testimony of the greatnes of their fault and of the punishement to come C. And as he commēdeth the doctrine of the Gospell here that all men myghte receiue the same reuerently Euen so he biddeth his Apostels to be preachers of that vengeaunce whiche he denounceth vnto thē which thing could not be vnles they burned with a seruent zeale of that doctrine whiche they preached We must note therefore that none can be a fitte teacher of the heauenly doctrine vnlesse he be so affected that he do forsake and contemne his selfe M. The shakyng of of the dust is a sygne of cursyng and defyinge of thē C. Whiche thynge is very lykely to bee vsed of the Iewes because Christe speaketh here as of a knowen thyng as if the Apostels by this outward signe had witnessed the inhabiters of that place to be so polluted defiled that euen the earthe by their infection also was corrupted M. And so this shaking of of the duste should be a testimony to the vnbeleuing and contemners of the preachynge of the Gospell that hereafter they mighte haue no excuse that they hearde not the embassage of the kyngdome of god For Marke addeth For a witness vnto thē But Luke saith For a wytnes againste them As if he shoulde haue sayde This duste whiche cleaueth vnto oure feete since we came into this cittie of yours shal be a wytnes in that day if you would deny vs to be there and to haue preached the gladtidinges of the Gospel vnto you Of this commaundement we haue an example in the Actes of the Apostels where it is thus wrytten The Iewes moued the deuoute and honest women the chiefe men of the cittie and raysed persecution againste Paule and Barnabas and expelled thē out of their coastes But they shoke of the duste of their feete against them and came to Iconium And in an other place And when they sayde contrary and blasphemed he shoke his rayment and sayde vnto them youre bloude be vpon your owne heades from hencefoorthe wyll I go blameles vnto the Gentyles C. So that we see howe that no cryme dothe more offende God then the contempte of his woorde For he dothe not so precisely bidde vs to deteste eyther Adulterers or man slears or any kynde of wycked persones as he doth bid vs to deteste these Wherupō being not content with the dede alone he woulde that hys disciples shoulde threaten them with woordes as appeareth in Luke where he sayth Go your wayes into the streates of the same and saye euen the very dust of your cittie whiche cleaueth on vs do we wype of against you Notwithstandyng be ye sure of this that the kyngdome of God was come nie vpon you 15 Verely I saye vnto you it shal be easyer for the lande of Sodoma and Gomorha in the daye of iudgement then for that cittie Verely I saye vnto you C. Leaste that the threatnyng goynge before shoulde seme vayne oure Sauiour Christe pronounceth that they which despyse the Gospel shall suffer more greuous punyshement then the Sodomites M. And to perswade this more seriously he confirmeth it with an othe In the daye of Iudgement There are some whiche by this daye of iudgement vnderstande that tyme in the whiche God toke vengeaunce vpon the Iewes by the Romaynes But Christe speaketh not of this tyme For he vnderstandeth the generall daye of iudgement in the whiche all men muste geue accoumptes and receyue punyshement accordyng to their dedes For the temporall burnyng of Sodome was an example of the euerlasting fyre to come as in the Epistell of saint Iude. God was wonderfully styrred to wrathe againste Sodome Wherefore if that cittie was then so abhominable before God it shall no doubte haue farre greater punishement in the daye of iudgement Therefore Christe nameth Sodome aboue all other citties not only because the plague and punishement of the same did exceade all others but because it was consumed by the power of God with a synnguler kynde of destruction that it myght be an example for euer and the name odious also and abhominable And yet notwithstandinge it is no marueyle if Christe do pronounce here that the Sodomites shall be more gently intreated at that daye then the vnbeleuing whiche refuse to heare the Gospell For when as men do denie the authoritie of their maker wyll not vouchesafe to heare his voyce but do refuse the same whiche inuiteth and calleth them to grace This impietie I saye is as it were the heape of all other mischiefes and wickednes But and if so great and greuous a plague insued the repulse of the obscure preaching in those dayes What terrible punishement remayneth for those whiche reiecte Christe so openly and plainly crying and calling vnto them Furthermore if God punish so seuerely the contemners what shall happen and befall suche as are furious enemies which with opprobrious tongues and blasphemous talke defie the Gospell of Christe and cruelly with fier and swerde persecute the same Last of all by this place we maye learne in what the weale publique or health proffite and cōmoditie of the cittie doth consiste namely in the obedience and diligent hearing imbracing of the worde of God and not in worldly peace and vnitie not in the florishing estate of mundane affaires For what shall the pleasaunt cituation of Sodome the sumptuous buyldynge and the greate aboundaunce of treasure in the same helpe or proffite in the daye of iudgement Surely nothyng at all Reade for this matter the syxtene chapter of the prophecie of Ezechiell 16 Beholde I sende you foorth as shepe amonge VVolues be ye therefore wyse as serpentes and innocent as Doues Beholde I sende you forthe Bu. Nowe our Sauiour Christe setteth the daungers before his disciples whiche they muste suffer for preachinge of the truthe And in this he followeth stronge and valiaunt captaines of the warres who to the ende they may make their souldiours more ware tell them beforehande all the daungers and perils of the battayle C. And so the cōmaundements and charges whiche Matthewe hitherto hath rehersed did pertayne to the former expedition and haste of their iourney whiche should be ended in a fewe dayes But now Christ proceadeth farther armeth the again the tyme to come that they might knowe howe that they were not chosen only for that short time to preache the Gospell but also for a longer tyme yea to compasse a greater prouince more vneasy and requiring greater trauell payne He admonisheth them therefore here of those perilles whiche they should suffer after his resurrectiō For although they were not brought by and by into the
brother should hate another yet doth our sauioure Christe here affirme that it shall come to passe for his names sake that it may be fulfylled which hee sayth in another place I am not come into the world to bringe peace but a sworde 22 And yee shal be hated of all men for my names sake but hee that continueth to the end shal be safe and ye shal be hated Heare oure sauioure Christe foresheweth that his Disciples shal be hated of all men that is of all euyl men for many be called but few are chosen For my sake That is for me as is shewed before Here wee must note that it is the part of Christians so to liue so to behaue theymselues and so to suffer all thinges that Christe onely maye be the cause of the hatred and persecutiō which they suffer This therefore is ought to be a comfort vnto vs that if we suffer for Christ thē are we his then are we chosē out of the world then shall we say with the apostel Paule We labour and suffer rebuke because we haue a stedfast hope in the lyuinge God whiche is the sauioure of all men specially of those that beleue But he that continueth B. This promyse of healthe is a greate consolation and comforte in so much that howe greate so euer the dangers be if faith be presente it is able to lift vp a discouraged faint hart For he that only continueth to the ende committinge him selfe vnder the tuition and protection of the Lorde hee I saye at the length shall be safe although he be deliuered to the death hated of al men This safetie health is promysed not by resistinge but by sufferynge as the lord more plainly in another place declareth saying In pacience possesse your soules This truely is a wonderful consolation They which fight vnder princes ar doutful of the victory but Christ here promiseth victory without al doubt to thē that fight to the ende A. Let vs not therfore feare or doubte to fighte for the glory of God although the whole world rise against vs because a happy and prosperous ende is promised vnto vs of the sonne of God whiche is a faithfull keper of our saluation if we continue To the ende This teacheth vs that it is not trewe pacience which continueth not to the ende Many men saye Is it possible for any man to suffer these things continually Trewly whatsoeuer he be that suffereth the trouble that is laide vppon hym for Christes sake may continue without yrkesomnes to the last cast yea to the very ende We must not therefore call to mynde howe longe but we muste haue respecte vnto the ende Herevpon the Apostell saythe So ronne that ye maye obtayne Also Stretche forthe the handes that were let downe and the weake knees And in an other place Let vs ronne with pacience vnto the battaile that is set before vs lokinge vnto Iesus the capitayne and fynisher of our faith and so forthe What doth it proffite a man to labour in the siluer myne and to sainte before he attaine the syghte of the syluer Dothe he not lose all his labour and trauayle yes vndoubtedly What dothe it proffe the ronner to ronne if he faynte in the myddest of the race shall he haue the game or rewarde No vndoubtedly Not withoute cause therefore dothe the Scripture in so many places exhorte vs to pacience and perseueraunce Let vs not therefore be weake or feble but followers of theym which receiue by faith paciēce the inheritaunce of promise which is euerlasting life after the trauaile paine of this life 23 But when they persecute you in this cittie flee ye into an other For verely I saye vnto you ye shall not goo through all the citties of Israell til the sonne of man be come VVhen they persecute Question C. By these wordes Christe preuenteth that whiche myghte be obiected thus If we muste beare the hatred of all men in the worlde when shal there be an ende Chist aunswereth Althoughe ye can be no where in peace and sauegarde yet must ye not dispayre but when you are caste out of one place you muste proue and trye whether your worke and labour maye take place in an other But certayne interpretours are deceyued whiche thyncke here that this is a bare permission or sufferaunce whē as Christ rather cōmanded his Apostels to do that which he wold haue done For he which hath suffered one persecution wolde willingly geue ouer by by lyke vnto an olde beaten souldiour which beinge once maymed in the warres goeth no more to the same but lyueth on his pētion at home in peace But Christ here geueth no such vacatiō and ease to his soldiours but wil haue them without ceassing to passe throughe to the ende To be short the apostels are cōmaunded so sone as one battell is done to begin a newe not to think them selues absolued or dismist for fightinge twoo or three fieldes Neyther are they permytted to flee into caues dens wher they may lie ydel but although their labor com not to good succes in one place the lord exhorteth thē to go forward M. that if the gospel of his kingdome will not be admytted in one place they preach the same in an other without delay C. But vnder the cōmaundement there is also some libertie graunted For we must thus thinke of flying persecution All that flye persecution are not presysely to be condemned neyther is flyeing in all pointes without exception lawefull Many of the aunciente fathers in time paste were to earnest in this point whiche condemned flight in persecution no lesse then a certaine kynde of denying Christe For if this were true some part of ignominie shoulde redounde to Christ and his Apostels Agayne if it were lawefull to flye without difference or exception there should be no difference in persecution betwene the good shepeherd and the hiered seruaunt We muste obserue therefore the meane whiche saynt Augustin prescribeth to Honoratus least any man forsaking his abode or hould for feare should either betray his flocke into the handes of the enemy or els geue a cowardly example and yet notwithstāding sayth he let no man rashely daunger him selfe If any vrgent matter require it is necessary that the Pastor venter his life for the flocke but if there be no great necessitie it may bee that his absence may proffite the churche of God more Verely I saye vnto you C. This can not bee referred to the first sending out of the disciples but oughte rather to be referred to the whole Apostelship Notwithstanding in this there is some hardnes what the comming of the sonne of man here signifieth Some expounde it to be suche good successe of the Gospell that all men shoulde acknowledge the kyngdome of Christe and should loke for the renuing of the kingdome of Dauid at his handes And some referre it to the
lord nameth a most straight bonde in the whiche he comprehendeth al thinges that are dere vnto vs as glory fame honours ryches frendes parētes wyfe chyldren goodes landes and all thinges that God hath lente vnto vs Yea and in Luke he vseth a more seuere saying If any man come vnto me and hateth not or forsaketh not father and mother wyfe and chyldren syster and brother yea and his owne soule he cannot be my disciple But all in one sence R. For Christe teacheth vs that we must not seke for the terreine and corporall felicitie of this worlde in his kyngdome And to hate in that place of Luke is not taken in euell parte as to enuy the parentes the wyfe and chyldren or in malice to vexe and trouble them But thou must haue suche an affection towardes them that thou loue the sonne of God neuerthelesse aboue all thinges Of this holy and deuoute hatred we haue a worthy example in Abraham who had rather be cruell towardes his only sonne euen to the death then he woulde in any point shewe hym selfe disobedient vnto god C. To be shorte if the loue of our frēdes hynder vs in followyng Christ we must boldely resiste the same as did S. Paule who accoumpted those thinges that were vauntage vnto hym losse for Christes sake Is not vvorthy of me In stede of this Luke hath he cannot be my disciple M. If a man knewe what honour it is to be in the number of Christes disciples he woulde seke by all meanes to brydell and ouercoue his affections 38 And he whiche taketh not vp his crosse and followeth me is not worthy of me C. This our Sauiour addeth that we might know that we can not be his disciples by no other meanes then by suffering troubles and persecutions for the Gospels sake If we be troubled and vexed because there is discorde for the Gospels sake betwene vs and our parentes and our chyldren our frends then let vs call to mynde the condition that Christe doth laye the crosse vpon all his Apostels and disciples B. For truely the kyngdome of God cannot be preached in the worlde without crosse persecution Wherefore he is more sure of nothing then of the crosse whiche earnestly followeth Christe preaching him and bearing testimony to the world that the workes thereof are euell For the saying of the Apostell is moste sure All those that wyll lyue godly in Christe Iesus must suffer persecution C. But vnder this crosse let vs consider that we are the fellowes of Christe which shal bring great consolation to our myndes for he saith And follovveth me Here let vs learne two thinges firste that the faithful must take vp the crosse and followe their maister that is thei must frame them selues according to his example The second is they must for all the crosse and trouble for all the bytternes of the same neuer forsake hym but with a sure fayth follow his foote steppes euen to the ende The souldiour being in the warres wyll styll haue an eye vnto his captayne euen so we must alwaye loke on our Captayne Iesus Christe Whereupon the Apostell saythe loking vnto Iesus the captayne and finisher of our faythe whiche for the ioye that was set before hym abode the crosse and despysed the shame and is set downe at the righte hande of the throne of god And S. Peter also sayth Se that ye followe his footesteppes But it should appeare by the wordes of Luke that this ought not to be done ones alone but dayly For he saythe If any man wyll folow me let hym deny him selfe and take vp his crosse daily and follow me B. Euery man hathe this crosse when he suffereth for the Gospel either by prysonment banyshement losse of goodes fier or swerd and suche lyke with the whiche the wycked ones of this world from time to time cease not to vexe and moleste the chyldrē of god The crosse is not that kynde of castigation or punishment which many haue in tymes paste layde vppon them selues willingly by whypping or cruell beating of them selues or by abstayninge frō meate drinke or by going barefoote whiche foolyshe superstitious actes were obserued of the Monkes and Fryers but that is the crosse of Christe whereof we haue tolde you already 39 He that fyndeth his lyfe shall lose it and he that loseth his life for my sake shall fynde it He that fyndeth his lyfe E. That is he that hathe respecte to his lyfe in suche wyse that he wyll not aduenture the same for my sake he truely shall lose his lyfe C. Therefore leaste that the former doctrine whiche is very harde and greuous to the fleshe should by it selfe haue small effecte Christe in this sentence cōfirmeth it by two wayes For he pronounceth that suche as are to ware and circumspecte when they thinke that they haue very well defended their lymmes they shall be disapointed of the same and lose it And agayne those whiche neglected their life nothing at all regarding death shall haue no losse because they shal saue it E. We knowe that there is nothyng more precious and dere vnto vs then our lyfe For the lyfes sake we do and vndo all thinges C. so great loue haue we to the same Wherefore it was necessary that Christe shoulde bothe promyse and threathen to the ende he myght animate his disciples to the contempte of deathe To fynde the lyfe in this place signifieth to possesse the same as in a sure hauen To those that are so desirous of this earthly lyfe that they wyll suffer no daunger but flatter them selues with the vayne truste in prosperitie and thinke alwayes that they are in good case when they suffer no trouble to suche worldlynges I saye death is a perpetuall destruction Contrariwyse to the faithfull whiche willingly offer them selues to the death coūting all thinges that are in the world as vaine for Christes sake to these I say and saint Paule saith with me also death is a great aduauntage for they are restored to a better lyfe Bu. They whiche escape prysonment and death by denying Christe and his Gospell seme in the face of the worlde to saue their lyues but in dede they haue loste them and haue prouoked the euerlasting wrath of God damnation vpō them vnles in time they repente On the contrary parte he that manly stādeth to the fier loseth his goods forsaketh his wyfe and chyldren and all that he hath semeth to the world to haue loste his lyfe when as he in dede hathe gotten euerlasting life with a crowne of glory for euer For my sake C. He saythe for my sake because ther are many which dye oftentymes rashely for ambitions sake for murthers sake and some wyll seme to dye for the truthes sake when they maynteine heresy Therefore I say Christe addeth very well for my sake shewyng vnto vs for what cause only we ought willingly to suffer violent
liue delicatelye in all fylthye pleasure after the desyer of the same onelye wee must beware of superstition leaste that foolishe men immaginynge that perfection consisteth in bare elementes outwarde signes do neglecte the trew worship of god M. Last of al we must note in this place how the reprobate specially the wise sainctes of this world howe they I saye can be moued by no reason neyther by the holy and deuout life of the preacher neither by the wonderful shew of myracles neyther by any humanitie to beleue when as neyther the austerytie of Iohn nor the humanitie of Christ can preuaile any thynge at all with these men A. Seinge therefore we are constrayned to beholde so great obstinacy in men let vs neuerthelesse go forward in the mynistery of the gospell with boulde cheere pronouncing vnto them the vengeance of God vnlesse they repente And vvisedome is iustifyed C. This place is expounded diuersly of the interpretours Some say that the Iewes did iustify this wisedome because their owne consciences accusyng them and they beinge iudges of their own incredulitie were constrayned to acknowledge that the same was bothe holy and godly doctrine which they had reiected therefore they vnderstande the Iewes to be these sonnes of wisedome whiche gloried and boasted in the name and tytell thereof Some think that it was spoken Ironice as thus Doo ye allowe after this sorte the wysedome of God whose sonnes ye boast your selues to be But because the Greeke preposition Apò is not properly referred to the doing parson there are som which expound it thus Wisedome is absolued loused or dismiste of hyr chyldren that shee is no more bonde or subiecte by any ryght vnto them as if the inherytaunce proper to me should be geuen by my cōsent to an other euen as S. Paule saith that Christe is iustified from synne because the curse of synne hathe noo more ryghte or power ouer hym Other some more harde and with greatter lybertye affirme that wisedome was alyenate or put awaye of her chyldren But that the Greke preposition might signifie this another sence and meaninge seemeth more fete namely that althoughe they which are the proper sonnes do wickedly slander and reporte euyll of wysedome yet notwithstandinge she shall lese nothing of her excellency and dignitie but shal remayne whole and perfecte The Iewes and specially the Phariseis and Scribes dyd boast them selues to be the schollers of goddes wysedome yet notwithstanding they trode that excellent nurse and mother of theires of goddes wisedom vnder theyr feete But Christ sheweth that although wisedome hath euyl and vnnaturall children yet she shall remaine safe without al harme and that their mallice which wickedly and maliciousely slaunder shall derogate nothinge of her righte and aucthoritie Notwithstandinge wee haue not as yet brought the sence which seemeth by the iudgement of many men to be proper and agreable to this place Firste there is a secrete Antithesis or cōparison in the wordes of Christ betwen the trewe sonnes and bastardes whiche altogether stande vpon vaine tytels and shewe nothynge in deede as if Chryste shoulde haue saide let them go forward in their obstinacie which furiously boste them selues to be the sonnes of wisedom she notwithstanding shal haue the praise and commendation of her own children whiche is proper and due vnto her Therefore Luke more vniuersally saith Of all her children whereby he meaneth that the obstinacie of the Scrybes shall be no let but that the electe and chosen of God maye go forwarde and abide in the fayth of the Gospel Therfore although many Apostatas swerue frō the churche of God yet let the sounde and parfecte fayth of the Gospell alwaye abyde with the electe whiche are of the trewe flocke of Christe 20 Then began he to vpbraide the cities in the which most of his miracles wer done because they repented not of theyr synnes C Luke expresseth at what time and for what cause Christe so inuayeth agaynste these citties namely when he had sente his disciples into diuers partes of Iewry that in theyr iourney they might declare the kingdome of God he cōsidering their ingratitude with whom he exercysed the office of a prophete a longe tyme without fruite and had shewed manye wonders and signes he burste out into these woordes as if he had saide that the time was now come in the which he must go to other citties after he had proued the dulnes and mallice of the inhabitauntes of that parte where he began to preache his Gospell and to worke manye myracles But speakinge nothing of his doctrine he vpbraideth theim because they were not moued to repentaunce by the miracles that he shewed among theim For it is most sure that the lord sheweth forth the documētes of his power to this ende that he mighte drawe men therby vnto him but because all men by nature are tourned away from hym it is necessary that the begynninge should procede of repentaunce M. We do se therfore what Christ sought for in all his accions and doinges namely for repentaunce 21 VVo vnto thee Chorazin wo vnto thee Bethsaida for if the myracles which haue ben shewed among you had bene doone in Tyre and Sydon they had repented longe ago in sacke clothe and asshes VVoo vnto the Chora M. Chorazin Bethsaida are Citties of Galilae nere vnto the lake of Genesareth For if the myracles had ben done in Tyre and Sydon B. Tyre and Sydon are citties adioining to the sea coaste and sittuate on the border of Galilae in the which not Iewes but vncircumsised Ethnickes and Idolatours dwelte and inhabited C. Therefore because infamouse impietie luxury and other vices were there by reason of the nerenesse and borderinge of those citties Christ bringeth in this comparison whereby he mighte the more touche and pricke the Iewes For there was none of them which did not counte the menne of Tyre and Sydon for wicked contēpners of god Christ therefore doth not a littell amplifie his wo and curse when he saith that there was more amendmente to be hoped for out of those places in the whiche there was no relygion then out of Iewry it selfe M. He noteth therfore a wōderfull obstinacie to be in those citties in the which he hath ben often conuersant because the citties of the Gentyles being Idolatrouse and corrupte coulde souer be conuerted to repentaunce then they But least any man should moue troublesome questions as concernynge the secret iudgementes of God we must note that this sayinge of the Lorde is applyed to the weake and feble capacitie of mans minde comparing the cittezens of Bethsaida and the inhabitantes there abouts with the men of Tyre and Sydon He disputeth not what thyng God sawe before shoulde come to passe of these or them but what the other wolde do as by the dede it selfe might wel be perceiued For where as the manners of these cytties wer so corrupt and out of all order it may be imputed to ignorance because at
decende to the rude multitude wee shall fynde that as the poisoned and cankered mallice of the greatter parte doth apere euen so they are left to destruction with the heades and greate men We graunt trewly that all the vnfaythfull do swell with a wronge and wicked trust in them selues whether it be throughe wisdome or the same of honestie or whether they be encouraged by theyr honoures or rychesse or at leaste by some greate porte that they beare in this worlde notwithstandynge let vs note that Chryst here without the naminge of vyce doth comprehende all whiche excell in wytt and learnynge Euen as also hee countethe it not a vertue to be a babe or a chylde For althoughe Chryste be the mayster of the humble and geueth this rudiment and instruction of Faythe Let no man be wyse in his owne conceyte yet notwithstandynge in this place he speaketh of that babyshe and chyldishe behauyour whiche is voluntarye but Chryste by this meanes amplyfieth the grace of his father in that he doothe voutchesafe to extende his mercye to the loweste sorte and lyfte the poore out of the dounghyll But here aryseth a question that seynge wysedome is the gyft of God how commeth it to passe that the same shoulde be a let and a hynderaunce vnto vs that we can not perceyue the lyghte of the Gospell Wee must remember that which we sayde euen nowe that the vnfaythefull do defyle and abuse the wysedome geuen vnto theim and therefore excellente wyttes are often tymes hyndered because they can not suffer theim selues to be taughte But as towchynge this place we aunswere that althoughe the wysedome of the wyse do hynder theym nothynge at all yet maye they be depryued of the lyght of the Gospell Furthermore the wysedome of this world is folyshenesse before God. Also wee maye gather that the saying of Chryst in this place is not general when he sayth that the mysteries of the Gospell are hydden from the wyse For if of fyue wise men sower reiect the Gospell and one imbraceth the same and of so many rude and ignoraunte men also twoo or three become the dyscyples of Chryste then is the sayinge of Chryste here fulfylled because God dothe not banyshe all those from his kingdome that are noble wise and myghty but onely he sheweth that the nomber of those kynde of men which shall be called is but smal So that wisedome is not here condempned in respecte that it is the gifte of God but Chryst only pronounceth that it is of no effecte to obtayne faythe Neyther is ignoraunce here so commended as thoughe it were the mother of vertue but hee shewethe that the same can not staye his mercye loue and compassion towards them that are ignorante by the whiche they maye be made wyse Wherefore by this place we may gather that none by theyr own wyt but onely by the secrete illumynation of the holy ghoste can attayne to the perfection of faith As S. Paule plainely teacheth in the tenth to the Romaines 26 Trewely Father soo it was thy good pleasure E. Or So O father it was done because it pleased thee hauinge poynted the same before by thy euerlasting counsell M. Here wee are admonysshed that the counselles of God in his woorkes and iudgementes ought not to be dyscussed but rather to be praised and commended onely contentinge oure selues with this sayinge It is thy good pleasure C. For trewely God requireth no harder thinge of vs then that his wyll be vnto vs in stede of excellent reason and iustice He doth often tymes inculcate and beate into our heades that his iudgementes are a profounde depthe and bottomlesse sea and yet notwithstandynge wee rashelye caste our selues headlong into the same and if any thinge seme vnpleasaunt vnto vs we frett and murmure by and by agaynst the same yea and many burste out into open blasphemies But the lord prescribeth vnto vs this rule that wee shoulde thyncke all thynges that please God to be well 27 Al thinges are geuen vnto me of my father and no man knoweth the son but the father neyther knoweth any man the father saue the sonne and he to whom the sonne will shew him C. There are som interpretours which do amis in knitting this sentence to that whiche goeth before whiche thincke that Christ onely spake the same to confirme and strengthen his disciples with greatter fayth to the preaching of the Gospel Where as truely Christ semeth to speke it for on other cause and to an other end For as before hee shewed that the church was gathered together by Goddes fre election euen so nowe he sheweth howe he came vnto men throughe the grace of saluation For when many heare that there are no other heyres of euerlastyng lyfe but suche as were chosen before the foundation of the worlde by and by they enquyre howe they knowe the secrete counsell of god And so they cast theym selues in a whirle poole out of the which they come not easely agayne but Christ aryghte byddeth men to come vnto hym to the ende they may receiue the certeintie seale of theyr saluation The sence therefore of this place is that lyfe is declared made manifest vnto vs in christ and therfore none can be partaker of the same but he whiche entereth in by the gate of faythe Nowe wee se how he ioyneth faith with the euerlasting predestination of God whiche wicked men count contrary one to an other For althoughe our saluation were alwais hid with god yet notwithstanding Christ was the waterpipe by the which he did flow vnto vs is receiued of vs by faith by the whiche it might be firme ratified in our harts Wherfore it is not good that we swarue from Christe vnlesse we meane to for go our saluation And no man kovvethe the sonne He speaketh this because men shold not haue a wronge opinion and iudgemente of his maiestie The sence therefore of this place is that if we wyll know what Chryst is we must go to the testimonye of his father who alone cā iudge of hym aryght and knoweth very wel what appertaynethe vnto hym For if we iudge and immagyne of him accordyng to our owne mynde we shall robbe and despoile hym of a greate part of hys power therfore he is not trewly knowne but by the voyce and testymony of his father Allthoughe a voyce alone should not suffice without the dyrection of Goddes spiryte For the power of Chryste is hygher and more secrete then men can attayne and reache vnto vntyl they are illuminated from aboue of the father Therefore vnderstande that he knoweth not the father for hym selfe but for vs Obiection to the ende hee myghte reueale hym vnto vs Notwithstandynge this sentence semeth not to be parfect because twoo partes of the same seeme to be dysagreable one wyth the other As concernynge the sonne it is sayde that no man knoweth the father sauinge he alone and to whom the sonne wyll reueale hym And
