Sathan be violentely expelled to the ende God might stablishe his kingdome amonge men Wherefore this sentence is nothinge elles but a confyrmation of that whiche wente before But to the ende we maye the better remēber the meaninge of Christ it shall be necessary to call to minde that Analogy which Mathew placed amonge the visible and spirituall graces of Christe What so euer Christe therfore did vnto the bodies hee would haue the same referred to the soules so when he delyuered the corporall and bodely sences of men from the tyranny of the deuil he declareth that he was sent of the father to be a reuenger which shoulde abolyshe and put awaye the spirytuall tyrannye whiche hee shewed to mennes sowles Nowe let vs retourne to his wordes He affirmeth that the rule and power can not be taken away from a strong and valiaunt tyrant vntil he be despoyled of his armoure and weapons because vnlesse he be constrayned with greatter force he wyll neuer yelde To what ende is this spoken First wee knowe that the deuyll in many places is called the prince of this worlde And the tyranny whiche he vseth is garded and made strong with aides of great force frō all places For there are innumerable snares to entrap and entangle men Yea there are innumerable and infynyte kyndes of daungers and harmes with the which he kepeth those myserably that are oppressed vnder his feete To conclude there is nothinge that setteth hym to raygne in the worlde like a tyrant not that he can do any thinge against the wil of the workeman hym selfe but because Adam when he alienated hym self from the impery and kyngedome of God dyd bringe all his posterytie vnder the subiection and yoke of this forraine power But althoughe the deuyll raineth supernaturally and men by the iust iudgemēt of God for synne are subiecte to his tyranny notwithstanding he hath a peaceable and quiet possession of the kingdom in so muche that he may tryumphe ouer vs vnponished vntyl a stronger then he ryse vp againste him But this stronger man coulde not be founde here in earthe when that no abillitie and strength was lefte vnto menne to helpe them selues therefore a redemer was promysed from heauen Nowe Christ sheweth that this way and maner of redemption is necessary to wreste and take away that from the deuyll with stronge hande which els he wyll neuer let go and departe from By the which wordes he declareth that men hope for theyr deliuerance in vaine vntil Sathan be ouercome and vanquyshed by violent conflicte M. He saythe therefore when ye se the ieweles of Sathan taken away how then can it be but manifest that a strōger is present which hath ouerthrowne Sathan that stronge prynce of the world and bounde him otherwise he wolde not haue suffered his Iewelles to be taken away C. But although Christ reproued the folishenesse of the Scribes because they were ignorante of the principles of the kyngdome of God yet notwithstanding this obiurgation and reprehention dothe belonge generally to all suche as are of lyke foolyshenes There is no man which wyll not boast in wordes that he desyreth the kyngedome of God and yet he wyll not suffer Christ to fyght valiantly as nede requireth that he may delyuer vs out of the hande of the tyrante and our mortal ennemie Euen as if one beinge sycke shoulde call for the helpe of a physition and yet dothe refuse all Phisicke medycine and remedy Nowe let vs note for what pourpose Christe brought this parable namelye that hee mighte shewe that the Scribes are aduersaries to the kingdome of God the beginning wherof they maliciouslye withstoode Notwithstandynge let vs learne because wee are all subiecte to Sathan that God doth no otherwyse bestow his kingdome vppon vs then to deliuer vs frome that vnhappie sorowful and seruyle bondage by the valiaunte and victoryous hande of Christ 30. Hee that is not with mee is agaynst mee and hee that gathereth not with mee scattereth abroade Hee that is not vvith mee C. This place may be expounded two manner of wayes Some affirme it to be an argument of the contraries as if Christ should haue said I can not raigne withoute the power of Sathan be destroyed because hee wholly indeuoureth him selfe and seketh by al meanes to scatter that abrode whiche I gather together And trewely we se euidently enough how strongly and with what might that ennemy seketh the dyssipation of the kyngedome of Christe Notwithstanding their opinion iudgement is rather to be allowed whiche affyrme the Scribes to be doble ennemies to the kyngedome of God because they hindered so muche as in theim laye the good successe of Chryst This therfore is the sence and meanynge of the texte It was your partes to ayde helpe and assiste me in erectinge and lyfting vp the kyngdome of God for hee is a hynderar after a sorte that is not a helper and he in some respecte plucketh downe that in tyme of nede recheth not forth his hande to helpe What are you therefore and what do ye whom outragiouse and furiouse madnes hath driuen to open contētion M. To be with Christ is to gather with him to the kyngedome of God. Chryst and his faythfull seruauntes doo gather when with their doctryne theye reape the haruest congregate the same into the barne of theyr father to euerlastynge lyfe This is a Metaphore taken of the tyme of the haruest when euerye one maketh all hast that possiblely can be made to gather and bring in the haruest least the same might take any harme by tempest and vnseasonable weather Sathan whiche is a very woulfe deuoureth and disperseth from the shepefould the flocke of Christ and when any parte of the Gospell is sowen in theyr hartes throughe preachinge he taketh the same awaye leaste in beleuing they should be saued Therfore by this sentence it maye playnely appere howe truely Chryste doth now say that whosoeuer gathereth not with hym scattereth because such is the promptnes of our nature vnto euill that the righteousenesse of God hath noo abydinge in theim whiche apply theim selues to late and seke when all time is spente to get the same Also this doctrine is more large and dothe yet farther extende it selfe namely that they are vnworthy to be coūted in the flock of Christ which do not bestow and referre al their studies and laboures vnto hym because by theyr negligence slouthe it commeth to passe that the kingdome of God goeth backewarde and prospereth not for the furtherance whereof we are all called Christe therfore leaueth not the meane for we must eyther gather with hym or els we must disperse and scatter abroade with Sathan So that by these wordes he semeth to speake to certayne Hypocrites which dissembled or fained hym to be the Messias As if he shoulde saye There are many of you which dissemble al thinges cleauinge to neyther parte but holdynge of euery side But if ye were my disciples in dede if ye
where commende sinceritie and abhorre a double harte we may see howe greatly they are deceiued whiche thinke that he wyll be contented with halfe a harte All men truely wyll confesse with their mouthe that God cannot be worshipped but with a whole and earnest affectiō But in dede they denie it when they go about to reconcile and agree twoo contrary thinges in all respecte I wyll not cease sayth the ambitious man to serue God although I apply a good parte of my mynde to get honoure So doth the couetous persone the voluptuous man and the cruell tyraunt boaste them selues As if truly it were possible partely to serue God and partely to be starke enemies vnto hym It cannot be denied that the faythfull them selues are not so wholely geuen to the obedience of God but that oftentimes they are drawne awaye by the synfull lustes of the fleshe Notwithstanding because they syghe and sorrowe vnder the yoke of this miserable seruitude boundage and are displeased with thē selues and do serue the same no otherwyse then against their wylles and striuinge with the same therefore I saye that they serue not two maisters because their study indeuoure is as muche accepted before God as if they had perfourmed and fulfilled the perfecte obedience Here also their hypocrisie is refelled whiche flatter them selues in their vices as if light and darkenes could agree We knowe what Elizeus sayde If the Lorde be God followe him if Baale be God follow him Howe longe wyll ye halte on both sides For God doth require of vs the integritie of the mynde that we might wholely depende vpon hym 25 Therfore I say vnto you be not carefull for your life what ye shall eate or drinke nor yet for your bodye what rayment ye shall put on Is not the life more worth then meate and the body more of value then rayment Therefore I saye vnto you be not carefull M. Now consequently he commeth to the roote it selfe of euell namely to the carefulnes of foode and other necessaries or if thou wylt to the distruste or incredulitie whereof all wycked carefulnes aryseth whiche at the length bryngeth a man to that point that being not content with necessary thinges to his present vse he beginneth sorrowefully to care for the tyme to come and therefore to prouide for many yeares and thus springeth the seruitude of Mammon which withdraweth vs from the seruice of god C. Notwithstanding where as Christe forbiddeth vs to be carefull he meaneth not so precisely that he woulde haue vs voyde of all care for we knowe that men are therefore borne to sustayne some care nay this is the leaste parte of the myseries whiche the lorde hathe inioyned to vs in penaunce to humble vs withall But he condemneth immoderate care for two causes First because men in vayne do vexe and disquiete them selues in busying and occupying them selues further then becommeth their vocation Then because they take more vpon them then becōmeth him bearinge them selues bolde vpon their owne industrie and laboure forget quyte to cal vpon god We must remember the promyse whiche the Prophete speaketh of saying that it is but loste laboure that the vnfaithfull ryse vp early and so late take reste and eate the bread of carefulnes for so he geueth his beloued slepe Therefore the sonnes of God although they be not without laboure and care yet notwithstāding they are not properly sayde to be carefull for their lyfe because they staying thē selues on the prouidence of God are at quiet M. The lorde therefore sayth not I say not vnto you labour not for your liuing and sustentation but be not carefull He forbiddeth sorrowefull and immoderate carefulnes not laweful labour Let euery man laboure saythe saint Paule with his handes that he may haue wherwithall to helpe hym that nedeth C. Hereby we may easely gather what care of lyfe euery man oughte to haue namely that euery one of vs laboure so farre as oure vocation requireth and the lorde commaundeth furthermore that euery mās necessitie may cause them to call vppon god Suche care is a meane betwene slouthfull securitie and immoderate vexation and trouble whiche the vnbeleuers brynge vpon them selues So that if we waye diligently the woordes of Christe we shal see that he forbiddeth not al care but that only which riseth vpon distrust Saying be not carefull what ye shal eate or drynke For that is proper to them whiche are afrayde of pouertie and nede as if they shoulde wante meate euerye moment Is not the lyfe more vvorth then meate Bu. Nowe by stronge and infallible argumentes he taketh awaye that distrustfull care and bringeth forth dyuers questions by the whiche his talke maye be more ample C. And the first argument that he bryngeth is of the more to the lesse Hee forbadde vs of to muche care howe our lyfe should be sustayned Now he addeth the reason that the lord whiche gaue the lyfe it selfe will not suffer vs to wante those aydes and helpes which pertayne to the staying and holdinge of oure lyfe And truely we do no small iniury vnto God so often as we beleue not that he wyl geue vnto vs sufficient foode and apparell as though without regarde he had set vs vpon the earth For whosoeeuer is fully perswaded that he is not ignoraunt what the condition of our lyfe is of the whiche he is the authour he wil not doubte but that in due tyme he wyll helpe his necessitie Therefore so often as feare care of foode troubleth any man let him straight remember that God hath care for that life which he gaue vnto him Here also we muste note that althoughe we haue aboundaunce of meate drinke apparell and all other thinges necessary yet that oure life consisteth not in them According to the saying of our Sauiour in an other place Beware saith he of couetousnes because no mans lyfe consisteth in the aboundaunce of those things whiche he possesseth And then he addeth For the lyfe is more worth then meate the body more of value then raymente As if he should saye If God of his owne free wyll hathe geuen to you a body and lyfe whiche haue not deserued the same doubte ye not then but that he wyll also geue vnto you meate and apparel which thinges are of lesse value a great deale 26 Beholde the foules of the ayre for they sowe not neither do they reape nor cary into the barnes and youre heauenly father fedeth them Are ye not muche better then they Beholde the foules of the ayre M. That he might more playnely set before our eyes the prouidence of oure heauenly father he bringeth the brute beastes to be an example whiche by the power of God are fed and nourished without any care that we might learne in them the ryches of his goodnes and the amplenes of his deuine prouidence in the whiche we ought to quiete our selues C. For infidelitie is the mother
might bee discerned from falsehode and lyes For the crafty vvylines of false Apostels is vvell enough knovven vvho being deceitful and subtile vvorkers taking vpon them the name of the Apostels of Christe do easely begyle the simple and suche as take no hede of them as the Apostell Paule in his epistell to the Corinthians declareth M. Therefore to the ende a certainâ—… doctrine as concerning Christ should persiste and continue in the Churche or congregation the holy Ghoste brought to passe that firste of all the natiuitie of Christe his life doctrine death buriall resurrection and assention into heauen beside these the sending forth of the embassage of the Gospell into the vvhole vvorlde the going forvvarde and good successe of the doctrine of the Gospell and Christian faithe the declaration and confirmation of the same by faithful vvitnesses that is to saye holy Euangelistes should in maner of an history beÌ„ coÌ„mitted to vvriting by them vvhiche Euangelistes heard and savve all thinges them selues before their face vvhiche also hauing authoritie and povver of God vvere the first vvhiche vvere sent and appointed to the preaching of the Gospell throughout the vvhole vvorlde To this vse ende and purpose the foure Euangelistes haue vvrytten the history of Christe among vvhome C onely Luke maketh a preface to his Gospell vvhiche he vvryteth briefely shevvyng the cause vvhiche moued him to vvryte as euidently you may see if you reade the same B. As touching the interpretation of this vvorde Gospell it being taken from the Greeke vvorde signifieth good or glad tidinges The vvhiche vvorde the three score and tenne interpretours vsed so often as they founde the Hebrevve vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser vvhiche signifieth to tell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora tidinges being the deriuatiue of the same and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meuasser telling The Apostels and Euangelistes vsed this vvoorde very muche after them The Euangeliste Luke citing the place of the Prophete Esaye vsed this vvoorde To preache the Gospell to the poore hee hath sent me Therefore the Gospell shal be vnto vs a publique or open setting foorth and preaching of the grace and redemptioÌ„ purchased and gotten by Christe as concerning the vvhiche redemption there are infinite testimonies of holy Scripture C Or els the Gospell is a history conteining the glad tidinges of the comming of Christe in the fleshe being sent of the Father accordinge to his promises in the lavve Prophetes and Psalmes In the vvhiche history the lyfe specially of Christe his doctrine death resurrection and assention is declared beside these the fruite of his comming is therein declared namely that by him vve are deliuered from the Deuell sinne and death and that vve are sanctified and assured of euerlasting lyfe B. As therefore the Gospell in the Scripture is properly a declaration of the long loked for saluation and at the lengthe reuealed and offered by Christe euen so our Euangeliste Mathevve as the reste Marke Luke and Iohn hath very cunningly and artificially vvritten in his Gospell the history of the Lorde by the vvhiche he declareth both his vvoordes and dedes in order A. But vvho this Mathevve vvas vvhose vvorke in the nevve TestameÌ„t hath the first rome M and from vvhat state of life he vvas called of Christe and aduaunced by him to the dignitie of an Apostle he of himselfe as vve shall heare hereafter declareth In the meane tyme vve must thinke and assure our selues that the holy Ghoste vvas and is the true authour of this history and that Mathevv vvas only the instrumeÌ„t or secretary to the same vvho leauing his pouling kinde of lyfe is become not onely a companion and disciple but also an Apostell and Euangeliste of Christe from vvhome all thinges in the vvorlde that are good do flovve as from the lyuely and celestiall vvell of grace A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ after Mathevv The fyrst Chapiter The booke of the generation of Iesu Christ the sonne of Dauid the sonne of Abraham The booke of the generation C. IN VAYNE do certaine interpretours trauel about this titel or inscription to make excuse because the Euangelist Mathew doth name the whole history of the halfe of one chapter For this titel is not exteÌ„ded to the whole booke but the name of the booke is put for a Cataloge or rehersall as if it had ben saide here foloweth the order of the generation of Christ B. Euen as we maye reade in Genesis This is the boke of the generatioÌ„ of meÌ„ In the which place the Hebrew worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher which coÌ„meth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saphar that is he hath nombred rehersed or declared For there foloweth the Cataloge or rehersal of men from Adam vntyll Noah with a discription of whoÌ„ and what tyme euery one had his ofspringe and originall Or els the booke of the generation signifieth that in the which somwhat is rehersed or nombred M. whervpon we reade that the booke of the Iust the booke of God in the whiche the Iust are written is so called B. This name therfore perteineth properly to the Cataloge and to the history A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long before in the lawe and Prophetes and loked for of the fathers B. Yet notwithstanding he wolde begyn the Gospell of Christ with the basenes of his generation sekinge to bring in all the sorrowes traueiles and paines of his life euen till the power glory and maiestie of his resurrection and kingdome in the which he sittinge at the right hande of God gouerneth all thinges that as Christ suffered many thynges and so entered into the glory of his kingdome and as he dyd fyrst abase hym selfe and became man a seruant also and humbled him selfe to the death of the crosse euen so he myght preache Christ vnto vs to be a mortal maÌ„ and crucified before that he was mortal and rayned gloriously in his kyngdome and so by the folishenes of preachinge to bringe saluation to the faythfull A The Euangelist Iohn more plainly euen at the fyrst preacheth the maiestie of Christ B. teaching him to be the eternall worde of the father and that deuine power and vertue by the which all thynges were made lyue moue consist feele vnderstand But our Euangelist Mathewe thought it sufficient to shewe briefely as it were in one word the diuinitie of Christe wrytinge thus The booke of the generation of Chryste And where as he calleth Iesus whiche was thought to be a carpenter and the sonne of a carpenter Chryst being that king which was long loked for promysed to the fathers he hath already shewed a sufficient cause and reason of so doinge to those that knowe the force of this name The sonne of Dauid the sonne of Abraham C. He calleth Chryst the son of Dauid and AbrahaÌ„ in respecte of