syster to Mary Iacobi These were sayde to be his brethren euen as Ioseph was sayde to be his father For it is wrytten in the Gospell I and thy father sought thee sorrowyng Stode vvithout A. Luke semeth to geue a reason of this matter saying His mother and brethern came vnto hym but they could not come nye hym for the prease Seking to speake C. Where as Ambrose and Chrysostome haue accused the virgin Mary of ambitiō that she should prease to her sonne to the ende the multitude might thereby know that she was his mother it is more then nedeth when as her synguler modestie godlynes is commended by testimony of scripture We deny not but that peraduenture the vehemency of carnall affections might make thē to busie thē selues more then they nede notwithstandinge we doubte not but that for some godly purpose they were moued to ioyne them selues vnto hym 47 The one sayde vnto him beholde thy mother and thy brethren stand without desiring to speake with thee C. Where as our Euangelist Matthew reporteth this message to be broughte to Christe by no more then one Marke and Luke affirme that there were diuers of them that spake thus vnto Christ In the whiche there is no contrarietie for the cōmaundement whiche the mother gaue for the calling of her sonne being hearde of many went from one to an other tyll it came to Christe 48 But he aunswered and saide vnto him that had tolde hym who is my mo-mother And who are my brethren M. Christe here doth not so deny his mother and his brethrem as though by no meanes he woulde knowe them according to the fleshe but he resisteth their importunitie C. by that which they sought preposterously to interrupte hym in his doctrine and to make hym cease M. He was not therefore a littell offended by their importunitie as do his woordes declare and the very manner it self of speaking by interrogation saying Who is my mother He was occupied in the busynes of his father of the Gospell and in the busynes pertaining to the kyngdome of God whiche was of so greate waighte that they should not haue interupted him for the speaking with his mother and brethren A. Therefore by this his aunswere he teacheth that he muste go forwarde in the same After the same manner he sayde vnto them in an other place Wherfore did ye seke me Wiste ye not that I must go about my fathers busines 49 And he stretched foorth his hand toward his disciples and sayde Beholde my mother and brethren And he stretched foorth Bu. Least any man should conster or interprete the woordes that he spake of any other then of the faythfull hearers of the woorde of the Cittezens and inhabiters of the kyngdome of God he manifestly declared by the gesture of his body whome he mente and of whome he spake Beholde my mother and. C. Here Christe extenuating consanguinitie or the kyndred of fleshe and bloud setteth forth a very proffitable doctrine seinge that he receiueth all his disciples and faythful people into no lesse honour dignitie then if they were the chiefest of his kyndred by fleshe and bloude This sentence dependeth vpon the office of Christe for he declareth that he was not geuen for a certaine or a fewe but for all the godly which by faythe were ioyned and knyt into one bodye Furthermore there is no bonde more holy then the spirituall bonde because he oughte not to be comprehended according to the fleshe but by the power of the spirite with the which he was endued of the father to regenerate mē that they which were by nature the vncleane and curssed seede of Adā might by grace be made the holy and celestiall sonnes of God. Therefore S. Paule saythe that a man knoweth not Christe truely according to the fleshe because we must consider the redemption of the world which farre surmounteth the capacitie of men or humane power when he reformeth vs by his spirite accordinge to the image of god Wherefore this is the somme that we learne to beholde Christe with the eyes of faythe then to knowe that euery one whiche is regenerate by the spirite addicteth hym selfe to true holynes and ryghteousnes and to bee so vnited vnto Christe that he may be a true member of his body But although Christe do feme here to haue no respecte to consanguinitie yet notwithstandinge we knowe in dede that he did deuoutly reuerence the order of mankynde and did fulfyll suche lawful dueties as pertained to parentes but onely he admonysheth that spirituall consanguititie ought to be preferred before that whiche is carnall Let vs obserue the rightes of nature and yet let vs not addicte our selues to muche to fleshe and bloude And let vs so loue our parētes and kynsfolke that we alwayes and in all thynges preferre our spirituall and heauenly consanguinitie before all other 50 For whosoeuer doth the wyll of my father whiche is in heauen the same it my brother syster and mother C. He vnderstandeth those to do the wyl of the father not whiche exactely fulfyll all the righteousnes of the lawe for so this name of brother whiche he geueth vnto his disciples should pertayne vnto none but specially he cōmendeth faith whiche is the welsprynge and originall of true obedience The sentence of Christ is knowne when he saythe This is the wyll of my father that euery one whiche seeth the sonne and beleueth in him shal not peryshe but haue lyfe euerlastynge M. Also this is my welbeloued sonne in whome I am well pleased heare him Therefore to beleue in Christe the sonne of God and to heare the worde of Christ as the worde of God is to do the wyll of the father whiche is in heauen So that he whiche heareth the worde of God and doth it and beleueth in hym is the brother syster and mother of Christe And therfore in stede of this which is wrytten here and in Marke He whiche dothe the wyll of my father is written in Luke He whiche heareth the worde of God and doth the same And in an other place he saythe he that is of God heareth Gods woorde Nowe to be a kynne vnto God is to be of hym and to be of kynne is to be of that spirituall consanguiuitie with him As it is wrytten To them gaue he power to be the sonnes of God euen thē that beleued on his name whiche were borne not of bloude nor of the wyl of the fleshe nor yet of the wyll of man but of god Nowe what other thing did the disciples of Christe whome here by the stretchyng foorthe of his hande he declareth to be his brethren systers and mother Did not they beleue that whiche be spake and forsoke all and followed hym C. When Christe therefore hath aduaūced his disciples with exceading honour in so much that he counteth them for his brethren howe abhominable and horrible is oure ingratitude if we forsake not all the
woorde towardes theim shall be taken away least it should mollifie their hartes to repentaunce By this woorde of healinge Matthewe and the Prophete comprehende a delyueraunce from all euyll for they do compare the people afflycted by the hand of God Metaphorically to a sick man therfore they say that health is wrought when the lord releaseth the ponishement But because this healthe dependeth vpon the remission of synnes Marke very aptly sheweth the originall and cause For wherupon commeth the mitigation of ponishementes but onely because the lorde beinge pleased with vs dothe bestowe vppon vs his benediction and peace And although somtimes our offence and wickednes being abbolished he ceasseth not to ponishe vs eyther because he wolde humble vs or els because we should afterwardes be more ware notwithstanding because he shewing signes of his fauour doth quikken and renew vs and for the most part ponishementes do ceasse with the faulte the healing is very wel ioyned with pardon forgeuenes But therby we ought not to gather that repentance is the cause of forgeuenes as thoughe God wold receiue them that conuert into his fauour through desert for the conuersion it self is a signe and token of the free fauour of God but onely the order and consequēce is noted because God dothe not forgeue synnes but only those for the which men are sory and displeased with them selues M. By this place I say we may easely vnderstande what the order meane or way is by the which men are saued Before all thynges the harte is to be opened and made apte to here the woorde of God that the same being hearde men may conuerte vnto god and repente for the preachinge wherof Christe sente his Apostelles Furthermore no man can trewely tourne and repente vnlesse his harte be made apte to vnderstande that is vnlesse it be illuminated Therfore he saithe here and vnderstande with their hart and be conuerted Thirdly the vnderstanding of the harte which is the reuelation of the trueth is not hearde but onely by the hearinge of the woorde Hereupon it commeth that the eares are so requisite to heare that is desirouse to heare So saith the Apostell faythe commeth by hearyng and hearing commeth by the woord of God Fourthly healthe and remission of sinnes followe couersion and repentaunce But the reprobate can not heare whose hartes are hardened because they are not of god And therupon it commeth that they neyther heare nor vnderstand nor be conuerted and be healed 16 But blessed are your eies because they see and your eares because they here But happy are your M. The obstinacy excecation and dampnation of the wicked and reprobate beinge declared Chryste our sauiour is rapte as it were drawen to the preaching and publyshing of theyr beatitude to whom it is geuen to haue eies of seinge and hearyng eares that he myght therewith geue a reason wherefore the misteries of the kingdom of heauen whiche being hidden from others were reuealed by hym to his Apostelles C. Luke semeth to referre this sayinge to an other tyme notwithstandinge the solution is easy that the Euangelist there heapeth many sentences together withoute any distyncte order of times But Matthew in his texte dothe more plainely expresse and shewe whervpon he toke occasion so to speake For as at the fyrst the disciples were admonished and put in minde of the synguler grace of God bestowed vppon theim in that they were by the lorde exempt from the common sorte of people admytted familiarly to the misteries of the kyngedome so nowe the same grace by an other comparison is extolled in that they do excell the olde prophetes and the holy kynges For this is much more then to be preferred before the vnbeleuing multitude But Christe here vnderstandeth not euery kinde of hearing nor the simple aspecte or sighte of the fleshe but hee pronounceth their eies to be blessed because they beholde the excellent glory of the onely begotten sonne of God in soo much that they know and acknowledge hym to be the redemer and because the lyuely Image of God shined vnto them in the whiche they perceyued sauynge health and the sounde of perfect blessednes Furthermore because the saying of the Prophetes might be fulfilled in them namely that they being fully and perfectly taught of God no man nede be taught of his neyghbour And thus is the obiection put away which might be broughte of the other part of the sentēce of Chryst when he saith that they are blessed which haue not sene and yet beleued For ther is noted a contrary kind of seyng which Thomas grossely required But the sight whereof Christe speaketh nowe in this place is common to the faythefull of all ages with the Apostels For we not seinge Christ se him and not hearing do heare hym because in the Gospell he appereth vnto vs face to face as saith saint Paule that we might be trāsformed into his Image or lykenes and the perfection of wisedome of righteousnes and of life being once offered vnto vs in him doth there continually shyne 17 Verely I say vnto you that many prophetes and righteous men haue desired to see those thinges vvhich ye see and haue not seene them and to heare those thinges whiche yee heare and haue not hard them Verelye I saye vnto you Z. Christ shéeweth that the fathers of olde tyme were very desirouse of his comming whose corporal presence notwithstāding they might not see And righteous men C. Luke hath many Prophtes and kinges The condition of the present churche is very well said to be better then the state of the holy fathers whiche liued vnder the lawe to whom that was shewed vnder types shaddowes which now by the shynynge face of our sauiour Christ most brightly shined and appered For the vaile of the temple beinge cut we enter by faith into the heauenly sainctuarye we haue a familiar accesse vnto god For although the fathers beinge contented with their condition and state dyd quiet and pacifie their mindes yet notwithstanding this did not let or hinder but that they might haue a farther desire So Abraham sawe a farre of the day of Christe and reioysed yet notwithstanding he wished to behold it more nere and obtained not his desire For Symeon spake according to the affection of all men when he saide Lorde nowe let thy seruaunt departe in peace Nor truely could it come any otherwise to passe when as all men had an earnest desire and longing for the promised delyueraunce beinge vnder the burthen of malediction with the whiche euery one is oppressed Let vs vnderstand therfore that they longed after Christe as men that are extreame hungery and yet notwithstanding their faith was safe in so much that they murmured not againste God but paciently suspended their mindes vntyll the fulnes of the tyme came in the which they should beholde the reuelation and manifesting of the sonne of god R. But if Abraham sawe in the spirite that
tyme to come in the whiche the Messias shoulde be reuealed and reioysed how greatlye excedingly would hée haue reiosed if hée had séene that Messias nowe present with his bodely eyes Christe therefore commendeth vnto hys Disâ—…iples that time in the which he was now reueled in the flesh vnto whom all the law and the Prophets had respect 18. Heare yee the parable of the sower Bu. This pronowne yée hath a great emphasis and force in it A. As if hee should say you to whom it is giuen to know the mysteries of the kingdome of God here ye I say to whom it is giuen to sée and here those thinges which haue bene denyed to manye Prophetes kinges what this parable which I haue propounded of the sower sowinge his seede meaneth C. This our Euangelyste Luke makes mention that our sauioure Christ expounded the parable simplelye to his Disciples without any reprehension but Marke declareth that he reprehendeth their dulnes sayinge Know yee not this parable how then will ye know all other parables As if hée should haue said it is your part to expound not only this parable but also all other to the ignoraunt people the which thing how caÌ„ yée do when yée are ignoraunt of this 19. VVhen one heareth the worde of the kingdome and vnderstandeth it not then commeth the euill man and taketh awaye that whiche was sowne in his hart this is hee which was sowne by the waye syde VVhen one heareth A. Luke in the beginning of the explication of the parable declareth what Christ mente by the séede saying the séede is the word of God. M. And to the end wée might know that hée spake of the preaching of the Gospel hée calleth this seede in this place in the beginning of his exposition the word of the kingdom in the which the mysteries of the kingdome of God are expressed C. But the summe of the whole parable is that the doctrine of the Gospell when it is dispersed abrode like séede is not in euerye place fruitfull because it falleth not alwayes in fruitfull and well tylled ground Hée reherseth here foure kindes of hearers of the which the first kind conceyue no séede the seconde séeme to conceaue but so in déede that they take no liuely roote in the thirde the séede is choked so that now there remayneth only the fourth part whiche bringeth forth fruite But hee bringeth not in these fower kinds as though one among fower onely or ten among fortie imbrasing the doctrine should fructifye no more for Christ heare would not appoint any certaine nomber neyther deuide those of whom hée speaketh here into equall partes to the ende hee might shew that the springing vp or growinge of fayth was not alwayes alyke but some whyle exceding fruitfull somewhyle lesse where the woord is sowen but onely declared that the séede of lyfe perished in many by reason of the contrary vyces by the which it is eyther by and by corrupted or wythered or els by lyttle and lyttle it degenerateth and is out of kind But to the ende this admonition myght profite vs the better wée must note that there is no mencion made of contemners which openly do reiect and repell the word of God but that those onely are noted in the whiche there séemeth to be some docillitye and aptnes to be taughte Wherefore if the greater parte of these men do vanishe away what shal be fall the rest of the world of whom the doctrine of saluation is opeÌ„ly repelled Heareth the vvoorde of the kingdome and vnderstandeth it not C. In this first place hée maketh mention of those whiche are barren and vntilled which inwardly coÌ„ceyue not the séede because there is no preparation in theyr harts B. They here the word but with no affection of the mind with no dilygent affection their mynde being drawne of Sathan another waye wherby it cometh to passe that they neuer thinke vppon the woord which they heard but as the Prouerbe is it entereth in at one eare and goeth out at the other C. Such Chryst compareth to the hard drye earth which is in the comon way whych being continually troden vppon waxeth hard as stone I would to God there were not so many to be founde of this kinde as there are who when they offer them selues to heare do stand notwithstanding astonyed neyther do they receaue any tast or féeling of the same to be short they differ very little from blockes stones that are incensible Wherfore it is no marueyle if they vanishe quyte away Then commeth the euill man A. Luke hath Sathan and Marke putteth downe this name deuil And taketh avvaye that vvhich vvas C. Hereby wée gather that Sathan is an ennemy of our saluation Euen as do the hungary byrds in sowing time so cometh hée forth so soone as the doctrine of truth is sowne and taketh it awaye before it hath taken moysture and beginneth to springe Bu. For that auncient enemye knoweth wel enough that the sauing health of mortal men is wrought by fayth in the word VVhich vvas sovven in his hart C. Wheras Christ sayth that the word was sowen in their hartes although it be an improper kind of speaking yet notwithstandynge it waÌ„teth not reason because by the vice and wickednes of men the nature of the word is not taken away but that it maye retayne and keepe the vertue of séede For wée may in no wise thincke that any thing of the graces of God is deminished althoughe the effecte of them come not vnto vs In respect of God the word is sowen in the harts but the harts of all men do not receiue that sowen sede with méekenes and gentle affections as exhorteth the Apostell sainte Iames verye well Therfore the Gospel is alwayes in power a frutefull séede but not in dede M. Wherefore althoughe in it selfe the séede or thinge sowne is good and apte to bring forth good fruite notwithstandinge it maketh a greate matter into what ground it be cast In like manner the woord of God althoughe it be good apte to woorke pyetye and godlynes yet neuerthelesse it maketh much what maner of person the hearer be A. Luke addeth saying least in beleuing they shold be saued C. By the which wée may note no small prayse of faythe when that it is called the only cause of saluation This is hee vvhich vvas sovvne by the C. Some translate it thus This is that which was sowne by the wayes syde 20. But hee that receiued the seede which was cast into stonye places the same is hee that heareth the woorde and anone with ioye receyueth it A. It were better if it were translated thus But that which was sowne in the stony grounde signifyeth him which c. Bu. This is another sort of the hearers the rockye or stonye ground signifyeth vntimelye hearers I saye the myndes of such men as are rype to soone whiche receiue the woorde of God so soone as it is
Yea the field of the lord which is his church is so replenished with them so diuersely collored that a mā may hardly discern the wheat frō the tares 27 So the seruauntes of the housholder came and said vnto him Sir diddeste thou not sow good sede in thy fielde from whence then hath it tares M. So we may rightly meruaile when that the lord doth bestow so great labour and trauayle in tillinge of his fielde and yet notwithstanding how cockel darnel and tares growe in the same the houseband man is good but the sede is naught 28 He saide vnto them the enuiouse mā hath done this The seruauntes saide vnto him wilte thou then that wee go and weede them vp M. Christ sayth here that this wickednes is wroughte by the Deuill whiche is a continuall and deadly ennemy to the saluation of mankind A. The rest shal be expounded in that exposition which Christ maketh himself Namely the 39 and 40. verces folowing in the text 31. Hee put another parable vnto them sayinge The kingdome of heauen is like vnto a grayne of mustarde seede which a man toke and sowed in hys fielde B. By this parable the Lorde doth declare with what vertue and with what successe his Gospell shoulde passe through the whole world For the kingdome of heauen at the first beinge brought to the world by the Gospel was verye small in the which was the kinge Christ onely with a few contemned persons in the sight of all men stickinge to him C. Therefore hee dooth encourage his Disciples least they beinge offended at the base simple beginning of the Gospell should draw backe and dispayre of the good successe of the same Wée sée howe proudly profane mē despyse deryde the Gospell because it is brought vnto them by poore Ministers and rude in comparison of those which are of noble byrth and parentage because all men do not by by receyue the fame but hath only a few Disciples euen the baseste amonge the common people wherby it commeth to passe that the weake do dispayre of the good successe of the Gospell which they loke for in the beginning But truly the lord doth by his secrete counsell begin his kyngedome with bace and contemned beginninges to the end a wonderfull successe of the same comming at a sodayne vnlokedfor mighte declare his power to be the greater For the kingdome of Heauē is cōpared to a grayne of Mustard séede 32 VVhich is the least of all seedes But when it is growne it is the greatest of all herbes and is a tree soo that the birdes of the aire come make their nestes in the braunches thereof VVhiche is the least B. As if he should say As the grayne of mustardsede being but smal the least among seedes groweth into a greatter stalke and branche then all other herbes in short time also waxeth a tree euē so the flocke of Christ in short time was spred to the vtmost parts of the earth excelled al the kingdomes of the world C. Let vs learne therfore if the shewe of the kingdome of Chryste be contēptible base to our fleshely eies to lifte vp our mindes to the inestimable exceading power of God the whiche as he created all thinges once of nothing so dayly he stirreth vp those thinges which are not aboue humaine reason or vnderstanding As for the proude let vs suffer them to grynne like dogges vntill suche time as the lord astonishe amase theim with that whiche they loked not for In the meane time let vs not dispaire or be without hope but let vs rise agaynst the disdayne of the worlde with a sure and vndoubted faythe vntyll suche tyme as the lorde sheweth forth some wonderfull token of his power of the which the lord speaketh here 33 An other similitude spake hee vnto thē The kingdome of heauem is like vnto leuen whiche a woman taketh and hideth in three peckes of meale till all be leauened An other symilitude M. This parable of the leauen hath the same signification that the other had goinge before This name of leauen some tymes signifyeth that whiche is euyll as when Christ admonished his disciples to beware of the leauen of the Phariseyes and Saduceyes Also when Paule teacheth that a lyttell leauen sowrethe the whole lompe of dough But here the application must be taken symplely to the present cause M. The Apostelles were a littell leauen who beinge taken out of Galile by the wysedome of God were made apte and of stronge force to sower and season and were sente oute into the whole worlde for the same pourpose vntill the same in al points were leauened And hydeth in thre peckes of meale Bu. Chrisostome saithe that hee nameth not three peckes for many in vayne For the lorde declareth that a lyttell quantitie of leuen is of strengthe and vertue to leauen and sower a greate deale of meale The latten woord Satum a pecke as it is translated is taken from the Hebrewe word Seah whiche is a measure conteynynge one Italyan busshell and a halfe of drye thinges as sayth Iosephus in his ninthe booke and fourth chapter de antiquitatibus Some affirme that this measure cōtayned .320 ounces of water And some saye that it woulde holde no more then .144 hennes egges 34 Al these things spake Iesus vnto the people by similitudes and without a parable spake he nothing vnto them C. Althoughe Marke plainely saith that Christ spake so that they might heare yet notwithstanding it semeth probable that he vsed not cōtinual parables so much to teache as he did to make the auditory more apt to here against a more cōueniēt time For why did he expound thē to his disciples in secret familiarly did he it because they were more rude ignoraunt then the cōmon people No surely that was not the cause but he rather did so to the end he myght familiarly set the meanyng of his minde before them leaue the myndes of other suspended vntill he myghte find a more cōuenient time better oportunitie For these were as one mighte terme thē the enterances begynnings of the Gospell the more plain manifest declaration wherof was differred vntil the time came of the same But the shew of repugnācie contrarietie whiche seemeth to be betwen the saying of our Euāgelist Mathew the prophecie of Esay spoken of before is easely put away For although he obscured toke away the light of his doctrine frō the reprobate yet notwithstandinge this doth not let but that he might apply him selfe to their capacytie so that they might be inexcusable He followed therfore a kind of teaching apte and mete for those herers whō he knew not to be ready as yet to learne 35 That it might be fulfylled which was spoken by the prophete that sayth I will open my mouthe in parables I wyl speake forth thinges which haue ben kept secrete from the beginning of the worlde
and to séeke with great care and dilygence for the precious stoone of the Gospell of the lord and hauing found it to embrace the same to preferre it before all the Iewels in the world and to sel all that euer wée haue to get the same This cometh to passe whē wée hauing denyed our selues and trodē the worlde vnder our féete withall oure hart and a true fayth receyue Christ and his truth and cleaue to the same as to the chiefe felicity leauing and forsakinge all that might withdraw vs from the euangelicall pietye cleauing only to Christ our reedemer Dauid of the most excellēt and pure mysteries of Gods worde speaketh thus they are more to be desired thē gold yea then muche fyne gold they are swéeter then the hony the hony combe Againe hée sayth I haue loued the commaundementes aboue golde and precious stoones 47. Againe the kingdome of heauen is like vnto a net that was caste into the sea and gathered of all kind of fishes Againe the kingdome of C. Christ here teacheth no newe thinge but confirmeth that wherof hée spake before with another similitude namelye that the Churche of God so longe as it is in the earthe must haue the good among the euil and the euill among the good and that it shal neuer be pure from blots and spots vntil the ende of the world when as there shall be made a full and perfecte seperation Notwithstanding peraduenture the ende of this parable is otherwise namelye that Christ might not onely take awaye the offence which troubleth many of the weake because such purity as ought to be is not found in the world but also that hée might kepe his Disciples in feare and modesty least they should flatter and please themselues with a vaine tytle and bare profession of fayth We receyue therefore both of them willinglye first in the Christ doth teach that wee must pacientlye suffer the mixture of the good and euill tyll the ende of the worlde because before that time the Churche shall not be perfectlye restored Secondlye in that hee admonisheth vs that it is not sufficient for vs to be gathered into the sheepefould vnlesse wee be the true and chosen sheepe to the which effect pertayneth the woords of S. Paule when hee sayth the Lorde knoweth those that are his let all those therefore depart from iniquity which cal vpon the name of the Lorde Is like vnto a net C. Our sauiour Christ dothe very well compare the preaching of the Gospel to a net drowned vnder the water to the end wee might knowe the presente state and condition of the Churche to be confuse For although our God as hee is the God of order and not of dissipation cōmēdeth and delyuereth vnto vs his disciplyne notwithstanding for a time hee suffereth hypocrits to haue their being among the faithfull vntill the reforming of his kingdome in the last day Let vs therfore endeuoure our selues so much as wée maye to correcte all maner of vyce and let vs be seuere in purginge awaye all filthye spots yet notwithstanding the Church shall not be frée from al spots and blemisshes before that Christ come to seperate the shéepe from the Goates 48. VVhich vvhen it was ful men drew it to lande and sate downe and gathered the good into Vessels but cast awaye the bad C. The effecte and sum of this sentence is that the Church can neuer be purged from hypocrits vntill wée be broughte to land or shore that is vntill wée be brought to the day of iudgement 49. So shal it be in the ende of the world The Angels shall come and seuer the bad from amonge the good A. For this sentence reade the exposition of the forty verce going before 50. And shall cast them into a fornace of fyer there shal be waylinge and gnas 51. shing of teeth Iesus sayeth vnto thē haue yee vnderstand all these thinges they sayde vnto him yea Lorde C. Hée calleth the punishment which the wicked shall suffer after the Iudgement a fornace of fyer Esaye the Prophete calleth it a worme which neuer dyeth Read the two and forty verce of this Chapter There shal be vvaylinge C. The scripture cannot sufficiently expresse the punishmēt which remayneth for the wicked Héere hee goeth about to expresse the horror and payne of the effecte for as wée cannot expresse the glorye and happye estate of the godlye and blessed so wée are not able to vtter the punishment of the wicked Iesus sayth vnto them M. The Lord sought by all meanes to instructe and bring hys Disciples to the knowledge of the kingdome of god And therefore being not cōtented that hée had alledged so many parables of the kingdome of heauen hée demaundeth of them whether they vnderstande all these thinges or no. But wée must remember that which wée saw before how that all parables were priuatelye expounded to the Disciples After the therefore the Lord had so gentlye and familiarlye instructed them hée dothe also admonish and declare that hée did not bestowe so great dilligence in teachinge of them that they shoulde be onlye wyse to them selues but also that they should bestowe and participate that to others publikely which they themselues priuatelye had receyued 52. Then sayd hee vnto them therefore euery scribe vvhiche is taughte vnto the kingdome of Heauen is like vnto a mā that is a househoulder which bringeth foorthe oute of his treasurie thinges newe and olde A. Wée muste presuppose that some other saying of our sauioure Christ went before as this I asked you because a minister of the word of God must be like vnto a husband man And after this sort hée doothe the more encourage styrre them vp to learne Therfore euery scribe that is taught C. A Scribe by the Hebrewes is not called a Scriueuer or writer but they call him a Scribe which is expert in the scriptures and the Lawe suche a one was Esdras And hée whom Mathewe calleth a Scribe Luke calleth a doctor of the law But here a Scribe signifieth a teacher one sufficientlye learned to set forthe the kingdome of God and to preach the Gospell of saluation Is like vnto a man that is an househoulder C. A wyse and prouident househoulder in gouerning his house doth not prouide for a day onelye but hath store layde vp to the ende hée may fetche forth from his store-house both olde and newe thinges abundantly By this man hée shéeweth that he which is sufficiently learned instructed by the spirite of the Lord to Preach must teach copiouslye and plentifully whatsoeuer pertayneth to the purpose and is necessarye to bring the knowledge of saluation euen as if a lyberall househoulder should fetche out of his storehouse all maner of daynty and dellicate dishes as well old as new so that nothing should be wātinge to the feast This lyberality trulye Christ both here and in manye other places also most plentifully shewed in bringinge
forth abundantly and lyberally the meate of life namelye the doctryne of saluation and in such wyse that they might taste and vnderstand all thinges The Apostell Paule thus dealt as appeareth by his woords when hée sayth I haue spared no laboure but haue shewed you all the counsell of god Hereupon therefore wée may gather that it is the parte of a Preacher of the Gospell to teach all those things which serue to the matter plentifullye plainly and not to hyde any that is méete and conuenient for to be taught C. Hée truly to whose charge the people are committed ought to haue all things layde vp in store that hée maye bring it forth to serue at neede and that in due time But hée which if hée be demaunded a questiō cannot answere out of hād without his booke but standeth stil like an incensible blocke is not the right ouerseer of the househould The meaning therefore of this place is that it is the duety of all those that be teachers in the Church to Preache plentifullye to the people to féede them with the breade of life in time and out of time Alas the lamentable state and conditiō of our time is to be lamented greatlye in the whiche there is so great want of such prouiders dispensators of the secrete mysteries of gods woorde that the people are readye to starue for wante of their daylye and ordinarye foode And agayne there are so manye negligente stewards and ignoraunt in the practise of prouiding that in so great abundance and plenty theris nothing but mere dearth and scarscitye Howe this commeth to passe I wyll not nowe dilate Out of his treasurye A. By the treasury hée meaneth the stoorehouse and buttery of the mynde Thinges nevve and olde Manye of the auncyente expositours by thinges newe and olde vnderstoode the Lawe and the Gospell that is to say the old Testamente and the new which expositiō séemeth to strict So that it maye more simplelye be taken for the dyuers and manifould dispensation which they very aptlye and wysely applye according to euery mans capacitye Of the which matter wée will speake more at large in the foure and twenty Chapter followinge 53. And it came to passe that vvhen Iesus had finished these similitudes hee departed thence C. The Euangelyste Mathewe meaneth not that our sauioure Christ so sone and immediatly after hée had made an ende of these sayinges went into his owne countreye For by the sixt Chapter of Marke it appeareth that there was some distance of time betwene But the sence and meaning of this place is that whē hée had taughte the people a certayne time in Iewrye he returned agayne into Gallilae whose inhabitauntes notwithstandinge receyued him verye ingratefullye Luke in his fourthe Chapter maketh mencion of an Historye almost like vnto this but not the same Neither is it any maruayle if now in the beginning the countryemen of our sauioure Christ were offended calling to mynd the basenes of his byrth and the obscure maner of his education to the ende they might hynder and discredit somuch as they myghte hys Doctryne so often as hee woulde take vppon hym the offyce of a Prophete Therefore this seconde reiection of Chryste teacheth vs that the Cittizens of Nazarethe were not amended agaynste his comminge agayne but were alwayes so obstinate and contemptuous that they vtterlye refused to heare Chryst 54. And when hee came into his ovvne countreye hee taughte them in theyr Synagoges in somuch that they were astonyed and sayd whence commeth this VVysedome and povver vnto hym And vvhen hee came M. The place where Chryste was borne was Nazareth in the which Ioseph and Marye did dwell not onely before Chryst was conceyued as appeareth in the firste Chapter of Luke but also after as appeareth in the second Chapter going before and in the second of Luke also Furthermore Christ was norished brought vp there as wée may reade in the fourthe of Luke In this Citie dwelt the Cosyne of Mary as appeareth by that which foloweth Hereupon it came to passe that hée was called a Nazarite as it is wryten hee shal be called a Nazarite Hee taughte them in their Synagoges A. Marke noteth the circumstaūce of the time saying And when the saboth day was come hée began to teache in the Synagoges M. Whereby wée may consider what the vse of the Sabboth was amonge the Iewes the which vse Christ obserued diligently as wée may plainlye sée in Luke where it is red that hée according to hys custome went into the Synagoge euery sabboth day Wherfore if the Iewes exercised the reading of Moyses with so great dyligence on the Sabboth dayes what ought wée to do in these dayes when not Moyses but one farre exceadinge Moyses speaketh when certayne ceremonies and externall obseruations are not vsed but onelye the kingdome of God and the Mysteries of the same are vsed and Preached If Christ after this sort obserued the Sabboth daye entered into the Synagoge when as hée had no neede of the reading of Moyses what excuse will they alleage for themselues at this daye which eyther by contempte or disdayne neglect and vtterly refuse the comminge to Church on the Sabbothe dayes in the which not the obseruances of the Lawe but the doctryne of lyfe is set forth Who séeth not here that Christ obeyed this custome by his presence In so much that thy vvere astonied C. They were astonyed being amased at the newnes of the thing that Christ which neuer wente to schole but was conuersaunte from his Chyldehoode in the handy crafte of Carpentrye should be so great a Doctour and such a Preacher of Heauenlye wysedome In this myracle when they should haue receyued the power of God their ingratitude broughte to passe that they blinded themselues whether they wyll or no they are constrayned to maruayle but they contende and despyse that wherat they wōder What other thing is this then to reiecte a Prophete sent from god because hée procedeth not out of the scholes of men yet they condemne and ouerthrow themselues by their owne cōfession when as they giue so excellente a testimonye to the Doctryne of Chryste which notwithstandinge was not credited of them because it had not the vsuall and common originall or ofsprynge of the earth They say VVhence commeth this vvysedome If the wysedome of this teacher were so profounde why do they not lift vp theyr eyes vnto Heauen and consider that hée passing all humayne reason came from God. And povvers vnto hym M. These two thyngs shyned in Christe a certayne incomprehensible wysedome in his woordes and a deuyne and wonderfull power in his woorkes by the which power hee healed all maner of disseases C. Therefore these powers beinge annexed to his Doctrine that Nazarites ought the more vehementlye to haue béene touched by the same to receyue the glorye of God and to attribute al glorye vnto him For truly when God
the earth because al their endeuors shal be frustrate whē they shall sée him reuyued whom they thoughte to be extinguished buryed That séemeth wonderfull vnto them which happened to Ionas the Prophete the like signe wonder shal be giuen to them but more wonderfull By this darke sentence the Lord Iesus signifyed that hée should be slayne and buryed of them and by by by his deuyne power ryse agayne C. The summe therefore and effecte of these wordes is that the Iewes were satisfyed by no signes but were tickeled styrred vp to tempte God by a wicked desyer For hée doth not simplelye call them an aduouterous nation because they requyred some signe the which the Lord oftentimes graunted to his seruauntes but because of a set purpose they prouoked God he so calleth them and compareth himselfe to Ionas Marke maketh no mencion of Ionas yet notwithstandinge the meaninge of the two Euangelistes is all one And hee left them and departed M. The Euangelist hath not rashly or in vaine described the diuers sundry iorneys perigrinations of our sauiour Christ for they were not taken in hand without good cause Hée wente oftentimes from one place to another for their sakes whom hee wente to call as appeareth by this place I must go and Preache to other Citties Sometimes hee departed because of their vnbeleefe and mallyce from whom hee wente and suche was the cause whiche wee here reade of For the Euangeliste sayth not simplely And hée departed But hée lefte them and departed to the ende hée might shew that Christ beinge offended at the mallyce of the Phariseys and Saduces departed because he would leaue them in their blindnes to teache his Dysciples that the doctrine of the kingdome of God did nothinge at all profite amonge these kinde of men These things are to be noted that wee maye learne to whom the doctrine of the Gospell doothe appertayne and to whom it doth not appertayne B. Moreouer whyther Christ departed the Euāgelist Marke sheweth by these woordes And hée lefte them and went into the shippe agayne and departed ouer the water 5. And when his Dysciples were come to the other syde of the vvater they had forgotten to take bread with them B. This historye the Euangelist Marke toucheth also who in stéede of that which our Euangelist hath here they had forgotten to take bread with them sayth and they had but one loafe in the shippe Peraduenture Christe departed sooner then the Dysciples looked for and therefore they forgot to take breade C. Christ therefore by the occasion offered exhorteth his Dysciples to beware of all corruption which mighte defyle and pollute syncere pietye and godlynes The Phariseys came a lyttle before who shewed them selues to be infected with poysoned obstinacye and the Saduces came to beare them company on the other part stoode Herode that pestilente aduersarye and corrupter of sound doctrine amonge these daungers it was necessary that the Dysciples shoulde be admonished to take héede vnto themselues For seing the disposition of man is naturallye inclyned to vanitye and errors when wée are beset with peruerse fayned inuencions wyth false doctrine and with suche like pestifferous daungers there is nothinge more prompte and readye to swerue from the true and proper puritye of the woorde of God than the same And if it come to passe that wée be once intangled it neuer lightlye happeneth that true Religion hath perfecte rule in vs but that this may appeare more euidient vnto vs let vs way the woordes of Christ 6. Then Iesus sayd vnto them take hede and bevvare of the leuen of the Phariseis and of the Saduces Take heede and bevvare S. Our sauioure Christ here vseth a serious admonition forewarninge by the which hée declareth that it is not geuen to euerye one to discerne and iudge of false doctrine to beware of the same Of the leuen of the Phariseys C. In stéede of the Saduces which are here ioyned to the Phariseys Marke placeth Herode Luke onely maketh mencion of the Phariseys Howbeit it is vncertayne whether Luke reherseth the same Sermon of Christ for hée defyneth the leuen to be hypocrisye and briefely passeth ouer these wordes as thoughe there were no ambiguity or doubt at all in the same And although the metaphor of the leuen which is here compared to false doctrine might in another place be referred to the hypocrisye of life and maners Yet notwithstanding it shall not be absurde if we saye that those thinges which Marke and Mathewe accordinge to the order of the history do handell at large are more sparinglye set downe of Luke and that out of order and place so that in deede there is no discrepance or disagréemente at all betwene them howsoeuer in words there may séeme to be And if it may be lawfull to follow this coniecture hypocrisye will note vnto vs somwhat more thā a fayned counterfeyte shew of wisedome namely it will declare it to be the wellspringe and originall it selfe of vaine pompe and glorye which bearinge some greate outward shewe before men is of no pryce or estimation with God. For as the eyes of the Lord as sayth Ieremye do behould the truth so by his word hée frameth the faythfull to sounde perfecte godlynes that they may cleane vnto righteousnes with a sound perfect hart according to the saying of the Lorde And now Israell what doth the Lorde thy God requyre of thée but to feare the Lorde thy God to walke in hys wayes to loue him and to serue him with all thy hart and with all thy soule But contrarywise the traditions of men spirituall worship layde a part bringe in deceytfull coullers as thoughe God mighte be taken by such flickeringe intisements For althoughe outwarde ceremonyes do excell and haue a beutifull shew yet notwithstanding before God they are as childishe toyes and tryfels sauinge onely that by their supportacion and ayde wée are exercised and brought to true pietye and godlynes Nowe let vs note and sée why the Euangelist Luke hath put hypocrisy in stede of false doctrine and by this name comprehendeth the leuen of men which only puffeth vp but contayneth nothing that is sounde before God yea rather which bringeth the mindes of men from the righte studye of Godlynes to vayne rytes and ceremonyes of no force But because the exposition of our Euangelist Mathewe is more euidente and playne wee will stande vppon the same When the Disciples were reprehended of the Lord they knewe at the lengthe that they were commaunded to beware and to take hede of Doctrine it is most certayne that this was the meaninge of Christe to the ende hee mighte fortifye them againste the presente corruption with the whiche they were beset on euery syde and therefore hée spake of the Phariseys and Saduces because those two sectes did rayne tyrannically in the Church and by theyr wicked opinions did oppressed and kéepe
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
whiche Christ began at his resurrection afterward more fully reuealed the same by sending his holy spyrite and by working miracles B. Therfore to see Christ comminge in his kyngdome is nothing els in this place then the which Marke and Luke haue To see the kingdome of God that is the glory good successe of the kingdome of god The Euangelist Marke expressely saith Vntyll they haue sene the kingdome of God come with power The kingdome of god was com before wherupon he cōmanded to preach that the kingdome of God was at hande And in an other place he sayde vnto the Phariseis If I by the spirite of God cast out deuyls then is the kingdome of God come vpon you But because the kyngedome of God was not yet so gloriouse as it should be in all the worlde after his resurrection he truely saith Vntyll they haue sene the kingdome of God come Of this kingdome the apostel Paule writeth thus whē he speaketh of the Gospel Whiche is come vnto you euen as it is into all the worlde and is fruitefull and groweth c. But more largely in an other place whē he saith I haue therfore whereof I may reioyce through Christe Iesu in those thinges which pertayne to god For I dare not speke of any of these thinges which Christ hath not wrought by mee to make the Gentiles obediente with woorde and dede in mighty signes and wonders by the power of the spirite of God so that from Hierusalem and the coastes rounde aboute vnto Illiricum I haue filled all countreys with the Gospel of Christe This gloriouse power of the kingedome of Christ did chiefely declare it selfe within .xx. yeres or theraboutes after his passion vntyll the whiche time no doubte many of those to whome the lord presently spake were aliue But to what ende doth Christ speake this Surely to the ende he might learne them some comfort against the tyme of the crosse affliction because shortely the kingdome power of God should be declared and reuealed So are we comforted by the holy ghost so often as we heare it saide The lorde is nigh and wyll not be flacke The cōming of Christe truely semeth to be far hence but doth he not in the meane time shewe vnto vs his power Some vnderstande this place to be spokē of the transefiguration of Christ in the mount which is declared in the chapter followinge as though that Christ by these wordes shold promise that there were som disciples in the cōpany to whom he wolde shew his glory in the earth so far as the eies of mortall men might perceiue the same A. But we haue shewed alredy the true proper sence and meaning of Christes wordes VVhich shal not tast of death Bu. That is they shal not die The like phrase of speche we haue in the .viii. chapter of s Iohn in the secōd of s Paules epistel to the Hebrues The .xvii. Chapter AND after sixe dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them vp into an high mountaine A. This history is declared by three of the Euangelist namely by this our Euangelist Mathewe and Marke and Luke C. In the which hystory we must fyrst of al se to what ende and purpose Christ wolde put vpon hym his heuenly glory for so short a time and wolde take onely three of his disciples to be witnesses of this sight Some thincke that he did it to the ende he mighte arme his disciples against the temptation whiche was at hande by reason of his deathe but that is verye vnlikely For why dyd he depriue others of the same remedye Yea why dothe he plainely forbyd them to publishe that which they had sene vntyl after his resurrectiō vnlesse the fruit of the vision had ben after his time There is no doubte therefore but that Christ ment to declare that hee was not deliuered vnto death against his wil but that he came vnto it willingelye to offer the sacrifice of obedience vnto his father This kingedome came not into the mindes of the disciples vntill Christe rose agayne neyther was it necessary at that tyme to conceyue the deuyne power of Christe which they knewe to be the vanquisher and ouercōmer in the crosse and affliction but they were taught agaynste an other tyme as wel for them selues as for vs least that the infirmitie of Christe shoulde offende any man as thoughe he had suffered by necessitie and force for it is euident that it was no more hard vnto Christ to exempte and deliuer his bodye from death than to adorne the same with heauenly glory We are taught therfore that he was subiectte vnto death because he woulde and that hee was crucyfied because he offered hym selfe For the same fleshe which honge vpon the crosse and laye in the sepulchre seinge before it was partaker of the heauenly glorye might haue bene free from death and the graue But we are taught that Christ so longe as he bare the forme of a seruante in the worlde his maiestie hidden vnder the infirmitie of his fleshe there was nothing detracted or taken from him because he did abase hym selfe of his owne free wyll but now his resurrection toke a way that vaile by the which his power for a tyme was couered And the Lorde thoughte it sufficient to chose vnto hym three witnesses because this nōber was prescribed by the lawe to testifie proue any matter And after syxe dayes B. As cōcerninge the nomber of the daies Marke agreeth with Mathew But Luke hath And it fortuned that about an eight daies after these sayinges But this oughte to offende no man C. For Marcke and Matthewe nomber sixe whole dayes which came betwene the tyme the Christe spake the woordes goinge before in the xvi chapter and the tyme in the whiche he was transfigured but Luke faithe it was done within eyght daies after comprehending as well the day in the which Christ spake as also the day in the which he was transfigured Wee se therefore howe well diuerse wordes comprehende one sence and meaning And bringeth them vp into Luke saithe that the lord went vp into the moūtaine to pray no doubt to pray vnto the father that he wold manifest reueale his glory to his disciples for the which cause he brought them vp into the mountaine By the which example of Christe we are taught to be likewise affectioned to the glorye of Christes kingdome towardes those also to whom as yet it hath not apered So Paule prayed as it appereth by his epistels But Christ him self hath taught vs to pray saying Hallowed be thy name 2 And was transfigured before them his face did shine as the sonne and his clothes were as white as the lighte And vvas transfygured before them S. That is to say he put on a newe figure or forme full of all glory and excellent brightnes and dyd not appere as the sonne of man
the fleshe M. Therefore the tyme of resurrection was to be loked for in the whiche the sonne of God was to be declared by the spirite of sanctification so that the thinge whiche was done before a parte and in secrete in the mount should nowe fynde faithe and fruite in more excellent and euidente thynges C. Hee wolde not therefore that his myracles shoulde lye hyd and buryed but he wolde that in dewe and conueniente tyme they should be openly published and declared And this reason shall be applied to other places which speake of the lyke prohibition After these woordes Marcke and Luke adde sayinge And they kepte that saying within them and demaunded one of an other what the rysyng from death againe shoulde meane 10 And his disciples asked hym saying VVhy then do the Scribes saye that Helias must fyrst come And his disciples asked hym C. So soone as menciō was made of the resurrectiō the disciples by and by began to conceyue the beginning of the kingdome of Christ for they so put foorth this name because the world would acknowledge him to be the Messias For that they Imagined otherwise of the resurrection then Christe woulde haue them it is apparant by the wordes of Marke who saythe that they disputed among them selues what the risynge agayne from death should meane A. as it was sayde a littell before C. Peraduenture the dotinge errour did then preuaile which at this day is counted a sure and certaine oracle among the Rabbines namely that the commyng of Christe is taken two maner of wayes because frō the beginning he shold be contemptyble and base but afterwarde his kingly dignitie should succede and take place And trewely this errour had some collour or shewe because it proceded from a trewe begynning The Scripture also doth cōmend vnto vs two maner of comminges of the Messias because it promyseth that there shal be a redemer which by his own sacrifice shal take away the sinnes of the world And to this ende pertaine the prophesies Reioyce O daughter Syon beholde thy kynge commeth poore sytting vpon an Asse In like maner it is writtē He hathe neyther bewtie nor fauoure when we shall loke vpon hym there shal be no fayrenesse we shall haue no luste vnto him Howebeit he onely hath taken on hym our infirmities and borne oure paynes Secondly the Scripture declareth hym to be the conquerer of deathe whiche shal brynge all thinges in subiection vnder hym But wee see howe the Rabbines with theyr fayned inuentions corrupt the sincere doctrine of the Scripture B. But the Scribes falsely gathered by the fourthe chapter of Malachy that hee shoulde not come in the spyrite before the comming of Messias And because they sawe that thynge came not to passe they tooke thereuppon occasion to proue that the tyme of Christes coming was not yet come and so consequently that this Iesus was not Christ C. and that because he came without Helias The whiche thynge they went aboute to put into the peoples heades and to perswade them in the same to the ende they might discredite Christe that he mighte not seme to be the lawfull Messias Bu. But when the Apostels them selues knewe for a suertie both by infinite myracles and also by the late transfiguration that he was very Christe althoughe Helias wente not before but was onely sene of them with Moyses in the mount they aske him Why then do the Scribes saye that Helias muste firste come As if they shoulde haue saide We euidentely see by thy mighty and meruaylouse workes but speciallye by that vision shewed vnto vs in the mounte that thou arte the Messias promysed in the lawe and Prophetes but we neyther see nor knowe that Helias wente before thee Tell vs therfore why do the Scribes teache that Helias shall come and that he muste goo before the Messias This force hathe the coniunction then whiche make this to depende vppon that whiche went before M. But where as the disciples brynge the woordes of the Scribes vnto Christ it is an exaumple of wisedome and of a mynde seking the trewth This desire of knowledge ought at this day to be in thē whiche are symple and ignorant of the truethe that if they here any thyng spoken by the aduersaries against the truth they may brynge the same straight waye to their teachers wherby al impedimentes set aparte they may abyde and continue in the trueth receyued 11 Iesus answered and sayde vnto them Helias trewlye shall firste come and restore all thinges Iesus ansvvered C. We haue shewed already whereuppon this errour sprange amonge the Iewes Because that Iohn the Baptist shoulde be lyke vnto Helias in repayrynge the decayed state of the Churche the Prophete Malachy gaue vnto hym also the name of Helias the whiche place was rashely taken and vnderstoode of the Scribes as though Helias the Thesbite should come againe into the worlde Christ therfore now witnesseth that the Prophete Malachy foretolde nothing in vaine but saith that his prophesie is misconstrued as if he should haue saide The promyse of Helias comminge was trewe whiche is also fulfylled but Helias was reiected of the scribes whose vaine name they do falsely obiecte against mee Helias shall fyrst come B. This oughte to be referred to the tyme of the prophesie As if he had saide The Prophete Malachy did not falsly speake this for Helias is come alredy for the prophesie was fulfilled in Iohn the Baptist comminge in the power and spirite of Helias And so the angell also declared to Zacharias the father of Iohn saying And he shall go before hym in the spirite and power of Helias to turne the hartes of the fathers And Christ him self in an other place saithe If ye wyll receiue it this is Helias whiche was for to come And restore all thinges C. A restitution is here attributed to Iohn the Baptist yet not a parfecte restoringe but because by a continuall order he gaue that to Christ from hand to hand to be absolued which he had begon M. For hee by his preachinge broughte the people of the Iewes vnto Christ euen as the Angell said before to his father he shoulde do 12 But I say vnto you that Helias is com alredye and ye knewe him not but haue done vnto him what soeuer thei lusted In like manner shall also the sonne of man suffer of them But I say vnto you that Helias is come A. As if he had said Let not the false immagination of the Scribes as concernynge the comming of Helias moue you any thing at all whom I certifie you to be com alredy not in the body but in the spiryte euen as the lord vnderstode by the words of the Prophet But haue done vnto him vvhat That is hee suffered many thynges hee was vndeseruedly reiected and contempned and also reproched with diuers slanders As testifieth our sauiour Christe sayinge Iohn came neyther catinge nor drinkinge and they saye beholde he hath a
tribute and many of them wold openly haue resisted the Romaines as we maye see in Iosephus and therefore it came to passe that Christ was accused of this matter before Pilate Therefore leaste there shoulde be in hym any shewe or token of a seditious minde he wold not do that which he might haue done And cast an angle C. Although we graunte that Christ had not alwaies plēty of money yet notwithstandinge wee must not thincke that neede constrained him to commande Peter to do this thing but rather that hee dyd it to the ende by a myracle he might declare him selfe to be the lorde of all and that he had not onely men but also the wilde vntamed fyshes tributory vnto hym And we reade that this was doone but once onelye because one document was sufficient And vvhen thou hast opened his mouth M. Here we must note and waye the argument proofe of Christes diuinitie in that hee knoweth the secretes of the sea and ruleth the fyshes that swymme in the depe and causeth the fyshe here mentioned to come to Peters hooke For seing that he had declared him selfe to be the kynge of all and to be the naturall sonne of God it was necessary that he should shew som token of the same to Peter by some dede or signe to the ende he might be acknowledged to be the Lorde of all thinges and of the fyshes of the sea also That take and geue vnto them for thee and mee A. Wee haue already declared that the Papistes vppon this place do very fondely gather the supremacy of Peter because that Peter is ioyned vnto Christe in payinge tribute They consider not that Peter was a cittezen of that cittie and that therfore he was constrained to paye trybute in that place The .xviii. Chapter AT the same time came the disciples vnto Iesus sayinge VVho is the greatteste in the kingdome of heauen At the same tyme. C. By the other two Euangelists whiche wrote this historye it appereth that the Disciples came not of their owne frewyll vnto Christ but when they had priuily disputed in the way their secret talk whispering was bewrayed And there is no absurditie at all in this that Matthewe makinge hast to the aunswere of Christ sheweth not the whole order of the historie but lettinge passe the beginninge briefely sheweth why Christe reproued the foolishe desyre of Supremacy in his disciples But forsomuch as Christ inquired of their secrete talke and constrayned his disciples to confesse that the thinge whiche they wisshed for was suppressed we are taughte to beware take hede of al secrete emulation and desire to excell Further we must note the circūstance of the tyme the foreshewinge of death had made them sorrowful and heauy yet notwithstandinge they being as it were ful of toyes and drunke with the poetical Nectar do contend by and by for the principallitie Howe could it be that suche sorrowe and care should so sodeinly vanishe awaye out of their myndes if that men were not by nature too muche geuen to Ambition that forgettinge the present warre and fyghte triumphe before the victory Wherefore if the Apostels so sone forgat the sermon of Christ so lately made vnto them what shal happen vnto vs if we leauinge the meditation of the crosse geue and addict our selues to sluggishenesse to negligence and to vaine speculations VVho is the greattest in the kingdome of heauen E. The Greeke texte hath the comparatiue for the superlatiue degree as thus Who is great in the kingdome of heauē C. This disputation as concerninge the supremacy arose not hereupon the Christ for him self and Peter payde the tribute as many thincke because the same began before they came to Capernaum but because he spake vnto them of his deathe and resurrection with many wordes as they were in the waye and also comforted them they being ignorant what his resurrection was excepte it shoulde be a certaine possession and renewing of the kingdome therfore they began this disputation M. For the Apostels did not contend or dispute of the heauenly kingdome to come but of suche a kyngdome whiche they thoughte shoulde be in this shorte life according to the maner of the kingdomes of this world as concerning the whiche kyngedome they questioned with hym after his resurrection saying Lorde wilt thou at this tyme restore againe the kyngedome of Israell C. Therefore they omittyng the occasion of sorrowe and heauines drawe vnto theym selues that whiche was spoken of his resurrection wherupon amonge the secure and carelesse this contentiō arose And because they flee frō the former part of doctrine which is sower and bytter to the fleshe God suffereeh them to be seduced and to erre in his resurrection that they might dreame of that whiche should not come to passe namely that Chryste by the bare preaching of his worde sholde possesse an earthely kingedome and that they in the same shoulde be part takers of greate pleasure M. They myghte also haue ben moued to the same disputation when they heard that it was saide before vnto Peter To thée wyll I geue the keies of the kingdome of heauē A. Although this was not spoken properly to Peter alone but to al the mynisters of the word in his person as we haue shewed before M. In like maner they had seene Iames Iohn and Peter onely to be taken they beinge left behinde to the raysinge vp of the rulers daughter And also they onely went with Christ vp into the mountain C. But in this question there were twoo faltes For fyrste the Apostelles all care of the warre beinge as it were set a parte preposterously as if they had ben dismist souldiers and worne in battaile require rest to be geuen them and their pention also before their tyme Secondly in this they did offende namely where as they should haue ben of one minde and agreed together as bretherne in helping one an other they nowe beinge full of ambition seeke howe they maye peruerte one an other Wherefore to the ende our race may be acceptable vnto the lorde let vs learne paciently to beare the burthen of the crosse layed vpon vs vntill the ful tyme of the receyuing of the triumphāt crowne come then as S. Paule exhorteth vs let vs in honour go before one an other To the fyrst vice the vaine curiositie of these men at this daye is a kynne whiche leauinge the lawful race of theyr calling leape out of time aboue the heauens The Lorde in his Gospell callinge vs to his kingdome sheweth vs the waye by the whiche we maye come thyther Rashe and inconstant men nothing consideringe of Faythe of Pacience of the inuocation of God and of other exercises fall in hand to dispute as concerning that whiche is done in heauen But this is euen as if one beinge about to take a iorney inquyring where his lodging sholde be mouethe not one foote For when as the lorde cōmaundeth vs to walke in the earthe whosoeuer he
amplifye the matter Luke addeth this word also as if hee had sayde After they perceyued how many wayes hée did helpe those that were of discretion and cype yeres had conceiued hope that hée would do the like to yonge children they brought them vnto him knowing that they should not go away cleane voyde of all the giftes of the holy ghost if hee layed his handes vppon them That hee should toutche them C. The laying on of handes was a familiar signe amonge the Iewes so often as there was any solemne kinde of prayer or blessinge as when they offered sacrifice Wée haue also an exsample in Isaac more agreable to this place when hée layed his hands vppon his sonne Iacob as thoughe hée did offer and consecrate him vnto God that he might be the promised heyre That this was a common custome amonge the Iewes it is euident by another example of Iacob which blessed the two children of his sonne Iosephe namely Ephraim and Manasses But they were not wont to lay hands on any mā which were not endewed with some notable power or vertue or set in some hye office euen as the Apostell taketh an argument of the blessinge of Melchisedec which blessed Abraham neither doth hée faine the argument For it is oftētimes red that there were Priestes chosen which might blesse the people euē as though God were present to blesse himselfe The maner of blessing was prescribed vnto Moyses by the mouth of the Lord when hee sayd Yee shall blesse the childrē of Israell and say vnto them The Lord blesse thee and kepe thee The Lord make his face to shine vppon thee and be mercifull vnto thee The Lord lift vp his countenaunce vppon thee and geue thee peace The like also wee haue in the 118. Psalme Seinge therefore the layinge on of handes was an aunciente and solemne order of blessing among the Iewes it is no meruaile if the Parents desier Christ to vse this Seremonye in blessinge their children And the Disciples rebuked B. That is to say they rebuked the Parentes that brought the childrē as testifyeth the Euāgelist Marke The Apostels were angry taking disdaine that Christ should haue to do with infants yea they count it a reproche to his person to admit children Neither did theyr error wante a cooller or cloake For what had this excellente Prophete and Sonne of God to doe with infants But hereby we gather that they are peruerse Iudges which estéeme and iudge of Christe after carnall reason for they do as it were robbe him of his owne vertues proper vnto him and vnder the shew of honor they yelde vnto him those thinges which belonge not vnto him Hereuppon came a wonderfull heape of superstitions which broughte in vnto the worlde a fayned Christe Wherefore let vs learne to esteme and Iudge no otherwise of him than he himselfe hath faught and to putte no other person vppon him than his heauenlye Father hath done allready Wée sée what foolishnes hath chaūced into the Papacy which thincke that they do bringe great honor vnto Christe in worshippinge and fallinge downe to a péece of starche or fayned breade a moste filthye abhomination in the sight of god Againe because they thought it a greate dishonour vnto him to haue the office of an aduocate they haue made vnto themselues an innumerable sorte of aduocates but trulye by this meanes the honor of a mediator is quight taken from him M. If these infants which were brought vnto Christ had bene sicke peraduenture they would not haue forbidden and stayed those that broughte them but because there was no occasion offered vnto Christe to shewe foorth his power in these infantes as they thoughte because they wanted reason to gather any thinge eyther by his Doctrine or by his power they sawe no reason why these little children should be brought vnto Christ And this was the cause why the Disciples rebuked the Parentes of the childrē A. Such a preposterous zeale was there in the Dysciples 14. But Iesus saide vnto them suffer the childrē and forbid them not to come vnto mee for of suche is the kingedome of Heauen But Iesus saide vnto them M. The Euangelist Marke sayth when Iesus sawe it hée was displeased and sayd vnto them And Luke sayth when hée had called the children c. By these our sauiour Christ doth testify that hée would haue children admitted and taking them at the lengthe in his armes hee doth not onely embrace them but also layeth his handes vppon them and blesseth them Whereby also we may gather that euen vnto this age of infancye his grace was extended and no marueile for seinge all the posterity and ofspringe of Adam was included vnder the condemnatiō of death it must néedes come to passe that all from the highest to the lowest shoulde perishe sauinge those whom the Redeemer should deliuer M. Therefore that embracinge which Marke maketh mencion of doth declare that littelones do not onely pertaine vnto Christ but also that they are déere vnto him For what is it to come vnto Christe but onelye to come vnto life by Christ C. Therefore it were to cruell a déede to put awaye this age of infancy frō the grace of the redemption So that wee do not in vaine holde vp this buckeler against the Anabaptistes for they denye Baptisme to infants because they be not capeable of that misterye which is there sealed But wée reason and proue against them thus that seinge Baptisme is a figure and pledge of the frée remission of sinnes of the deuine adoption it oughte not to be denyed vnto infantes whō God doth adopte and washe with the bloude of his sonne Christ And whereas they do obiecte and say that repentance and newnes of lyfe are bothe together there figured wée answeare that they are renewed accordinge to the measure of the spirit of God vntill the power which is hid in thē do increase by degreese and openly shyne in due time But whereas they do contende that wée are no otherwise reconcyled vnto God and made heyres of the adoption than by fayth wée graunte that this is spoken of those that are come to the yeares of discretion but as touchinge infantes this place doth proue it to be false The layinge on of handes truly was no tryfling or vaine signe neither did Christ power oute his prayers in vaine into the ayre for hée could not offer them sollemlye vnto God but hée must néedes make them cleane and purifyed And to what ende did hée pray for them but to this end that they mighte be receiued amonge the sonnes of God whereuppon it followeth that they were regenerated by the spirite of God into the hope of saluation The verye embracinge it selfe is a sufficiente witnes and testimony that they were receiued of Christ into his flocke Wherefore if they were partakers of those spirituall benefites which Baptisme do figure it is an absurdity to say that they