the redemer shold spring notwithstandinge we knowe that from the defection and fall of the fyrst man he was necessary to all mē euen as he was then ordeyned appoynted to the whole world This was don by the wonderfull wisedom of God that Luke shoulde describe declare vnto vs that Christ was the sonne of Adam and that Mathewe should include him in the stock and kinred of Abraham For it should haue nothing profited vs that Christ was geuē and appoynted of the father to be the redemer and author of saluation except he had perteined generally to al men alike Furthermore the sayinge of the Apostel should not be true that he was to daye and to morrowe and for euer excepte his grace and goodnesse had ben powred out apon al ages from the creation of the worlde Let vs therfore know for a suertie that saluation by Iesus Christ is made manifest geuen to all mankind for so muche as not without cause he is called the sonne of Noe the sonne of Adam Notwithstandinge because he must be sought for in the worde of God the spirite dothe not rashely or without good consideration call vs backe by this oure Euangelist Mathewe to the holye stocke and kynred of Abraham where the treasure of euerlastinge lyfe wyth Christ was layed vp for a tyme. As touchinge the thirde difference there is not doubt but that Mathewe obserueth an other maner of order then doth Luke for the one hath Salamon the sonne of Dauid and the other hath Nathan the sonne of Dauid wherupon it euidently appereth that there are dyuerse lyniall descentes appoynted The best and most cunning interpretours do thus vnite and reconcile this shewe and apparance of discorde namely that Mathew leauinge the naturall lyne and stocke which Luke followeth doth reherse the legall genealogy or petegrewe And wee interprete that to be the legall genealogye by the whiche it was ordeyned that the right of the kingdome shoulde come to Salathiell And where as Eusebius in his fyrst booke of his Ecclesiasticall hystorie calleth the genealogy which is described of Luke a legall petegrewe it commeth all to one effecte For he meaneth nothinge elles then that the same kingedome whiche by lawful right was stablished in the person of Solomon came at the length to Salathiell But more trewly and parfectlye a great deale do they speake which saye that the legall petegrew was set forth of Mathew because he naminge Solomon streight after Dauid doth not al together by order still obserue of whō Christ cam as touching the fleshe but howe he descēded and sprange out of Solomon and other kinges that he might be the lawful successour in whose hande the eternitie of the kingdome should be stablished accordinge to the couenant and promise of god For their opinion is probable and likely which think that the stocke of Solomon ended by the death of Ochozias As touching that which many allege out of the cōmentaries of the Iewes how that it was cōmaunded of Dauid that if at any time the issue of Solomon should decay or want that thē the kingdome shulde come to the posteritie of Nathan we leaue vnspoken and we take that onely whiche is certayne namely that the successiō of the kingdome was not confounded but that the degres therof were distinct Now where as the sacred historie doth shewe that after the deathe of Ochozias the kyngedome was taken of his mother Athalia all the kinges séede destroyed it is very euident plaine that those horrible and wicked slaughters were procured of a woman ambitious and desirous of rule least shée being brought to a priuate estate and meane condition of lyfe shoulde see the kingedome remoued and taken away Therefore if the sonne of Ochozias hadde bene alyue Athalia the grandmother shoulde quietly haue raygned vnder the collour of protectiō without enuy or daūger But the reason why Ioas is sayd to be the sonne of Ochozias is this because he was the next of kinne or bloud they called him so to the end he might in dede be thought to be the trewe and naturall heire of the kingedome For if Athalia had ben the grandmother of Ioas in déede he beinge an infant shée woulde neuer wyllingly haue so muche abused his titel againe what man of indifferent iudgement wil thincke it likely that the naturall sonne of the kynge coulde be so priuyly hydden by Ioiada the priest that the grandmother by diligent care and serche shuld not finde him out But rather if a man waye all thynges wisely he shall finde that the next heyre of the kingedome was of an other stocke And that is the meaninge of the woordes of Ioiada the priest when he sayde the kinges sonne shall raigne accordinge to the couenant of the lorde with Dauid as who shuld say it was an execrable thing for a woman beinge a straunger to take by violence vnto her the which God wold haue stande in the house of Dauid Wherefore it is no absurditie if Luke bring the stocke of Christe from Nathan because it mighte be that the stock of Solomon as perteining to the succession of the kingdome myght decaye Now if any do obiect that Iesus Christ can not be known to be the Messias whiche was promised but by the posteritie of Solomon who without all doubte was a figure of Christe we answere that al though he sprāg not naturally from Solomon yet notwithstāding by the legall order he ought to be coūted thought his sonne because he tooke his originall and beginninge of kinges But so great dyuersitie in names troubleth many very muche For from Dauid to Ioseph there semeth to be no agrement at al betwene the twoo Euangelistes sauing onely betwene Zorobabell and Salathiell This difference is sayde to come because the Iewes for the most part had two names but this excuse of some is not well lyked But truely for so much as the maner order of bringing placing genealogies petegrewes is not well knowne to vs now adayes the whiche order Mathew kept and folowed it is no marueile if we be ignorant knowe not howe bothe of them do agree or differ in euerye name and yet not withstandinge it can not be doubted but that frō the tyme of the exile of Babilō they rekned certain men by diuers names and yet the selfe and same men But in Salathiel and Zorobabel bothe the names were kept still peraduenture for the altered state of the people because then the kingely throne and maiestie was cleane extinguyshed put out And that small and thyn shadowe of domination and rule being left as a remnant there apered a marueylous chāge whiche change shoulde admonishe all the faithful to hope for a more excellēt kingdome then the vysible kingdome of Salomon whiche for a short time onely florished This also is now worthy the notinge namely that it is no absurdytie for Luke in his Cataloge or rehersall to recken vp more then Mathew when
Bu. In stede of a gouernour Mathew hath put in a pastore or feder althoughe in déede he hath expressed bothe that is to saye Chryste to be the captayne of the people and yet the office of feedynge to perteyne to him E. The aungell saide before for he shall saue his people from theyr synnes M. Bothe the places do commende vnto vs wholly the grace of God toward his people in Chryst whom he hath sent to be a captaine and sauiour The one dothe promyse delyueraunce from synnes hauynge respecte vnto the priestehode of Chryst And the other gouernemente and rule hauynge respecte vnto the kyngedome of Chryste Bothe of them are necessary for vs and both of them are offered vnto vs in Chryst B. Seinge that therefore wee haue a prynce and gouernour geuen vnto vs of our father beynge of suche power that all thynges are in his hande let vs safely commytte our selues vnto hym and it is méete and conueniente that we here one in whom al healthe and euerlasting lyfe is put who also shall iudge al men and shall destroye all those quyte that woulde not haue hym to raygne ouer them 7. Then Herode when he had priuyly called the wyse men hee inquired of them diligently what time the Starre appered Then Herode vvhen he had priuily called the vvyse men M. All thinges are ful of deceyt crafte C. The tyraunte durste not confesse his feare and care leaste he shoulde incourage the people to be boulde againste hym of whom he knewe that he was enuied He doth therefore openly dissemble this thynge to partayne vnto hym but he maketh priuie inquiry that he might helpe and remedye the present daunger And althoughe an euyll conscience maketh him afraid yet for all that no doubt God stroke his mynde with a strange feare that he beynge voyde of counsell and distraught of minde shuld for a time be astonied for if he had ben well aduysed nothing had ben more easie then to haue sente one of the noble men of his courte as an offycer the whiche so sone as he had perceyued the whole matter might spedely haue retourned agayne For Herode in pollicie was wonderfull beside that he had an excellente hawtye minde and therefore it is the more maruaile nowe in the extreme peryll and daunger the remedie beinge in his own handes that he lyeth astonied and quyte discouraged Wherefore let vs well vnderstande be perswaded that not without miracle the sonne of God escaped the mouthe of the lyon And no lesse in these peryllouse tymes dothe the lorde amase astonishe his enemies who although they haue a thousande meanes wayes yea and that before theyr eies to destroy his church yet he doth frustrate the same and make them quite forgotten A. Herode hydeth his crafte and sutteltie as much as may be in the whiche at length he is taken He inquyred of them diligently M. Mathew hereafter addeth that Herode sente forthe his men of warre and slewe all the chyldren that were in Bethleem and in the coastes there aboutes so many as were twoo yeres old and vnder accordinge to the tyme whiche hee had dyligently learned of the wyse men Therefore this cruell and subtyll man for this ende enquired so diligentlye of the wyse men what tyme the starre appered that if they brake promyse and retourned not agayne that then he should haue a sure token of the new borne king accordinge to the whiche he mighte execute his tyrannye vppon all the infantes there aboutes and so by that meanes to destroy Chryste whom he soughte So greate crueltie dyd this tyrant conceyue in his minde against Chryste 8. And he bad them go to Bethleem and sayde Go your vvaye thither and search diligently for the child and vvhen yee haue founde hym brynge me vvorde agayne that I may come and worship also And he bad them go to Bethleem and sayde A. The wonderful wysedome and prouidence of God dothe here appere M. Beholde the wycked kynge is a meane to shew the place where the king Christe was althoughe against his wil. Euen so the wicked often times by their wicked deedes are constrayned to helpe the godly Go your vvaye and searche This he speaketh that Christ beinge taken he might spare the multitude of infantes and not slaie them That I may come and vvorshyppe This is dyuelishe hipocrisy His mynde is that I may come and kyll hym where as he saith that I may come worship hym You do well saythe hee in sekinge after this kinge to worshyppe hym for he shal be greate I knowe it and therefore I my self couet to be acqueynted with him and to worshyppe hym So that he thinketh one thynge in his harte and speaketh an other thinge with his mouthe He knewe that Christe coulde be extynguished by no better aduauntage then by suche dissimulation C. But God as wee shall here by an other meanes made this crafte and deceypte to appere In the meane tyme we maye behoulde and see the myserable lotte and chaunce of the reprobate B. This tyraunte doth heere that the wyse menne were styrred by the syghte of the Starre to come from the Easte parte to worshyppe the kynge of the Iewes he hereth also the Scripture to geue testimonye of Chryste yet for all this he was no whyt moued but seketh with tooth and naile to deface and spoile this new king Not consyderynge that if hee were the lorde Chryst whiche in deede the newe signe declared that then he woulde easely escape his handes but if not that then he neede not to feare hym at all C. Therefore as hee fearynge him selfe by the tumulte of the people is as it were out of his wytte euen so agayne suche fury and madnesse doth stirre him that he is not afraide to prouoke the wrath of God againste hym selfe For he wel vnderstode that if any kinge shoulde be borne that he was ordeyned by the power of God to erect and set vp the decayed throne of Dauid Hée doth not therefore go againste men but outragyouselye he staieth not voide of all feare to fyght with god This therefore is to be noted that he was suddeinly strycken with the spirite of madnesse so that he sought to inuade God yet he behaued hym selfe chyldishely for his coūsell was broughte to naughte that euen lyke vnto a blynde man he might grope in the darke B. Euen so throughoute the whole scripture wee may sée that the more playne and euidente the power of God by woordes and signes doth at any tyme appere vnto the wycked the more are they encreased in madnesse Very manifest exaumples wee haue of Pharao of Saule and of the Iewes which were the persecuters of Christe Let vs not then marueyle if we see the self and same at this daye to happen to the reprobates For they are captiues to Sathan the deuill who the nerer he is touched with the power of God the worse hee is set on fier the more cruelly
he vexeth and disquyeteth those that are his that they maye make that thinge poyson for them selues which by nature is the medicine and foode of euerlasting lyfe This tyrante therefore is a paterne and image of them whiche wyl seeme to honour and worship God aright when as in deede they would if they could haue him quite destroied A. But that great iudge of the world in due tyme shal disclose and openly shewe their hipocrisie 9 VVhen they had heard the kynge they departed loc the star which they saw in the Easte wente before them till it came and stode ouer the place where the childe was VVhen they had hearde the kinge C. A great shame was it to the Iewes that not one of them wold go with these wyse men to beholde their promysed kyng The chiefe priestes and scribes tolde them the waye before and playnely declared the place where he was borne and yet not one of them would once moue his foote thitherwardes Peraduenture they greatly feared the crueltie of Herode but this was a wicked ingratitude to haue no regard at all of the profered sauynge health and to lesse esteme the grace of God then the displeasure of the tyrant But al the people as we shewed before were to muche voyde of reason which rather desyred to be oppressed with the yoke and bondage of tyrannye then by the alteration and chaunge of theyr kynge to feele some discomoditie And excepte God had confyrmed the mindes of the wyse men by his holy spirite this mighte haue ben a stomblinge blocke and let in theyr iourney neuerthelesse theyr earnest desyre to the same is neuer a whitte dyminyshed but without any to beare them coÌ„panye they procede forwarde Neyther wanteth there any matter to theÌ„ to confyrme their fayth when they hearde the kyng to be renounâ—…ed and honored with deuyne oracles whiche was shewed to them by the starre They were ignorant of the mallice of Herode in so much that they credyted hym in all thynges that he spake vnto them And it is very lykely that they wolde haue retourned to the wicked tirante and so vnwisely to haue bestowed their peine and trauaile to the destroyinge of Christe And therefore as we shal here they were admonished froÌ„ aboue not to returne to Herode And beholde the starre M. The Greeke woord doth signifie so to go before as a guyde or leader of the way So God was woÌ„t to direct the way of those that are his seruauntes So he led his people by the cloudy piller in the daye and by the fyrie piller in the night VVent before them tyl it came stode ouer the place C. That the same dyd guyde the wyse men they being entered into their way to the verye place it maye easely be gathered that at the fyrst it vanished away for noo other cause but that at Hierusalem they might serch and enquire for the newe king and that to take excuse away from the Iewes whoo after they were taught as coÌ„cerning the redemer which was sent vnto theÌ„ yet notwithstanding wittingly willingly they despise hym M Nowe there are two sygnes as touching the place where Christ was borne whiche do very wel agree that is to wit the oracle of the prophete and the starre the moderatrix guyder of them in their way Euen so it is always necessary that heauenly reuelatioÌ„s agre with the scriptures The citezens of Hierusalem had the letter of the scripture the which they had alwayes in memory yet they wanted the heauenly Starre Euen so a great manye at this daye well remembrynge the letter of the scripture seke not Christ with all their harte and therefore worthely they are depryued of the guiding of the heauenly grace Therefore God is to be intreated and prayed that he wyll suffer heauenly reuelations to ioyne vnto the scryptures and the oracle of the scripture to heuenly reuelatioÌ„s In these meanes Christ is founde which is neuer founde by the wisedom of mans reason 10. And when they sawe the starre they were excedinge glad M. Not only this was brought to passe by the apperynge of the starre that they mighte be led to the place where Christe was borne and all feare beynge dryuen awaye shoulde be made gladde but also that they should haue heauenly munition and furniture agaynste this obstacle and let of humilitie and poorenes which they shoulde fynde in Christe and in his parentes Whereby it came to passe theyr faithe beinge confyrmed the childe beinge founde and with his humylitie nothinge at all staied they worshypped Euen so God is accustomed to sende the trewe lyghte of his trueth and grace to those that are his in the middest of temptation and that to this ende and purpose that they should reioyce for the dangers paste and that they are prepared and fortified against those that are to come 11. And when they were entered into the house they founde the chylde with Mary his mother and they fel downe flatte and worshipped him and opened their treasures and offered vnto hym giftes Gould FraÌ„kensence and Myrrhe And vvhen they vvere entered into the house C. This monstruous syghte myghte haue ben a newe let or obstacle vnto the wyse menne when as no one shewe or sparke of kyngelynes appered in Christ so that hée was more base and contemptiouse then any common mannes childe but because they were perswaded by the instincte of the holy ghoste that hée was appoynted a king This onely perswasion beinge fixed in theyr minde maketh them to worshyppe Christe They consider that as yet his dignitie by the wisedome of God is not reuealed And because they are fully perswaded that he shall be of an other pryce and estimation then he nowe appereth to be they staied not to geeue vnto hym that honour to a kynge apperteyning And they fell dovve flatte and vvorshipped By the prostrating of their bodies they acknowledge him to be a kyng and worshyp him accordingely This is the maner of the Persians to worshyp a kynge with fallynge downe and prostratynge them selues Euen so Sathan desyred to be worshipped of Iesus sayinge al these wyll I geue thée if thou wilt fall downe and worshyp mee The bysshop of Rome dothe not onely desyre to be worshypped that is to haue men fall downe before hym but also he wyll haue his feete kiste and that not of the meaner sorte but of suche as are of greate dignitie Hée sheweth greate fauour to others if he suffer theim but to kysse the place where his foote hath but troden So muche the successour of Peter and the viccar of Christ hath excelled bothe Peter and Chryste in honour and dignitie But I woulde to God that he wolde so followe Chryste and Peter in doctrine and lyfe as he doth so folishely craue of all men by the name of them to be worshipped They offered vnto hym giftes C The wyse men by their giftes do declare froÌ„ wheÌ„ce they came For it is no