weÌ„â—… away mourninge And this sorrowe doth proue that he loued his riches more thaÌ„ God or his neighbour to the knowledge wherof our sauiour Christ ment to bring him by these words Go sell all that thou hast If the yong maÌ„ had loued his neighbour peraduenture he should not haue had so great aboundance of riches if he had receiued theÌ„ by his parents hauing the loue he would not haue kept them but would haue bestowed vpon the nedy neigbours For he had great possessions M. The Euangelist sayth not hee loued his riches but with a great Emphasis force he saith For hee had great possessions by the which woords he declared after this sort the nature of this disease that we might vnderstand that the more wee possesse the greater is our disease For this is a most true sayinge Loke hovv much the masse and suÌ„me of riches doth encrease So much doth the loue of theÌ„ our hart and minde possesse The Euangelist Luke hath For he was very rich to coÌ„clude this exaÌ„ple teacheth vs to persist abide coÌ„stantly in the schole of Christ and so renounce the flesh This yong maÌ„ departed from Christ which at the first brought with him both a desier to learne also great modestye because it was bitter vnto him to forsake his familiar vice The like also will happeÌ„ vnto vs except the swetnes of the grace of Christ do make all the intissing desâ—…ers of the flesh vnsauery vnto vs Whither this temptacion indured but a time whether hee repeÌ„ted afterward or no it is vncertaine but it is likely that hee was withdrawen could not profite through couetousnes 23. Then saide Iesus vnto his Disciples Verely I say vnto you it shall be hard for the riche to enter into the kingebome of Heauen Then said Iesus Bu. Iesus taking occasion of the yonge man doth shew farther how hardly rich men shall enter into the kingdome of heauen that is to saye there is nothinge that doth so greatly plucke vs backe from the kingdome of Heauen as riches M. Marke and Luke haue Iesus lookinge rounde aboute him and seynge that he was sory said vnto his disciples wyth what difficultye shall they that haue money enter into the kingdome of god C. By the which woords hee doth teach not only how incurable deadlye a plague couetousnes is but also how gret a let riches bring vnto vs Bu. And least Christ mighte séeme to speake this incideÌ„tly or beside the purpose he addeth before an earnest asseueration sayinge Verely I say M. And in Marke these words are pronounced with an admiratioÌ„ How hardly shall they that are riche c. He is said also to loke about him then to speake these words to the end he might make his Disciples more attentiue as if they should heare some notable matter To enter into the kingdome Here hee calleth euerlasting life the kingdome of heauen or the kingdome of God for he had said before If thou wilt enter into life kepe the coÌ„maundemeÌ„ts Marke after these wordes addeth And the disciples were afraide because of these sayings But Iesus answereth againe sayth vnto them ChildreÌ„ how hard is it for them that trust in money to enter into the kingdom of God C. By the which words hee doth seeme to mittigate the sharpenes of his former sayinge when he restrayneth it to those only which set their trust in riches But in deede he doth rather confirme his former sentence than correcte the same as though he should affirme that it should not seeme woÌ„derful vnto them that he maketh the enterance into the kingdome of Heauen so hard vnto riche men because it is an euil belonging almost to euerye man to trust in his riches But this doctrine is profitable to all meÌ„ to richmeÌ„ because they beinge admonished of the danger that hangeth ouer them may take heede to poore men that they being contented with their estate couet not that thing gredely which in time to come shall bringe them more harme than gaine It is most certaine trulye the riches of themselues are not euill neither of their owne nature bring impediments vnto vs wherby we might be let from the seruice of God but the impedimentes coÌ„meth of our owne corrupte nature otherwise wee mighte blame the auctor For as the sufferance of the father doth often times bring corruption to the childe euen so it caÌ„not almost be auoyded but that the more oboundance is geuen to some â–ª the more they ingurge theÌ„selues take a surfet as it wer of the same such is the wickednes of maÌ„s nature So that they to whom riches do encrease are helde as it were bounde with chaynes of Sathan least they should aspire into heaueÌ„ M. Whervpon it is no marueile if our sauiour Christ in Luke calleth them the riches of iniquity of the effect otherwise Zachaeus was very rich Neither doth the Apostle Paule say None are called being riche but hee sayth not many being rich are called And Ioseph of Aramatia which is said to bury Christ and to be his disciple was reported to be rich Abraham Lot Isaac Iacob Dauid Iob were very rich who if they had liued in the time of Christ had not ben excluded at all froÌ„ the fellowship of the Gospell seing that they were partakers of the kingdome of God in the old testamente Therfore the harts of those rich men are blamed which set their whole trust affiance in riches Whervpon the Apostel sayth not they that are rich but they which seke to be riche fall into diuers temptacions c. Againe he sayth the loue of money is the roote of all euill hee saith not the money simplely is the cause And farther hée saith to Tymothe in the same Chap. Charge them that are rich in this world that they be not hye minded nor trust in vncertain riches but in the liuing God c. 24. And againe I say vnto you it is easier for a Camell to go throughe the eye of a nedell then for the riche man to enter into the kingdome of God. Againe I say vnto you B. Here our sauiour Christ correcteth that which he spake before repeting it more sharpely amplifying the difficulty of the matter which before more softly and fauourably hée expressed C. For he meaneth that rich meÌ„ do so swell with pride trust in themselues that they will in no wise abide to be broughte to those straytes in the which God doth hold those that are his For a Camell to go E. The Latine text is Facillius est Camelum per foramen acus transire This woord Camelum a Camell in the English translation is expounded of some to signify in this place the Cabel of a Ship trulye that doth better agree to the eye of a nedell and yet Pollux writing of the instruments pertayning to a Ship maketh no mencion of this worde Camelus and Suidas onlye is founde to vnderstand
time to come he doth not without good cause demaund whether they leauing al that they had gaue themselues in vaine vnto Christ For it were not indifferent that they shoulde be spoyled as it were by the Lorde and not restored to better But what were all those thinges that Peter saith here he hath forsaken For they beinge meane men of poore estate had scant a house to put in their heades this great all and sūme therfore that Peter boasteth of mighte seeme ridiculous and great folly in Peter to boast of the same And truly experience doth teach howe liberally men perswade thēselues to haue done their duty towards God euen as at this day we see that some which were almost beggers in the time of the Papacy do proudly bragge that they for the Gospels sake haue suffered great losse And other some which before the Gospel was knowen were reedye to suffer whatsoeuer shoulde be layed vppon them after they were deliuered from tyranny had lefte a little god wot behinde thē being come to the place where the Gospell was more freely preached by by proudlye and vnthanckefully they boaste that they haue forsaken all whereas God doth more esteme the affection thā all the kingdomes of the world C. Notwithstanding the Disciples maye be excused because although they had not aboūdance yet notwithstanding they liued at home with their handy labor no lesse merelye than they that had great plenty of riches And we know that simple men accustomed to a quiet competent life are more hardlye withdrawne from theyr wiues and children than they which are riche Truly except some reward were in store for the Disciples they had foolishly chaūged the state of their life But as in this parte they are excusable so in this notwithstandinge they offende that hauinge not made an ende of the warre taken in hāde desier to tryumphe If at any time the like tediousnes by reason of delaye do trouble wearye and make vs impaciente let vs learne first to consider of the solace ioye which the Lorde hath in store to mittigate the sharpenes of the Crosse in this life and to lifte vs vp to the hope of the euerlastinge life to come For in these two partes the aunswere of Christ is cōtayned VVhat shall vvee haue E. Those woordes which Iesus spake to the yonge man sayinge sell all that thou haste and thou shalte haue treasure in heauen and come and follow mée did not a little kindle the hope of Peter who although hee were not riche yet notwithstanding hée forsoke that which hée had as it was said before with a willing minde as his ship and his nettes and followed the Lorde Lord sayth hée beholde wée haue done that which thou requiredst of the yonge man What reward therefore shall wée haue 28. Iesus saide vnto them verelye I saye vnto you that yee which haue followed mee in the regeneration when the sonne of man shall sit in the seate of his maiestye shall sit also vppon twelue seates iudginge the twelue tribes of Israell Iesus said vnto them verely I say vnto you yee vvhich Peter had spoken two thinges when hée saide Wée haue forsaken all and wee haue followed But Christ aunswering sayd not you haue forsaken all For Socrates the Philosopher did so and manye other which despised riches Because therefore it is not sufficient to leaue all Christ sayth ye that haue followed me For this belongeth to the Apostelles and the faithfull In the regeneration shall sit C. Least the Disciples should thincke that they had loste their labor and least they should repent them as of a foolishe enterprise Christ admonisheth them that the glory of his kingdome which then as yet lay hid should be reuealed as if hee should saye There is no cause whye this base estate should discourage you for I which am of no reputacion in the world will at the length ascende and sit vpon the seate of my Maiesty abyde therefore and content your selues a while for the time will come when yée shall sée my glorye And what doth hee promise them then sure hée promiseth that they shal be partakers of the same glory with him For in that hée attributeth vnto them thrones or seates out of the which they shall Iudge the twelue tribes of Israell hée compareth them vnto Legates or to the chiefe counsellers and Presidentes which in the presence of the Kinge haue the chiefe places Wée know that the Apostels were chosē twelue in number that thereby it might be declared that God by the reuealing of his sonne Christ would gather together the dispersed remnaunts of his people This was an excellente dignitye and honor but as yet hid therefore Christ suspendeth their desyers euen vntill the last time when the glorye of his kingdome should be reuealed that then at the last they might perceiue the fruite of their election And although the kingdome of Christ in the preaching of the Gospell in some point doth shine yet notwithstanding there is no doubt but that he speaketh here of the last day In the regeneration M. There are two kindes of regeneration The first is of the mindes of men in this present life which is finished and brought to passe by the preachinge of the Gospell fayth in Christ by the operatiō of the holy ghost for that is a Christian life when wée consecrate our selues to God and Christ The secōde is of the bodies of men beinge the state condition of the life to come which S. Paule calleth the redemption of our bodies when our bodies shal be raysed vppe from death shal be regenerate that is to say newe borne into the heauenly glory not into earthlye corruption For then the creature it selfe shal be deliuered from the bondage of corruption into the glorye of the sonnes of god If wée well consider the time of the iudgement to come in the which all things shal be renued altered and that into another state and conditiō how can it be more aptly termed then by the name of regeneration The Apostel Peter calleth this regeneration the restoring of all things C. For then shall mortallitye be swallowed vp of life And our vile bodye shall then be transfigured into the heauenly glory of Christ This regeneratiō notwithstāding ought rather to be referred to the first comming of Christ because then the worlde began to be renued and the Churche also arose out of the shadow of death vnto life And this maner of speache is founde often times in the Prophetes and agreeth very well to the circumstance of this place For the renouation and restoringe of the Churche being so oftentimes promised so soone as the Messias appeared it brought a wonderful hope of felicity Christ therfore that hee might staye that error maketh a difference betwene the beginning of his kingdome and the finishing of the same VVhen the sonne of man shall sit in the seat M. Hée putteth into
the Disciples mindes his glorye to come beinge as yet but in a base estate and in such a place where hée sheweth that they must beare the crosse and forsake all for his names sake Yee shall sit also vppon tvvelue seates Bu. Hee speaketh accordinge to the maner of kinges which sit in their heighe throne and haue their councellers sittinge round about them By a humaine similitude yet full of magnificence hée setteth forth as vnder a shadow the deuine and perfecte iudgement of his maiesty This sitting therefore is nothinge els but that which the Apostell speaketh of sayinge When Christe shall appeare which is your life then shall you also sit with him in glory And in another place And then heyres annexed with Christ if so be that we suffer with him that wée may also be glorifyed together with him C. And it is the selfe same thinge that Luke sayth the Lord spake to his Disciples on this maner Yée are they which haue â—…idden with mee in my temptacions and I apoint vnto you a kingdome as my father hath appointed vnto mée that ye may eate and drinke at my table in the kingdome sit on seates iudginge the twelue tribes of Israell For because the Apostels kepte him coÌ„pany all the time of temptacions and did constantlye abyde hee pronounceth that they shal be partakers of his glory Iudginge the tvvelue tribes of Israell C. Hee named the twelue tribes by the same reason which moued him to make twelue Apostels namely because hee was sente to be a minister of the circumsition for the truthe of God to confirme the promises made vnto the fathers as wée said before now to the ende hée might gather the remnaunt of the twelue tribes of Israell into one A. But whereas the Lorde sayth in this place that the Apostels shall be Iudges of Israell it must be referred to the last day of iudgement as wée sheewed before M. For then they shal condemne the harde harted and vnbeleuinge Israelites The which is no otherwise to be vnderstoode then that the faith of the Apostels which were also Israelites vnlearned simple men and yet embraced Christ shall take away all excuse from the Israelits Wée do reade also before that this condempnatioÌ„ shal procede from the Niniuits and from the Quéene of the Southe And in another place our saui Christ sayth Hée that refuseth mée and receiueth not my woordes hath one that Iudgeth him The woord that I haue spoken the same shall iudge him in the last daye Otherwise Christ shall sit a Iudge alone in Iudgemente C. But this is not spokeÌ„ as though the Apostels should haue no more excellency thaÌ„ the Quene of the Southe in the day of Iudgemente For this is a greate matter that Christe speaketh of here for what can be greater and more glorious than to be so accepted and allowed in the day of Iudgement before the world and the Angels of God than that thy faithe O man shall condemne whole nations that haue bene vnbeleuinge And yet notwithstanding wée muste not thincke that the Apostels shall haue no more saue this for the glorye of the kingdome also is promised vnto them As wée may gather out of the place which wée cited out of Luke a litle before 29. And euery one that forsaketh house or bretheren or sisters or father or mother or wife or childreÌ„ or landes for my names sake shall receiue an hundered foulde and shall inherit euerlastinge life And euery one that forsaketh C. After he had listed vp their mindes to the hope of the life to come hée dothe also sustaine them with present solace and ioye and doth coÌ„firme them to beare the Crosse For God doothe neuer forsake those that are his thoughe hée suffer theim for a time to be greuouslye afflicted but sendeth ayde and helpe in the middest of trouble Neither is this here onely spokeÌ„ by the Apostels but hauinge occasion hee speaketh generally to all the godly M. To forsake anye thinge for the name of Christe or for Christ is to set Christ before all thinges and to loue him aboue all thinges and to haue him so déere vnto oure hartes that for his sake wee are ready to forsake all be it neuer so déere vnto vs which allureth leadeth or constrayneth vs to do any thinge which is contrary to his glory Or bretheren or sisters or father C. Hée reherseth our Parentes and the rest of our frendes to the ende hee mighte shewe that there is nothing so precious which the rewarde that hée setteth before vs doth not excede This therefore is the summe and effecte of his woords Whosoeuer loose all things willingly for Christs cause shall notwithstandinge be more happye and blessed in this life than if they had lost nothinge but their chiefe rewarde is layed vp for them in heauen Shall receiue an hundered foulde E. The Greeke text signifyeth thus muche as if thou shouldest saye Euery thinge shal be an hundered times doubled for the Gréeke word is a number of moultitude M. Luke hath shall receiue much more least wée should stande vppon this nomber of a hundered fould As if hee should haue said none shall sustaine losse for my sake but shall rather haue greate gayne both in this life also in the life to come Marke hath hée shall receiue an hundered foulde nowe in this life houses bretheren sisters mothers children and landes C. Which promyse notwithstaÌ„dyng doth not seeme to agrée with experience For wée sée oftentimes that they which are depriued and forced to forsake their Parentes theyr children and the rest of theyr kinsfolkes to leaue their wyues wydowes and to be dispoyled of all their substance for the testimonye of Christ are so far from the recouering of their owne againe with aduantage that all their life time they are constrayned to liue in exile and banishement with great penurye But wee aunswere againe to coÌ„mon experience that if any man rightly consider and esteeme the present grace of God by the which their myseries are holpen hée will confesse that it is not in vaine preferred before all the riches of the world For although the vnbeleuinge do florishe yet notwithstandinge because they know not what shall befall them to morrowe it muste néedes be that they burne alwayes in great perplexitye and feare neither can they without great torment tourne the whele of fortune which to them pertayneth But God doth make the hartes of those that are his ioyfull that they maye thincke that little which they possesse and the trouble that they suffer hauinge the grace and fauore of Christ to be more pleasaunte and sweete vnto them than if they had excedinge aboundance withoute Christe In the which sence the Euangelist Marke addeth these woordes with persecutions As if Christ should haue sayde Although the Godlye all their life time remaine in persecutioÌ„ and though the Crosse do as it were cleaue vnto their backes
willinglye as if he shoulde haue sayde I am a companion in the crosse with you and you with me Also vnder the person of these two men he speaketh vnto all his seruauntes generallye For although many faythfull men do dye naturally and not a violent or blouddy death yet notwithstanding it is common to all men as S. Paule teacheth to be fashioned according to the ymage of Christe So that we are all the daye longe as shéepe appoynted to be slayne But vnder the name of Crosse the Scripture comprehendeth all kinde of sorowe and affliction as bondes prisonment scourgings banishment ignominye and such like These two disciples were not exercised in these thinges which truelye do tame the fleshe and the affections of the fleshe and doo brydle sinne also But to sit on my right hande and on my lefte is A. What hee meaneth by these woords read the one and twenty Verse goinge before Is not myne to geue C. By this aunswere our sauiour Christ derogateth nothing from himselfe but only sheweth that his father hath not enioyned vnto him this office that hée should assigne to anye man his proper seate in the kingedome of heauen Hée is come trulye to bringe all those that are his into euerlasting life but it is sufficient vnto vs and wee ought there with to be contente that the inheritance purchased with his bloud abydeth for vs For how much one shall excell another in glory it is neither our partes to seeke neyther was it the will of God that Christ should reueale the same vnto vs but woulde haue the same deferred euen vntill the last reuelation Now let vs note the purpose of Christ for he disputeth not here of his owne power but he only sheweth wherefore hee was sent of the father and what is agreable to his callinge And therefore hee maketh a difference betwene the maner of teaching committed vnto him and the secrete purpose of god Euen as when hée sayth in another place as concerning the day of Iudgemenr But of that day hower knoweth no man no not the Angels which are in heauen neyther the sonne himselfe saue the father only A very profitable admonition that wée might learne soberlye to be wyse and that wee might not go about to burst out into the secrete misteries of God and speciallye that wée should not be to curious in searching out the state of the life to come for it hath not yet appeared what wée shal be neither shall it appeare vntill suche time as God hath made vs like vnto himselfe But it shall chaunce vnto them that it is M. These two presumed to take the prerogatiue of glory vnto them selues because they were a kin vnto Christ but Christ teacheth that it was not meete the the glorye of the kingdome of Heauen shoulde be geuen for that cause Hée teacheth therefore that the glory of the lyfe to come muste be loked for by the onlye grace of the merciful God which choseth his electe without any respect of workes or merits Wherefore in the daye of Iudgement hee shall say Come ye blessed of my father possesse the kingdome prepared for you from the beginning of the world And the Apostell Paule sayth Euen as hee chose vs in himselfe before the foundation of the world was layed So that we must note that there is not an equalitie appoynted amōge the sōnes of God after that they are receiued into the heauenly glorye but that degree of honor is promised to euery man to the which they are ordeyned by the eternall counsell and purpose of God. 24. And vvhen the ten hearde this they disdayned at the tvvo brethren And vvhen the ten heard this BV. Truely sayth the holy Prophete of God that the heart of man is wicked and inscrutable For we may see euen in the disciples a certayne bottomlesse pit of errors and that when one vice is cut of another is in his place yea and euen those things which we thought cut of to florishe againe For euen nowe the Lorde had stayed the ambition of his two disciples and by and by he is constrayned to driue the same out of the other ten disciples brestes and not only that but the pestilent disease of enuye also M. For whereas the other ten are saide to disdaine the twoo disciples which were brethren it was not because they did hate this ambition A. but because they them selues also being led by ambition did séeke to excell in the kingdome of Christ M. So that this disdain did arise of the ambition which lay secret in their harts C. The Euāgelist Luke doeth séeme to referre this contention of the disciples vnto another time But whosoeuer doth wisely consider that two and twenty Chapter of Luke shall finde that the words which were spoken at diuers times the order being neglected wer knit together Therefore the contention for the superiority wherof Luke maketh mention had his originall hereupon because the sonnes of Zebede did couet to haue the chiefe seates in the kingdom of Christ And yet notwithstanding the indignation and disdaine of the other ten was not to be allowed for séeing the ambition in the two brethren was greuously reprehended insomuch that they went away from Christ with shame what did it hurt the other ten that they had foolishly desired that which they had not gotten But the Lorde went about by this occasion to haue the disease which lurked in them to be reuealed for there was not one of thē which willingly woulde geue place to another but euery man in his heart hoped to excell the rest so it came to passe that one of them enuyed another and contended one with another Wherfore if this vice were in rusticall rude and base men and if it bursted forth in them vpon a light or almoste vppon no occasion howe muche more ought we to take héede when there is sufficient matter to kindle the secrete fyre We doo sée by experience howe ambition doeth burne in the greatnes of power and honour and it casteth out flames farre and wide were it not that the modestie of the spirite did restrayne from heauen the naturall pride which cleaueth vnto man M. We doo sée howe great ambition and pride remayned in the sonnes of Iacob the twelue patriarkes and how greuouslye they toke it to haue their brother Iosephe preferred before them A. Let vs therefore so much as wée may tourne our selues awaye from this pestilent disease ambition 25. But Iesus called them vnto him and saide ye know that the Princes of the nations haue dominion ouer them And they that are great men exercise authority vppon them But Iesus called them vnto him M. Christ cā in no wise abyde the discord and disagréement of those that are his therefore hee calling his Apostles vnto him cutteth of againe the roote and occasion of the euill seekinge to make them all of one minde C. In that hee calleth them vnto him to the ende hée mighte
is no doubt but that Christ here toucheth the foolish imagination by the which he saw his Apostles to be deceiued You do foolishly sayth hee and amisse faine vnto your selues a kingdome the which I abhorre If therefore yee seeke to do mee faithfull seruice yee must meditate and study vppon another manner of matter namely to serue and loue one another VVhosoeuer vvill be great amonge you M. Our sauiour Christe mighte séeme here to graunt vnto his Apostles superiority C. But hee speaketh improperlye commaundinge him to be a minister which would be greate For ambition will not suffer that any man should submit himselfe to his brethren Wée graunt truly that they flatter after a seruile manner which aspyre vnto honor but their intēt is nothing lesse than to serue But the meaninge and purpose of Christ is not obscure for because euery man is geuē to loue himselfe hee pronounceth that the affection must be otherwyse transposed as if hee should haue sayd Let this onely be your greatnes excellency and dignitye to submitte your selues vnto your brethren let this also be your superioritye to be the seruauntes of all men M. For the greatest honor in the Church of Christ is that euery man shoulde mynister and serue Therefore hée which is called in the Churche to be a Pastor and gouernor of the Church must know that hée hath not obtaynde a Lordship but the office of a minister or seruaunt Therefore the Apostle Peter prescribing to ministers the duties of life sayth Raigne not as Lordes ouer the parishes but see that yée be an ensample to the flocke And the Apostle Paule Let a man thus wise estéeme vs as the mynisters of Christe and dispensators of the mysteries of god They therefore which are chosen to a Bishopricke haue gotten the mynistery and office of a seruante not of Lordship not of superiority not of principallity Therefore Peter speaking of Iudas sayth Hée was numbred with vs and had obtayned fellowship in this ministration 27. And whosoeuer will be chiefe among you let him be your seruaunt And vvhoso vvill be chiefe amonge you A. This is all one in effect with the sentence goinge before By these woordes it is euidente and manifest that the bishop of Rome is not of Christ but of the world of the deuill the Prince of this world It is a counterfeyte humilitye which they faine calling thēselues seruaunts of seruaūtes for indéede they testify that they couet to be worshipped as the kinges of all kings but they haue the Lord their iudge 28. Euen as the sonne of man came not to be mynistred vnto but to minister and to geue his life a redemptiō for manye Euen as the sonne of man Bu. The Lord to his commaundement addeth his example to the ende hee might the more mightely perswade Wee must alwayes remēber that the seruaunt is not greater thā his maister neither the disciple aboue his teacher Christ speaketh here as concerninge the time of his abasinge of the which S. Paule writeth thus When he was in the shape of God hee thoughte it not robbery to be equall with god Neuerthelesse hee made himselfe of no reputacion takinge on him the shape of a seruaunte and became like vnto men was found in his apparell as a man Hée humbled himselfe and became obedient to death euen to the death of the Crosse Who will refuse this condition seinge that wée haue the example of our Lorde and maister Hée behaued himselfe no otherwise then it became a seruaunte yea a seruaunte of men for hee was made the mynister of circumcision for the truth of God to confirme the promises Neyther did he only declare himselfe to be a minister and seruaunt in death but in the whole race of his life also And to geue his life also a redemption for manye C. To the ende hée might more plainlye proue how farre hée was frō a hye estate he putteth them in remembraunce of his death as if hee shoulde saye Because I haue chosen you to be nexte vnto mée in honour a wicked ambition doth inflame your hartes to rule but I to whose example yee oughte to frame your lyues came not to extoll my selfe or to vsurpe vnto mée any kingly maiestye but I rather tooke vppon mée the ignomynye of the Crosse with the base and contēned forme of the fleshe also Bu. I am truly the onely sonne of the liuing God by whom all thinges were made your Lord and maister the Prince of lyfe and the conquerour of deathe and the power of Sathans kingdome yet notwithstādinge I arrogate and take vnto mee no dignity For I came for the commodity of all men and that I mighte geue my lyfe for sinners Let therefore all your counsayles and studies tend to this ende ▪ that you seeke the healthe and profite of all men and that you abase your selues to the lowest degrée C. If anye man do obiecte that Christ was therfore exalted that before him euery knée should bowe Wée may easly aunswere that the thinge which hée now speaketh is referred to the time of his abaseing as wee shewed a little before And therefore the Euangelist Luke addeth that hee was so conuersaunt among them as though he had bene a minister Not that hée was inferiour vnto them either in forme in name or in deede for hée woulde be alwayes acknowledged of them their Lord and master but because he descended frō the throne of the heauenly glory to so base an estate to take their infirmities vppon him not only theires but the infirmities of all men Moreouer wée must remember that there is here a comparison made of the more and of the lesse as wée maye read in Iohn where hée sayth thus If I your Lord and master washe your féete ye ought also to wash one anothers féete A redemption for many E. The Gréeke word signifyeth properly a price or raunsome by the which captiues are deliuered C. But the mencion of deathe as wee saide before was made to the ende the Disciples mighte be broughte from the false imagination of an earthye kingdome Notwithstandinge the force and fruit of the same is very aptly expressed when that hee affirmeth that his life is a price of our redemption Whervppon it followeth that wee are fréelye reconsiled into the fauoure of God onlye by the raunsome of Christes death E. The Apostle Paule declareth what that redēption is namely the remission of sinnes In whom sayth hee wée haue redemption by his bloud euen the remission of our sinnes And in another place By whom wee haue a redemption by hys bloud euen the remission of our sinnes And the Apostell Peter sayth for somuch as ye know how that ye were not redemed with corruptible thinges as siluer and golde from your vaine conuersatiō which ye receiued by the tradition of the fathers but with the precious bloude of Christ as of a lambe vndefiled C.
their miserye as appeareth in the thirty verse going before and now the Euangelist sheweth that Christ was not only led by his free grace goodnes to heale them but also by the compassion that he had of their misery As concerning this coÌ„passion reade the ninth chapter going before And touched their eyes A. Marke saith that Christe added farther sayinge Get thee hence thy faith hath made thee safe And Luke hath receiue thy syghte thy faith hath saued thée C. Where by the name of fayth not only the sure trust of the recoueringe of their sighte is vnderstood but also a farther persuasion namely that Iesus was the Messias promised of god For the blynde man did not rashely or without good coÌ„sideration adde vnto Christe the name of the sonne of Dauid Christ ascribeth the receiuing of the syghte to the faythe of the blynde men because although the power glory of Christ doth pearce eueÌ„ to the vnbeleuing somtimes yet notwithstandinge no man doth truely and profitably enioy his benefits but he which by Faythe apprehendeth the same yea to the vnbeleuing the vse of Gods gyftes is so farre froÌ„ doing them good that it is very hurteful vnto them Wherfore the health of the Christ speaketh here is not restrained to the externall health but it comprehendeth a whole and safe mynde also as if Christ should haue saide that the blind man obtained by fayth his desyere at the merciful handes of God. Wherefore if God bestoed his grace vppon the blynde man for his fayth it followeth that Iustification commeth by fayth And by and by they receyued theire sighte Bu. In that that they receiue their sight so soone the power and great verte we of Christe is declared And they follovved him C. This is a signe of greate thankefulnes that the blinde men woulde wayte vppon Christe And although it be vncertayne whether they continued with him anye long time or no yet notwithstandyng it was a great argument of their thankefulnes that they followed Christ to sett forth his grace and power thoughe but for a time The Euangelist Luke hath And they followed hym glorifying God For to this ende we are illuminated of Christ that wee should followe him the true lighte and the author of the same A. And certainly so many as haue truly â—…elâ—…e the redemption of Christe they can not chose but followe their Sauior and glorify God in all thinges which by his only grace hath brought them therevnto C. Luke also addeth that the people gaue the glory vnto God which maketh not a littel to proue the certainty of the miracle The xxi Chapter AND when they drewe nie to HierusaleÌ„ and were com to Bethphage vnto mount Oliuete then sent Iesus twoo of his Disciples And vvhen they drevv nye to Hierusalem Bu. Hytherto oure Euangeliste Matthewe hath described What the Lorde dyd in Galilee and in his Iorneye coÌ„myng from Galile to Hierusalem and now he declareth what he did in that holye and kingly City it self And the nerer that he approched to his death crosse the more liuelye he declareth his power vertue and strengthe For nowe he entring into that holy Citty with a newe and ease kynde of pompe declareth him selfe to be the promised king and deliuerer which the Israelits had long looked for C. Oure sauiour Christe therfore dothe not sende his Disciples for an Asse because he was werye of his Iorney but to an other ende and purpose For seynge the tyme of his deathe was at hande he mente to shewe after a solemne maner what the nature of hys Kyngdome was The whiche thynge treuly he begane to doe euen from the tyme of his Baptisme but this shewe remaineth for hym to sette for the euen in the ende of his callynge and if a man mighte so speake it was the laste pageante he hadde to playe For why did he hetherto abstayne from the name of a Kynge and nowe geueth libertye to haue hymselfe proclaymed a Kynge but onely because he was not farre from the ende of his race Therefore when his Assention into heauen was at hande he woulde haue his Kyngdome openly proclaymed in earthe This hadde bene a foolishe kynde of pompe and verye ridiculouse hadde it not bene that Zachary hadde before Prophesyed of the same To the ende Christe mighte take vnto hym selfe the honor of a Kynge he entereth into Hierusalem rydynge vppon an Asse a worthye pompe in deede to declare a Kynge Moreouer the beaste which he rode vppon was not so rude and base as the forniture that belongeth vnto it was For the Disciples for wante of a saddell were fayne to laye they re clothes vppon the Asses backe which was a token of greate pouertye and nedines We graunt that he wanted no waytinge men for a greate multitude followed hym But what surely suche as came oute of poore villages in the waye as he wente Ioyfull shoutes and cryes are made but of whome surelye of poore men and the contemned sorte of the people Therfore he might seme to do all that he could to make hymselfe a Iestinge stocke to all men But because there were twoo thinges adioyned vnto hym to bee done namely to shew som document or example of his kyngdome and to teache that it was not like vnto terrene or earthlye Empyres he vsed this base estat in ryding to Hierusalem Howbeit this also mighte peraduenture seeme vnsauory and without reason were it not that God had longe before witnessed the same by his Prophete namely that his Kynge which shoulde come to restore saluation to his people shoulde ryde after the maner that oure Euangelist maketh mencion here Therefore leaste the contemptible and base estate of Christe doe hinder vs from the beholding in this spectacle the spirituall Kingdome of Christe let vs laye before oure eyes the worde of the Lorde by the mouth of his Prophete by the which God vnder that deformitye of a beggar doth more beautify his son than if he should shyne in all the maiesticall robes of a king Without this sauce this history will neuer be sauory or pleasuant vnto vs Wherefore the woordes of our Euangelist Mathewe are of great force when he saith that in this the saying of the Prophete is fulfilled because he seing that men which are to much addicted vnto pompe and glorious shewes could not by the naturall sence and vnderstanding of the fleshe gather any profit by the history bringeth them from the bare beholding of the thing to the consideratioÌ„ of the Prophesy as we shal heare anon And vvere come to Beth. M. This Bethphage was a litle village at the bottome or foote of the mounte of Oliues which was nere to the Citty of Hierusalem being distant from the same not aboue two myles as we may reade in the first chapter of the Actes He sent tvvo of his Disciples A. What the names of these twoo Disciples were none of the Euangelistes make mencioÌ„ 2. Saying vnto them Go into the
them both For wée haue declared already that Christ sate vppon the coulte onely And the Euangelist Marke hath these woordes And they brought the coulte to Iesus and layde their garmentes vppon him and he sate theron B. Our sauiour Christ thought good to make this shew of his kingdome vnto the people before he should suffer that thereby hée might confirme the good in the faythe towardes him and mighte make the wicked voyde of excuse It was a great pompe therefore very kinglye if wée haue respect to the desier of the people and to their reioysinge and to the vertue and power also by the which hée cast the byers and sellers out of the temple and made himselfe to be feared of his cruell ennemies C. Furthermore the Iewes themselues are constrayned to expound the Prophesy of Zacharye which was then fulfilled of the Messias notwithstanding they deride vs iudginge vs to be deluded vnder the shadowe of the Asse because wee attribute the honor of the Messias to the sonne of Mary But our fayth is not only grounded vppon this place of the Prophete but vpon far greater testimonies Moreouer wheÌ„ we say affirme that Iesus is Christe wée take not the grâ—…unde ther of vpon this that he entered into Hierusalem rydinge vppon an Asse But herevppon wée ground the same because hee made the blind to sée the deafe to here the lame to walke and the dead to rise out of their graues because he raysed himself to life being put to death the third daye Yet notwithstanding this confirmation of the base enterance of Christ into HierusaleÌ„ must not be despised because the almighty did foreshew by the mouth of the Prophete Zachary the same thinge that men might knowe that the kingdome of his sonne was disagréeing with the pompe glory power of this world and that it was also rather spirituall 8. And many of the people spred their garmentes in the waye Other cutte downe braunches from the trees and strawed them in the waye And many of the people C. Here the EuaÌ„gelistes do declare that Christ was knowen of the people to be a king M. Surely the counsel and purpose of God in this was wonderfull that hee vseth the rude simple and abiecte sort of people and not the great Cittizenes of Hierusalem the Scribes Phariseis and hye Priestes to receiue his sonne and to set forth the beginning of his kingdome and so styrreth vp their minds and maketh them so ioyfull that setting all feare asyde of the hyer powers and of excommunication they proclaime him with open crye to be their kinge and the Lordes annointed and so condemned their elders And that these men were not Cittizenes of Hierusalem but suche as came from farre by reason of the feast daye wée maye gather by the woordes of Iohn who sayth On the next daye much people that were come to the feast when they heard that Iesus should come to Hierusalem toke braunches of Palme trees and wente forthe to méete him and cryed It might séeme truly a Maygame or iesting matter for the rude multitude cuttinge downe bowes and spreading their garments in the way to geue vnto Christ the vaine title of a king notwithstanding as they did this in good earnest and did faithfullye declare their mindes euen so Christe thoughte them méete and worthye proclaymers of his kingdome Neither is there any cause why we should maruaile at any such beginning when as he sitting at this daye at the right hand of his father doth sende obscure and base men from his heauenly throne of whom his maiesty is cellebrated in a most contemptible maner Other cut dovvne braunches C. Manye coniecture that the cutting of the braunches of the Palme trees came of an auncient and solemne custome of the day as concerninge the which matter we may read much in the thrée and twenty Chapter of Leuiticus but it is a greate deale more probable that this honor was geuen vnto Christe at a sodaine by the motion of the spirit first in the Disciples who had premeditated of no suche thinge than in the multitude which was set one by the Disciples as may be gathered by the wordes of Luke where hee sayth And when hée was nowe come nye to the goinge downe of mount Oliuet the whole multitude of the Disciples began to reioyce and to praise God with a loude voyce for all the myracles that they had séene sayinge Blessed be the kinge that commeth in the name of the Lord. 9. Moreouer the people that wente before and they that came after cryed saying Hosanna to the sonne of Dauid Blessed is hee that commeth in the name of the Lorde Hosanna in the hyest Moreouer the people B. This acclamation and crye is taken out of the hundreth and eightene Psalme wher other thinges properly aunswering and agreeing to the presente pompe of the Lorde it is thus red The same stone which the builders refused is become the head stone in the corner This was the Lords doing it is marueilous in our eyes This is the day which the Lord hath made wee will reioyce and be glad in it Helpe nowe O Lord O Lord sende vs now prosperity Blessed be hee that commeth in the name of the Lord c. This verce Helpe now O Lord O Lorde sende vs nowe prosperitye was applyed of them vnto Christ whereby it is euidente that the Psalmes were then vsed C. Also the Euangelist Mathew doth not withoute good cause resite the Hebrewe wordes that we might know that these acclamations and ioyful cryes were not rashely geuen vnto Christe and that the petitions and woordes of the Disciples were not spokeÌ„ without consideration but that they reuerentlye followed the order of prayer which the holye ghost had committed to the whole Churche by the mouthe of the Prophete For although hee do there speake as concerninge the kingedome yet notwithstandinge there is no doubte but that hee himselfe hath speciallye respecte and would that others also shoulde haue regarde to the eternall and euerlastinge succession which the Lorde had promised vnto him For hée framed gaue vnto the Church a perpetuall law of praying which notwithstanding that the riches of the kingdom were decayed was in vse And so the custome preuayled and grew that oftentimes they made their prayers as concerning the promised redemption in these woordes Also it was the purpose of Mathewe as wee touched euen now to recite the verse in Hebrewe to the ende hée might teache the Christ was knowen to the people to be the Messias and redemer E. This shoute therefore of the people was a wisshinge of prosperity and a prosperous crye eueÌ„ as wée in these dayes when anye Maiestrate is newlye chosen into his office shoute and wishe him good successe After the same maner this people was affectioned towards Christ they thought now that his corporall kingdome should begin and prosper therefore they prayed and wished that all things might happen vnto him luckelye For
this woorde Hosiah-na is as muche to saye as helpe now or saue and prosper althinges that this man taketh in hande B. And when they added to the sonne of Dauid it was as muche as if they shoulde haue sayed Helpe Lorde wee beseeche thée and prosper all things that belonge to this sonne of Dauid that his kingdome maye prosper luckely and take good successe prosper him thou wée say which dwellest in the hyest This crye of the people semeth to agrée with that whereof mencion is made in the tenthe Chapter of the firste booke of Kinges where the people sayde God saue kinge Saule and in the first Chapter of the thirde booke of kinges where the people cryed God saue kinge Solomon A. Therefore the Disciples and the multitude beinge moued by the instincte of the spirite prayed for the felicitye of the king for the prosperous successe also of his kingdome C. And truly as the spirit of God did then appoint that people to pray dailye for the kingdome of Christe euen so also hee doth nowe prescribe the same rule vnto vs And seing that God wil raigne by no other meanes than by the power of his sonne wée ought daylye to wishe and praye for his kingdome according as wee are taught Thy kingdome come vnder the which sentence the same is noted which more plainely in the Psalme is expressed Blessed is hee that commeth in the name of the Lorde C. The Hebrewe woorde Berach in the Psalme out of the which these were taken signifyeth to prayse and to encrease one with goodes whervppon commeth the Hebrewe participle Baruch that is praysed blessed or increasee with goodes By this voyce therefore they wish vnto Christ the encrease of all goodnes and the prosperous successe of all thinges For repetitioÌ„ seemeth to be a familiar thinge to the Hebrewes and oftentimes vsed of them For that which before they wished in these woordes Hosanna to the sonne of Dauid or God prosper the sonne of Dauid they nowe wishe againe in sayinge Blessed is hee that commeth in the name of the Lord as if they should haue sayde Hitherto wee haue beene oppressed with diuers tyrannies but nowe oure kinge comminge all thinges shal prosper well and hee shal be happye which commeth vnto vs in the name of the Lord or beinge sente or annointed of God saue prosper and blesse thou him therfore which dwellest in the hyest The Euangelist sayth expresly in the name of the Lorde because the Messias should come as one sent and not as one that thrusteth in himselfe but should be sent of the father For hee is said to come in the name of the Lorde which intrudeth not himselfe but taketh the kingdome at the will and commaundement of god The which thinge maye more certainly be gathered by the woordes of Marke when hee sayth Blessed be the kingdome that commeth in the name of him that is the Lorde of oure father Dauid For they spake after this maner in respecte of the promises because the Lord had promised that he woulde at the lengthe be the deliuerer of that people and had appointed a meane namely the renuinge and restoringe of the kingdome of Dauid B. The like and the very selfe same meaninge almost had those prayers of the seruauntes of Solomon when they sayd As God hath bene with my Lorde the kinge euen so be hee with Solomon also and make his seate greatter than the seate of my lord kyng Dauids hath bene C. We do see therefore that the honour of a mediatour of whom all good thinges and the benefite of saluation was hoped for is attributed vnto Christ But seing they were rude and ignorante people which called the kingdome of Christ the kingdome of Dauid we may hereby learne that this doctrine was comon and well knowne to the vulgar sorte which doctrine semeth to some at this daye very harde because they are not exercised in the Scriptures Hosanna in the hiest B. This repetition dothe declare a greate feruencye to be in the people which hartely and vnfainedly receyued Christe to be their kinge as if they shoulde haue saide Thou O God whiche dwellest in the heauens saue the kynge whiche thou hast sente vnto vs C. and delyuer vs by Christ whiche in thy name is come vnto vs C. The Euangelist Luke addeth somewhat more saying peace in heauen and glory in the hiest In the whiche there were no obscuritie if it were agreable to the songe of the Angell in the seconde of Luke For there the Angelles assigne glorye to God in Heauen and peace to men in earthe but here bothe peace and glory are referred to god In sence notwithstandinge there is no disagreement for althoughe the Angelles do more distinctely shewe the cause why it was necessarye that the glory and prayse shoulde be yelded vnto God namely because by his mercy men inioy peace in this worlde yet notwithstandinge it meaneth the same thinge that the multitude in this place proclaymeth namely that there is peace in heauen because we knowe that myserable consciences in this worlde are no other waies pacified then by the reconciliation of God to them from heauen 10 And when he was come to Hierusalem all the cittie was moued saying VVho is this And vvhen he vvas come Bu. It was necessary that the glory of the kynge Chryste shoulde not be obscure or hidden but euidente and manifest and therefore by the ordinance of God al the cittezens of Hierusalem are moued at this vnwonted â—…ight that we might know that the comminge of Christe in this order and apperance was not vnfruitefull and voyde of profyte C. The matter was not done in huggermugger or by stealth in secret without the knowledge of the hye priestes and Scribes but openly all the people beholdinge the same Wherefore in that contemptible state of the fleshe the maiestie of the spirite was euidente for howe coulde al men haue suffered without their greate peryll that Christ shold be brought into the Cittie with kinglike pompe excepte they had bene amased at the sighte A. This sighte therefore mighte haue seemed a laughinge game had not the power of God ben presente C. This therefore is the somme that the enteraunce of Christe into the cittie was neyther secrete nor his ennemies quiet because they contempned hym but rather that they were staied by secret feare because God had stricken theym so that they durste not attempte any thynge In the meane time the carelesse securytie of the cittie is reprehended and the zeale and religion of straungers is commended For when the cittezens by reason of the noyse make enquirye who it was they plainly declare them selues to be none of the disciples of Christ Finally these woordes ought to be extended to all those thinges whiche pertayne to the kyngedome of Chryst the whiche kingdome semeth to the worlde contemptyble and base and the mynisters and seruauntes of this kingdome do feme vnto them to be madde and out of their witts but
and the other half to the vttermost sea as we may reade in the prophesie of Zachary At this day althoughe wee vse temples to make holy metinges and coÌ„mynges together yet notwithstanding there is a diuersitie betwene oure temples and that because seing that Christe is nowe come the externe and shadowed Image therof is not set before vs as it was in times past before the fathers vnder the lawe A. Therfore the temple of HierusaleÌ„ had a special significatioÌ„ But the truethe ought to be in vs that we may be the lyuely teÌ„ple of the liuinge god C. Furthermore wee must note that by the name of praier the prophete noteth the whole worshippe of god For although there were many ceremonies at that time yet notwithstanding his purpose was to teach the Iewes briefely to what ende euery one of them oughte to be referred namely that they might worshippe God spiritually as it is said in the Psalme more plainly for ther also God reuoketh al the exercises of godlines to praier But ye haue made it a deâ—… of theues C. Our sauiour Christ doth here declare the the coÌ„plainte of Ieremy did verye well serue for his time in the which the temple was no lesse abused Bu. For this place is takeÌ„ out of the. 7. chapter of Ieremy where the prophete accuseth the people for the abuse of the teÌ„ple and ceremonies euen as Hypocrites abusinge the name of god whose propertie is to tourn that trueth of god into a lie C The Iewes were contented with the vaine pretence of the teÌ„ple as though it were sufficient to obserue externall ceremonies and by this trust they gaue vnto theÌ„ selues libertie to syn But the prophete reclaymeth them declaringe that God is not tyed to the teÌ„ple or bound to externall ceremonies therefore they do falsely bragge of the name of the temple whiche they had made a den of theues For as theues do more boldely sin offend in their dennes because they hope they shal escape vnpunished euen so Hypocrites waxe so bold vnder the pretence of godlines that they are not afraide almost to mocke God. But because this denne is metaphorically extended to all corruptions abuses Christ doth very well applie this preseÌ„t place of the Prophete to the present occasion C. For as theues lurking in their dennes go craftely about to spoyle men euen soo these priestes in the temple of God and vnder the pretence of the worshyppe of God brought men vnto theyr praye For they which exercise and seke after gayne in the house of God doo couer theymselues with the holye cloake of Goddes worshippe that thereuppon as by deceytes they myghte sette vppon the symple people and spoyle theim For as the obscurenesse of the caue or denne doth hyde the theefe euen so Hypocrisye and the pretenced shewe of Goddes worshipp do couer and hyde these couetouse prestes theues that they be not known Otherwyse who coulde perceiue that the temple at any time werea den of theues beinge so holy so excellente and sumptuouse in the which there was nothyng pretended but the worshyppe of God and the trewe worshyp of God The Euangeliste Marke addethe that Christe gaue commandement that no man shold cary a vessell through the temple that is he woulde not suffer that any thing shold be sene there contrarye to the holy thynges To be shorte Chryste toke awaye whatsoeuer did obscure the reuereÌ„ce and maiestie of the temple 14 And the blynde and halte came vnto hym in the temple and hee healed them S. Twoo speciall offyces belonge vnto Christ one is to louse mennes consciences from impietie and this pertaineth to the sowle the other is the healinge of corporall disseases this pertayneth to the body as for exaumple in this place For the blynde the lame come vnto Christ beinge certainely perswaded that hee is the sauiour C. And least that the aucthoritie which he had vsurped vnto hym selfe contrary to the vsuall manner and custome should be suspected of rashenes he confirmeth the same by miracles He healed therefore the blinde and the lame in the temple that al men might see that the honour and right of the Messias did truely appertaine vnto him For the prophetes did foreshewe that he shoulde be knowne by these markes and excellente tokens Wherby againe we may behold and se that whiche we shewed a lyttel before that it pertaineth not to euery priuate person to imitate and followe this dede of Christ and rashely to exalte hym selfe into the throne of the Messias And this truely we muste note that the blinde and the lame whiche were healed were witnesses of the deuyne power of Christe euen as thoughe God had made a proclamation with his own voice from heauen to the multitude M. For after this manner God wente aboute to take awaye all excuse from this people 15 VVhen the chief priests and Scribes sawe the wonders that he did and the children crying in the temple saying Hosanna to the sonne of Dauid they disdayned VVhen the chiefe priestes Bu. We haue hearde how the godly receiued the king Christ in these woordes it is shewed how the wicked do enuy his glory they disdaine that Christ shoulde be glorifyed and they hate calumniate hym for his well doinge and that for no other cause thaÌ„ for that they perceiue that he resisted their euyll affections C. The Euangelist Luke sayth that the Pharyseies wold haue had Christ to rebuke his Disciples for then the Disciples cried onely But he aunswereth that if they should holde their peace the stones wold crye because God woulde sooner make the stones to speake than to suffer the kyngedome of his sonne to be ouerwhelmed The Scribes Phariseies thought they had bitten Christ shrewdely when they obiecte and cast in his teeth that hee sought the praise of children but he answereth their obiection as followeth 16 And sayde vnto hym heareste thou what these saye But Iesus saith vnto theÌ„ why not Haue ye neuer red Out of the mouthes of babes sucklinges thou hast ordeined prayse Hearest thou vvhat these saye C. Notable and greate was the mallice of the hyghe priestes as concerninge the signes whiche they had séene they say nothinge but they cauill and calumniate at the acclamation of the children when as notwithstandinge withoute all doubte the excellente shewe of myracles did more greeue them then the voyce of the children For those myracles gaue a greatter testimonie vnto Chryste than the crying of the children A. Notwithstandinge wee must se wherefore these priestes were so malyciouselye offended at those prosperouse cries of the children C. and what thynge dyd moste of all pricke them Wee knowe howe earnestly and straitely they stroue for their ryghte for zeale droue them to this passe that they wold haue the cruell and straighte lawe abide fyrme vnto them selues which they had once vsurped Againe this was not the smallest impayrings and dyminishinge of the Empire if it had bene laweful for
Dauyd that these housbande men and dressers of the vyneyarde whiche are sayde to be the builders of this spirituall buildinge were the greattest ennemies wickedst murtherers of the redemer sente vnto them C. But here we must consyder twoo thinges For God before the tyme come hath tolde vs that it shall thus bee least the wicked indeuoures and behauioure of men do trouble vs whiche do aryse to hinder the kingedome of Chryst Furthermore hee hath declared that hys power in erectinge and settinge vppe the kingdome of Christ shall ouercome and preuayle againste all the actions of men These twoo thynges oughte dilygentlye of vs to be noted It is verye straunge and wonderful that the author of saluation shoulde be reiected and that not of strangers and forreners but of them of the householde and cittesens not of the foolishe and ignorante multitude but of the highe priestes and rulers which held the gouernement of the Churche Againste suche absurde furor and vnwoÌ„ted madnesse of men oure fayth muste be fortifyed least that it quayle at the newnesse of the thing Nowe we se how profytable the forewarnyng is whiche putteth awaye feare from the mindes of the godly whiche elles they myghte haue at so sorrowfull a syghte For there is nothinge more vnmeete than for the members to ryse againste the heade the housbande men and farmers againste theyr lorde the counsailers against their king and for the buylders to caste downe the foundation from the buildinge Is become the head stone in the corner There is such efficacie in this sentence when God pronounceth that the wicked in reiecting Christe shall so lyttell profyte that his dignitie shall remaine whole and sounde to hym that the faithfull bearing theym selues boulde vppon this promise maye laugh and deryde the foolishe pride of meÌ„ in despifynge Christe For when they haue done all that euer they can yet notwithstaÌ„ding Christ maugre their heades shall holde that place whiche the father hath geuen hym And althoughe they stampe and storme as though they were mad which seme to excell in honour yet neuerthelesse he shal stande in his degre and shal not lose any thing by their wicked contempte To be shorte the authoritie of God shall preuayle that the stone maye be chosen and preciouse which holdeth vp the Churche the kyngdome and temple of god For he is not saide to be the head corner stone onely because he is a parte of the foundation when as it is euident by other places that in him alone the Churche is founded and buylded but the prophete symplyment that he sholde be the chiefe staâ—…e of the buildinge Many do subtillye stande vppon these woordes of the corner sayinge that Christ is placed in the corner because he ioyneth together twoo contrary gates namely the Iewes and the Gentiles yet notwithstandinge the prophete Dauid semeth to haue no further respecte than that the corner stoone shoulde beare the chiefe weight of the building A. Euen as also the Apostell Paule testifieth sayinge And are builte vppon the foundation of the Apostels and prophetes Iesus Christ him selfe beinge the heade corner stoone in whom what buildinge so euer is coupled together it groweth to an holy temple in the lorde C. But it may be demaunded howe the spirite calleth theym builders Question whiche onely sought the ruyne and destruction of the temple of God for Paule doth therefore boast hym selfe to be a good builder because hee builte the Churche vppon Christe onely It maye easely be aunswered that although theye do wickedly execute the office committed vnto them yet notwithstandinge the holy ghoste graunted vnto them this titell in respecte of their callinge Euen so the name of a prophete is oftentimes geueÌ„ in the Scriptures to seducers and they are called pastors and shepeheardes whiche oftentymes deuoure the flocke lyke vnto wulues But this is not so honorable vnto them as it maketh them detestable when they vtterly ouerthrow and destroy the temple of God for the buildinge whereof they were appoynted helpers and ouerseers Hereupon may be gathered a profitable admonition namely that the lawefull callinge doth not let or hynder but that the wicked maye be vngodlye and perniciouse ennemies of Christ which ought to be his mynisters The Legall priesthode trewely was ordeyned by God and the lorde of the Leuites the power and aucthoritie to gouerne his churche dothe it followe therfore that they faithfully discharged theyr office Dyd it become therfore the godly to obey them to the denying of Christ Let the Pope go nowe with his horned byshoppes and boaste that they are credited in all thinges because they are set in place of pastores For althoughe they be rightely called to the rule and gouernemente of the Churche yet notwithstandynge in vayne do they arrogate vnto them selues more than to be called gouernours of the Church But this commeth not alwais to passe that they which are called shepherdes are rauening wulues and that they which beare the name of prophetes are seducers or that theye whiche professe Christe and haue the gouernement of his churche shoulde reiect Chryst for vnder the law there were many godly priestes vnder the kyngdome of Christ diuers faithfull Shepeherdes professours whiche haue paynefully and trewly laboured in buylding the church but for all that because this must be fulfylled that the buylder shall reiecte the stoone it is meete that we haue a discretion wisely to discerne the one from the other and the holy ghoste hath admonished with greate diligence that the vaine tytell and dignitie of the calling deceiue no man This is the lordes doinge B Namely bothe that this stoone shoulde be reiected and caste asyde of the builders also that it should be made the head of the corner C. Because the common iudgemente vnderstandinge of men is not able to coÌ„prehende this that the pastors themselues of the Church shold reiect the sonne of God their Prince the Prophete dooth put vs in minde of the secrete counsaile and purpose of God the which although wée cannot comprehende with our sence and vnderstanding yet notwithstanding wée maye suspecte wonder at the same Let vs know therefore that here al occasion is cut of from all questions and that here it is forbidden plainlye that no man Iudge or deeme of the nature of Christes kingdome according to the fleshe For what foolishnes is it for vs to go about to comprehende that myracle withe oure slender capascity which the Prophet exhorteth vs to adore and reuereÌ„ce Thou wilte admitte nothinge as concerninge the kingdome of Christe but onely that which seemeth probable vnto thee the beginninge whereof the holy ghost pronounceth to be a mistery worthy of great admyration because it is hidden from mens eyes Let vs remember therefore that so often as wee heare mencion to be made of the originall restitution state and safegarde of the Churche wee must not go about to compreheÌ„de it with our sence but wee must geue the honour