Edom is called a wyldernes where as it is well knowen that it was in those dayes muche inhabited Also certayne wryters haue sayde that Heluetia was barren without people dwelling therin and that the whole land was called the desert of the HeluetiaÌ„s otherwise Swisers Furthermore th inheritaÌ„ce of the tribe of Iuda is said to haue sixe cities and their villages in the wyldernes Wherfore we may not thinke that Iohn gat him quite out of the coÌ„pany of men as the Heremites seme to do in these dais who dwel leade their liues in solitary woodes but for so muche as his fathers house was in the mouÌ„taines of Iury peraduenture he went a litle into the desert that is through the woodes towards Iordan 2 And saying Repent the kingdome of heauen is at hand And saying repent In this our EuaÌ„gelist differeth here froÌ„ thother two Marke Luke that he in the persone of Iohn sheweth the some of his doctrine but they with their own wordes Although Marke hath more then Luke by one word for he saith he came baptizing preaching the baptim of repentauÌ„ce But in the very thing it selfe they agrée very well in one because all men do ioyne repentaunce with remissio of sinnes as we shal sée by by The wordes of Iohn coÌ„siste of two partes For first he teacheth what we must do theÌ„ he sheweth the reasone why it ought to be done He biddeth repent because the kingdom of heuen is at hande E. The Greke woorde for the which we reade repent is said of vnderstanding the thing which followeth wheÌ„ as one hauing offended doth marke and waye his offence Wherefore the Greke worde MetanoiÌ„a or repentaunce is not only referred to the mind of man but to the worke amendement of life to the whole coÌ„uersioÌ„ of maÌ„ which Peter plainly declareth when he saith Repent you conuert that your sinnes may be done away For that whiche followeth is a declaration of that whiche went before For the kingdoÌ„ of heauen is at hand A. We haue shewed the remissioÌ„ of sinnes is ioyned with repentaunce in the preaching of Iohn that which this reasoÌ„ following doth approue C. For the kingdome of heauen among men is nothing els but a restoring to the blessed happy life so it is the true and euerlasting felicitie Therefore when Iohn sayd the kingdom of heauen drewe neare he ment that those men that were alienate from the righteousnes of God were banished from the kingdom of heauen that they were again to be gathered vnto God that they might liue vnder his haÌ„d But frée adoptioÌ„ forgeuenes of sinnes bringeth this thing to passe by the which he doth recoÌ„cile those that are vnworthy to him self To be shâ—â— the kingdom of heauen is nothing els but a neâ—…nes of life by the which God doth restore vnto vs a hope of euerlasting blessednes For he doth chaleÌ„ge vs to him self being taken froÌ„ the bondage seruitude of sin death that we being pilgrimes vpoÌ„ earth may possesse at length by faith a celestial and heaueÌ„ly life And although we be like vnto dead men yet we knowe are assured that our life is in safetie so long as it is hid in Christ From hence as from the fountaine the exhortation to repentance is brought Neither doth Iohn say repeÌ„t and so by this meanes the kingdome of God shal approche straight way but first he doth propounde set before them the grace of God then be doth exhorte men to repeÌ„t Wherby it doth appere that the foundation of repentaunce is the mercy of God by the which he doth restore those that are lost Neither doth Marke Luke say that he preached remission of sinnes in any other sence For repentauÌ„ce is not placed first as some very ignoraÌ„tly fain as though that were the cause of the remission of sinnes or that it should preueÌ„t God that he might be fauorable vnto vs but men are coÌ„maunded to repente that they may taste of the grace profered vnto them the reconciliation also But as by order the frée loue of God doth go before by the which he doth receiue imbrace vnto him miserable men not imputing their sinnes vnto them euen so we must note that we haue remission of sinnes in Christ not the God doth by his suffraÌ„ce allowe theÌ„ but rather that he may cure deliuer vs from sinne Neither truly can any man taste of the grace of God without he hate abhorre sinne vice But it is conuenient to waye coÌ„sider so much as pertaineth to the sence meaning of this present place that the whole Gospel doth coÌ„sist of two partes of remission of sinnes repentaunce But for so much as Math. did note signifie the first part by the kingdom of heauen we may therby gather that there is deadly warre and contentioÌ„ betwene God maÌ„ that we are quite banished out of the kingdom of heauen vntil he receyue vs againe into his grace fauour B. Therefore very shorte are the woordes of Iohn yet they conteyne the somme of the whole preaching of the Gospell Wherefore both Christ and his apostles haue begonne their Gospell in these woordes And although Iohn propounding the grace of God doth exhorte men to repentaunce yet for all that we must waye and note that this grace is no lesse the gifte of God than is the heritage of euerlasting lyfe For as he doth frely forgeue vs our synnes and doth by his mercy and goodnes deliuer vs from the gulffe and pitte of euerlasting death so he doth make and fashion vs like vnto him selfe that we may lyue to righteousnes euen as he doth adopte vs to be his sonnes euen so he doth regenerate vs with his holy spirite that our life may testifie and witnesse howe that not in vayne we call him father And no lesse doth Christe quicken vs to righteousnes if that we crucifie our olde man vtterly abolishe the whole body of sinne lurking in our fleshe then he doth put away our sinnes by his bloud appeaseth the wrath of his father by the sacrifice of his death Notwithstanding this is the somme of the Gospel that our sinnes being wiped away God doth imbrace vs in his sonne Christe that we denying our selues and our owne nature may leade a godly and holy life and so in earth haue our mindes altogether fixed in heauen 3 For this is he of whome the prophete Esay spake saiyng The voyce of a crier in the wyldernes prepare ye the waye of the lord and make his pathes straighte For this is he of vvhom the prophet M. The auncient latine wrytings haue VVhiche is called by Esaie and so hath the Greke texte also But by Marke and Luke they seeme to be the woordes of the EuaÌ„gelistes M. Some notwithstaÌ„ding referre it to Iohn him self geuing a reason of that whiche he spake of the
of the voyce of Christe not that the voice onely doth so effectually perce into the hartes of men but because the lorde dothe compell and force those whom he wil drawe vnto him by the inward workinge of his spirite to obey his voyce M. Christ speaketh vnto vs by the mynisters of his worde the whiche can nothinge at al profite vs excepte he touche our hartes C. Secondly the redines in obeyinge the voyce of Christ is to be coÌ„mended in the Apostelles who preferre the callinge of Christ before all the busines in the worlde This example specially belongeth to the mynisters who forsakinge all other busines ought to geue them selues wholly to study dyligence in profiting the churche 21 And when he was gone forthe from thence he sawe other two bretherne Iames the sonne of Zebede and Iohn his brother in the shyppe with Zebede their father mending their nettes and he called them A. Here Mathewe sheweth the callinge of the sonnes of Zebede in the which the self same things ar to be obserued which were noted in the callyng of Andrewe For they had al one trade of liuyng that is they were all poore fisher men 22 And they immediately left the shyp and their father and followed him M. Why did they all this certaynely to followe Christ and to be instructed and taught of him how to become fysshers of men Neyther dyd they seke their owne profite For it was impossible to loke to theyr worldly affaires and vnfaynedly to followe Christ who went euery wheare preachinge and teachinge 23 And Iesus went about all Galile teachinge in their synagogges preachinge the Gospell of the kingdome and healynge all maner of sickenesse and all maner of dissease among the people And Iesus vvent about C. The selfe same myracles doth the Euangelist Mathew reherse in the .9 cha folowing But it is no absurditie at all when as Christ ceassed not at no tyme to shew almoste innumerable miracles twise or thrise to touche them briefly in generall All Galile B. Beholde howe this regyon whiche somtime was base darck and oppressed with the shadowe of deathe is nowe lightned with the brighte sonne of righteousnes and is also become gloryouse Teachinge in their synagogges M. Accordinge to the Gréeke worde it is called a Synagogge and to the Latine woorde a place for the people to assemble together to here dyuine matters by the whiche name also the places for the assembly of Ecclesiasticall persons ar called In these places Chryst taught leaste he shoulde seeme to do any thynge in secrete as one that suspected his owne doctrine to be euyll furthermore leaste he shoulde be thought to condemne that custome of the meting together of the people The whiche custome was geuen to the people from God to the exercysing of godlynes to the readyng of the law For it is wrytten Moyses of olde tyme hatâ—… in euerye cittie them that preache hym in the Synagogges when he is red euery Sabboth daye C. Here therfore we must note that Christe rested in no place that he might sowe the séede of the Gospell euery where This truely is the office of the vicars of Christ so to walke a progresse that they call synners to lyfe by the doctrine of saluation if they seeke to preferre Christ rather in dede then in name and dignitie But what did Christ preache The Gospell of the kingedome Here is to be noted the epitheton or title of the Gospel The which title also Mark addeth vnto it For herby we learne that by his preachinge the kingdome of god is erected and set vp in earth and that God doth rayne by no other meanes amonge men for their saluation Whereby it appereth howe miserable the state and condition of men is without the Gospell Mathew therefore doth seperate the parfecte and euerlastynge blessednes from the prosperouse and pleasaunte thinges whiche are in this lyfe C. The Gospell of the kyngedome is preached when we are admonished of our mysery and when Chryste is offered vnto vs who delyuereth vs from the kingdom of sathan and sanctifieth vs in the obedience of God. And healinge al maner of syckenesse C. In that Mathewe sayth that he healed all syckenesses we must vnderstande he ment all kynde of disseases what so euer they were For it is certayne that all were not delyuered from theyr disseases but there was no kynde of dysseased person brought vnto him which he healed not 24 And his fame spred abrode throughout all Syria and they brought vnto hym all sicke people that were taken with diuerse disseases and grypinges and that were possessed with deuilles and those whiche were lunatick and those that had the palsey and he healed them And his fame spred abroade M. This was done not onely that the name of Chryste shoulde be famouse in Iewry and in Galile alone but also amonge the Gentiles For although the tyme of the callyng of the Gentiles was not yet come notwithstandyng the way of Grace was prepared vnto them And trewely the blyndnes of the Iewes must nedes be greate whiche so obstinately reiected the sauiour sente vnto theim so manifested with the lyght of his diuyne grace that his fame was spred throughout all Syria And they brought vnto hym all M. This fame whiche was spredde througheout all Syria as concernynge the déedes of Chryste maye be proued in that the Syrians brought out to hym all the dysseased By this it may appere that our sauiour Chryst dyd twoo thynges in especiall that is to saye He preached the Gospell of the kyngedome and he healed all those that had infyrmities By the fyrste benefyte fewe were moued by the seconde verye many These broughte theyr sycke sekynge to haue them cured but as concernynge the doctryne of lyfe there is no mention that they soughte after that where as it was the trewe medycine of lyfe in the which myghte be sene the croked and peruerse nature of men For he whiche is sicke in bodye wyll without blusshynge dysclose his griefe and dissease vnto the phisition but hee whiche is sicke in minde dothe indeuoure to hyde his vyce and often tymes dothe cloake the same wyth the shewe of vertue If he be easely prouoked to anger he pretendeth the name of zeale If he disdayne synners he will seme to loue rightuousnes if he be fearfull he fayneth hym selfe to be verye ware If he be nigardely he woulde be counted to haue a care ouer his houshold If he be proude he wold deceiue the eies of men with a clenly cloake And if he be obstinate he wolde be thought constant So that in dede we seeke to cloake hide all the disseases of the mynde so farre is the care of spiritual health from vs The phisition of the earthly corruptible body shal not want for no price if he wyll minister medicine but as for the heaueÌ„ly phisition fewe or none regard hym That vvere possessed vvith deuils vvere
Christ saith but also with what affection of mind he speketh it For these sentēses do not only seme to teach but also to cōmende theyr felicite to whō the kingdome of heauen is appoynted Luke maketh this sentence a bare Metaphor but because the pouertie of many men is iudged accursed vnhappy Mathewe dothe more plainely set forthe the mynde of Chryste Therfore where as many men beyng oppressed with euil do swel with disdaine madnes Christ pronounceth those to be blessed which paciently suffer such troubles as are laied vpon thē and with humilite wholly submit them selues to the will pleasure of the almighty M. But howe and after what maner are the poore and afflycted blessed Question when that pouertie and afflyction doth rather apparteine to misery then to felycitie For as pouertie can not be said to aperteine to felicitie euē so felicitie cānot be said to apertein to pouertie So that if poore men are blessed in respecte of their penurie then ar those that are blessed poore whiche is most absurde Lette vs heare the reason therefore for what cause they are called blessed Because theires is the kyngedome Therfore the poore are not blessed for their pouertie but because the kingedome of heauen is geuen vnto them C. So that we see that Christe dothe not puffe vp the mindes of his seruauntes with any lyghte or vaine perswasion but calling them to the hope of eternall lyfe he dothe animate and strengthen them to pacience because by this meanes they shulde come to the heauenly kingedome of God. Furthermore we must note that none is poore in spyrite but he whiche beinge humble and lowly in his owne eyes trusteth onelye in the mercy of god For they which are ouerwhelmed with desperation when they frette and fume againste God are puffed vp with a lofty and proude spirite 4 Blessed are they that morne for they shall receyue comforte Blessed are they that moorne This sentence dothe not onelye depende of that whiche wente before but also is a confyrmation of the same For because that sorrowes doth make a man myserable it is thereby thought that moornyng and griefe doth alwayes come with the same And nothinge is more contrarye to felicitie and happinesse then moorninge But Chryst doth not onely denye those to be myserable but also doth declare that this moornynge dothe greately helpe to a blessed lyfe because that by this meanes men are made to taste and feele the euerlastinge ioye are as it were with a spurre prouoked to seeke for their comforte and consolation onely in God. So the Apostell Paule sayde Let vs reioice in trybulations because they bring pacience pacience bryngeth tryall tryall worketh Hope Hope maketh not ashamed Bu. But they are moorners whiche do trewelye with all theyr harte sorrowe and bewayle their synnes commytted theyr errours theyr excedyng study and care of earthely thynges and theyr small desyer of heauenly thynges For that is that Godly sorrowe whiche causethe repentaunce vnto saluatyon Chryste therefore here speakethe not of all suche as moorne but of his dysciples and faythful whose condition and state of lyfe is in this worlde to suffer trouble oppression and wronge as he hym selfe sayth in Iohn the sixtene chapter Wherefore in Luke it is sayde Blessed are ye whiche weepe nowe because ye shall laugh Christian men truly are not stony harted voyde of all humaine affection for they sorrowe they moorne they lamente and weepe but not without measure not without the inuocation of God and not without the hope of better thynges No doubte the churche and congregation of the faythefull dyd moorne when that Peter was caste into pryson by Herode They dyd moorne when that any had committed a greate enormitie or greuouse offence agaynste God the whiche moornynge the Apostel required of the Corinthians that they shoulde sorrowe for the fornycatoure He byddethe vs also to weepe with theim that weepe and to moorne with them that moorne Chryst also telleth his disciples that when the brydegrome is taken from them they shal fast and moorne The whiche he confirmeth in an other place sayinge Ye shal wepe and moorne but the worlde shal reioyce Because they shall receiue comforte P. Here consolation is promised to them that moorne bothe in this lyfe and in the life to come M. Chryste was sent to the greate comfort and consolation of them that moorne wherevpon he sayde to his disciples The world shal reioyce but ye shall be sorrowefull but your sorrowe shall be tourned into ioye Agayn it is wrytten The apostelles departed from the counsell reioycynge that they were counted worthye to suffer rebuke for the name of Iesus And Paule Blessed be the God of all comforte whiche comforteth vs in all tribulations There is also an euerlastinge comforte of the whiche Paule speaketh saying And he gaue euerlastinge comforte This comfort Abrahā vnderstode when he spake vnto the ryche man saying Remember that thou in thy life time receiuedst pleasure Lazarus likewise receiued peine but nowe is he comforted and thou tormented And in the reuelation of saynct Iohn it is wrytten God shall wype awaye all teares frome the eyes of the sainctes and there shal be no more death neyther sorrowe neyther cryinge neyther shall there bee any more payne for the olde thynges are gone And he that satte vppon the seate sayde beholde I make all thinges newe 5 Blessed are the meeke for they shall receyue the inheritaunce of the earthe Blessed are the meeke F. Our sauioure Chryste by this sentence dothe comforte those that are oppressed which haue none to defend them and reuenge their cause and he techeth that the vengeance which belongeth to God is to be cōmitted vnto hym as Ioseph and the Israelites in Aegypte Dauid vnder Saule the godly vnder Antiochus the churches vnder Dioclesian all these were withoute defence C. The meeke therefore are such as are not easelye prouoked by iniuries who by euery offence are not waywarde and frowarde but are rather readye to suffer any thynge then they wyll be lyke vnto the wycked fynallye they are suche whiche do not resite euyll but do ouercome euill in doynge that whiche is good For they shall receyue the inheri C. This semeth to be very absurde that the meeke should haue the possession and inheritaunce of the earthe They rather séeme to haue the dominion and rule of the earthe whiche at no tyme wyll suffer iniuries but beinge hurt are by and by with force readye to reuenge And trewely experience doth teache that the wicked do more bouldly rage and spoyle when they are paciently and mekely for borne And hereof commeth this deuelishe prouerbe We must holde with the Woulfe because that euery one that maketh hym selfe a sheepe is by and by deuoured of the Woulfe But Chryste setting his fathers defence and his against the furor and violēce of the wicked doth
affyrme not in vayne that the meke are lordes and heyres of the earthe The children of this world thyncke that they can be in no better sauegard then if they cruelly resyste the euill brought vnto them and so they defende theyr lyfe with force and armes But trewly seing we must appoynte none to be the preseruer and staye of our lyfe but onely Christ there resteth nothinge elles but that we hyde oure selues vnder the shaddowe of his wynges Furthermore we must becom shéepe if we wyll be of his flocke P. Those whiche are tyrauntes think that theyr empire authoritie and rule is supported and kept by the crueltie of vengeaunce on the contrary parte the gospell teacheth vs that in a iuste cause we shoulde be constante and yet for all that that wee shoulde not seeke the reuengement of our owne cause but commytte the ende vnto God that we maye lyue a quiet lyfe If any do obiecte that this whiche is here spoken is contrarye to experience fyrste let hym here waye and consyder howe vnquyete fierce and cruell personnes are in so muche that they are troubled euen of them selues Trewelye in so troublesome a lyfe although they be lordes of the earth a hundred tymes yet in possessinge all thynges they possesse nothynge But the sonnes of God althoughe they can at no time possesse and kepe that which is their own yet do they quietly inioye the mansion place of the earthe neyther is this any immagined or fayned possession by the which they do inhabite the earth the whiche they knowe to be geuen theim from aboue Agayne they are defended against the intemperancie and furiousenesse of the wycked and beinge subiecte to all the assaultes of Fortune beinge in daunger of the dishonestie of the wicked beinge compassed aboute with all daungers yet notwithstandinge they commytte them selues wholly to the tuition of God that they might tast of his grace And this is sufficiente vnto them vntyll they come to the euerlasting inheritance in the laste daye Our lorde therefore in this place saithe in effecte Let the children of this worlde braule and chide let them go together by the eares let theim moue sedition for empires kingdoms for rule and lordshyp for authorytie and power for estimation and prefermente for in these vaine and fonde titles doth the worlde delight but you that are my disciples shall not appoynte and determine any blessednesse to be in those most fraile and vayne thynges but rather in this that with a quiete mynde ye leade your liues in that you are chosen before the foundation of the worlde to be heyres of euerlastinge lyfe This sentence semeth to be takē out of the psalme where it is thus wrytten The wycked doers shal be rooted out but they that paciently abide the lorde shall inherite the lande The méeke spirited shall possesse the earth shal be refreshed in the multitude of peace 6 Blessed are they that hunger thirste after ryghteousnesse for they shal be satisfyed Blessed are they that hunger C. To hunger and thyrste here are taken by a figure called Synecdoche by the whiche parte is vsed for the whole and the whole for part so that to hunger and thyrste is to be in neede to wante those thinges whiche are necessary and also to be defrauded of a mannes owne righte Where as the Euangelist therfore saith to hunger after righteousnes he putteth the parte for the whole Obiection S. Some man might here say if we be meke vice wyll increase and preuaile To the which Iesus answereth priuily sayinge I meane not that ye should be méeke in allowing wickednes but I say that