vengeaunce of God that he dyd not only forsake and vtterly ouerthrowe that place whiche hee him selfe had so magnificentely adorned and bewtified but also that he hath made the same subiect to the ende of the world to extreame ignominie and reproche M. So longe and so many Prophetes they kylled that God neuer sente theym any more The Lorde hath suffered them already this thousande and fiftie yeeres to be without prophete or preacher Hee hath taken from them his woorde therfore theyr house remaynethe vnto theym desolate no man edefyeth their sowles God dwelleth no more amongest them That whiche they wolde is now come to passe as sayth the Prophete Dauid They loued not blessynge therefore shall it be farre from them they desyred cursynge therefore shal it come vpon them The lyke we maye reade in the prophete Esay where thus saythe the Lorde of hostes I wyll shewe vnto you what I meane to do vnto my vyneyarde I wyl take the hedge from it that it maye perishe and breake downe the waule that it maye be troden vnder foote I will laye it wast that it shall neither be digged nor cut but beare thornes bryers I will also forbid the cloudes that they shal not rayne vppon it A. O horrible vengeance that the Lord hath taken on the Iewes C. Now let oure men of Rome go their wayes and let them extoll their Babilonicall tower in despight of God seinge they see the Temple which was builded by the furtherance ayde and commaūdement of God to haue a fall for the wickednes of the people 39. For I saye vnto you yee shall not see me henceforth till that ye say blessed is hee that commeth in the name of the Lorde For I say vnto you C. Here our sauioure Christ confirmeth the which he spake as concerninge the vengeance of God which was at hande because the onely remedye of escapinge daūger was taken away from them For that was the accepted time that was the day of saluation so longe as hee which came to be their redeemer was a witnes proclaymer of the redemption whiche hee himselfe brought But by his departure the light vanished awaye euen as it doth at the sonne settinge Wherefore it was necessary that this myserable destruction whereof hee speaketh should succede and take place Now it may be demaunded what time hee meaneth when he sayth Vntill ye saye B. Some interprete this place of the iudgement to come other some thincke it to be a Prophesy which within a little while after was fulfilled namely whē as certaine wel disposed persons amonge the Iewes worshipped Christe But neither of these interpretacions do serue for this place C. And truly it is marueile that so little a scruple doubte shoulde be a let vnto learned men when they carefully seeke to know how the vnbeleuinge should speake of Christ saye Blessed be hee that commeth in the name of the Lord For hee doth not declare what they shal be but what hee himselfe would do And the aduerbe of time vntill is not farther extended than vnto the time which goeth before So it is said in another place And Iosephe knewe her not vntill she had brought forth her first begotten sonne the Euangeliste meaneth not by these woordes that hee knew her after her deliueraūce but he only sheweth that Mary was a pure and chaste virgin and vntouched of her husbande before the birthe of her sonne Therefore the true and apte sence of this place is this Hytherto I haue bene conuersaunt amonge you after a most gentle and humaine maner and haue done the duty of a teacher now the ende of my callinge being finished I wil depart neither can ye haue the fruition of mee hereafter but ye shal see him whom ye haue cōtemned being the redemer and minister of saluation come to be your Iudge So this place agreeth with that of Zachary where hee saith They shall see him whom they pearced Moreouer Christ semeth to toutch figuratiuely their vaine hypocrisy because they songe dailye as thoughe they were greatly destrous of the promised saluation this out of the Psalme Blessed be hee that commeth in the name of the Lorde and yet neuerthelesse despysed and made a ieste at the redemer offered vnto them Furthermore hee sayth that hee will not come vnto them vntill they being affrayed at the sight of his horrible maiesty do crye to late that he is in deede the sonne of god And this commination and threatninge doth appertaine to al the contemners of the Gospell specially to such as would seeme to fauoure the same when in no point they can abyde the doctrine thereof because at the length they shall knowe that they cannot escape his hands with whō they now dissēble in their fayned hipocrisye For the Papistes at this day sing the same songe with whom notwithstandinge Christe is nothinge regarded vntill hee sit vppon his tribunall seate armed with reuenge Also wee are admonished that so longe as Christe appeareth vnto vs to be the interpreter of saluation in the name of his father and the mediator wee oughte not onelye with our lyppes to worship him but also to wishe and pray syncerelye that hee maye subdue vs and the whole worlde to himselfe The xxiiii Chapter AND Iesus wente out and departed from the temple and his Discyples came vnto hym for to shewe hym the buildynges of the temple And Iesus vvent out M. Two thinges speciallye are declared in this Chapter The first is the beseginge of Hierusalem and the signes of the destruction to come which are comprehended betwene this first verce and the nyne twenty followinge The seconde is the last day ende of the worlde C. No doubt the Disciples thoughte that Christ spake this to the Temple as his last farewel It rested therfore that hee shoulde erecte a newe Temple muche more beutifull and kinglye estate more florishinge as it was foreshewed of the Prophetes For he had nothing to do with that temple in the which all thinges were against him But now the Dysciples could not beleue that the magnifycent and excellent pompe of the temple should geue place vnto Christ And this is diligently to be noted that the superficiall shewe and outwarde face of the temple being so wonderfull sumptuouse and costlye the Disciples eyes were so helde and rauished with the present sight thereof that they had almost no hope of the prosperity and florishing of Christes kingdome They do not plainlye confesse theyr doubting but do secretely and couertly vtter the same when they shewe Christe the stoneworke which muste be ouercome and brought into nothinge if he would raigne A. Maister say they see what stones and what bulidings are here B. This Temple was not builded of the fathers which returned out of Babilon of the which mencion is made in the fift Booke of Esdras but it was builded of Herode the kinge as Iosephus declareth in his fyftene booke of the Antiquities of
and ende of the worlde And as one error begetteth another euen so they beinge perswaded that by and by euen at the beginning of Christe his kingdome they should be blessed in all respecces that warre and battaile beinge forsaken make hast to haue the triumphe oute of hande Therefore they ioyne the comminge of Christe and the ende of the world with the ouerthrow of the temple as thinges inseperable and by the ende of the world they meane the instauration and renuinge of all things least any thinge should be wātinge to the perfect felicitye of the godlye Now we see that therefore they lept from one question to another because they were tangeled in these imaginations namelye that the temple could not fall without the whole world were destroyed that the shadowes of the lawe and the worlde shoulde ende at one time that immediatlye after this the glory of Christs kingdome should be reuealed which shoulde make the children of God blessed in all pointes and that the visible renuinge of the worlde was at hande which in a momente shoulde set all those thinges in order that were before cōfounded But specially they presuming folishly vpon the hope of Christes kingdome which was present are driuen thereby out of time to seeke in hast for the blessed quietnes and reste Euen as in another place when they saw that Christ was rysen from death they were caryed hedlonge to the felicitye which is layed vp for vs in Heauen to the which wee must aspyre and come by pacience and hope And although we differ from them in diuers respectes because we are not trayned vp in the shadowes of the lawe that the same superstition as concerninge the earthly kingdome of Christ cannot deceiue vs yet notwithstāding there is scarse one of vs amonge a hondred founde which is not infected with the like disease For seinge all men do abhorre by nature griefes contencions and all partes of the Crosse the tediousnes of these things doth vrge them to make hast without moderation and temperaunce without hope to get before the time the fruite of hope And so it cōmeth to passe that no man would sowe yet all men woulde reape before the time But to returne to the Disciples they had conceyued truly in their mindes the good seede of fayth but they taryed not till the same was rype and being indued with euil affections they do mingle the perfection of Christes kingdome with the beginning and that which they should haue sought for in heauen they seeke to obtaine in eath 4 And Iesus aunswered and saide vnto them take heede that no man deceiue you Take heede that no man deceiue you Z. Or beware that no man deceiue you A. The like woorde vseth the Apostle Paule when hee sayth Take heede least any man spoyle you through Philosophy and deceitfull vanity after the tradition of men and after the ordinaunces of the world M. B. Christ doth not answeare to that which the Disciples sought curiously to know but to that whiche did more pertaine to their profite whereby they might be made more ware and circumspect either to auoyde or els constantlye to beare the perilous thinges that were to come C. For seinge they soughte for tryumphe before the victorye was had Christ exhorteth them to longe sufferaunce A. Therefore these wordes muste be taken as if hee had said C. ye would haue the game or rewarde before yee runne but first it is meete that ye finishe your race Yee plucke downe the kingdome of Heauen to the earth the which no man can obtaine excepte hee ascende into Heauen But seinge that this principall rule doth containe special admonitions verye profitable to gouerne the whole race of our life wee do see broughte to passe by the wonderfull wisedome and counsaile of God that the error of the Apostles should be profitable vnto vs. This is the effect and summe that the Preachinge of the Gospell is like vnto the sowinge of corne and therefore wee muste wayte pacientlye for the time of Haruest and that they are to tender and effeminate whiche are so dyscouraged by the coulde of wynter by snowe by winde and raine or by anye other aduersitye But Christe doth speciallye commaunde vnto his Disciples two thinges namelye that they take heede of false doetrine and that they be not troubled at offences By the which wordes hee declareth that his Churche so longe as it is in the world shal be subiect to these euils But this mighte seeme nothing so seinge that the Prophetes had described the kingdome of Christ to be farre otherwise Esaye promiseth that al men at that time shal be taught from aboue And the Prophete Ioell sayth I will power oute of my spirite vppon all fleshe and your sonnes and your daughters shall Prophesye your yonge men shall see visions and your olde men shall dreame dreames More plentiful light also of vnderstandinge is promised by Ieremye when hee sayth No man from henceforth shall teache his neighbour sayinge knowe the Lord because all men shall knowe mee from the least to the most Therefore the sonne of righteousnes beinge rysen as Malachy Prophesyed that it shoulde it is no marueile if the Iewes did hope that they shoulde be free and cleane from all the obscure and darke cloudes Wherevppon the woman of Samaria said The Messias when he commeth will teache vs all thinges Now truly we see and know howe manye greate promises are to be founde in dyuers places of the Scripture of peace of righteousnes of ioye and of the plentye of all good thinges Wherefore it is no marueile if they beleued that they should be exempte and deliuered from troubles of warres from rapine from all iniury from honger and from pestilence by the comminge of Christ But Christ admonisheth and declareth that false teachers should be hereafter no lesse troublesome to the godly than false Prophetes were in time tofore to the people that were longe ago and that there should be no lesse perturbations and troubles vnder the Gospell than there were in time past vnder the Lawe Not because those prophesies want effecte which wee recited euen now but because the perfect fulfilling of them is not to be seene at the firist daye For it is sufficient that a taste of those blessinges is geuen nowe to the faithfull that they might euer after haue a hope of the fulfruition And therefore they were much deceiued which loke to enioye all those things at the beginninge of the Gospell which we see dayly to be fulfilled Moreouer the wickednes of men although it doth not all together frustrate and make voyde that felicitye whiche the Prophetes attributed to the kingdome of Christ yet notwithstāding it doth greatlye trouble and hinder the same For the Lord bringeth to passe in stryuinge with the mallyce of men that his blessinges may finde away through all lettes and stayes and truly it were an absurde thing that the same should be abbolished by their faulte which
daungerous least they should quayle being ouerwhelmed with euels specially if they had promised vnto them selues quiet ease But he speaketh not here symplely but by a cōparison that there were always warres but neuer such greuouse warres For about the begynning of Christes commyng or about the beginninge of the Gospell they preuayled more and more B. Furthermore these rumours of warres and warres that is to saye tumultes seditions and murthers began specially and chiefely to bee in the tyme of Cumanus lieftenaunt whiche succeded Tyberius Alexander of whome Iosephus maketh mention Within a whyle after there insued an other tumulte betwene the Iewes and the Samaritanes with greate slaughter of men and spoylyng of townes After that there followed an other tumulte at Caesaria But when P. Festus had succeded Felix of whiche succesion mention is made in the fower and twenty chapter of the Actes he went aboute to delyuer that Prouince form theues but the vengeaunce of God stayinge the same he coulde not The sayde Festus being succeded by Albinus and Albinus by C. Florus all kynde of wyckednes ouerflowed For as these twoo but specially Florus lefte nothyng vndone pertayning to tyranny extreame and open iniurie and rapine euen so therewith the bouldenes of those that were seditious amonge the Iewes did dayly more and more increase where vpon immediatly came tumultes hurly-burlys roberies open violence and by little and lyttle cruel murthers and the people were vexed daylye with vnspeakeable euels and calamities tyll that they were driuen to iust rebellion with suche vnwonted force and violent crueltie not heard of before he raged against them But kyng Agrippa went many wayes about to diswade and dehorte them from rebellion yet all in vayne At the length therefore when they had preuayled whiche sought to renewe thynges the Romane power and the garryson of kyng Agrippa did assault the cittie of Hierusalem with open warre and being forced to yelde after they had geuen handes and promysed lyfe with an othe they slewe ouery one of them sauing only Mutilius the lieftenaunt After that Cestius the presidēt of Syria did bid the cittizens of Hierusalem battaile But he being forced to rayse his siege and to auoyde the force of the Iewes by flight the authours of the rebellion were made more boulde and hauing gotten all power they brought vnto them selues and to theires muche euell vntyll suche tyme as they were altogether banyshed by Titus Of all the whiche thynges Iosephus wryteth at large form the eleuenth chapiter of the seconde booke of the warre of the Iewes vnto the ende of the seuenth booke Be not troubled S. To be troubled by reason of warres in this place is to doubte of the truthe of the worde the whiche thyng we doe when we iudge of the woorde by vncertayne thynges B. as at this daye it happeneth with them whiche for the present happe and chaunce doe eyther begyn to doubte of the Gospell or to haue the same in suspicion or els altogether to cōdemne it For all these thinges must firste come This woorde Must conteineth in it no small consolation For what wyse man wil be afflicted for the thing whiche cannot otherwyse be But what man that trusteth in God wyll be troubled when that commeth to passe whiche must nedes happen by the ordinaunce of God the whiche thing must nedes be beste and moste wholsome for the saynctes of God God truly wyll not haue those that are his to bee troubled in these necessary and continuall tormoyles of thinges but to bee of a stoute mynde as those that knowe it to bee the decree and ordinaunce of god He saieth that it must nedes bee and yet notwithstandinge hee sheweth not the cause but declareth that none of all these thinges come to passe by chaūce or without the prouidence of God least we shoulde in vayne kycke against the pricke For there is nothynge more effectuall to bryng vs vnder than when we do acknowledge that those thinges whiche seme moste confused are moderated by the wyll and pleasure of god For to God him selfe iust causes and true reasons why he suffereth the worlde to be troubled are neuer wantinge but because it is mete that the faythfull doe areste in the mere and good pleasure of God Christe thoughte it sufficient to exhorte the disciples to haue their mindes armed with constancie to beare and suffer because so it pleased God. By these woordes also he dothe shewe vnto vs that his kyngdome dothe not brynge vs pleasaunte delightes and suche other lyke commodities of this worlde but that it is spirituall and he dothe as it were demonstrate with the fynger that wee must haue respecte to somewhat els than to the earth and the commodities of this present lyfe Neither dothe this woorde Must signifie any thing that is fatall or belonging to desteny as certayne fanaticall or mad men doe deme For it hath alwayes one cause or other and it is profitable to bee done for those causes before mencioned But the ende is not yet Christe here more playnely vttereth that whiche we spake of before namely that those thinges whiche were greuous of thē selues were notwithstanding onely certayne enteraunces and beginninges of greater calamities because whan the flame of warres had corrupted Iury it would burste out further For in that the doctrine of the Gospell was spread abroade the lyke ingratitude among other nations dyd kyndle the wrathe of God. Hereupon it came to passe that they whiche had broken the bonde of peace with God dyd nowe teare one an other with mutuall debate that they whiche refused before to obeye God are nowe gladde to submitte them sleues to the violence of their ennemies that they whiche before woulde not abyde to be reconciled vnto God are nowe together by the eares one with an other and that they whiche depryued them selues of heauenly saluation haue nowe fylled the earth with murther in sleying one an other M. Therefore by these woordes hee sheweth that these sedicions shall bee of longe continuance And it is a verye proffitable admonition leaste men shoulde thynke that they haue done enough if they haue escaped twoo or three daungers but rather that they shoulde alwayes bee readye to a newe fyghte For seynge the lyfe of man is a continuall warrefare vppon earthe we ought not to promyse vnto our selues a quiet state whyle we are in this worlde 7 Nation shall ryse againste nation and kyngdome against kyngdome there shall be pestilence and hunger and earthquakes in all places Nation shall ryse against nation B. This proued to true to Caesarea Scythopolis Ascalon Ptolmaida Alexandria and afterwarde to Damasi where tenne thousande were slayne finally to the kyngdome of Agrippa and to all Syria and the kyngdomes there aboutes of the whiche Iosephus maketh mention And there shal be pestilence M. In the third place he putteth those sygnes of the wrath of God and of the destruction to come whiche shoulde be from heauen As concerninge these plagues
so hardely beleued The abhomination signifieth so muche as this woorde prophanation doth for by this worde the vncleanenes is noted which defileth and ouerthroweth the pure worship of god And it is called the abhominacion of desolation because it brought with it both the destructioÌ„ of the Temple and of pollitique gouernment euen as before in the ninthe chapter he had sayde that the pollucion and vncleanenes broughte in by Antiochus was as it were a spreading of the temporall desolation For so do wee interprete this worde Expansio But they are deceiued which thinke that the destruction of Hierusalem is noted neither do the wordes of saint Luke help their error any thing at al who purposed not to shewe the same but some other thing For because that Citty was once deliuered in the midest of destruction leaste that the faithfull shoulde euer after looke for any such thing Christ pronounceth that so soone as it is beséeged and compassed about of the enemies it shal be vtterlye destroyed because God will neuer helpe it againe The sence meanyng therefore of this place is this the euente and chaunce of the ware shal not be doubtful because that Citty was geuen and vowed as it were to destruction for that the decrée of God coulde in no wyse be disapointed And therfore hereafter following it is added that the same shall be trodden vnder foote of the Gentiles by the which sentence the last destruction is declared And because it might seme very absurde that the holye Cittie should so be laide open and comitted to the pleasure of the Gentiles there is a consolation added that so greate liberty is committed to the Gentiles for a tyme vntill their wickednesse waxe ripe and til such time as the vengeance prepared for them fall vpon their heades A. Lastly Christ exhorting the hearers to the exacte reading add vnderstanding of the place of the Prophete M. Dothe also therewith toutche the blindenes of the Iewes whiche red the Propheticall Scriptures negligentlye withoute vnderstanding 16. Then let them which be in Ieury flie into the mountaines TheÌ„ let them vvhich be in Ievvry C. After that Christ hath taught by the testimony of the Prophete that the temple being prophaned the legall worship should shortly after be put awaye he doth adde the plages horrible calamities are at hande for all Iewry in so much that they shal desire nothing more than to be caried far from the same and he saith also that they shal be so sodaine that they shall scarse haue sufficient tyme to escape awaye Flye into the mountaines M. He meaneth that there shal be no Citties in all Iewrye voyde of feare or in safetye So the Angell commanded Lot to flye into the mountaine that he might be saued there This he spake to the Disciples that afterwarde hee mighte admonishe the faithfull of the same Eusebius writteth that the Christians which remained yet at Hierusalem wheÌ„ it was beseged with the hoste of the Romanes were commanded by the oracle and worde of God to flee vnto a certaine Citie called Pella beyonde Iordane Hereby we are admonished not to truste to muche to our selues as though by our strength wisdome or miracle of GOD wee shoulde be deliuered but rather if wee may to escape by flight 17. And let hym which is one the house toppe not come downe to fetch any thing out of his house M. As coÌ„cernyng the flâ—…tte makynge of the rooâ—…e 〈◊〉 houses in Iudaea reade the tenth chapter goinge before To come downe from the house or to retorne out of the fâ—â—lde are spoken by a fygure called Hyperbole whiche is very common to the Iewes For these speeches signifi greatâ—… hastâ—… or spedy flighte in so much that if any man be on the house toppe he shoulde not goe into the house to fetche any thynge oute of the same â–ª and if that time do take him in the feld that he should flye straightwaie to the mountaine and not retourne to the house to fetche anye apparell fete for the flight The Euangeliste saincte Luke addeth For these are the dayes of vengeaunce that all those thinges whiche are written mighte be fulfilled As if he shoulde saye This shal bee no small affliction but the cruell vengeaunce of GOD shall punishe all this nation and this people that hathe beene obstinate and rebelliouse so manye yeares whome the Prophets foretolde that such things shoulde come to passe but speciallye Daniell excepte they repented For the Lorde dothe foreshewe nothynge in vayne it muste needes be fulfilled at some tyme althoughe he do differre and prolonge the tyme lookinge for repentaunce 18. Neither let him which is in the feelde returne backe to fetche his clothes C. Leaste whilest he goinge aboute to saue his goodes loose bothe them and his body also 19. VVo shal be in those dayes to them whiche are with childe and to them that geue sucke E. This woorde Wo dothe not alwayes signifye condemnation but ofttymes it signifieth some temporall misery as wee maye see in this place M. Neither are these thynges spoken as thoughe it were synne at such tyme as this so miserable to be with chylde or to geue sucke vnto the infante But rather that it is miserable and troublesome and hyndereth from flighte and deliueraunce These and suche like are prouerbiall sentences 20. But praye ye that youre flighte bee not in the winter neyther on the saboth daye Bu. By these woordes is mente that it shal be a sodayne and greate euell oute of the whiche a manne maye hardelye delyuer hymselfe This sentence hathe in it a certaine darke and hydden thinge the meanynge whereof is this praye that youre flyghte maye bee in hast and spedy being let by no delayes or tempestes or religion For by wynter the troublesome tempests is mente and wynter is verye werysome to â—â—â—ell in â—â—the for the extreame â—â—â—ldâ—… and 〈◊〉 of the waye and also for the shortenes of the dayes And by the Sabothe religion sâ—…meth to be mente For it was a detestable thinge amonge the Iewes to take a iorney on the Sabaoth daye excepte it were onelye to walke they re race of pleasure whiche was not as some saye aboue two myles Whereuppon wee reade in the Actes that mounte Oliuete is sayed to bee a Sabaothee dayes Iorney from Hierusalem whiche was but the space of two myles Therefore the purpose of Christe was fyrste of all to awaken his Disciples 〈◊〉 the shoulde imagine or dreame daye longer of blessed reaste or of the pleasure of an earthlye Kyngdome and that to fortifye theire mindes leaste they shoulde 〈◊〉 or quayle with other men This â—â—tion truelye was violente yet notwithstandinge verye necessarye their dulnes and infirmity considered 21. For then shal be greate tribulations suche as were not froÌ„ the beginninge of the worlde to this time nor shal be For then shal be greate tribulations M. He now sheweth a reason of so vrgent necessitye to flee The Euangeliste Luke hath
when he so afflicteth the visible Church that it might seme vtterly to be destroyed yet notwithstanding to saue some sede he doth wōderfully deliuer his elecct being fewe in nōber from destruction that they might withoute all hope arise oute of the gulphe of death For so the hypocrites are terrefyed and made affrayed leaste they bearing them selues bolde vppon the titell shewe of the Church do faine vnto thē selues a vaine hope of escaping vnpunished because God will deuise a meane by the whiche he may deliuer his Churche they being geuen ouer to destruction But a wonderfull consolation is here committed to the mindes of the Godlye because God will neuer geue so muche place to his wrathe but he will haue regarde to their safety So in punishinge the Iewes he was horriblelye inflamed yet notwithstāding contrary to the hope and expectation of men he did moderate himselfe leaste any of the electe shoulde perishe And thus gaue greate occasion to woonder that when saluation should spring oute of Iewry God made floudes to issue and flowe oute of small droppes of a dryed well whiche shoulde water the whole worlde For so sone as they had broughte vppon them selues the hatred of all people it coulde not come otherwise to passe but that theye muste nedes haue bene tormented at a soden in euery place Neyther is there any doubt seing that many sought to haue thē thus destroyed but that Titus was stayed by the power of god least the soldiours and others which were to greedy to execute this matter shoulde at his apointement arme them selues This therefore was a shortenynge to preserue some seede in that the Romaine emperoure dyd keepe vnder and staye at that time the last misery and destruction of the whole nation In the meane tyme this is to be noted that for the electes sake he stayed the vyolence of his wrathe least he should ouerwhelme them al. For why wold he haue a fewe to remayne of so greate a multytude and what cause had hee why hee shoulde preferre these before other Suerlye the reason was this namelye because his grace rested vpon the people whom he had adopted and least his couenaunte shoulde be of none effecte certain were elected and appoynted by his eternal purpose and decree to saluation And therfore S. Paule doth assigne the cause to the free election of God that of so gret a people the remnaunt are sauid Lette therfore the merites of men cease when wee are called backe to the meere good pleasure of God least there depende any other difference betwene these and them sauinge this that they must of necessitie be saued whiche are elected The whiche thinge Marke seking more plainely and expressely to set forthe addeth these wordes sayinge But for the electes sake whom he hath chosen he hath shortened those dayes The participle truely might haue serued but onely that he wente aboute expressely to affirme that God was not moued by any forrayne causes to be more fauourable to the one than to the other but because it pleased hym to elect those whom hee woulde saue that hee myghte stablyshe the secrete pourpose of his free grace in theyr saluation Notwithstanding it maie be demaunded howe God dyd moderate the destruction and miserye for the electes sake that hee vtterly destroied not al the Iewes when as many desperate and reprobate persōs were sauid We maye easely aunswere that parte of the nation was deliuered that hee mighte the chaffe beinge put aparte bring and saue his elect therfrom whiche were mingled euen as seede Althoughe therefore a temporal saluation did happen as well to the reprobate as to the electe yet notwithstanding because it profited not them it is iustely ascribed vnto these alone euen as it was directed for theyr sakes by the wonderfull prouidence of god M. We se by this place how peruerse the iudgemēt of the worlde is as concerninge the iuste Where such afflictions do fall by and by all the falt is ascribed to those that feare God when as notwithstandinge for theyr sakes God dothe moderate and temper the deserued vengence 23 Then if any saye vnto you lo here is Christe or there beleue it not Then if any say vnto you C. Nowe he repeteth that agayne whiche he had spoken before as concernynge seducers and deceyuers and not in vayne for a greater daunger by reason of this temptation was at hande least myserable men beinge deceiued by a deceitfull and false title in affliction and desperation shoulde seke for counterfayte and fayned shewes in steede of Christe and shoulde imbrace the delusions of Sathan in steede of the helpe of god For when the Iewes beinge so hardely oppressed for contemning and despysinge the redemption shuld be brought from their vnfaithfulnes at lest by vyolent remedies Sathan craftelye obiected vnto theim newe hopes whiche shoulde seduce them farther from god And truely there is nothynge more deadly than to be deceyued vnder the pretence of the name of God by lyes when we are voide of councell in aduersitie the which lies bothe stop vp the gate of repentance against vs and also do increase the darknesse of infidelitie and at the length being confoūded with desperation do bring to madnesse Wherefore in so great danger this repetition was nothynge at all superfluouse A. as if Christe shoulde haue sayde See that ye be seduced by no meanes M. because if any saye vnto you in that desolate dissipation or scatterynge Beholde here is Christ or there is Christe that is if they shal shew you some carnall sauiour beleue them not I am the onely sauioure of all men and the eternall Chryst whiche euen nowe by humilitie am conuersant in the world and wyll shortely forsake the same in the fleshe vntyll I come agayne in greater glorye For I foreshewe vnto you that false Christes shall arise and that theye also shal haue their false prophetes whiche shall allure men to them not onelye by woordes but by signes also and great wonders in so muche that many shal be deceyued by them B Thus symplely these thinges muste be vnderstoode and taken For it is certaine that the lorde in this place went about to answere his disciples what they ought to thincke of the comminge of Christes kyngdome which they had alwaies hearde should be restored by Christe Neyther is there any doubt but that they alwaies dreamed of a carnall kingedome and externall felycitie and that therefore the lorde wente about to brynge them from that erroure as he did at other tymes also Wherfore it can not be denied but that they were false Christes whiche by promisyng externall felycitie seducede manye of the Iewes So that this was the scope and ende of the aunswere of Christe in this place to perswade the disciples that the kingedome of Christ should not be restored with externall felycitie and glory in this present lyfe but in spirite and faith and that with the greate afflictions and temptations of the citezens of
this kingdome And that there shoulde be manye false Christes whiche shoulde promyse outwarde and worldelye happinesse but falsely and therby also shold turne their followers from the spirytuall and euerlastinge felicitie and that therfore they ought to take hede of all those which promise the externall kyngedome of God in this world or do tye the same to any certaine place whiche because it is deuine spirituall can not be tyed These thinges also are more manifest to be seene in Luke by the aunswere of our sauioure Christ geuen to the Phariseies For they demaunding of hym when the kingdome of God should come we reade that Christ answered there thus The kingdome of God shall not come with waitynge for neyther shall they saye Lo here or Lo there for beholde the kingedome of God is within you What other thing is this than to saye The kyngedome of God is not carnal as you thincke that it might be shewed in any certayne place For either it is comprehended in fayth and is neuer seene and althoughe it bryngeth forthe plentifully his fruites wheresoeuer it be yet notwithstandyng it is with greate persecution and afflyction of the fleshe Or elles it wyll be so manifestlye presente to the whole worlde that it shal not nede to be wayted for or marked or that men shoulde saye Lo here is Christ or lo he is there For he is nowe among you you haue the kynge of that kyngedome present already ye haue the trewe cittezens thereof namely my disciples But these thynges whiche appertayne vnto vs seme vnto you contrary and disagreing with the kyngdome of God and glory of the Messias yet notwithstanding it is so ordained of God that I must fyrste suffer many thynges and be reiected of this nation before that I shall raygne in glory Hereuppon commethe that my humillitie and base shewe of glory whiche so greatly offendeth you Let the reader way diligently the wordes of Luke Hereby nowe it is euident who are properly noted by the true christ to be false Christs what they were whō we mentioned before with many others which all had their false Prophetes their signes and wonders But we must diligently note that a false christ is one an Antechrist is an other There haue ben many Antechristes from the beginning of Christes kyngedome vnto this daye namely all they whiche haue taughte at any tyme any thinge whereby menne might be seduced from Christ and from the faythe of our lorde Iesus leaste they shoulde be perswaded that by his onely deathe they haue euerlastynge lyfe of this reade in the seconde chapter of the fyrst epistell of S Iohn But they were properly false Christes whiche boasted them selues to be Christ as some which came to the Iewes Others which were the authors of errors are more rightely called false prophetes than false Christs Where as some do nowe bringe in this place against the seducing doctrine of the Papistes and Mahomett they do verye well because when Christe testified in this place that the kingdome of God doth consist in him by fayth and that it is not adicted to any certain place in this world these notwithstandinge haue taughte to seeke the kingedome of God in externall thinges But yet no man maye trewely teach that Christ in this place did speake of these men There are other places as concerninge these as the first chapter of sainte Paule in his second epistell to the Thessalonians and the third of the secōde to Tymothe the fyrste and thirde also of the seconde of Peter For the Pope dyd neuer saye that he was Christ that is to say that restorer of lybertie and all felycitie whiche wolde exhibite and offer in this present life al those thinges that the Prophetes had foreshewed as touchinge the Messias But Mahomett came more neere to this abhomination 24 For there shal arise false Christes and false Prophetes and shall shew great myracles and wonders In so muche that if it were possible the very electe shoulde be deceiued For there shall arise false Christes A. Euen as the trewe Christ had his preachers of the truethe namely the Apostelles other disciples which may be called prophetes that is faithful interpreters of holy thinges euen so the false Christes wil haue their false prophetes that is to saye the masters of lies whiche maye leade men from the sincere doctrine of the trewthe to a lye And shall shevve greate myracles C. Christe admonysheth that suche deceyuers shall bringe with them no small deceites to deceyue withall but greate signes and wonders which shal astonishe the myndes of suche as are weake and make them amased For seinge that God dothe testifie and declare the presence of his power by miracles and that therfore they maye be seales as it were of trewe doctrine it is no meruaile if they bring reuerence and credite to deceiuers And by suche kynde of illusion dothe God reuenge ponishe the ingratitude of men that they may beleue lies whiche haue reiected the trueth and that they maye be more and more in darknesse which haue shut their eies against the trueth lighte offered vnto them Howbeit he doth therwith exercise the constancie of those that are his whiche doth more playnely shew forthe it selfe when they geue place to no deceites B. And as deceitfull doctryne hath alwaies her signes and wonders by the whiche they that woulde not beleeue the trueth might be seduced to beleue a lie and as no age wanteth his false prophetes agayne as all superstition hath his originall and beginning of the flesh and dothe frame and applie it selfe to the commodity and profite of the fleshe euen so there is nothing of those things wherof Christe hath spoken which accordyng to their maner do not offer them selues vnto vs Whereuppon trewly all men oughte dilygentelye to waye these forewarninges of the Lorde and to keepe them in mynde For althoughe there be none at this daye whiche doo openlye professe them selues to be Christes yet notwithstandinge there are manye false Prophetes and Antechristes who go about to drawe the mindes of men frō the true and only Christ to their workes to their Masses to their dirges and trentals to their owne fastings and choyse of meates and of apparell and to such kind of nedeful elements and necessary creatures of the worlde and also to the merits and intercessions of saints being in this pointe like vnto false Prophets and false Christes of whome Christ properly in this place forewarned his Disciples that they do seduce men frō the trueth to a lye and do falsely promise a Carnal Christe a carnall worhsip and external felicity For they do teache men to seeke for saluation by other meanes than by a lyuely faith in Christ and do suffer men to liue after their owne pleasure promisinge furthemore by theyr Masses and other lyes of the like leuen that men shal haue remission of theyr sinnes and recōcilliation betwene God and them Hereby therfore we
diuersly wrested that the readers maye haue the trewe and natural sence they must note the Antithesis or comparison betweene lurkinge corners and the propagation and large rome of the kingdom of Christ whiche was as sodayne and vnloked for as the lyghtning that commeth forth of the easte into the west For wee knowe that false Christes whiche was mete for the grosse and foolishe hope of that people dyd gather suche multitudes as they could together into caues and dennes of the wildernesse or into other secret corners that they myght shake the yoake of the Romaine empire from of their neckes by violent force The sence therfore of the place is this Whosoeuer bringeth his goodes into a hydden place that hee maye recouer the lybertie of the people by force the same doth falsely boste and vaunce hym selfe for Christ because the redemer is sente whiche sodeinelye and vnloked for shal spred his grace through out al the partes of the world But these thinges are contrary one to an other to include the redemption into one corner and to spreade the same throughoute the whole worlde By this meanes the disciples were admonyshed that the redemer should be no more sought for in the lurkynge corners of Iewrye because hee wolde sodeinely enlarge his kyngedome euen to the vtmost partes of the worlde Beholde he is in the secreate places B. He calleth those secrete places which are most sure and close either in houses or temples into the whiche we put those thinges that we woulde haue to be moste sure safe Beleue it not That is to saye be not ye perswaded that the redemer is there 27 For as the lightenynge commeth out of the Easte and appereth into the west so shal the cōming of the sonne of man be For as the lyghtninge E. There is nothing more spedy and swifte then the lyghtenyng and althoughe it reacheth not frō the easte to the weste yet notwithstandinge it semeth that it dothe so vnto vs It ronnethe trewely a greate waye in a shorte tyme The lyghtninge commethe not out of the heauē but out of the cloudy reagion Neyther doth the lorde saye that the lightnyng doth reache from the easte to the weste but that it apperynge in the east sodaynly shyneth in the west The Euangelist Luke hath As the lightninge that appereth out of the one parte that is vnder heauen and shyneth vnto the other parte whiche is vnder heauen so shall the sonne of man be in his daies But and if any man say that it doth not belonge vnto Christe to alleage thinges that seme to be for thinges that are true we maye answere that it is sufficiente to applie that whiche semeth to our eies to the expressing of the suddaine and vnloked for glory of Chryste Howebeit apparante to all men So sone as we se the lightnyng we loke for thonder but when the lightninge wyll burst forth it is shewed by no signe but before thou looke for it it appereth and is gone Euen so the doctrine of the Gospel vnloked for and beyonde all reason of men appered and was made manifeste to the worlde C. And this wonderfull celeritie and quickenesse by the whiche the Gospell spredde it selfe througheout the whole worlde was a manifest testimony of the greate power of god For it could not come to passe by the industry of man that the lighte of the Gospell lyke vnto lyghtninge so sone as it appered should pearce from one parte of the world to the other and therfore Christ doth not rashly by this circumstance commende his heauenly glory R. As if he should say seynge that false Chrystes and false prophetes will promise saluation and wyll gather an hoste of menne to defende the Iewes by vyolent hande and to deliuer them from all euilles I wolde not haue you beleue them neyther would I haue you to followe them For as my kyngedome is not corporall soo shall it not be defēded by corporal power in this or that place onelye or in the cittie of Hierusalem but as the lyghteninge burstynge forth from heauen is not thrust into one corner onely but is dispersed througheout all the reagion whiche is vnder that parte of heauen euen so my kingedome shall not be shut vp into one place onely eyther of the cittie or of the deserte but it shall be spredde througheoute the whole worlde and it shall be enlarged not by warlike power but by the preachinge of the Gospell That this place oughte so to be vnderstoode the wordes following in Luke do teache when he sayth but first he must suffer many thinges and be refused of this nation C. Moreouer the pourpose of Christ was to shewe by settynge forthe the largenesse of his kyngdome that the destructiō of Iewry could not let hym to raygne 28 For where so euer a deade carcas is euen thither also will the Eagles be gathered together For vvhere so euer a dead carcas it M. The Euangelist Luke wryteth that Christ beinge asked of the disciples whether the electe shoulde be taken because he sayd In that night there shal be twoo in a bed one shal be receyued and the other forsaken aunswered by this simylitude sayinge Where so euer a deadde carcas is thyther wyl the Egles be gathered together R. There are diuerse kindes of Egles amonge whiche one is of the Vultures kinde excellyng the rest in bignes And the Vultures as wryters doo wytnesse do flee two or three dayes before to the place where the carcas shall be And Iobe of the Egle saith Where any dead body lyeth there is he immediately It is likelye therefore that the common prouerbe arose of this kinde of Egles which is of the Vultures kinde that they whiche woulde signifie that there is no nede of greate studie to ioyne those which are lynked together by their owne nature maye saye Wheresoeuer the dead carras is thither are the Egles gathered together C. This therefore is the sence and meaninge of this place that by what meanes and practises soeuer Sathan goethe aboute to alyenate and withdrawe the children of God yet notwithstāding the holy knott of vnitie is in Christ hym selfe by the whiche it is meete that they be faste bounde For whereuppon commeth dissipation and scatteryng abroade but onely because many fall away from Chryste in whom alone our assuraunce consisteth Therfore this meane is prescribed to mayntayne holy coniunction leaste the distractions of errors teare and rente the body of the Churche that is to saye if we abide stedfast in Chryste The which thinge is diligently to be noted for the lorde doth not tye vs to the supremacie of the Romayne seate neyther to any other tryffels but with this onely knot hee bindeth his Churche if all men haue respecte vnto hym beinge the only head Whereupon it followeth that whosoeuer cleaueth vnto him by pure fayth are without all daunger of scisme Now let oure Romayne prelates go proclaime theim to be scismatikes whiche will not suffer them selues
that one may helpe another and to make that serue for the generall propfite of al men whiche one mā particulerly enioyeth after this maner the holy connexion knitting together of the members in the Church is maintayned But Christ here noteth the time in the which vnprofitable cariages being taken away all men shal be called by him to his tribunall seate that euery man maye receiue accordynge to his deedes whether they be good or euill C. Hee doth therefore rightly compare that part of grace which euery man hath receyued to that necessarye cariage which euerye one that traueleth hath because it will not suffice manye Wherefore this that followeth Go ye rarher by is not an admonitiō but rather a reproch as in this sence There was tyme anoughe before now to bye which shoulde not haue bene neglected of you For then there was oyle to sell which now can begottē neither for money nor loue But the Papistes do herevppon folishly bring in that the gifte of perseuerance is gotten by oure vertues or els by our industry For in this word bye there is no price noted euen as wee maye plainlye gather by the wordes of the Prophete Esay where the Lorde callinge vs to bye requyreth no price but sayth that hee hath wyne and milke at hande which hee will geue freely Therefore there is no other waye to gette this than to receiue by fayth that which is offered vnto vs. M. So that the meaninge of this place is not that the iuste in the ende of the worlde shall sende the foolishe to some place to bye this oyle but the meaning thereof is that there shall be no remedy then by the which they reforme and amende their negligence in the comminge of Christ For these thinges as it is sayd before ought to he vnderstode by a figure called Ironia or els by a certaine exprobration or reprochinge 10. And while they went to bye the bridegrome came and they that were ready went in with him to the mariage and the gate was shut A. Al they which are ready enter into the euerlastinge ioye but the reste are excluded and shut out 11. Afterwarde came also the other Virgins saying Lord Lord open to vs. Aftervvarde came also the other Vir. C. Christ here affirmeth that the gate of his Heauenly kingdome shal be shut vp against those that are not wel prouided because they faynted in the middest of the race For wee must not here scrupulously demaunde howe Christe sayth that the foolishe Virgins went to bye oyle because hee meaneth nothing els but that all those shal be driuen from the enterance of the kingdome of Heauen whiche are not in a redines euen in a moment Lorde Lorde A. This repetition or doubleinge of the name Lorde doth declare howe greatlye they shal be vexed which are contemners of the grace of God when they knowe to late that the hope of euerlastinge saluation is taken from them 12. But hee aunswered and sayde Verely I saye vnto you I knowe you not But hee aunsvvered and said A. This is the rewarde of vnbeleefe The Lord promised trulye that hee woulde here those that call vppon him yet notwithstanding the folishe Virgins are not here hearde because they call vppon him without trust of his mercye and promises Hypocrites shall make lamentacion in vaine that all helpe is taken frō thē And this is that which the Apostle writeth to the Hebrewes saying That there be no fornicator or vncleane person as Esau which for one messe of pottage sould his byrth right For ye know howe that afterwarde when hee woulde by inheritaunce haue receyued blessing hee was put by for hee founde no place of repentance thoughe hee sought it with teares Hee did not pray in fayth but did rather murmure agaynst god Such are the complaintes of all the reprobate which know that they are excluded and yet cannot crye from the affection of the hart I knovve you not That is to saye I neuer counted you amonge the nomber of myne 13. VVatch therefore for ye know neyther the day nor yet the houre wherin the sonne of man shall come M. Wee ought dyligently to note the cōclusion of this parable watch sayth hee Wherefore Because the gate shal be opened to them that are readye shut against the rest When shall this be Euen in that day when the bridegrome shall come whose comminge no man knoweth 14. For as a certaine man readye to take his iorney to a straunge countrey called his seruauntes and deliuerd vnto them his goodes For as a certaine man M. In the parable goinge before Christe admonished vs to watche because the day of his comminge is not knowen but by this parable hee sheeweth what shall come to passe in his comminge speciallye to those that are his seruauntes and mynisters to whom it belongeth to dispence and bestowe those gyftes faythfully according to the person and condition of euerye one to the profite and augmenting of the kingdome of god M. For by the similitude of the trauelinge man hee doth secretlye preuente the opinion of his Disciples which they had conceaued of the present reuealing of his kingdome shewing that hee muste depart out of this life and that hee will retourne not by and by but after a longe time to manifest and reueale the glorye of the kingdome of God. Of the whiche matter wee haue a manifeste place in the nyntene of Luke where this parable also is put downe vnto vs M. Howbeit there seemeth to be some difference betwene this our Euangelist Mathewe and Luke in the narratiō of this parable C. For Mathew touchinge one onely part Luke comprehēdeth two This part both of them haue that Christ is like vnto a certayne Lorde which to get a kingdome went into a farre countrey and left his goodes with his seruauntes to occupye and so forthe as followeth But Luke hath this more then Mathewe that the Cittizens beinge abused in the absence of the noble man moued a tumulte that they mighte be no longer subiecte vnder him Christ had respecte to both these partes that the Disciples were greatly deceaued which thoughte that the kingdome was now established and that hee came nowe to Hierusalem that he might set vp the happy state thereof out of hande So that Christe seekinge to take awaye the hope of the present kingdome exhorteth them to pacience For hee saith that they must labor diligently a longe time before that they enioye that glorye the which they so greedely desyered without traueile Readye to take his iourney C. Seinge the Dysciples thought that Christ wente then to take possession of the kingdome hee doth firste of all correcte this error because hee must go a great waye of to get him a kingdome And as touching this farre coūtrey Christ thereby mente to note nothinge els than his longe absence from the tyme of his death vntill the last comminge For althoughe hee sittinge at the righte hande of God
hath obtayned the rule power both of Heauen and earth yet notwithstandinge because hee hath not as yet subdued his ennemies and because hee hath not appeared as yet the Iudge of the world neither hath reuealed his maiestye hee is not withoute good consideration sayde to be absent from his seruauntes til hee returne againe glorifyed with new honour and power It is most true that hee raigneth when hee doth regenerate his to euerlasting life and repayreth them to the Image of God and associateth them with the Angels when he gouerneth his Church with his worde defendeth the same with his helpe replenisheth the same with the giftes of his spirite maintaineth the same with his grace sustayneth the same with his power and geueth vnto it whatsoeuer is necessary for his saluatiō when hee stilleth the rage of Sathan and his ministers and disapointeth all their deuises but because this maner of rayning is hid from the fleshe the reuealinge thereof is properly differred vntill the last daye Therfore seinge the Dysciples toke hould of the shadowe of the kingdome the Lorde declareth that they must seeke for the kingdome a farre of that they maye learne to abyde delaye Called his seruauntes C. By the name of seruauntes hee doth not onely vnderstande Preachers but also all those that are in the Churche whom hee appointeth to this that euery one according to his porcion and abillitye helpe his neighbour But specially in these wordes hee hath respecte vnto the mynisters The Euangelist Luke maketh mencion of ten seruauntes but wee must not stande so much vppon the nomber of the seruauntes as vppon the summes of money For Mathew making mencion of diuers summes doth comprehende a more fruteful doctrine namely that Christ doth not commit to euery one an equal burthen or portion of worke but geueth to one a little summe to another a great portion In this both the Euangelistes do agree the Christ doth as it were take a longe iorneye from his houshould vntill the last day of resurrection in the meane time that it is not meete that they sit ydell and vnprofitable for euery one hath a seuerall office enioyned vnto him in the which he may exercise himselfe and that therefore they ought to be deligent in their busynes that they may finish faythfully the Lordes worke Luke sayth simplely that a pounde of money was committed to euerye one because if the Lorde commit somewhat vnto vs whether it be more or lesse euery man shall geue acompt for himselfe The Euangelist Mathew as wee sayd euen now speaketh more expresly and plentifullye who maketh seuerall degrees in the distribution of the money For wee know that the Lord doth not deale a like with all men in the distribution of his giftes but geeueth to euerye man as it seemeth to him best that one may excell another But what giftes soeuer the Lord bestow vppon vs let vs knowe that it is committed vnto vs as it were moneye that some gaine mighte come thereof For there is nothinge more displeasaunte vnto God than to burye his graces the force wherof consisteth in fructefyinge in secrete and to bestow them to no vse M. Hee sayth here that hee called his seruaunts to the ende wee might know that vocation is necessarye insomuche that no man without the same can play the true seruaunt of Christ They being called Heauenly giftes are committed vnto them for the profite of the Church They which runne of themselues or are set in auctority by mē onely as they are not called of the Lord so also are they destitute of the distribution of his giftes and graces But the certainty of the callinge beinge more secrete is knowē by the Heauenlye giftes namelye by those which are not common but meete for the promoting of the kingdome of god Wher these are found wee may be sure that there is that secrete calling of God thrusting out his mynisters into his Vyneyarde And deliuered vnto them his goodes Wee haue nothinge therefore of our owne what good thing soeuer is in vs it belongeth vnto God yet neuerthelesse it is cōmitted vnto vs vppon this condition that wee shoulde be coūte able vnto him for it No man therfore ought to arrogate any thing to himselfe as though it were his owne although hee excel the rest in great giftes What hast thou O mā that thou hast not receiued If thou haue receiued it why doste thou glorye as though thou haddest not receiued it For this is not so to be vnderstode that he gaue them his goodes to the ende they should be theyr owne to vse them at their pleasure but rather to dispence and bestowe for the profit of others So the Apostle Paule sayth in another place He assending on hye gaue giftes vnto men For whatsoeuer is geuen to the mynisters of Christ it is geuen more vnto the Churche than vnto them 15. And vnto one hee gaue fiue talentes to another two and to another one to euerye man after his abilitye and straight waye departed And vnto one hee gaue fiue talentes M. All receyued not like giftes but to some more to some lesse was geuen As concerninge the diuersity of giftes reade the twelfthe chapeer of S. Paule to the Romaynes The grace of God is not equallye poured vppon all men but accordinge to measure accordinge to neede and accordinge to the office committed Wherefore we must not onely see what wee haue receyued but also what our callinge and office doth requyre To euery man after his abilitye By these wordes Christe doth not put a difference betweene nature and the giftes of the spirite for there is no power or aptnes which being receiued oughte not to be referred vnto god So that whosoeuer will deuide with God hee shal haue nothing left to himselfe What is the meaninge therefore of this that the good man of the house is sayd to geue to euery one either more or lesse accordtnge to their ability Surely the meaning is this that as God hath desposed and geuen to euery one naturall giftes so also hee enioyneth to them eyther this or that hee exerciseth them in doinge one thinge or another hee exalteth them to diuers functions and hee doth alwayes plentifully offer them occasion to worke M. Wee must take heede therefore least wee thincke that any hath any power in the kingdome of Heauē in that sort that he hath power ouer his owne but wee must graunt that not onely the officies themselues but also the power to accomplishe the same cōmeth of the lord Not that wee are able to thincke anye thinge of our selues as of our selues but our abilitye cōmeth of God which hath made vs meete ministers of the newe Testamente And the Apostle Peter sayth if any man mynister let him do it as of the abillitye which God mynistereth vnto him C. Rediculouse therefore is the opinion of the Papistes in gatheringe herevppon that all men receiue the giftes of God according to
that condition and state of the faithfull shoulde not be to greuous vnto them if they be now constrayned to liue with the goates yea if they suffer of them sharpe stripes with their hornes and that they might take hede least their stinking smell infect them Thyrdly that they maye knowe that they loose not their laboure in leadinge a godly and innocente life because a difference shall at the lengthe appeare This place also serueth against their enterprise which go aboute in this life to seperate the goates frō the shepe the which thinge none can do but Christe at that time 33. And shall set the sheepe on his righte hand the goates on the left Thē shal the kinge say to them that be on the 34. right hande Come ye blessed of my father inherite the kingdome prepared for you from the beginninge of the worlde And hee shall set the sheepe Bu. The right hand is a place of felicitye and dignitye the left hande a place of vnhappines and miserye Wherevppon the auncient writers in steede of the right hand haue set downe vnto vs euerlastinge life and for the left hand perpetuall damnation And then shall the king saye C. Wee do see here that it is the office of Christe onelye which in this place calleth himselfe a kīg to seperate the good from the euill but not before the last day In the meane time the mynisters must labor diligētly to seperate the wolues the goates and the sicke shepe from the sheepe that are sounde for to this ende Ecclesiasticall discipline is ordayned the which oughte not to ve wantinge in the Church Yet notwithstandinge when they haue done their dutye to the vtmost there shall remaine still a mixture euen vntil the ende of the world because Christ only chalengeth this to himselfe to make a cleane purgation of his Churche and this purgation hee putteth of vntill the last day Come ye blessed of my father M. This boyce doth note the affection of a singuler fauore and of the loue of a frende The which affection Christ declared when hee was also in the worlde as when hee said Come vnto mee all ye that trauaile and are heauye laden I will refreshe you But who should come vnto this Iudge of the lyuinge and the dead except hee himselfe of his owne good will shoulde indue our mindes with a trust of comminge to him Ye blessed of my father That is to say ye beloued of my father being in my fathers grace and fauoure To to this is contrary Ye cursed of my father that is caste out of Gods fauoure and subiecte to his wrath C. But let vs note here the purpose of Christe for hee woulde haue his Dysciples to be nowe contented with hope that they might loke for the fruition of the Heauenly kingdome patientlye and with quiet mindes then hee woulde haue them carnestly occupyed and not to be weryed in the right race To this latter parte is referred this that hee promiseth the inheritance of Heauen to no other but to those which by good woorkes striue for the Palme and to the ende of the supernall callinge But before he speaketh of the rewarde of good woorkes hee sheeweth by the waye that the beginninge of saluation doth issue from a hyer springe For in callinge them the blessed of hys father he declareth that their saluation commeth by the free mercye of god For the blessed of God with the Hebrewes is as muche as the beloued of god Moreouer not onely the faithfull haue vsed this kinde of speache to set forthe the grace of God in men but they also whiche swerued from true godlines as Laban who saide to the seruaūt of Abraham Come in thou blessed of the lord Wee do see that these men had learned to geeue God the praise of all good thinges Wherefore there is no doubte but that Christ describinge the saluation of the godlye began at the free mercy of God by the whiche they are predestinate to lyfe who by the guidinge of the spirite in thys life aspyre to righteousnes To that effect also pertayneth that whiche hee sayth by and by Inherite the kingdome prepared for you Allthough a man might obiect and saye that a rewarde was layed vppe in store for the merits of those to come yet notwithstandinge if we waye the wordes without contencion wee shal graunt that there is a secrete commendation of the grace and mercye of god For Christ doth not simplely inuite the faithfull to possesse the kingdome as thoughe they should gette the same by their merits but doth plainly expresse that the same shal be geuen at the lengthe to the heyres Possesse sayth hee or as heyres possesse If it be an inheritaunce it falleth vnto vs because wee are the sonnes of God not by nature not by merits but by free adoption Saluation therefore commeth of free mercye not by merits or worthines Yet notwithstandinge the other ende is to be noted to the which the Lord had respect For althoughe the life of the godlye be nothinge els than a myserable and sorowfull exile in so muche that the earthe can scarce sustayne them in the time of persecution and althoughe they be in neede and suffer reproche and griefe yet notwithstandinge the Lorde sayth that there is a kingdome prepared for thē in another place that they mighte be of a good courage to ouercome all lettes and stayes This is no small exhortaciō and incouragement to pacience when men are certainlye perswaded that they labour not in vaine Therefore least the pride of the vngodly in the which they now reioyce should discourage vs leaste also our owne mynisters shoulde debilitate and quaile our hope let vs alwayes remember the inheritaunce which is prepared for vs in Heauē because it standeth not in hazarde but was appointed vnto vs by God before wee were borne Moreouer whereas it is here saide that the kingdome was prepared from the beginning of the world and in another place before the creation of Heauē and earth there is no absurdity in that at all For Christ doth not appoint here anye certaine time in the which the inheritaunce of euerlastinge life was geuen to the children of God but doth onely put vs in minde of the fatherlye care that God had for vs by the whiche hee embraced vs before wee were borne and dothe hereby also confirme the certaintye of our hope because all the troubles that we sustaine are not able to ouerthrow our life Some do cauil here saying that the kingdome was appointed of God to those whom he forsawe to be worthy But what could God forsee in vs but sinne onely Hee chose vs truly that wee shoulde be sanctifyed not because hee did foresee vs to be sanctifyed 35. For I was an hongered and yee gaue mee meate I was thirstye and ye gaue mee drincke I was harborles and ye toke mee in B. Because the workes of loue are here added the Papistes beinge defenders of superstions
the testimonie of the woorde of god B. Furthermore we sée 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 déedes 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 shée 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 wée 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 déede 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 sée 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 sée 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—…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—…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 kéepe 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 séeke 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 wée be out of oure wittes beyonde all measure A. For wée 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 wée maie sée 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