such are blessed as haue a hūger thirst after righteousenes Because they shal be satis That is God wyll here their sighynge and wyll accomplishe their desyre whose office is to fulfil the hungery with good thinges M. Euen so the prophetes before Christ which were put to deathe of the wycked hungered and thyrsted after ryghteousnes Christ hym selfe the whole multitude of martires bothe of that and oure tyme also whiche were innocentely oppressed commended theyr spirites to the iuste iudge They shall be satisfyed at that day in the whiche all secrete thynges shall be made manyfest and al thinges shall be brought to iudgemente He shall make theyr righteousenes as clere as the lyghte and theyr iuste dealynge as the noone daye 7 Blessed are the mercyfull for they shall obteyne mercy Blessed are the mercifull The reward is here promised to the mercyfull which do help and defende the afflicted For mercifulnes is taken here for gentlenes and liberalitie A. by the whiche one man being touched with the misery of an other taketh pittie on hym that suffereth and to his power helpeth him that laboureth Euen so the faythfull whiche are knytt vnto Christe do bewayle those that are in myserye speciallye when they them selues are afflycted and troubled manye wayes so that by theyr owne afflictions they are moued to haue compassion and mercy vpon other mennes mysery these are pronounced to be blessed of Christe because that whiche is wonderfull and seldome hard of is contrary to the iudgement of man For the worlde countethe them happy whiche hauing no care of other mennes mysery lyue quietlye and in ease and seke to vphoulde the same But Christe in this place doth call those blessed whiche are not onely contente to beare theyr own troubles but do take vpon them other mennes mysery also Chryste reprouynge the vnmercyfull Phariseyes murmurynge agaynste his disciples sayde If ye knewe what thys mente I wyll haue mercye and not sacrifyce ye woulde neuer haue condempned innocentes He aunswered them also that murmured againste hym because he kepte companye with publicanes euen in lyke sorte sayinge Go learne what this meaneth I wyll haue mercy and not sacrifyce Furthermore the parable of the Samaritane doth playnely declare what it is to shewe mercy Because they shall haue mercy C. They shall not onely haue mercy at the handes of God but among men also whose mindes God dothe inclyne to humanitie And although often tymes the whole world is vnthanckful and recompenceth euyll to theym that haue well deserued yet this oughte to suffyce that God hath in store to rewarde those that are mercifull so that they shal be sure to haue him louing and fauourable vnto them For the good man that is merciful and lendeth shall neuer be moued 8 Blessed are the pure in harte for they shall see God. Blessed are the pure B. This is the office of a true Christian to defende the purenes and cleanes of his harte whiche is simplicitie and integritie that he thinke not one thing in his harte and with woordes and externall shewes declare an other but that al thinges be done with a simple and pure harte to the glory of God and to the profite of our neighbour not sekyng our own proffite C. All men do graunt that
purenes of harte is the mother of al vertues but notwithstanding there is scant one among a hundred whiche hath not crafte and deceite in steade of excelēt vertue Hereupon it commeth that the common sort of people thinke them blessed and happy whiche are conning and practised in working deceites and which can deale craftely with such as they haue to do withall Christe therefore doth nothing at al agre to the reason of the flesh when he calleth those blessed whiche are not delighted in deceit and fraude but do walke sincerely among mē and do shewe no other thinge with their woordes and countenaunce then they thinke and pretende in their harte M. Double in harte and pure in harte are contrary Lorde who shall dwell in thy tabernacle Euen he that leadeth an vncorrupte lyfe and doth the thing whiche is righte and that speaketh the truthe from his harte And agayne who shall ascende into the hill of the lorde or who shall ryse vp in his holy place Euen he that hath cleane handes and a pure harte and that hath not lifte vp his minde vnto vanitie nor sworne to deceiue his neighbour This cleanenes or sinceritie of harte commeth not of the nature of man For mans harte as the prophete saythe is wicked and inscrutable And the thoughte of mans harte is wicked euen from his youthe Furthermore who can saye my harte is cleane or I am free from synne But this cleanes and puritie of harte is geuen to man of God from aboue wherfore Dauid saith Make a newe harte within me O God. Also this sinceritie is gotten by faythe in Christe by which faythe he purifieth the harte Therefore whosoeuer beleueth in Christe he is of a pure harte and so many as follow the study of innocencie with a true faith For although our innocēcie in al pointes is not perfect notwithstanding we are sayde to be pure and cleane because the lorde doth impute the moste perfecte cleanes of Christe vnto vs and for our faythe he doth accept and receiue vs as cleane M. Moreouer the lorde doth seme to reproue the hypocrisie of the Phariseis whose hartes as they were hollowe crafty so were they obstinate and peruerse and had a false and wronge iudgement of the doctrine of truth Blessed saith he are the pure in harte that is which ioyne them selues vnto me with a pure symple desirous minde of knowing the wyll of God and do imbrace the doctrine of truthe without hipocrisie and doublenes of harte Suche were the disciples of Christ who imbraced the doctrine of Christe so sone as it was offered vnto them Suche was Nathanaell of whom Christe sayde Beholde a true Israelite in whome there is no deceite For they shall see God. C. Because the symple are derived as fooles for that they are not circumspecte to their owne luker and proffite Christe calleth them to consider farther that if they be not circumspecte to defraude and deceiue in earthe they shall haue and enioye the syghte of God in heauen Therefore they whiche are not delighted with crafte and deceite but walke godly purely and sincerely amōg men whiche also adioyne them selues with a sincere and feruent mynde vnto Christe suche I saye shall see God that is firste they shall be endewed with the perfecte knowledge of God they shal vnderstande his wyll and mynde what affection he beareth towardes them and laste of all they shall haue euerlastynge lyfe when they shall beholde hym not in the darke speakyng of faythe but face to face with his holy aungels 9. Blessed are the peace makers for they shall be called the sonnes of God. Blessed are the peace makers C. He vnderstādethe suche peacemakers whiche do not only study for peace and so muche as in them lieth do eschewe put away brawlinges chidinges and contentions but also which with diligence pacifie contentions whiche aryse among others they are the authours of peace among all mē they cut of the occasion of hatred and debate as commaundeth the prophete Dauid Eschewe euell and do good seke after peace and insewe it Neither is this spoken of the lorde without great consideration For seing it is a troublesome thing to pa◅ifie those whiche are at dissention among them selues moderate temperate men which study and seke by all meanes to get peace are constrayned to beare this dishonestie that they heare the reproches the complaintes and quarrels of both partes which riseth hereuppon that none would willingly haue thē to be their aduocates whiche wyll not take their parte and defende them Let vs not therfore depende vpon the fauour of men Christe biddeth vs to haue respect vnto his fathers iudgement Who for so muche as he is the God of peace taketh vs to be his sonnes so long as we seke for peace although oure study and indeuour please not men For they shal be called M. That is they shall be thought they shal be in dede and they shal be acknowledged the sonnes of God whether it be of God him selfe or of those whiche haue the spirite of god The Hebrewe texte hath this woorde call for to suppose or thynke In Isaack shall thy seede be called The which Paule expoūdeth thus Neyther are they all children straightway that are of the seede of Abraham But in Isaac shall thy seede be called that is to saye they whiche are the children of the fleshe are not the children of god But they whiche are the children of promise are counted the seede Also where as Mathewe hath My house shall be called the house of prayer Luke saith It is the house of prayer Therefore if there aryse any contention and strife among men the preachers of the worde of peace shall redresse the same And for this purpose the Magistrate is appointed of God that we may one with another liue a godly and a peaceable life And so we shal be blessed and happy For we shal be called that is we shal be the sonnes of God whiche is the God of peace and not the God of debate and stryfe Also if we be sonnes then are we heyres of his glory and true felicitie Let the Cardinalles Byshoppes heads of the church in these our dayes reade and waye these thinges dilligently For men may easely vnderstande whose sonnes they be whē that thei blowe not the trōpe of the Gospel in the courtes of princes but rather they sounde their trōpet to warres battayle 10 Blessed are they that suffer persecutiō for righteousnes sake for theirs is the kingdome of heauen Blessed are they that suffer persecution M. It is a wonted and a commen thing for the children of this worlde to persecute the godly This wicked nature is declared by an infinite number of examples from the beginning of the worlde Bu. Therfore the worlde in this life doth counte them moste vnhappy and miserable which are banished their countrie spoyled of their
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
doctrine is shewed in the lawe prophetes but he vnderstandeth that what soeuer is there commaunded of charitie what so euer lawes and exhortations there be for the imbracinge of equitie oughte to be referred to this ende The sence therfore of his woordes is that the second table is fulfilled if so be that wee do vnto others as we woulde they should do vnvs Accordinge to the whiche S. Paule saith He whiche loueth an other fulfylleth the lawe Againe he saythe All the law is cōprehended in one worde namely in this Thou shalt loue thy neighbour as thy selfe 13 Enter in at the straite gate for wyde is the gate and broade is the way that leadeth to destructiō and many there be whiche go in thereat Enter in at the strayte gate M. Because this doctrine seemed to the disciples new and vnwonted as it was heauenly so the same semed incomprehensible to the wisdome of the fleshe specially in respecte of that whervnto they were accustomed Christ therfore added this admonishing his disciples to prepare thē selues as it were to a strayte and thorny way or to a troublesome iorney Broade is the vvaye M. By the way the scripture vnderstandeth the lyfe of man because it tendeth as a waye eyther to a comming to lyfe or deathe And many there be vvhiche go in thereat C. He sayth that many go the broade way because mē do destroy one an other by their peruerse ensamples For wherevpon cōmeth that euery man willingly and carelesly casteth hym selfe to destruction but because they thincke they perysshe not when in dede in the middest of the route they perishe And on the contrary parte the small nomber of the faythful maketh many altogether bent to wickednes for we are not easely broughte to renounce the worlde and to frame our selues and our lyfe to the manners of fewe for we thincke it an absurde thing to be brought from the multitude or greatest nomber as though we were not part of mākinde And although the doctrine of Christ doth constraine vs as bonde doth bryng our lyfe into a straite iorney and dothe seperate vs from the multitude and ioine vs to a few yet notwithstanding this precisenes ought not to lett vs to aspire and come to life immortall 14 For strayte is the gate and narrowe is the waye whiche leadeth vnto life and fewe there be that fynde it For strayte is the gate Bu. The sence of this place is that there is a certaine institution of life which is vneasy hard sharpe and therefore it doth abhorre the myndes of the people but this soure and vnsauery lyfe hath most pleasant fruites which bringeth to euerlasting lyfe But where as the waye is narrowe that commethe by our corrupt nature and imperfection in that we can not make our lyfe subiect to the yoke There is no cause therefore why we should complayne but we must ascribe the same to our wicked inclination Laste of all we muste note here the twoo endes of man whiche are here put of Christe to one of the whiche we must ronne at the lengthe that is to saye eyther to lyfe or perdition 15 Beware of false Prophetes whiche come to you in shepes clothinge but inwardely they are rauening wolues Bevvare C. This is a moste profytable admonition declaring that is more easy to be deceiued then to obeye and harken to wholsome counsaile for of our owne free wil we encline to falsehode and deceyte yea and althoughe there were no deceiuer yet we seduce and beguyle our selues By these wordes therfore our sauioure Christ doth teache that alwayes his churche is subiecte to dyuerse seducinges so to be daungerouse for some to fall from the faithe excepte they be vigilant diligent to beware The Iewes for the most part did hope that they shold haue a happy state vnder the kingedome of Christ and to be exempt from al strife and trouble Therefore he admonysheth his disciples to persiste and contynue if they couet to prepare theim selues to auoyde the deceytes of Sathan For the lorde will haue his church exercised with a continual warfare in this world wherfore that we may shewe our selues to be his disciples to the very end docillitie is not only sufficiēt as to suffer our selues to be gouerned with his woorde but also our faythe must be armed because often times it is assalted of sathan This trewly is the greatest thing if we suffer our selues to be ruled by the godly and faithfull ministers of Christe But because false teachers do arise excepte we watch diligently and be armed with cōstancy we may easely be withdrawen from the flocke To the which perteyneth the sayinge of Christ that the sheepe do here the voice of the shepeherd and not to regarde the voyce of a straunger but to flye from him Whereby we may gather that there is no cause why the faythefull shoulde be discouraged or troubled when wolues do crepe into the sheepefoulde of Christ when false prophetes go about to deface the trewe faith but rather ought to be of good chere and to watche For it is not without cause that Christ biddeth theym beware Wherefore if our owne slouthfulnesse ◅o not trouble vs we shall easely eschewe all trappes and snares and truely without this trust we could not be bolde enough to beware Now when as we knowe that the lorde will not frustrate oure expectation by any of the assaltes of sathā let vs go on without feare cra◅inge of him the spirite of discretion whiche sealeth our hartes with faythe of his treweth and bewrayeth the wyles deceytes of Sathan least we shoulde be begyled Of false prophetes C. A prophete is taken for the teacher shewyng forthe the pure woorde of God to the whiche ā false prophete is contrary which pretendinge the name of God hath a shewe of a prophete There shal arise saith Christ false Christes and false prophetes and shall do greate miracles and wonders in so much that if it were possible the very electe shoulde be deceyuod VVhiche come to you M. That is whiche ioyne theim selues vnto you and fayne thē selues to be on your side being neyther called nor sente Of the whiche prophetes the lorde complayneth in the olde testament sayinge I sent not prophetes and yet they wente In sheepes clothinge C. Here he noteth their falsehod and hipocrisie They faine sayth he them selues to be sheepe when as they are nothinge lesse Christ sheweth that deceyuers wante not their coullered cloke But invvardly they are M. These false prophetes Paule also doth depaynt I knowe saith S. Paule that after my departure there shall come wulues among you not sparing the flock Moreouer of your own selues shal men arise speaking peruerse thinges to drawe disciples after them And in an other place I beseeche you brethern marke them which cause deuission geue occasions of euyl contrary to the docttrine whiche ye haue learned and auoyde them for they that are such serue not
knitt to a constant minde that it wil not one inche geue place to any temptation For all they buylde vppon the sandes whiche digge not inwardly euen to the denyinge of them selues VVhiche buylde on the sandes Bu. The sande signifyeth false hypocrisie fayned sanctimony and those thinges whiche aryse of the same as trust in creatures inuocation of sainctes choyse of meate and apparell fastinges hypocriticall prayers and suche lyke who soeuer trusteth in these maketh a sandy and frayle fyckle foundation There is a common prouerbe thou buyldest on the sande and others also like vnto these Thou striuest against the streame Thou drawest water in a siue Thou castest stones against the winde which all are spoken against those and applied to theim whiche go about anye thinge that will be vnprofitable and to none effecte 27 And a shower of rayne descended and the flouddes came and the windes blewe and beate vpon that house and it fell and great was the fal of it C. By these woordes Christ doth signifie that trewe pietie and godlynes cannot well be distinguished from hypocrisie til suche time as it commeth to a triall For the temptations wherewith we are proued are lyke vnto flouds or troublesom waues which easely ouerwhelm vnconstant mindes whose lyghtenes in calme weather is not knowne 28 And it came to passe that when Iesus had ended these sayinges the people were astonied at his doctrine C. When he had geuen the people a tast of his doctrine euery man that heard him was amased because a new and vnwonted maiestie did drawe vnto it the myndes of men Bu. The talk of Christ was liuely feruent and pearcing the mindes of men in so much that it moued the herers and specially because it was new in the peoples eares whervpon they sayde afterwarde what maner of thing is this what new doctrine is this For with authoritie commaunded he the foule spirytes and they obeied him The multitude therefore was amased because the doctrine of Christ was ioyned with a maiestie In the which doctrine the efficacy of the spirite was included 29 For he taughte them as one hauynge power and not as the Scribes M. Some expounde this place so as though the Euangelist shoulde say that Christe therefore taught with aucthorytie because by his aucthoritie he forbad that whiche the lawe graunted and required that whiche the lawe commaunded not thinking the .5 chapter before so to be the fulfylling of the lawe that it shoulde fulfyll that whiche was imperfecte in the same But if they marke well the sentence of Chryste they shall fynde that he addeth nothinge to the lawe but rather doth restore the law which before was broken and obscured by the Scribes and Phariseyes to his former place Wherfore others a greate deale better dyd vnderstande this sentence sayinge that this auctoritie was a certain vigour and force of parfecte doctryne veritie with the which Christe dyd instructe the people standinge before hym And there is no doubt but that the doctrin of Christ was of greate force to the people when as the doctryne of the Scrybes and Phariseies was obscure feble and colde E. And trewely the Greeke woord for the whiche we reade the auctoritie doth signifie power and right to do any thing B. But here it signyfieth aucthoritie and power of the spirite persing the hartes which parteineth to Chryst and the trewe mynisters although not by lyke measure For it is geuen to euery one by measure And some haue the same more plentifully then other some The .viij. Chapter WHEN he was come downe from the mounte muche people followed him VVhen he vvas C. Nowe Matthewe commeth to the pithe of the history Before he sayd that Christe ascended into the mounte and then he brought in many principelles of the doctrine of Christe And nowe he addeth that at the same tyme that he preached in the mounte he healed a Leaper The whiche miracle Marke and Luke do also declare although they shewe not the time Muche people M. The great multitude of people which are here said to followe flocked and came vnto hym a litle before as the Euangeliste shewed saying And there followed hym a greate multitude of people from Galilee and frō the tenne citties and from Hierusalem from Iurie and from the regions that lie beyonde Iordane Notwithstandinge the inconstancie of the common sorte of people is to be noted who for a tyme haue a feruent desire to knowe the truthe but when persecution commeth they flye and are sodenly gone 2 And lo there came a Leper and worshipped him saying Maister if thou wilt thou canst make me cleane And lo there came C. In this truely appeared the deuine power of Christe that only with his woorde and the touchinge of his hande he sodainly put awaye the leprosy of the man M. By suche workyng of myracles greater faythe credit and authoritie was gotten to the woorde of god Neither without cause was the healyng of bodies ioyned to the cure of soules For Christe is the true Sauiour of the whole man not only of the soule but also of the body the which he wil plainly declare in the ende of the world when as he wyll bestowe on vs the benefite of euerlasting lyfe C. But although the leprosy were of an other kynde then that whiche the Physitions call Elephanthiasis in Gréeke whiche leprosy also maketh amans skynne like vnto the skynne of an Elephant yet notwithstanding it is welenough knowen that this disease was incurable For if it continued any long tyme it was seldome heard or sene that any mā was deliuered frō the same VVhiche vvorshipped him saying B. What signifieth here to worshippe the other twoo Euangelistes do shewe whiche declare this same history Marke in stede of he worshipped hath he bowed the knee or kneled downe Luke saythe he fell down at his feete on his face Also the Samaritane which was clensed when he retourned to geue thankes fell downe on his face at Iesus feete And Symon Peter fell downe at Iesus knees also C. The Leper therefore by bowyng of his knee shewed some signe of reuerence We do knowe that Adoration was a common vse among the Iewes and among them in the easte partes Wherefore many thynke that the Leper did not worshyp Christe in his mynde with any deuine worship but did honourably salute hym as some great Prophet of god But with what affection he worshipped Christe we dispute not But what he obiected vnto hym we sée namely that he could make hym cleane if he would by the which wordes he acknowledgeth a deuine power to be in Christe And Christ when he aunswered that he would sheweth that he attributeth more vnto him then appertaineth vnto a mā For he must nedes be of great power whiche onely with a woorde or becke can restore helth vnto men But whether the Leprose man dyd beleue Christe to be the sonne of God or whether he were endewed
demaunde by what authoritie Christe toke so great a thing vppon him but they without any inquisition fayninge him to be a mortall man make haste rashely to condemne hym B. They vnderstoode not that Christe was God And yet notwithstaÌ„ding these Scribes were more holy and religiouse then a greate many namely then those whiche affirme that they can absolue froÌ„ synnes and that by indulgences they can forgeue sinnes for suche blaspheme the name of the lord Only the lorde remitteth and forgeueth synnes the minister of the lorde doth only pronounce out of the woorde and the mouthe of God that God hathe forgeuen and wyll forgeue synnes For all power is the lordes for euer the ministry the ministers onely As concerning the whiche reade the .xx. chapter of saynt Iohn 4 And when Iesus sawe their thoughtes he sayde why thinke ye euell in your hartes VVhen Iesus savve their thoughtes S. This is spoken by a Metaphor of the body to the minde for to know or vnderstande So that this sentence when he sawe their thoughtes is as much to say when he knewe their thoughtes Theophilacte vseth this woorde sawe but Chrisostome hathe in stede of the same knewe VVhy thinke ye euell C. Nowe Christe sheweth a playn tokeÌ„ of his diuinitie in that he bewraieth their thoughtes For no man knoweth what is in a man but the spirite whiche is within the man Christe taried not tyll they vttered and declared their mynde but doth preuente them before Whereupon they myght see that to be in Christ which is in God only that is to know the hartes and thoughes of man Marke therefore saithe that he knewe and perceiued in his spirite their thoughtes as if he shoulde haue sayde it coulde not be perceiued of fleshe bloud what was in the harte but Christe by his deuine spirite perced and entered into the same He saith that they thought euel in their hartes not because it greued theÌ„ to haue that transferred to a mortall maÌ„ whiche God doth only take vnto him self but because so proudely and maliciously they reiecte God so mercifully offeringe hym selfe vnto them 5 For whether is easyer to saye Thy synnes are forgeuen thee or to saye aryse and walke M. Christe proueth by these wordes that he hath power to remitte synnes and that by the moste certayne testimony of all men that is to saye of the deuine power and efficacy whiche no deceiuer or false Prophete can vsurpe vnto him selfe Whether is easier sayth he to saye and so forth C. As if he should say when it is as haâ—…de a matter to restore a dead body to lymmes as to remitte synnes it shoulde not seme straunge and wonderfull to you that I remitte synnes when I do the other M. If I had sayde to the sycke man arise and walke ye would not haue accused me of blasphemy but when I sayd thy sinnes are forgeuen thee I seme to you to be a blasphemer Wherefore Because it belongeth to God onely to remitte synnes Nowe aunswere ye whiche of these two is most easy namely not only to restore and helpe this sicke persone being incurable out of hande with a woorde but also in a moment without touching and prayer to make hym perfect and sounde or whether with a worde to forgeue him his synnes Obiection C. Notwithstanding Christ semeth not to reason very perfectly because loke how muche the soule doth excell the body so muche dothe forgeuenes of synnes excell the healthe of the body But I aunswere that Christe doth apply his talke to their capacitie who as they were sensible so they were more moued by externall signes then by all the spirituall power of Christe whiche pertayned to euerlasting lyfe and saluation So in another place he proueth that the efficacy of the Gospell is of force to quicken men because in the laste daye he shall with his woorde rayse men out of their graues This argument therefore was of force inough to refell and confute theÌ„ who estemed nothinge more then the visible miracle in so much that they coulde not deny but that lawefully he forgaue the sinnes of the sicke man when he restored his healthe and strengthe to hym againe because out of this effecte the remission of sinnes appeared 6 But that ye may know that the sonne of man hath power to forgeue sinnes in earth Then sayth he to the sycke of the palsey aryse take vp thy bed and go vnto thy house But that ye may knovve M. Christe goeth about to proue that he is no blasphemer but that he did the thing and coulde do it again by his iuste power and authoritie For he whiche dothe no more then that whiche is in his power to do doth not amis neither can he be a blasphemer The Gréeke woorde for the whiche we reade power signifieth both power and righte Christe did all thinges by his deuine righte not by any vniuste or vsurped power C. This power therefore whiche he chalengeth to hym selfe differeth farre from that whiche was committeth and geuen to the Apostles and whiche the ministers of the church at this daye vse for they do not so much remitte sinnes as they do testifie that they are remitted When they promulgate the ambassage committed vnto them A. as we haue spoken a litle before By these woordes Christe doth not onely affirme hym selfe to be a minister and a wytnes of this grace but also to be the authour of the same That the sonne of man. Z. This Periphrasis doth set forth the propertie of the thinge for he would shewe hym self in all thinges synne onely excepted to be a perfecte man and lyke vnto vs. Question C. But to what ende pertayneth the restraynte In earth For what doth it proffite vs to gette pardon here excepte the same may as well be graunted in heauen and ratified there Christ spake thus because remission of sinnes should not be sought a farre of beinge offered to the handes of men in his owne persone For we dare not presume at any time to say that God is mercifull vnto vs excepte he approching shewe hym selfe familiar vnto vs Nowe because for this ende and purpose Christe came into the earthe that he mighte offer the present grace of God vnto men he is sayde to remitte synnes in earth Because in hym and by hym the wyll of God is made manifest which before according to the sence of the flesh was hydden aboue the cloudes B. Let vs therfore consider this to th end we may wholely depende on hym which onely can saue vs from our sinnes Then he saith to the sicke of the palsey A. Nowe the lorde tourning hym selfe to the sicke man declareth of howe great power and authoritie he is When he biddeth hym to aryse take vp his bed to get him home to his owne house 7 And he arose and went home to his owne house M. Leaste any man should thinke that the wordes of Christe were voyde of force and effecte
Wherefore the Euangelistes are symplely to be vnderstoode who placed Peter and Andrewe or Peter Iames and Iohn in the firste place for no other consideration then because they were firste in vocatiō and calling C. Very fondly therefore the Romane byshops buylde their suppremacy vpon this place But admitte graunte that Peter was chiefest of the Apostels yet notwithstanding it followeth not that the thing whiche was of force amōg twelue shoulde extende it selfe to the whole worlde Admitte that he was first numbred yet it doth not thereupon followe that he should be chiefe or excel the reste VVhiche is called Peter A. Of this woorde Peter we haue spoken before in the fourth chapter And Andrevv his brother Howe this Andrewe came at the first vnto Christe saint Iohn playnly in his first chapter declareth Iames the sonne of Zebed E. The Gréeke texte hath onely Iames whiche was of Zebede and leueth out this woorde sonne but the olde intepretour because it was vnderstoode as appeareth by the article putteth it in We may reade of this mans death in the Actes of the Apostels And Iohn his brother This is that disciple whome Iesus loued as he hym selfe wytnesseth in the Golpel whiche he wryte 3 Philippe and Bartholomewe Thomas and Matthewe whiche was the Publicane Iames the sonne of Alphae and Lebbeus whose syrname was Thaddeus Phillippe and Bartholomevve Bu. These were twoo graue and excellent men although no mention is made of them in the holy scripture Thomas This is that Thomas Didimus whiche after the resurrection touched the perfecte body of Christe Mathevv vvhich had ben a P. A. The interpretour addeth this worde had ben to make the matter more plain M. For by this remembraunce or rehersall the Euangeliste Matthewe sheweth him selfe thankefull for the inestimable mercy of Christe towardes him whiche turned not away his face from a Publicane but vouchsafed to receiue hym to his grace Hereby we learne not to hyde and obscure the grace of Christe whiche happeneth vnto vs but to preache the same although it be to our own reproch For it pertayned to the glory of Christe that of a Publicane he was made an Apostell A. So Paule in diuers places reherseth what he was before his calling to enlarge set foorth the mercy of god M. Also note that the other Euangelistes adde not to Matthewe the name of a Publicane For it is better that a man remember his owne faulte then another do it But we in these dayes vse the contrary for we hyde our owne faultes and bewraye all that we can by other men if it touche the hurte of their good name Iames the sonne of Alphe He is called Iames the sonne of Alphe to make a difference betwene hym and Iames the sonne of Zebede Of some he is called Iames the lesse or the yōger And Lebbeus vvhose surname is Taddeus Bu. This man is sayde to haue thrée names For he was called Iudas the brother of Iames and Thaddeus and Lebbeus 4 Symon of Canaan and Iudas Iscarioth whiche also betrayed hym Symon of Canaan Bu. This Simō of Canaā was so called of Cana a towne in Gallilae as Hierom thinketh Luke saith that his sirname was Zelotes For Cana is as much to saye in Lattine Zelus which is in Englyshe zeale So that of Zelus he is called Zelotes And Iudas Iscarioth M. He is so called either of the towne where he was borne or els of the trybe whiche is called Isachar VVhiche also betrayed him A. This is spokē by a figure called Anticipation by the whiche we do commonly preuent that whiche followeth with some note or tytell as this also It was that Mary which annointed the Lord with oyntment and wyped his fete with her heare M. Here also we muste note that there is no fellowship so holy so pure and cleane but in the same there is founde some euell persone Wherefore we muste take hede that for one euell mans sake we reiecte not all the good and that for Iudas sake we reiecte not all the Apostles For the churche shall alwayes consiste of good and euell of faithefull men and Hypocrites vntill the highe Iudge come and separate the Goates from the Sheepe This lewde and fylthy persone defyled not the integritie ministerie of Sainctes howe great soeuer his transgressiō was Let vs therefore note that godly vertuous and honest men are not alwayes defiled by the company of the wicked and vngodly specially if they be ignoraunt of his wickednes neither is the doctrine of truthe and the administration of Sacramentes the worse for the vnworthynes of the minister 5 Iesus sent forth these twelue in nomber whome he commaunded saying Go not into the way of the Gentiles and enter not into the cittie of the Samaritanes Iesus sent foorth these tvvelue E. The Gréeke worde signifieth that thei were sent forth with commaundement strayght charge geuen vnto them as we shal here by and by It may be thought that the Lorde vsed this worde sente because the Prophetes make mention oftentimes of sendinge and of those that were sente And the lord him selfe expounding this woorde saythe thus Verely verely I saye vnto you the seruaunt is not aboue his maister neither is the Apostel greater then he which sente him The Apostels therfore are the messengers and Embassadours of the lorde to declare his commaundementes to those to whome they are sente Go not into the vvaye of the Gentyles C. Here more plainely appeareth that whiche we touched euen nowe that the office of the Apostels pertained to no other end then to make the Iewes to heare Christe attētiuely by putting them in mynde of the saluation whiche was at hande Therefore nowe he doth limitte thē to preache to the Iewes onely but afterwarde to sounde forth their voyce into the whole worlde The reason is this Because he was sente of his father being a minister of the circumcision for the truthe of God to confirme the promyses made vnto the fathers For God made a speciall couenaunt with the séede of Abraham So that for the promyse sake Christe would haue the firste fruites of his Gospell to be bestowed vpō the Iewes but when the fulnes of time was come thē would he haue it preached also to the Gentiles For after his resurrection he gaue theim this generall commission saying Go ye into the whole worlde and preache the Gospel to all creatures M. Saint Paule to cōfirme this saith The word of God ought firste to be preached vnto you but because ye put the same from you iudge youre selues vnworthy of euerlasting lyfe beholde we tourne to the Gentiles for so the Lorde commaunded vs I haue made thee a lighte of the Gentiles that thou be the saluation to the ende of the worlde And Christe hym selfe saythe I am not sent but to the loste shepe of the house of Israell And enter not into the cittie of
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
to haue in time the vpper bāde how much so euer men seke to oppresse the same Although this doctrine was sometyme preached in the temple openly notwithstanding because it was reiected it was hydde as it were as yet in secrete corners but he affirmeth that the tyme wyll come when the same shall be publyshed openly The whiche thynge as wee knowe within a littell whyle after came to passe And because this promise might refreshe and chere vppe theyr mindes Christe exhorteth them boldely and manlye to accomplysshe the same and not to feare allthoughe the Gospell as yet seemed vnto theim base and contemptyble but to be preachers of the same That shall not be ope A. The olde latten translations adde in time to com for the which the Greke texte hathe whiche shall not be reuealed That which is spoken in the fourth chapter of Marke was spoken peraduenture at an other time in an other sence notwithstanding because they are short sentences the matter maye agree with this place of Mathew For after that Chryst there had cōmanded the apostels to manifest their light vnto all men euē as burning candels he addeth by and by There is nothing secrete which shal not be opened But the light of the gospel was kindeled as it were in darkenes to the Apostelles that being lifted vp by their ministery it might shine throughout the whole world M. Yet there semeth to be an other vse of this prouerbe whiche may be takē two maner of ways one which maketh greatly for their consolation which suffer iniurie which cōsolation is that a day shal come which shall manifest declare to the whole world their innocency which a long tyme had ben hyd The examples of this matter are Ioseph Dauid Susanna others The other vse of this prouerb serueth to make vs shon auoid all those thinges that are euill because that god being a iust iudge will not suffer the impietie of the wicked to lie in secrete as saith s Paule I wold not haue you iudge before the time vntil the cōming of the lord which shal lightē al things that are in darknes shal bewray the secretes of the hartes thē shal euery mā haue praise of god But the first expositiō of all agreeth very wel with the meaning of Christ 27 what I tel you in darknes that speake ye in the lyght And what ye here in the eare that preache ye on the house toppes M. Christ now goeth forwarde to exhorte his disciples that they thynke not them selues to be in secrete or that they hide not that in darknes which they haue receiued of him As if he shold say Those thinges whiche I haue committed vnto you in darknes that is whē ye were together alone wolde I haue made manifest that is I wold haue you preach thē openly in the light to all men Where ye must now cast away al feare shewe your selues abrode B. He setteth here light against darkenes he ioyneth to the eare hearing to the house topps preaching He meaneth by speaking in darknes to cōmit somwhat to the mind by secrete talke Therfore they speake in the light which tel opēly plainely the whiche they haue hearde Euen so to here or tel in the eare is to receyue or cōmit somewhat by priuate metinge together For men vse cōmonly to whisper in the eare whē they wold not be heard of other mē Therfore to preache in the house tops is to disclose to al men that which was cōmitted vnto them openly manifestly and plainly to vtter that which was before geuen thē in secrete This is spoken according to the maner of that region where their houses ar so builded that a man may stand or walke vppō the tops of them the ridges of the houses being flat and leaded much lyke our galleries Whervpon it is writtē in the boke of Moyses thus Whē thou buildest a new house thou shalt make a battelment or wal about the roofe or top of thy house that thou lade not bloud vpō thy house if many fal there from And in an other place we reade thus And there were vpō the roofe of the house about thre thousand men and women that behelde while Sampson played 28 And feare ye not them which kill the body but ar not able to kil the soule But rather feare him which is able to destroy both soule body into hell And feare ye not B Hitherto christ hath armed his apostls aginst the feare of infamy C. and now with a singular reason he animateth encourageth thē againste the feare of death because men ought to despise this vaine mortall life in respecte of the immortal heauenly life whervnto they are created For here cōsisteth the some if the faithful way consider wherfore they were borne what their state and conditiō of life is they shal find that there is no cause why they shold so carefully seeke after this earthy and terrene life But the wordes of Christe are more ful and fruiteful For he teacheth that the feare of God is deade with thē which departe from the confession of the trewe faythe for the feare of tyrantes seeke not to put out of their mindes a brutishe and beastly stupor and dulnesse whiche by the terrour of death maketh them to cast from them the confession of the same faythe for we must note the Antithesis betwene the two contrary feares If the feare of God be choked by the feare that is in men doth it not appere that we attribute then more vnto them then vnto God him self And so it foloweth herevppō that we reiecting the eternal celestial life make our selues like bruite beastes Only goo hath power of euerlasting life death Him we neglect because the feare of men doth withdraw our mindes doth it not plainely appere that wee esteeme more our corruptible body the lif therof then the euerlasting state condition of the soule yea the heauēly kyngdome of God semeth nothing so preciouse vnto vs as doth the momentany vanyshyng shadowe of this corporall life Thus therfore the wordes of Chryst must be resolued Vnderstād ye that immortal soules are geuen vnto you which beinge onely subiecte vnto the will of God come not into the power of men Wherfore let not your fayth quayle for no terrors or threteninges of men For howe cōmeth it to passe that the feare of men doth preuaile in the cōflict but only because we esteme more of the body then of the sowle lesse of euerlastinge lyfe then of a shaddowe VVhiche kill the body C. Where as Christ by these wordes doth attribute vnto men power to kyll it is spoken by a certayne kynde of grauntynge For God doth oftimes geue libertie vnto the wicked that they beinge puffed vp with the truste of their power myghte venture desperately vpon euery thynge as thoughe theye coulde do all thinges without harme but it