necessar that hee shoulde be geuen once for oure saluation that hee might be daily geuen to vs Let vs know then that by these woordes we are directed to the sacrifyce of Christ his death without the rememberaunce whereof the Supper shall neuer be rightly celebyated Neither trulye can the mindes of the faithfull be otherwise filled but by this that they know God to be fauourable to them M. But this is diligently to be noted that hee sayd in the plurall nomber Of sinnes not of one sinne againste the opinion of those which wickedly say that the death of Christ hath made satisfaction for Originall sinne but not for actuall sinne and for those sinnes also which were cōmitted before Baptisme and not after for the which they appoint a proper satisfaction Against whom S. Iohn also writeth thus My little children these thinges writ I vnto you that ye sinne not but if any man sinne wee haue an aduocate with the father Iesus Christ the righteous hee is the propitiacion for our sinnes Hee writ no doubt to the Christians which were already baptized and therfore hee teacheth also that the sinnes of those that are baptised are forgeuen by the propitiation of Iesus Christe To these woordes of Christe S. Paule addeth this Do this so often as yee shall drincke it in the remembraunce of mee And then what that remēbraunce is hee declareth in the words followinge For so often as yee shall eate this breade drincke this Cuppe ye shall shew forth the Lordes death till his comminge Therfore the Supper is ◅ certaine memoriall which ought continuallye to abyde in the Churche euen till the last comming of Christe beinge instituted to this ende that Christ mighte admonishe vs of the benefite of his deathe and that wee might acknowledge the same before men wherevppon it is also called Eucharistia that is a thanckes geuinge 29. But I say vnto you I will not drincke henceforthe of this fruite of the vine tree vntil that day whē I shall drinke it newe with you in my fathers kingedome But I saye vnto you C. By this sentence the Dysciples were admonished as well of the death of their master which was at hād as of the newe and Heauenlye life For the more neere that the houre of his death approched the more they were to be confirmed least they should altogether quaile Hee sheeweth also that his Disciples shall in a short time haue the truth of this signe As if he should say I do not apoint a signe the truth of the which is farre of no it is at hand Hee commendeth vnto them his supper for this cōsideratiō because they shold not alwayes haue him present with them While hee was presente they were confirmed by his Sermones and now that he must be absent they had neede of another confirmatiō Great therfore is the force of the supper which supplyeth the presence of Christ and setteth him before vs But because it was sorrowfull tydinges when hee affirmed that he must now go out of the world there is by and by added a consolation that there is no cause why they shoulde abhorre death after which there shall followe a better life as if hee had sayd ▪ Now truly do I make hast vnto death but to this ende that I may thereby passe to blessed immortality not to liue alone in the kingdome of God by my selfe but that I may haue you partakers of the same life So we see that hee lifteth vs hys Dysciples to the hope of the resurrection after hee had ledde them by the hande as it were to the Crosse And as it was meete that they should be directed to the death of Christ that by that ladder they might assende into Heauen euen so now Christ hauinge tasted of death and beinge receiued vp into Heauen it is meete that wee be broughte from the behouldinge of the Crosse to the lifting vp of our mindes to Heauen that death and the repayringe of life may agree together And that they shal be partakers of the same glory with him it may euidentlye appeare by his wordes VVhen I shall drincke it nevve vvith you in my fathers kingdome Bu. As if hee should say I beinge now made immortall and translated into the glory of my father or els I beinge now in Heauenly glorye in eternall ioye For Luke hath almost the like wordes when he sayth And I appoint vnto you a kingdome as my father hath appointed vnto mee that yee may eate drincke at my table in the kingdome C. But whereas some do obiecte that meate and drincke doth not appertaine to the kingdome of God it is a friuolous and vaine obiection because Christe meaneth nothinge els but that his Dysciples should shortly want his presence insomuche that after this hee shoulde eate with them no more till that they enioyed the Heauenly kingdome together Againe the eatinge and drinkinge mencioned in Luke is spoken of our sauiour Christ allegorically To be shorte Christe here commendeth vnto vs the frute and effect of the redemption which he got by his death Whereas some thincke that this was fulfilled so often as the Lord did eate with his Dysciples it is contrary to his minde and nothinge so For seinge hee was the mydle state betweene the course of mortall life the goale or ende of Heauenly life the kingdome of God was not then as yet reuealed and therefore hee sayd vnto Mary Toutch mee not for I am not yet assended to my father Moreouer the Dysciples were not as yet entered into the kingdome of God that they might drincke new wyne with Christ and be partakers of the same glorye But whereas wee reade that Christ drancke after his resurrection when as notwithstādinge he had denyed to do it till such tyme as hee had gathered his Dysciples into the kingdome of Heauen that shewe of repugnancye may easlye be put awaye For hee speaketh not precisely of meate and drincke but of the custome of this present life And wee knowe that Christe did not therefore drincke eyther because hee was a thrist or because hee woulde retaine his Dysciples in his meate and drincke but onely that his resurrection beinge thereby approued of the which they were as yet doubtfull he might lift vp their mindes to Heauē Let vs therfore contente our selues with this true and proper meaning of the place that the Lord promiseth to his Dysciples the fellowship of the blessed and immortall life with him seing they had the fellowship of his mortall humanity in earth 30. And when they had saide grace they went out vnto mount Oliuet And vvhen they had saide grace C. The first three Euangelistes omit those deuine Sermones which S. Iohn sayth the Lord made as wel in the house as by the way that they wente For their purpose was to comprehende and set forthe the Historye of thinges done more than doctrine This onely they toutche that hee wente of his owne accorde to the place whether Iudas was
determined to come to the ende wee mighte knowe that he so disposed the seasons of that â—â—â—e that voluntarily hee might meete with his betrayer E. The lattine translatioÌ„ hath And when they had songe a Hymne or Psalme Wherevppon Paulâ—…s burgensis affyrmeth that it was an auncient tradition and custome amonge the Iewes wheÌ„ they had eaten the Paschall lambe to begin this Psalme Prayse the Lorde ye seruauntes And to singe foorthe till they came to this Psalme Blessed are all those that be vndefyled in the waye and walke in the Lorde And he thinketh this to be the Hymne which Christ songe with his Dysciples Hereby trulye it appeareth that they were wont of common custome to singe a Hymne so ofteÌ„ as thei celebrated Paseouer Notwithstanding it is vncertaine with what words they praysed God here and whether they songe this prayse or spake it simplely The Greke word in this place signifyeth that they gaue the praise due vnto God but it dothe not therevppon followe that they did singe it It cannot be affyrmed whether Christ vsed those wordes which the Iewes did in the feaste of Paseouer It is credible that hee spake to his Dysciples at this speciall feast of Easter by some newe Hymne whiche shoulde not so muche put them in minde of their deliuerance out of Egipt as it should celebrate and commende the mystery of the kingdome of God which was theÌ„ in hand that they mighte geeue the more dilligente heede to accepte his woordes All the wordes and deedes of Christ in this day of Pasouer do expresse and declare a singuler affection What matter is it if wee beleeue that this grace or Hymne was agreeable to the matter which was then in hande They vvent out vnto mounte Oliuet M. It seemeth to some that grace beinge sayde the Lorde roose from supper and wasshed hys Dysciples feete and that afterward he had that longe talke wherof S. Iohn maketh mencion partly in the house and partly in their iorney to the mouÌ„te of Oliues Other some thincke that the supper beinge prepared hee wasshed his Dysciples feete that afterward hee did eate Passeouer and then that he instituted the misticall supper and last of all that grace being sayd he went out taught his Dysciples those thinges whereof S. Iohn writeth from his .15 Chapter vnto the 18. Chapter in the which hee sayth thus When Iesus had spoken these wordes he went foorth with his Dysciples ouer the broke Cedron to mounte Oliuet as he was wont as sayth Luke B. This was not the first time that the Lord went out to mount Oliuet but as it was sayde euen now out of Luke he went often thither For as the same Luke also sayth in those dayes hee was wont from the time that hee entered so king like into Hierusalem to teache in the daye time in the Temple in the night time to abyde in the mounte of Oliues And herevppon Iudas toke occasion and oportunitye to betray him without tumult the whiche oportunitye the Lorde knowinge whereabout he went willingly gaue him wheras oftentimes before hee fled awaye because his hower was not yet come Seinge then he wente forth at this time to that accustomed place whiche was knowen to Iudas the trayter it is a manifest tokeÌ„ that he suffered not his passion against his will. 31. Then saide Iesus vnto them all yee shal be offended because of mee this nighte For it is written I will smite the shepehearde and the shepe of the flocke shal be scattered abroade All ye shal be offended C. That which Mathewe and Marke extende to all the Dysciples in generall Luke sayth it was spoken to Peter onely For although hee spake to all yet notwithstandinge it maye be that Christe spake vnto them in the person of one whiche was to be admonished before all other and had neede of singuler consolation least after the denyinge of Christe desperation should vtterly ouerthrow him M. But there were two causes whye Christe forewarned his Dysciples for first they might be more ware if they had any minde at all Secondlye it serued to humble them when they should see their fall notwithstandinge that they were forewarned To be offended in this place signifyeth as muche as to be troubled As the ship is driuen oute of her course into another way through a tempest euen so Sathan deuiseth all meanes possible to trouble vs in our race that hee maye draw vs into a coÌ„trary way Because of mee sayth hee or for my sake that is I will be vnto you an occasion of trouble For when hee was taken all fled awaye therefore the person of Christe was vnto them the stomblinge blocke of offence For it is vvritten B. Hereby wee are admonished that all things are dispenced and ordered accordinge to the will of God and that the death of Christ was of such estimation with the father that all things almost which hee suffered were foreshewed of him by the Prophetes I vvill smite the Shepeherde C. By this prophesye hee exhorteth them to ouercome offence and to put away trouble of minde because God will not let to acknowledge those for his sheepe whiche are compelled to scatter and straye from place to place for a time For after the Prophete had spoken of the restoringe of the Church leaste that the extreame myseries whiche were now at hand should ouerwhelme the mindes of the godly throughe dispayre hee pronounceth that gouernment beinge confounded and ouerthrowne there shal be a sorrowfull and myserable dispertion but yet for all this that the grace of God shall ouercome B. These are the wordes of the Prophete Aryse O thou sworde vpon my Shepehearde and vppon the Prince of my people sayth the Lorde of hostes Smyte the sheepeherde and the sheepe shal be scattered abroade C. But although all interpreters for the most parte do restrayne this place of the Prophete to the person of Christ onely yet notwithstandinge it maye be more largely extended as if it had beene sayde that there shal be no more gouernemente with the which the people were defended because the sheepeherdes shal be destroyed For there is no doubte but that the purpose of the Lord was to comprehende al that whole time in the whiche after the tyrannye of Antiochus the Church was left naked and despoyled of good pastors and brought into vaste desolation For theÌ„ God suffered the sword to walke horribly a long time which extinguishing the pastors woÌ„derfully troubled the state of the people Yet for all that this dispersion and scatteringe did not let and stay the Lord but that at the length hee gathered his sheepe together with an outstretched arme But althoughe the Prophete doth generallye declare that the Churche shoulde bee depriued of her shepeheardes yet for all that the Prophesy is truly and properly applyed vnto Christe For seinge hee was the heade chiefe of al Pastors of whom onely the saluation of the Churche did depende hee beinge once deade all
beastlye crueltye and proude contempte of God by the proper instincte and motion of the fleshe and so came to his repentaunce but hee was brought thereunto by the hande of God euen as also the whole Scripture teacheth that repentaunce is his worke And this grace excelled so muche the more because it happened contracye to the expectacion of all menne For who would euer haue thoughte that a theefe beinge nowe at the laste caste shoulde bee not onelye a true worshipper of God but also an excellent mayster of fayth and godlynes to the whole worlde insomuche that wee also may be glad to fetche the rule of true and lawfull confession from his mouthe And firste of all truely he brought forth this fruite of repentaunce because with seuere correction he stayed the wicked rage of his fellowe Secondely he humbled hym selfe by a trewe confession of his wickednesse and attributed vnto Christ the due praise of righteousenes After that he declared a wonderfull faith committynge himselfe and his saluation wholly vnto the defence of Christe whom notwithstandinge he sawe hangyng on the crosse and nere vnto deathe Fearest thou not God seinge thou arâ—…e in the same dampnation C. As if he shoulde haue sayde What a thinge is this that this damnation constrayneth thee not to feare God For hereupon the these doth exaggerate and make the obstinacie of his fellowe more haynouse that beinge broughte to extremitie and the last pange beginneth not for all that to feare God. Hereby let vs gather that theye are desperate and altogether voyde of the feare of GOD which are amended nothing at all by punishementes Wee are righteously punished for we receyue accordinge to our deedes but this man hath done no euyll As if he had sayde There is greate difference betwene this mannes punishment and oures for the punishemente whiche thou and I suffer is due vnto vs for our euyll dedes but as for Christe he hathe done no euyll whereby he should be punished nay rather hee is put to death by the mallice and crueltie of his enemies Here let vs note that the theefe hath geuen vs the same lesson of repentaunce whiche God requireth of vs all when he confessed that hee receyued a iuste rewarde for his deedes But this is specially to be noted that the crueltie of the punishement did staye hym nothinge at all from the pacient suffering of the bitter tormentes Wherfore if we be truely sory for our synnes let vs learne willyngely to vncouer them without dissymulation when neede requirethe and not to flee from the ignominye whiche we haue deserued For this is the onely meane by the which we bury our sinnes before God and his Angelles if wee go not about to colloure them before men And he sayde vnto Iesus Lord remember mee when thou commeste into thye kyngedome This prayer contayneth a testimony of faythe and repentaunce The Euangeliste Luke briefelye declareth this matter whiche is so excellente that it cannot sufficientely be set forthe accordynge to the worthynesse thereof For trewely this example of faythe is so notable that the like hath beene sildome seene sence the beginning of the worlde The theefe whiche was not onely vnlerned in the schole of Christe but also geuinge him selfe to murther had gone about to extinguishe all feling and vnderstandinge of that whiche was right doth now at a sodayne assende hyer than al the Apostels and rest of the disciples in teaching and instructing of whom the lorde him selfe had spente so muche tyme and bestowed so greate laboure and not only this but also he worshipeth Christe as a kinge hanginge on the crosse he celebrateth his kingedome whiche semed altogether miserable and deformed and he pronounceth him to be the auctour of life whiche laye then a dyinge What excellencie what dignitie or what life did hée perceiue to be in Christe that he should thus thinke of his kingdome This truely was euen as if one should assend from the deepe goulfe of hell to the toppe of heauen He calleth Christ lorde and maketh mention of his kingdome whom he seeth to be condempned despised and reiected of all men Who woulde not haâ—…e sayde that he had bene out of his wyttes C. This certaynelye was rydiculouse and a fable to fleshe and bloude to attrybute a kyngedome more noble than all earthely empires to a condempned and abiecte persone Hereby wee maye gather what parfecte and quicke sight the eyes of theyr myndes haue who can beholde lyfe in deathe strengthe in weakenesse glorye in reproche victorye in destruction and a kyngedome in bondage Faythe was almoste decayed in all men there was no man but hee was discouraged onely the theefe standeth to the battayle openlye The Apostelles were dombe theyr faythe saye hydde but the faythe of the theefe declareth it selfe agaynste all impedymentes Wherfore let vs not be ashamed to learn of this scholemaster mortification of the fleshe pacience the depenesse of faythe the constancie of hope the desire of godlines whom the lord hath made our teacher to beate downe the pride of fleshe For the more diligently we follow hym the nerer wee approche vnto Christe A. This also is to be noted that hee dyd not onely beleeue in Christe but did also call vpon him whersoeuer therfore faith is there is coÌ„monly inuocation also And Iesus said vnto him Verely I say vnto thée to day shalt thou be with me in Paradice We do se here that the thefe praied not in vaine for he was hearde neyther was Christ onely mindefull of him but also perfourmed his promise Wherfore if Christe dyd drawe the theefe vnto him when hee was vpon the crosse howe muche more now shall he heare vs from his heauenly throne vpon the which hée sitteth his ennemies beinge ouercome Whosoeuer therfore when he is a dying committeth the custody of his soule with a trew faith vnto Christ hee shall not be long differred to laÌ„guishe in extremitie but shal haue his desire the same mercy granted vnto him which Christ granted to the théefe vpon the crosse Away therfore with that fonde and folishe immagination of Sophisters Papistes as concernyng the reteyning of punishement when the faâ—…te is remitted because wee do see that Christe doth also deliuer hym from punishement whom hee absolueth from sinne Let vs also note with what keyes the gates of the kingdome of heauen were opened vnto the théefe For there is no mention made here of popishe confession nor of satisfactioÌ„s but Christ is contente to receyue those that come willingly vnto him with fayth and repeÌ„taunce Furthermore we do hereby gather that as the deathe of Christe dyd by and by bring forth his fruite euen so our soules so sone as they parte from the body do liue otherwise the promise whiche our sauioure Christe made here vnto the théefe with an othe were but vayne In Paradice C. As touching the name of Paradice we do knowe that the glory of God is described vnto vs vnder the
Lorde Iesus Christe that though he was ryche yet for youre sakes hee became poore that ye through his pouertie might bee made ryche The whiche argument the Apostell vseth to moue the myndes of the faythfull to geue almes to the poore Christe oure Sauioure by this his pouertie gaue example that they whiche receiue spirituall thinges shoulde bee ready to geue parte of theire goodes to theire teachers Otherwyse it had bene an easye matter for the Lorde to sustayne hym selfe and his disciples without any helpe of these women He knew that the labourer was worthy of his hyer Here also by the example of these women wee are taughte not to bee wearye of well doynge and to perceuere in the race whiche wee haue well begon as they followed hym beyng alyue so now they prosecute hym beyng dead 56 Among whiche was Marie Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes chyldren Among vvhiche vvas Mary Magdalene A. They whiche were beste knowen are here expressed by name The Euangeliste Saint Marke addeth sayinge And other women also whiche wente with hym to Hierusalem For as Luke saythe hee had healed many of them from euell spirites and diseases And what was done after these thynges Saint Iohn declareth saying The Iewes therefore because it was the preparynge of the Sabaoth that the bodyes should not remayne on the Crosse on the Sabaoth daye for that Sabaoth daye was a hyghe daye besoughte Pilate and so foorthe vntyll the eight and thyrty verse in the whiche he declareth those thynges whereof our Euangeliste Matthewe maketh mention in the eight and fifty verse saying He wente to Pylate and begged the body of Iesus 57 VVhen the euen was come there came a ryche man of Aramathia named Ioseph whiche also was Iesus Disciple VVhen the euen vvas come C. Nowe the Euangeliste addeth the buryall of Christe as the myddell passage from the ignomynie of the Crosse to the glory of the resurrection God woulde haue his sonne to bee buryed for an other cause also that so it myght bee the better declared that hee suffered deathe in dede for oure sakes but by the waye this ende is specially to be noted that by this meanes the curse began to be abolyshed which he toke for a shorte time For his body was not cast into the pyt after the common manner but was layde honourablely in a Sepulchre of stone VVhen the euen vvas come E. Or rather when it was toward the euen the Sunne beynge readye to sette after the nynthe hower For the euen was not come when Ioseph desyred the bodye of Iesu Because before the nyghte began also the preparinge of the Sabaoth beyng not yet ended the Lorde was layde in the Sepulchre For so soone as that euen was begonne the greate Sabaoth beganne also In the whiche it was not lawefull to take downe the bodye or to burye it in the Sepulchre No man ought to doubte but that this is the sence of the Euangeliste bothe the obseruation and custome of the Iewes requyringe the same and also the holye father Ignatius wrytynge in his Epistle thus Before the Sunne settyng he was taken downe from the Crosse and buryed in a newe Sepulchre C. Therefore wee muste vnderstande that Ioseph came not in the twylyghte but before the Sunne settynge that hee myght doe this deede of Charitie to hys maister withoute the violatynge of the Sabaoth For the begynnynge of the Sabaoth was from that euen And from the deathe of Christe to the obseruation of the Sabaoth were three large howers There came a ryche man. M. The Euangelistes doe declare manye thynges of this Disciple of Christe namely that hee was a ryche man that he was a good man honeste iuste a Senatoure that hee looked for the kyngdome of God that hee was a Disciple of Christe but secretlye and that hee agreed not to the counsell and deede moste wycked of the Iewes C. Nowe allthough this affection of Ioseph deserued greate prayse for that hee soughte to burye Christe so honourably yet notwithstandyng fyrste of all me must consyder the prouidence of God because amonge his seruauntes hee chose a man noble and of greate dignitie whiche should begynne with the honoure of the Sepulchre to couer the reproche and ignomynie of the Crosse And truely seeyng hee put hym selfe in daunger and hatred of all men and aduentured hym selfe in greate perylles there is no doubte but that hee was made thus boulde by the secrete instincte of the holy Ghoste For althoughe hee were before one of the Disciples of Christe yet notwithstandynge hee neuer durste openly and freelye confesse his faythe But nowe when in the deathe of Christe there was a syght to bee seene of great desperation and whiche was able to breake a stoute courage howe commeth hee to bee so boulde that beynge in greate terrour hee feareth nothynge and goeth farther than hee maye doe with ease Let vs vnderstande therefore that the sonne of God was buried by the hande of Ioseph by Gods appointment To this ende also the circumstaunces whiche are here noted ought to bee referred M. Fyrste oure Euangeliste saith that hee was ryche not that hee dyd preuayle anye thynge the more because hee was ryche but to the ende he myght shewe a reason as it were why this Ioseph so easely obtayned the bodye of Iesu at the handes of the Romayne Deputie For great is the prerogatiue of ryche men with the Iudges of this worlde And wee knowe howe fylthye and infamous a woorke it was to take the carcas of a crucefyed man out of the hande of the Hangeman or tormenter But wee are taught by this example that ryche men are so farre from excuse if they robbe Christe of his honour that they are rather gyltye of twoo faultes when they conuerte those prouocations whyche shoulde styrre them vp into lettes Wee graunte truely this thynge to bee very commen and oftentymes seene that they whiche seme to excelle others pluck theyr necke out of the coller that they are to nyce and tender and that they are to circumspecte and fearefull But wee must haue an other manner of consideration that excepte oure ryches and honours bee helpes to the woorshyppes of God wee do wyckedly abuse them Moreouer Ioseph hath perpetual praise because he agreed not to the Iewes which condemned Christe By the whiche example Senatours and Magistrates being admonyshed ought to take hede vnto them selues leaste they synne against theire conscience in sheadynge of Innocent bloude A. Saint Luke addeth sayinge whiche wayghted also for the kyngdome of God. Ioseph is here praysed for waytinge for the kyngdome of god Hee is praysed also for his ryghteousnes But this waytinge for the kyngdome of God was the very roote and originall of righteousnes By the kyngdome of God wee must vnderstande the promysed renewynge in Christe For the integritie of order cannot stande whiche the Prophetes sayde shoulde bee at the commyng of Christe but when God dothe gather those men
carefull and to marueile 4. And for feare of him the kepers were astonied and became as deade men And for feare of him M. This matter came farre otherwyse to passe than the hye Priestes loked for They got watchmen to fraye the poore and fearefull Dysciples from the body of the lord But behould the contrarye for they which were set to make other afrayde and to kepe the body of the Lorde are so vnable to hinder the resurrection of the Lorde that they are wonderfully terrefyed at the appearinge of an Angell The whiche thinge ought to be a great consolation and comfort vnto vs And wee muste note the difference betwene the two kindes of feare which Mathewe compareth together The souldiers were made afrayde beinge vsed to tumulte and so were ouercome with feare that they fell downe as it were halfe deade but beinge caste downe no power did lifte them vp The feare of the women was like vnto this but the consolation whiche by and by followed did restore their courage agayne whiche almoste quailed that they mighte haue a better hope And it is meete that the maiesty of God shoulde bringe a feare and horror as well to the godlye as to the reprobate that all fleshe mighte fall downe at his presence But when God himselfe hath humbled his electe and broughte them vnder hee doth straighte waye mittigate their feare leaste they should faynt beinge oppressed and not only that but by the swetenes of his grace also hee healed the wounde that is geeuen but as for the reprobate he doth either exanimate them with a sodaine feare or els he suffereth them to languishe vnder longe tormentes But our Euangeliste Matthewe leauinge of to make mencion of the watchmē goeth forwarde with the narration which he had begon of the women comminge to the Sepulcher which founde not the watchmen For they beinge afearde ranne while the women were a comminge to tell the hye priestes what had happened And to the end all things which are written of so blessed and wholesome resurrection by the Euangelistes may be the more easely vnderstode wee will bringe in and expounde what soeuer any man doth speake of the same in that order in the whiche the most diligente and best interpreters thincke all things to be done And firste of all what the women thought while they were in their iorneye it maye be gathered by Marke which sayth And they sayd amonge themselues Who shall rolle awaye the stone for vs from the dore of the Sepulcher And when they had loked they saw that the stone was rolled away for it was a great one C. This doubt Marke onely expresseth but seing the other thre do shewe that the Angell rolled away the stone it may easelye be gathered that they stode in a doubte not knowinge what to do vntill they were certifyed by the power of god But hereby we may learne that they beinge caryed by theyr zeale came thither not certaine of their purpose They saw before that the Sepulcher was shutte with a great stone which kept all men from comminge therein whye did they not consider this hauinge leysure at home but onlye because reason memory failed them through great feare But because in a godly zeale they were blinded God dothe not impute this fault vnto them After these wordes it followeth in Luke and Marke And they entered into the Sepulcher and found not as sayth Luke the body of the Lord Iesu And it came to passe when they were abasshed at this thinge they saw as sayth S. Marke a yonge man sittinge on the right syde clothed in a longe white garment and they were afrayde B. The Euangeliste sayth that he was a yonge man not because Angels are men but because they appeare vnto vs in the likenes of men beinge otherwise inuisible wherefore they haue oftentimes the names of men geuen vnto them But the women beinge made afearde are comforted by the Angell with these words Be not afrayde Yee seeke Iesus of Nazareth which was crucifyed He is rysen he is not here Beholde where they had put him But go your waye tell his Disciples and Peter that hee goeth before you into Galile there shal ye see him as he said vnto you And they went out quickely fled from the Sepulcher for they trembled were amased neither said they any thinge to any mā for they were afraide A. These thinges for the most parte are expounded in the 5. 6. and 7. verses of this Chapter of Mathewe But in that Christ here by his Angell commaundeth the womē to shew his resurrection to Peter by name he seemeth therfore to do it because Peter thoughte himselfe vnworthy to haue any thinge to do with the Lord for that he had denied him a deede truly which made him worthye to be reiected for euer To recreate comforte him therefore in this perplexity hee thoughte good to expresse his name to the ende he might be fully certifyed that as yet he was reckened in the nomber of his Disciples And where hee sayth hee shal go before you into Galile we must not vnderstande that hee went by by before them after his resurrection for as it appeareth in Iohn the Dyscipses were eight dayes at the least in Hierusalē And in the last Chap. it is red that the Lord was seene of thē as they were a fishing And he would go before them into Galile shew himselfe there vnto his Disciples either because he would bring his disciples these womē also backe againe into Galile frō whence they folowed him to Hierusalē or els to instruct confirme them beinge as yet rude in the knowledge of the kingdome of God in Galile because he might do it there more freelye safely than in Hierusalē wher he might be in daunger of the Phariseis hye priestes C. But now the first thre Euangelistes do pretermit that which S. Iohn declareth of Mary Magdalene namely that she hauing not as yet seene the Angels came againe into the Citty complayned weepinge that the body of Christ was taken away The which as sone as the two Disciples Peter Iohn heard they ran to the Sepulcher into the which Peter entered and then that other Disciple Notwithstāding both of them returned home againe with doubtfull suspended minds as yet Mary standeth still at the Sepulcher weepinge And although S. Iohn doth make mencion of Mary Magdalene only yet for all that it is likely that other women also of the which the other thre Euāgelistes make mencion that were with her At the first therefore they came to the Sepulcher the which whē they found voide they tell the Dysciples saying They haue takē the Lord out of the Sepulcher wee knowe not where they haue layed him After that she returned to the Sepulcher with the other women whom Peter Iohn followed who seinge the Sepulcher to be emptye returned home with suspended minds But Mary the other women abydinge there stil