in them is mad and rageth against the name of Christe so sone as the doctrine of the Gospell is published their impietie whiche before laye a slepe is nowe awaked and styrred vp So that Christe whiche properly is the authour of peace for the malice of mē is made the cause of tumulte Whereupon Christe saithe here thynke not that I am come to sende peace but a swerde Bu. As if he should say I would not haue any of myne to thinke that I came into the worlde to brynge suche peace as the worlde loketh for and desyreth namely a secure voluptuous and luxurious peace For Christe is not the authour of sinne or the fautor and mainteiner of vyce and wickednes No I came not to sende peace Bu. Christ truly is the prince of peace and his kyngdome is the kyngdome of peace For he geueth peace vnto those that are his and he leaueth to them peace but that peace which the worlde can not geue yea that peace whiche the worlde can not abyde but hateth For the peace of Christe passeth all vnderstanding and is the peace of consciences by the whiche we agree with God whose wrathe we beleue to be appeased for Christes sake and therefore we walke in his commaundemētes and we auoyde the cōcupiscences of the flesh we agree with al good men and we contende against all euel and peruerse men The mundane peace hath respecte to nothyng but to that whiche pertayneth to the worlde S. This therefore is the conditition of the Gospell to stirre vp discorde among men although not by his owne nature but because that is the doctrine of the Gospell whiche the deuell hateth that is Christe whose heele the Serpent seketh to hurte Moreouer because the Gospell reproueth the worlde and the wickednes thereof therefore it is hated and euell spoken of accordinge to the saying of Christe in an other place The worlde loueth darkenes more then lyghte because their dedes are euel And for this cause the Gospell is called a swerd that is an instrument of warre by occasion C. Hereby let vs learne how wycked we are by nature whiche do not only despyse so precious a gifte and iewel but also impute to it all kynde of euell Whē as in dede it is the right waye the straight pathe and ordinary meane to brynge vs to all vertue to all quietnes and to direct our steppes to the euerlasting life in heauē 35 For I am come to set a mā at variaūce against his father and the daughter against her mother and the daughter in lawe against the mother in lawe For I am come to set E. The Gréeke woorde for the whiche the olde interpretour hath seperate signifieth to deuide that into two whiche before was vnited and ioyned in one The which thing Chrisostom also noteth wryting vppon this place Furthermore in this place man is put for sonne accordinge to the Hebrewe phrase for he saythe a man againste his father M. To the ende Christe mighte expresse and declare that this discorde should not be after the common manner or wonted sorte he bringeth in the degrees of consanguinitie and nature affirming that he wyll separate them with the swerde whiche he came to sende into the worlde For among those persones there were chiefly wonte to aryse for the wordes sake bitter and cruel contentiōs For the more the persones by nature are ioyned together the greater and more sharpe is the contention betwene them When the Gospell is preached and receiued of the sonne but reiected of the father by and by mutuall discorde dothe aryse which in dede doth properly spring of the dissimilitude and varietie of the myndes not of the Gospell or lorde hym selfe For this happeneth through the faulte of the wycked as we sayde euen nowe contrary to the nature of the Gospell That whiche the Prophet Malachy teacheth of Iohn the Baptiste belongeth to all the ministers of Christe namely that they are sente to this ende to tourne the hartes of fathers to their chyldren the hartes of chyldren towardes their fathers And truely the malice of the wycked bryngeth to passe that they which before were ioyned together are so sone as they heare the voyce of Christe separated and deuided into contrary partes A. To cōclude Curssed be that peace whose bonde is not the only truthe of Christe 36 And a mans enemyes shal be they of his own houshold Bu. This doth the Gospell in these dayes brynge to passe that they whiche were in tyme paste of the housholde that is speciall frendes and acquaintaunce shal be afterwarde enemies and straungers one to an other So that Christe foresheweth that they in the worlde shal come to suche confusion that the lawe of nature shall not be regarded and all humanitie quite banished For when the Prophet Micheas doth bewayle the case of those whose enemies shal be of their own house he declareth the destruction and cōfusion to come The lyke our Sauiour Christe affirmeth shall come to passe whē his Gospell is preached which at an other tyme had bene incredyble Bu. But here the godly haue great nede of wysdome and warines being conuersaunt among them with whome there is nothing in safegarde to the ende they may seke for helpe at the handes of god C. Neither doth Christe meane that this shall endure alwayes that they of one housholde shall haue dissention styll among them selues for the Gospel as certayne curious men imagin who thynke that they cānot be the disciples of Christ without they be banyshed from their parentes from their wyfe chyldren and housholde But rather all lawefull coniunction is fulfilled and accomplished in the vnitie of fayth Christe only admonisheth his disciples that they be not troubled so often as suche debate and discorde happeneth but rather to consyder the sayinges of the Prophetes by the whiche they may comforte them selues agayne 37 He that loueth father or mother more then me is not worthy of me And he that loueth sonne or daughter more then me is not worthy of me He that loueth father or mother C. Because this is very straighte and sharpe for amā to make those his enemies which should by nature be moste nere vnto hym therfore Christe saythe nowe that without it come so to passe we cannot be his disciples He hiddeth vs not put from vs humane affections naturall inclination or mutuall loue but onely he goeth aboute to restrayne all that is of suche mutuall loue among men that godlines and true religion can not haue the preheminence Let the husband therefore loue the wyfe the father his sonne and the sonne his father but so that their humane loue withdrawe them not from the spirituall loue of Christe whiche is to obserue and kepe that whiche he commaundeth Bu. All thinges therefore that are in the worlde be they neuer so precious neuer so dere vnto vs ought to be despysed for Christes sake and the truthe of the Gospel For 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
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
dothe pacyfye and quiete our myndes B. For so soone as he hath geuen vs knowledge of hym selfe that we shal not nede to doubt but that our sinnes are forgeuen vs of the father through him and that we are made by hym sonnes heyres of euerlastyng lyfe what thing is there then can trouble vs yea what greater peace and tranquillitie of the mynde can there be then this Saynt Paule in his epistels persisteth muche in preachinge and setting forthe of this peace A. Moreouer this pronoune I hath a great Emphasis and force in it I saith he will refreshe you As if he shoulde say Why do ye loke for ease where it can not be founde Whye do ye seke in vaine I am he alon which can helpe you Therfore leauinge all other come vnto me alone that ye maye possesse the trewe peace 29 Take my yoake vpon you learne of mee for I am meeke and lowly in hearte and ye shall fynde reste vnto your sowles Take my yoake C. Because we se many abuse the grace of Christ whē they tourne the same to the libertye of the fleshe Christ therfore after he had promised ioyful rest to thē that laboured in their cōsciences miserably he also admonisheth that he is the deliuerer vpō this conditiō that men shold take his yoke vpon thē as if he should say I do not therfore ease you of the burthē of sin make God mercifull vnto you to the ende ye shold take libertie to sinne but that ye beīg erected lifted vp by his grace shold also take the yoke vpō you according to the spirite to restraine the lasciuiousenes of the flesh And hereby the definitiō of that rest wherof Christe spake is gathered namely that Christ here doth not exempt or exclude his disciples frō the burthē of the crosse that they might liue plesantly but rather he seketh that he myght exercise thē vnder the yoke of discipline kepe them vnder the banner of trouble And learne M. Some reade this as though it were spokē of Chryst to the ende his disciples should learne mekenes humilitie but there is an other meaning of these woordes as thus Because through the cōtumacte of the fleshe wee shonne caste of the yoke of Christ as sharpe harde he seketh to frame vs after his ensaumple This therfore is the sence and meanyng of these wordes Because Christ exhorted his discyples to beare his yoke leaste that the hardnes of the same shold make them afraide by and by he addeth Learn of me signifyinge that the yoake should not be greuouse vnto vs when as we ar accustomed by his ensample to mekenes humilitie Let vs consider that he sayth in an other place the seruaunt is not aboue his maister If he therefore vouchsafed to beare the yoake of trouble wee must not disdayne to beare the same And ye shall fynde rest C. For so longe as the flesh kycth resisteth so long we are troubled when they go about to please god otherwise in casting of the yoake of Christ they wery them selues in vayne Euen as men may se the Papistes who miserably vexe and trouble them selues because they wil not be vnder the yoke of Christ But this spirituall rest whiche the lord promyseth to those that com vnto hym can not be gotten by the studye and industry of man He saith trewly ye shall fynde but before hee saide I wyll ease you that we might vnderstand that we finde this ease by his grace power 30 For my yoake is swete and my burthen is lyghte M. Nowe he sheweth an other reason why they shall finde reste by his yoake namely because it is swete and light not harde or sharpe C. He calleth his yoake swete whē as notwithstandyng there is nothing more hard then his doctrine and crosse which he laieth vpon vs neither is there any thing more harde then the lyfe of Christians if thou haue respecte to the presente condition and state of the same A. But if thou haue respect to the spirite of adoptiō by the which the sonnes of god are led if thou consider the disciplin in it selfe it will seme bitter harde to the fleshe but to the spirite sweete easy and light As witnesseth s Iohn saying This is the loue of God that we kepe his commaundementes and his cōmandements are not greuouse for all that is borne of God ouercommeth the worlde And this is the victory that ouercōmeth the world euen our faith C. Therfore they which are regenerate by the spirite of God are framed to the obedience of his will And when they haue once tasted what Christ is what they owe vnto him there is nothing hard Bu. Last of al by this sentēe of Christ there are two sortes of men cōfuted The one sorte are they by whose wicked boldenesse and troublesome foolyshe and couetouse lawes the Church of God is oppressed The other sorte are they which so sone as they heare that mē are iustifyed onely by faith in Chryst by and by they thynke that they may reiecte all godlynes and vertue liue in Epicurisme and fylthy pleasure But the lorde requireth that we being delyuered from the handes of our ennemies should serue hym submittyng our selues to the yoke in holynesse and ryghteousenesse all the dayes of our life The xii Chapter AT that tyme Iesus wente on the sabboth daies thorow the corne and his discyples were an hungred and began to plucke the eares of corne and to eate At that time Iesus vvent C. In this hystory it was the Euangelistes meanynge and pourpose to shewe partelye of what deuelishe disposition the Phariseies were and partely to declare how they were supersticiouselye addycted to externall and triffelyng thynges in so much that they counted pure and deuoute holynes to cōsist in the same For they accused the disciples of Chryste because they in theyr iorneye plucked the eares of corne beinge by hunger constrayned therevnto as though therby they had broken the saboth daye The obseruation trewely of the saboth was a holy thyng but yet not in suche wise as they immagined namely that a man might scarse sturre his finger vppon the same without grudge of conscience Hypocrisie therfore was the cause whye they were so scrypulous in lyght matters regarded not the grosse superstitions in the whiche they wallowed euen as Chryst casteth them in the teethe that they tythed mynte and commyn regarded not the principal points of the Lawe And this is always the māner of hypocrites to seke for libertie in great matters and to be very precyse in ceremonies and outwarde tryfelinge shewes Hereupon it commeth to passe that they so seriously contende to obserue externall rytes because they seke and endeuour them selues to worship God only with carnall worshyp But malice and enuy rather then superstition pricked thē forwarde to this reprehension because they were not so captiouse and frowarde to others But it
profit in his schole and they being chosen the lord did promote them as it were by degrees they were not made perfect the first day but dailye they did learne as it were new lessons and soe by increase they did aboūd C. Hée putteth them in mynd therfore how liberally God hath delt with thē to the end they might esteme the more of his grace to acknowledge themselues bound vnto him for so great a benefite Hee repeteth the selfe same words in the 25. Chapter following notwithstanding in another sence for of the lawfull vse of giftes shal be spoken there but nowe hée teacheth simplely that therfore more is giuen to the Apostels thē to other mē because it is the will of the heauenlye father to heape vppon them as it were the riches of his grace euen to the full For because hee will not forsake the worke of his hāds as sayth the Prophete Dauid those in whom he hath begun his worke hée will finishe and beautifye euery daye more more vntil such time as hée hath brought them to an excellent perfection Hereupon there flow so manifolde graces vnto vs from him and suche ioyfull successe because the consideration of the benefits of God doth styrre him procure his lyberallity to continue still towards vs and as his riches are infinyte so hée is neuer wery in enriching his children with the same So often therefore as hee doth exalte vs let vs remember that what benefite so euer happeneth vnto vs that the same dooth springe from him as from a most pure well because hée seeketh to finish accomplish the worke of our saluation But on the cōtrary part Christ doth pronounce that the reprobate are worse and worse vntil such time as they being brought to naught languishe consume vtterly in their néede and scarsity At the first sight this saying séemeth very hard that the thinges which the wicked haue not shal be taken from them but Luke dooth myttigate the hardnes and taketh away the ambiguity of this place saying that those things which they seeme to haue shal be taken from them And truly often times it cometh to passe the the reprobate do excel in singuler gifts are outwardly at a blush like vnto the children of god But in déede there is nothinge sound in them because their mind is voyde of all godlynes there remayneth nothing in them but an outward vaine shew Mathew therefore very truly sayth that they haue nothing because they beinge voyde of al perfection in mind how much soeuer they séeme to haue before the world in the presēce of God they haue nothing And Luke very aptlye signifyeth meaneth that they haue defiled and abused those good giftes with the which god had endowed thē because ther remayneth nothing but an outward shew pompe vaine glory in the sight of mē Here let vs learne in all our life to profit go forward more more because God to the ende hath geuen vs a tast of his heauenly Doctrine the wée might plentifully féede of the same vntil such time as wée were fully satisfyed In Marke this sentence seemeth to be more confuse harken to sayth the Lorde what is spoken vnto you Furthermore if they profite aright hée putteth theym in hoope of more fruitfull grace To you which heare sayth hee it shal be giuen At length there followeth a clause which agreeth with the words of Mathew but there is put in a mydel sentence which wée expound being before in the seuenth Chapter of Mathew because it is not likely that it was placed here in his right order For as it hath ben sayde already the Euāgelists were not curious in placing the sermōs of Chryst but heaped dyuers of his sētences together But Luke mingleth this sentēce with diuers sētences of our Sauiour Christ which wer spoken some in one place some in an other and noteth also that Chryste spake this to an other ende namely that theye should be attentiue to his doctrine least that the seede of lyfe shoulde be sowen in vaine whiche seede beinge receiued into the minde ought to take depe rote as if he shoulde haue saide Take hede least that be taken from you which is geuen vnto you if it want fruite 13 Therfore speake I to them by parables because in seing they shal not se and hearinge they heare not neither do they vnderstande C. The third cause why Christ vsed parables is namely that they which should perishe might more and more by the iust iudgemēt of God be blinded it is enough for them to here that they might be inexcusable He saith therfore that he speketh obscurely to the multitude because they should not be partakers of the true light Notwithstanding when he saith that the blinde are blinded styll to the ende they might abide continu in their blindnes he dothe not ascribe the falte of this matter vnto them but therby cōmendeth the grace shewed to the Apostelles the more because no man had the like shewed vnto them He doth not therefore declare that this was done without the determynate counsel of God whose purpose although it be hidden from vs yet is it knowen to him as more plētifully we shal se anon For althoughe parables haue an other vse then to contayne those thynges in a harde sence which God wolde not plainly manyfest and declare yet notwithstādinge we haue shewed that this parable was so propounded of Christ that by reason of the allegorye it was more harde doubtfull and obscure then a ryddell 14 And in them is fulfylled the prophesie of Esayas whiche saithe with the eares ye shal here and not vnderstand and seing ye shall see not perceiue And in them is fulfylled M. To the ende he mighte shewe that he dyd this by the iust iudgemente of God as it was done in tymes paste he bryngeth in the prophesie of Esayas as concernynge the excecation and blynding of the Iewes by the which they beinge blynded and made obstinate in the time of the prophets were neyther moued by theym nor yet by the plagues of the lord to tourne from their wicked worshipping of Idoles and to repent of their spitefull mallice C. Christ therefore confirmeth the prophesie of the Prophete declarynge it to be no newe thing that many receiued so smal profite by the worde of God because the people long before thē were in as gret blindnes VVith the eares ye shall heare M. The place of the Prophete Esay in Hebrewe is red thus Heare in hearyng and vnderstand not Se in seinge and perceiue not Harden the harte of this people stoppe their cares and shut their eies that they se not with their eies here not with their eares and vnderstande not with theyr hartes and conuert be healed C. This place is diuersely sited in the newe testament A. Paule preachinge Christe at Rome casting the Iewes in the teth with their obstinate mallice saithe that they were therefore blinded in
the lighte of the gospell because they were bytter and rebelliouse againste Christe Also in an other place he saith Israell hath not obtayned that whiche he seeketh but the election hath obtained it The remnaunt are blinded accordynge as it is wrytten God hath geuen them the spirite of vnquietnes eies that they shoulde not se eares that they shoulde not heare euen vnto this daye In this place of Paule the Antithesis is to be noted for if the onely and free election of God hath saued som remnant of people it followeth by the secrete iust iudgemēt of god that al the rest shall perish For who are the rest whō Paule in contrary wise setteth against the elect but onely they whom God hath appoynted to euerlasting damnation The lyke reason is in Iohn For he saith that ther were many vnbeleuing because no mā beleueth but they to whō God reuealeth his arme power And by by he addeth that they coulde not beleue because it is written harden the harts of this people To the same thing hath Christ respecte when he referreth it to the secrete counsell of God that the trueth of the gospel is not reuealed to euery one alyke but is depely hiddē in parables darke sentēces to the ende he might power nothinge but thycke darkenes into the myndes of the people We wyll alwayes truely confesse that those whome God doth blynde are founde worthy of this punishement but because there appeareth not a manifeste reason or cause in the persones of men this principal abideth sure that thei by a singuler gifte are ordeined to saluation illuminated by the spirite of God whome God hath frely chosen and that all the reprobate are depriued of the light of life whether God geue vnto them his worde or whether he blinde their eyes stoppe their eares that they can neyther heare nor perceiue the same Now let vs note howe Christ doth applie the prophecie of the Prophete to the present cause And seing ye shall see and not perceiue C. The wordes of the Prophete are not recited as it was sayd euē now neyther maketh it any matter because it was enough for Christe to shewe that it was no newe or vnwonted example if many were amased and astonied at the worde of god It was sayde vnto the Prophete Goe and hardē the harte of this people This Matthew attributeth to the hearers that they should beare the blame of their blyndnes and obstinacy Neyther can the one be separated from the other for all they that are caste into a reprobate sence do wyllingly with an inwarde mallice blynde obdurate them selues For it can come no other wyse to passe where the spirite of God abydeth not with the whiche only the electe are gouerned Wherefore we conclude thus that they are not of a soūd and perfecte mynde whome God dothe not illuminate with his spirite of adoptiō and therefore are they blinded by the worde of God and yet notwithstāding the fault remaineth in them because they are willingly blynde 15 For the harte of this people is wexed grose and their eares are dull of hearing and their eyes haue they closed least at any tyme they should see with their eyes and heare with their eares and shoulde vnderstande with their harte and be conuerted that I also might heale them For the harte of this people S. That is The harte is so inclosed and choked with fatte that it is not able to discharge his proper office M. Therefore when the harte is grosse it cannot be that the eares shoulde heare and that the harte it selfe shoulde vnderstande and conuerte Whereupon he sayth the harte of this people is wexed grosse And by and by he addeth Their eares are dull Therefore before all thinges the harte muste be opened and made fitte to heare the worde of god A. But who can brynge this thing to passe saue only the spirite of God. Of this matter we haue an example of Lydia the seller of purple of whome it is wrytten in the actes of the Apostels thus And the lorde opened her harte that she attended vnto the thinges whiche Paule spake And their eies haue they closed C. Christ here attributeth that to the people whiche the Prophete Esay attributeth to God It is true in either sence The people them selues are the cause of excecation blindnes for they shut their own eies stoppe their own eares We shall alwayes finde the first or speciall cause to be in mē But the secundary or least cause to be in God who blyndeth the eyes of the reprobate whiche he hath predestinate to damnatiō We cal it not the secōdary or least cause according to the Philosophers but we cal that the secundary cause whiche is hydden from the sence of men and so secrete that we ought not curiously to serche for the same But to content our selues with the first cause seing the other is not apparaunt or manifest We must also note that the doctrine is not properly neyther of it selfe neither by his owne nature the cause of blyndnes but by accidēs For as the porblynde men when they come forth to the Sunne haue their eyesighte more obscure and dimme whiche faulte is not to be imputed to the Sunne but to their eyes euen so where as the worde of God doth blinde and obdurate the reprobate because it is by their owne wickednes it is proper vnto them but accidentall to the woorde Leaste at any tyme they should see vvith C. Here the lorde might seme to be vnwilling to haue the reprobate conuerted whiche is contrary to this sentēce I will not the death of a sinner but rather that he turne from his wickednes and lyue A. Also Peter saith The lorde is paciente to vs warde for so muche as he wold haue no man loste but wolde receiue all men to repētaunce But Peter and Ezechiell dispute not in those places as concerning the secrete pourpose of God but onely they do shewe howe God shewethe him selfe towardes vs calling vs by the preachinge of the Gospell to euerlasting life So that it is not cōtrary to the place of Esay for he calleth all by his woorde yea euen the reprobate But the reprobate are soo destitute of grace that they are nothinge at all moued by the gentyll inuitation of God no they do not mollifye theyr heartes And be conuerted that I also myghte heale hym C. By these wordes he sheweth to what ende seing and vnderstanding do profite namely that men beinge conuerted vnto God may come into fauoure with hym and might haue hym a gentyll louinge and merciful God vnto them Therfore to this ende properly he would haue his woorde preached that he renuynge the hartes and mindes of men might reconcile them vnto hym As concerninge the reprobate Esay here pronounceth the cōtrary namely least that they should obtayne mercy there remayneth vnto thē a stony hardnes and obstinacie and that the effecte of the
them lyeth the iudgement of Christ do rashlye vsurpe vnto them selues the power of Angels the offyce perteyning vnto them And they shall gather A. By and by these reapers shall obeye the moste excellente Iudge Christ for they shall purge take awaye all occasions of offence out of his kingdome And them vvhich do iniquitye C. This is an exposition for hée declareth that those are offences stomblinge blocks which cōmit iniquity So that his words are in effecte as if hée should haue sayde then it is a meete and conueniente time to restore all thinges into a lawfull order because by that meanes the wicked are takē away which now are great offences The wicked are called offences because they do not onely liue wickedly to themselues but also because they doe destroy the fayth of many men they hinder some in the righte race some they seduce and tourne awaye and some they throw downe hedlonge to al kind of wickednes And hereby wée maye gather a most profitable admonitiō namely least wee being compassed about and beset with so many daungers go forward heauely and careleslye wheras in déede wée ought to be very dilygent in taking héede least wée throw oure selues cashlye into anye offence For loke howe many reprobate there bee so manye offences there are More ouer their nycenes is here corrected which are so dellicate and fyne that they will breake their race and tourne backe againe at euery small offence It is a very harde thing trulye some tymes not to stumble and oftētimes not to fall so many stumbling blockes lyinge in the way but wee must fortifye oure mindes with a sure and certaine trust because there is no doubte but that the Sonne of God whiche commaundeth his to passe through the myddest of offēces wil giue power and strengthe to ouercome them all Also hée denounceth horrible iudgement agaynst hypocrytes and all reprobates which séeme nowe to be the chiefe Citizens of the Church least they should trust to much to their vayne boasting 42. And shall cast them into a fornace of fyer there shal be waylinge and gnasshinge of teeth A. The interpretor retayned the Greke word In the lataine trāslation it is written into a fornace of fyer And the Hebrue worde is a fornace of fyre for a fornace the fyer wherof cannot be quēched a fornace of fyer and hell fyer signifyeth all one thinge In the eyghtene of Mathewe it is called hell fyer and in the ix of Marke likewyse also in the thyrd and fyue and twentye of Mathewe eternall fyer in the thyrd of Luke it is named fyer that can neuer be quenched C. As touching therefore the fornace of fyer there is no doubte but that it is so called by a Metaphor For as the endelesnes of the glorye whiche is layed vp for the sonnes of God doth so farre surmount oure sences and capacitye that we cannot with tongue expresse the same so the punishment payne and torment which remayneth for the reprobate because it cannot be comprehended in our myndes it is set forth accordinge to our capascitye in the name of a fornace 43. Then shal the righteous shyne as the Sunne in the kingdome of their father VVhosoeuer hath eares to hear let him heare M. This sentence maketh much to the consolation of the godlye whiche are oppressed in this worlde despysed persecuted reuyled and disdayned the wicked reigning and florishing in the Church A. Christ therefore affirmeth C. that the sonnes of God which are now cōpassed about with fylthines abased with the fellowship of the reprobate shal then shyne as the sunne in the Element the cloudes being caryed away And this word then being an Aduerbe of time hath a greate Emphasis and force in it for it cōteyneth a secrete Antithesis of the present state laste instauration and reedifyinge of the Churche with the hope whereof Christe doth comfort all the faithfull The sence therefore of this place is that althoughe many reprobates do now prosper and florishe in the Churche notwithstandinge wee muste hope for a happye daye in the whiche God will exalte all those that are his and wype away all fylthines with the which their shyning innocency is obscured and couered It is true certainly that the glorye to come is promised to none but to suche in whom the Image of God shineth and which are transformed by cōtinuall degrees of glorye into the same but because the lyfe of the Godly is now hyd and not manifested and their saluation because it consisteth in hoope is inuisible Christ doth worthely call the faithfull into heauen that they may enioy the glorye promised vnto them A. But as concerning the very glorye of the sonnes of God ther is much in the scriptures The Lorde seemeth to allude this place to the Prophesye of Daniell when hee sayth Many of them that sleepe in the dust of the earthe shall awake some to the euerlasting life some to perpetuall shame and reprofe The wyse such as haue taught other shal shyne as the glistering of heauen And those that haue instructed the multitude shal be as the starres worlde without ende C. To the whiche place Christ had respect to the ende hee might the better animate encourage his auditory as if hee had sayde the the Prophete when hee speaketh of the glory to come doth also note the temporall darkenes therfore according to the Prophesy he declareth that the electe must suffer the mixsture in the which they are mingled with the reprobate for a time A. And as the wicked are offences which are not onelye vnrighteous and deceytfull to themselues but do go aboute also to drawe other into error and iniquity euen so the children of the kingdome the electe and true beleuinge do not count it sufficient that they themselues do know the truth and embrace righteousnes but also they endeuoure themselues to bringe foorthe frute and study how they may drawe other to the sauinge healthe make them partakers of the true righteousnes whervpon the Prophete calleth them teachers and instructers of others As the sunne C. Hee comparing the glory of the faithfull to the lighte of the Sunne maketh them not equall to the same For as Christ doth nowe distribute his giftes diuerslye among the faythful so hee in the last day will crowne them But wee muste remember that which wee haue spoken before the onely the reedifying of the Church which is differred till the last comminge of Christ is compared with the cloudye darke state of the world In the kingedome of his father C. The kingdom of the father as it were the heritage of the godly is set agaynst the earth that they maye remember themselues to be Pilgrimes in this lyfe to the ende they may aspyre and come to the heauēly life For althoughe the kingdome of God is sayde to be in vs notwithstandinge wee shall not haue the fruition of the same vntill God be all
in all Hee that hath eares to heare Bu. By this addition hee doth admonishe the hearers to way and consyder diligētly of those thinges which hee spake namelye that they rather oughte to chose the studye of righteousnes the rewarde wherof is saluation and euerlasting glory then the studye of impietie and hypocrisie the end wherof is destruction and perpetuall shame 44. Againe the kingdome of heauen is like vnto treasure hyd in the field the which a man hath founde and hydde and for ioy thereof hee goeth and selleth all that hee hath and byeth the fielde Againe the kingdome Bu. The other two parables following tende to the same effect and purpose that this doth Hitherto Christ hath spoken of the Gospell of the kingdome of God and of the word of life comparing the same to thinges of small valew but now hee compareth it to thinges of great pryce C. To this ende speciallye that the faythfull might learne to preferre the kingdome of God before the whole worlde and therefore to renounce and forsake them selues and all the desyres of the fleshe least they should be let or hindered to obtayne and enioy so singuler a benefyte For this admonition is verye necessarye for vs both because the inticementes and prouocations of the world do so bewitch vs that euerlasting life doth vanishe awaye from vs and also because wee are carnall the spirituall heauenly graces of God are little esteemed of vs Chryst therefore verye worthely doth so farre extoll the excellency of the grace that it oughte not to be greuous vnto vs for the desier of the same to leaue forsake what soeuer is precious deare vnto vs. To treasure hyd in the fyelde C. First he saith that the kingdome of God is like vnto treasure hid in the field For wee do magnify and extoll very muche those thinges which do appeare and are manifest before our eyes and therfore the new and spiritual life which is set forth in the Gospell is vyle and contemptible vnto vs because it lyeth secretly included vnder hope Therfore the comparison of the treasure here is very apte whose pryce estimation nothing decayeth although it appeareth not to the eyes of men beinge buryed and layed vp in the earth By the which words we are taught that the spiritual ryches of the grace of God are not to be esteemed and valued accordinge to our carnal eye or after the externall shewe and appearaunce but we must esteeme and iudge of it as of treasure whych although it be hyd yet notwithstandinge it is preferred before speciall ryches The vvhich a man hath founde C. All things in parables are not alwayes to be considered by them selues as it is sheewed already before in the 44 verse For if any man wyl be very curious here in the hyding of the treasure wee oughte not to hyde the Gospelll but to call others into the societie and fellowshippe of the same Bu. Vnles paraduenture wee may saye that that is of so greate force as if thou shouldest say hee dissembled hee did not make the seller priuye vnto it because the treasure which was buryed in the fielde laye hid and was not knowne to the seller And selleth all that hee hath C. By these wordes hee teacheth that they are apte meete to receyue and vnderstand the grace of the Gospel which all other desyers set apart endeuour them selues wholly and studye by all meanes to enioy the same Notwithstandinge some man will demaunde whether all our goodes muste be forsaken to the ende wee maye obtayne euerlasting life But hee may brieflye be aunswered that this is the simple true meaning of the words of Christ namely that wee doo not honoure the Gospell aright except wee make more accoumpte of the same more highly esteme it than all the pleasures honours delights in the world for they must be free from al impediments which will aspyre to the ioyfull blisse of heauen Therefore to sell all thinges for the gospell is to be Prest readye to relinquishe and forsake all that maye let hynder or staye vs from oure purpose so that the whole world shoulde be nothinge vnto vs in comparison of this precious Iewell and treasure For wee must alwaye destinguishe and put a differēce betwene the helping meanes the staying lets Ryches are some times aydes and helpes and sometimes letts impedimentes so are all those thinges which are of great pryce by the iudgemēt of men In one respecte Abrahā possessed ryches being ready to forsake all that euer hee had if the Lord had commaunded In another respecte Moyses refused the ryches of the Egiptians which could not be both the daughters sonne of Pharao the seruaunte of the Lorde S. Paule speaketh of him selfe thus the thinges that were vauntage vnto mee those I counted losse so Christs sake Yea I thinke al things but losse for the excellency of the knowledge of Christ Iesus my Lorde For whom I haue counted al thing losse and do iudge them but vyle that I maye wynne Christ And byeth the fielde C. No man can dye the kingdom of God wherfore we may not argue here in this point of the parable of bying and selling For Christ doth not meane by the word of bying that any man can bye for anye price eternall life for we do know vpon what condition God calleth his faythfull vnto him by the Prophete saying Come vnto the waters all ye that be thyrsty and yee that haue no moneye come bye that ye maye haue to eate come bye wyne and mylke withoute any moneye or moneye worth But althoughe the heauenly and euerlasting life and whatsoeuer pertayneth therto is the free gift of God notwithstanding wée are said to redéeme the same when willinglye wée depriue our selues and cleane put away from vs all the desires of the fleshe least that anye thinge should hinder vs in obtayning the same This treasure is not manifest to euerye one but is hyd in the field to the end wée might with great care and diligence seke for the same 45. Againe the kingdome of Heauen is like vnto a marchante man seekinge goodly Pearles A. This parable and the other goinge before pertaine to one effecte Sekinge goodlye Pearles M. The Greeke woorde signifyeth good Pearles In these precious stones the beautye and excelencye of them is the cause of the pryce and valew Hée seemeth here to put a particuler thing for that which is more generall as the Pearle for all other kinde of precious stoones as the Emerande the Saphyre and the Diamonde Plynie wryteth of precious stoones at large in his 9. Booke and thirde Chapiter 46. VVhich vvhen hee had founde one precious Pearle vvent and soulde all that hee had and bought it Bu. The sence and meaning of this place is this As marchaunt men séeke carefullye with great labour and perill for precious stoones so it behoueth euery one to be desirous of the woorde of God
Psalmes wher it is mencioned howe the Isralites went backe froÌ„ God but speciallye in the thréescore eyghtene Psalme wher it is sayd They kept not the couenaunt of God and woulde not walke in his Lawe but forgat what hée had done and the wonderfull workes that hee had shewed for them And oure sauioure Christ at his last supper when he sought to kepe and confirme his Dysciples in a sure truste and true loue towardes him hée instituted and ordayned for a remembrauÌ„ce the Communion of his bodye and bloude in the breaking of the bread and in the communicatinge of the cuppe 10. Neyther the seuen loaues when there were fower thousand men and howe many baskets toke ye vppe A This Historye is declared at large in the fyftene Chapter goyng before 11. How happeneth it that ye do not vnderstand that I spake it not to you coÌ„cerning bread that yee should beware of the leuen of the Phariseys and of the Saduces A. The fault of so grosse ignorance hée layeth vpon his Disciples As if hée shoulde haue sayd these thinges were not so lately done before your eyes you had euen of late sufficient proofe and experience of my power how coÌ„meth it to passe then that so soone ye forget the thinge which should be alwayes in your mindes Surely the onely cause is the grosse blindnes of your hartes 12. Then vnderstode they how that hee bade not them beware of the leuen of bread but of the doctrine of the Phariseis and of the Saduces Then vnderstoode they C. Oure sauioure Christe toke this name of leuen in good part when hée sayd that the Gospell was like vnto leuen But the Scripture very often by this name meaneth euery corrupte fayned inuention by the which the naturall purity of euery thing is defyled In this place there is no agrement betwene these two namely betweene the simple veritye and truth of God and the fayned inuencions which men bring in vppon theyr owne brayne Neyther is there any cause why any sophister or subtill fellowe should deny this to be vnderstoode of euerye corrupte doctrine seinge that there can no other doctrine be found which can sustayne the name of pure vnleuened doctrine but that onely which is come from god Whereuppon it followeth that that is called leuen which is mingled or mixste with any other thing then that which doth pertayne to it selfe accordinge to the sayinge of S. Paule namely that the fayth of Christ is falsifyed so soone as wée are ledde from the simple truth of Christ But of the doctrine of the Pha. C. At that time the ordinary auctority of the Church did belonge to the Scribes Priestes amonge whom the Phariseys were chiefe When as Christ therefore by name commaundeth his Dysciples to beware of their Doctrine it followeth that all they are to be shonned and auoyded which ioyne and tye their owne inuencions to the word of God how honourable and mighty soeuer they séeme to be Wherefore that subiection of those men is abhomible and accursed which of their owne frée will submit themselues to the lawes and inuentions of the Pope 13. VVhen Iesus came into the coastes of the Cittye which is called Caesaria Philippi he asked his Disciples saying whom do men say that I the sonne of man am VVhen Iesus came Bu. In this presente Historye the Euangelist in a short compendium shéeweth the whole summe of our Religion namelye what the truâ—…e perfecte Catholike faith is what force and efficacy it hath wherof it commeth howe the confession thereof is requyred to be in euerye one of vs and laste of all what the foundacion of the Churche is and by what keyes the kingdome of heauen is opened C. Marke sayth that Christ had this communication with his Dysciples as they were in their iorneye And Luke sayth hée had it when hée was praying had no bodye with him sauing his Disciples But our Euangelist Mathew doth not so curiously note the time yet notwithstanding it is moste certayne that they thrée haue wryten this History and it maye he that Christ in that perigrination after hee had prayed a whyle demaunded this of his Disciples Into the partes of Casaria Philippi B. This Caesarca is at the ryuer of Iordan and was called at the first Panneas but afterward it was called Caesaria Philippi by Philip the sonne of Herode the great and the brother of the Tetrarche which beheadded Iohn The which Cesarea also after that for the honour of Nero was called by Agryppa Neronia as apereth by Iosephus in his eightene booke of the antiquities of the Iewes the thyrd chapter But the boundes or borders of this Cesarea Philippi was the region of the Iewes wherupon it was inhabited both by the Syrians and Iewes together Of this Cittie there is often mention made by Luke in the Actes of the Apostels C. There is also an other Cesarea namely that ancient and noble Cesarea whiche at the firste was called the tower of Strato M. This Cittie Herode the greate builded betwene Dora and Ioppa and for the loue of Augustus Caesar he called it Caesarea Of the first Caesarea our Euangeliste maketh mention and because he woulde make a difference he calleth it Cesarea Philippi VVhom do men say that I the sonne of man am E. Our Sauiour Christ demanded this question to make him self better known vnto his Disciples and to confirme theÌ„ for in the knowledge of him onely there is saluation and euerlastinge life Hee knewe that the iudgement of the coÌ„mon sorte of people as concernyng him selfe was diuerse He knewe also the simplycitie of his disciples whereby it myghte haue ben that they had ben hyndered and let from the knowledge of the trueth by the errours of the common people C. Vppon this consideration therefore to confirme them he dothe not onely demaunde what they but first of all what the people thought of him His question myghte seeme to be to knowe what the common fame as concerninge the redemer which was the sonne of man was Notwithstandinge his question is other wise namelye to enquire what menne thought of Iesu the sonne of Mary But he accordinge to his maner taketh vnto hym the name of the sonne of man as if he should say Nowe so longe as I am in my fleshe vppon the earthe as one of the common sorte of men what do men iudge of me M. Christ doth wyllyngly confesse the humilitie of his humanytie so often as he calleth him self the son of man for that also was ordayned to the glory of god This humble base forme of the sonne of man was an impedimeÌ„t and let to the Iewes to beholde the glory of Christe The sonne of man is nothinge elles but man accordynge to the phrase of the Scripture as in this place What is man that thou arte myndefull of him or the sonne of man that thou visitest him And in an other place what art thou
we iudge well of him with our harte but he also requyreth that we confesse hym with the mouthe He sayth not whom do ye beleue me to be but he saith whom say ye that I am when as therefore Christ ment to sende his Apostels into the world as witnesses of him to whom it was not enoughe to thincke well of him but also to teach openly that they thought wel of him this I say considered he dothe iustely require the confession of the light otherwise he was not ignorant what they wold iudge of him Bu Therfore all other thinges ouerpassed and set aparte speciallye when as to be wise after the manner of the common sorte of people is to be foolishe lette vs knowe that it is not sufficient to confesse Christe after the opinion of the cōmon multitude 16 Symon Peter aunswered and sayde Thou arte Christ the sonne of the liuynge God. Symon Peter aunsvvered B. Peter aunswereth for all the rest because as the Gospel testifieth he was alwaies more feruent ready to put forth hym selfe then the rest So in another place when Iesus sayde will yee go away Then Symon Peter in the name of all the reste aunswered and sayd Lord to whō shall wée go thou haste the wordes of eternall lyfe and wée beleue and are sure that thou art Christe the sonne of the lyuinge God. How Symon was called Peter reade the first Chapter of Iohn and there yée may sée Thou art Christ C. A short confession of Peter yet notwithstandinge such a confession as contayneth the whole summe of our saluation For vnder the name and tytle of Christ both the euerlasting kingdome and Priesthoode is contayned that oure sinnes beinge put awaye by the sacrifyce of his death hée might reconcyle vs vnto God and purchase vnto vs perfecte righteousnes And that wée beinge receyued into his safegarde and defence hée might inriche vs and bestowe vppon vs all kinde of blessinges The Euangeliste Marke hath thou art Christ But Luke hath thou art the Christ of God. Yet both of them spake in one sence for in times paste kinges were called the Christes of God that is to say the anoynted of god And this manner of speache Luke vseth in another place saying that Symeon had receyued an aunsweare of the holy ghost that hée should not sée death except hée first sawe the Lordes Christe For it was in deede the deuyne redemption which God offered by the hand of his sonne It was necessarye therefore for him which should be the redemer to come famous and excellente from Heauen by the annoyntinge of god Reade the .16 verce of the first Chapter goynge before This oure Euangeliste doth more plainly then the other two expresse Christ to be The sonne of the lyuinge God For although Peter as yet did not peraduenture vnderstand so distinctly how Christ shoulde be begotten of God yet notwithstanding hee did beléeue him to be of such excellencye the he had his originall and beginninge of God not as other men but that the true and liuely deytye dwelte in hys flesh M. Furthermore hee calleth him the lyuinge God because hée onelye hauinge life in himselfe quickeneth all thinges and because in hym wee lyue moue and haue our beinge C. There is therfore a difference betwene the true God and the deadde Idoles whiche are nothinge B. Peter trewly in this confession cōfesseth the father and the sonne in the knowledge of whom consisteth euerlastinge lyfe It followeth therefore 17 And Iesus aunswered and saide vnto hym Happye art thou Symon the sonne of Ionas for fleshe and bloud hath not opened that vnto thee but my father which is in heauen And Iesus aunsvvered and saide vnto M. These woordes declare with what thanckefull affection our Sauiour Christe receyued the aunswere of Peter by the which also we see how greate loue he beareth towardes those that are his and how much he reioyceth ouer our felicitie He dothe not reiecte the aunswere of Peter but confirmeth it C. and pronounceth hym to be blessed in dede whiche vnfaynedly with harte and minde confesseth the like Bu. I say with harte and mind we must confesse for the deuyll also confesseth but not with his harte C. But Chryste spake not this onely to Peter but he ment to declare wherin the onely felycitie of the whole worlde consisted And to the ende all men with the more earnest affection may aspire come to the same fyrst of all we must note that all men by nature are myserable and accursed vntyll they fynde remedye at the handes of Christe Then whosoeuer hath gotten Christ nothing pertayninge to parfecte blessednesse can be wantinge to him seinge that we can wyshe for nothing better then the euerlasting glory of God to the possession of the which glory Christe bringeth vs. Happy art thou Symon the sonne of Ionas The latten texte hath Symon Bar-Iona whiche is as muche to say as Symon the sonne of Ionas or the sonne of Iohn as maye appere by this place where it is sayde Symon Iohanna loueste thou mee more then these Ionas is here put for Iohanna by contraction for in that age they dyd commonly vse the Chaldee tongue vnlesse peraduenture his father had two names Iona and Iohanna Notwithstādyng al the auncient Greeke bokes with one consente reade it Ionas sauinge one onely and here in this place of our Euāgelist and in the fyrst and .xxi. chapters of Iohn wee reade Ionas in the latten texte Iona Bar-Iona in the latten text is put in steede of the syrname the whiche the Hebrewes haue not Because fleshe and bloudde hath not opened A. As if hee shoulde haue saide Man hath not reuealed this vnto thee according to the common phrase of the Scripture where often times fleshe and bloudde is put for man As in the prophesie of Esay The glory of the lord shal appere and al fleshe shal at once se it And the Apostel Paule saith I comuned not of the matter with fleshe and bloud c. Agayne we stryue not against fleshe and bloud but against rule againste power c. Also S. Iohn saith that they which beleue in the name of Christe are not begotten of bloud or by the wyll of the fleshe but by the wyll of god C. Christ therefore in this place vnder the person of one mā admonisheth all men to aske faith of his father and to attribute vnto hym the dew praise of his grace Wherby we gather that the mindes of men do want that vnderstandinge by the whiche they mighte perceyue and knowe the misteries of heauenlye wysedome hidden in Christ yea all the sences of men do quayle in this parte vntil suche time as God dothe open oure eyes that we may see his glory in Christ Let no man therefore proudely burst forthe trustinge to his wyt and vnderstanding but let vs humbly suffer our selues to be taughte in oure hartes by the father of lightes that his spirite alone maye illuminate our
and incourage the disciples to constancie namely that although their faith was obscure and base yet notwithstandinge they were chosen of the Lord as the fyrste fruites that at the lengthe of that contemptible and base beginning a newe Church might spring and aryse which church shold be a conquerer euen against hel gates as we shal here an on I vvyll buyld my congregation M. The latten translation hathe Ecclesiam meam my Churche whiche is a Gréeke worde and signifieth a congregation or conuocatiō of people The which word the threscore ten interpretours vsed so often as in the olde testamente they red this woorde Cahal or Edah which two wordes signifie a congregation flocke or multitude As in the .xxii. Psalme In the myddeste of the congregation wyl I prayse thee And in the fyftene chapter of the boke of nombers there is mention made of this woorde congregation thre tymes at the leaste And in Deutronomye it is sayde Into the congregation of the lorde c. Moreouer in Exodus the foure and thirtie chapter we haue this woord congregation and in the seuenth Psalme The whiche woorde the threscore and ten interpretours sometime cal by the name of Synagogge and somtime by the name of Churche But in this place Christ calleth euery congregation flocke corporation and societie of faythefull men hys churche whom God hath chosen to euerlastinge life in the same saithe hope and loue of the spirite in what place of the world soeuer they be This Church was at all tymes as in the tyme of Adam Noe Abraham Isaac Iacob Moyses Dauid and in the tyme of al the Prophetes although it were but small There was a Churche of the Iewes and of the Gentiles and there is a Churche or congregation as yet at this day of the faythfull which beleue the same saluation and remission of synnes by Christ althoughe hee was made man and suffered There hath bene alwaies but one Churche the headde whereof is Christ as the Apostel Paule teachethe in his epistell to the Ephesians Oftentimes the Church is taken for the Seniors of the Church as in this place If he beare not them tell the Church if he heare not the Churche let let him be vnto thee as an Ethnike or a Publicane M. Let them therefore see which at this day boast and glorye in the title of the Churche beinge in dede ennemies of the Church what head they haue and of whose congregation they are mēbers The woulfe loueth the shepefoldes but not as a shepe not as the pastor but as a wulfe We must also note this that Christe saide not to Peter I will builde thy Churche but my Churche that we may know the church to belōg to Christ and not to Peter For Peter is not lorde of the Churche but Christ Christ saithe that his shepe are euery where And the Apostels call those that are Christiās the flocke of the lord not their owne flocke they acknowledge them selues to be mynisters and not lordes Herupon the Apostell exhorted the byshops to raigne ouer their flocke not as lordes but as geuers of good insaumple to their flocke The church therfore belongeth to Christ not vnto any one man It is geuen to him of the father of whom as a sonne he hath receiued al thinges with ful power And then beyonde the right of the fyrste begotten be redemed his Church or inheritance with a greate price euen with his own preciouse bloud And in an other place it is saide Ye are boughte with a great price be not therefore the seruantes of men Also in an other place Christ dyed for all men that they whiche lyue might not liue vnto thē selues but vnto hym which died for them And again No man liueth to him selfe and no man dyeth vnto him self for whether we liue or die we are the lordes for Christe dyed rose againe that he might be lorde bothe of the quicke and the deade They greatly erre therefore whiche seke for rule in the flocke and congregation of the lorde and also whiche refusynge to submytte them selues to the power and domynion of Chryst laye their heades vnder the feete of men And the gates of hell shall not prevaile against it Z. The gates of Citties for the moste parte are very stronge and haue percullices to set before them C. Therfore by the name of Gates all kynd of force and munition is noted Z. and by hel Gates all Satanicall and deuelishe power is to be vnderstode These promises are great and moste firme whiche do pacifie and comforte the consciences of the faythful when they consider them selues to be so setteled and graunted that they knowe for a suertie howe they are able to resist all the power of Sathan Accordynge to the saying of saincte Paule There is no condemnatiō to those that are in Christe Iesu And If God be with vs who can be agaynst vs who spared not his owne sonne but gaue hym for vs howe then should he not with hym geue vs all thinges Who shall saye any thynge to the charge of Goddes electe c. C. Althoughe the pronoune it may be referred eyther to the rocke to fayth or to the Churche yet notwithstandynge the latter sence doth better agree namely that the firme state of the Church shal stande immoueable and inuincible against all the power of Sathan and that because the treweth of God shall for euer indure Also to this sentence agreeth the saying of Iohn This is the victory whiche ouercommeth the worlde euen oure faythe M. Christians therefore holde them faste by the trewe rocke beinge so firmely buylded vpon the same that nothinge can ouerthrowe them For this is a most sure and certaine promise that they which are vnited in Christ and acknowledge hym to be theyr mediatoure shall euen to the worldes ende be defended frō all harme For that which is spoken of the body of the Church pertaineth to euery particuler member of the same in that they be one in Christ A. According to the saying of our sauiour Christ I knowe my shepe they followe me I geue vnto them eternall lyfe and they shal neuer perishe neyther shal any mā plucke them out of my hande Notwithstandyng we are here taught that so lōg as the churche is vpon the earthe it shall neuer be quiete but styll subiecte to reproche and ignominie For in that the Church is sayd to haue the preemynence ouer Sathan it is euident that Sathan shall stil seke to destroy it But let vs by this comfortable voyce of Christe glorye and tryumphe ouer him voyde of all feare and care seynge that Christ is our captayne and conquerer 19 And I wyll geue vnto thee the keies of the kyngedome of heauen and what so euer thou byndest in earthe shall be bounde in heauen and what so euer thou lousest in earthe shal be loused in heauen And I vvyll geue vnto thee
thincke your selues vnworthye of euerlastynge lyfe lo wee tourne to the Gentiles for so hathe the Lorde commaunded vs Agayne when the same Paule had playnelye preached to the Iewes remyssion of synnes by faythe in Iesus Chryste they hauynge saide contrary and blasphemed he shoke his rayment and sayde vnto them your bloudde be vpon your own heades from henceforthe wyll I go blamelesse to the Gentiles By the whiche meanes truely he bounde the vnfaythful the worde of God was fulfylled For so long as the Iewes persisted in theyr obstynate and rebelliouse beleefe the bondes of theyr synnes were not loused In lyke maner in an other place Peter bounde Symon Magus with these woordes Thy money peryshe with thée because that thou hast thought the gift of God might be bought with money thou haste neyther parte nor fellowshippe in this busines for thy harte is not ryghte before God. By these examples we see howe the Apostels dyd bynde and louse remyt and retaine sinnes C. Howe be it we must note that to binde and retaine sinnes is a thinge accidentall to the Gospel and as it were contrary to nature as Paule also teacheth when he speaketh of vengeance the which he saith he is ready to take on al disobedience by and by he addeth when your obedience is fulfilled For vnlesse the reprobate by their owne faulte shoulde tourne theyr lyfe to deathe and destruction the Gospell should be to euerye one the power of God to saluation yet notwithanding because the same beinge heard the impietie of many openly bursting forthe dothe more prouoke the wrath of God to such it must nedes be a deadly sauoure To be shorte the entent and purpose of Christ was to certify his disciples of the saluation promysed vnto them in his Gospell that they myghte haue no more doubt to seke for the same than if he hym selfe shoulde come a witnesse from heauen Agayne he mente to bringe a terrour and feare to the mindes of the wicked and contemners lest they shoulde thincke to mocke and despyse the mynisters of his woorde vnponished the which two thinges were very necessary For because the incomparable treasure of life is set before vs in earthen vesselles vnlesse the authoritie of the external doctrine were after this manner stablished and confirmed euery momente almoste the fayth and credite therof wolde fayle and vanishe away Againe the wicked do thus bouldly dally and scoffe because they thyncke that they haue onelye to do with men Christ therfore pronounceth that by the preachinge of the Gospell in earthe it is reuealed what the celestiall iudgement of God shall he and that frō no other thynge we oughte to fetche the certaintie of lyfe or deathe Here appereth great honour that we are the interpretours of God to testifie saluation to the worlde An excellent maiestie is it of the Gospell that there is an imbassage sayde to be betwene God and men of mutuall reconciliation To be shorte a wōderfull consolation and comforte is it to the myndes of the Godly that the message of saluation brought vnto them by a mortall man is confirmed and ratified before god In the meane tyme let the wicked and vngodly scoffe and deryde at their pleasure the doctryne whiche is preached by the cōmaundement of God at the length they shall feele howe truely and seryousely God threatened theim by the mouthe of men Many trewelye do despyse blaspheme and rayle at the Gospel but when this power of binding is geuen to the mynisters of his woorde let not ieringe scorners thynke that they shall be suffered to deryde the woorde of God without ponishement Wherefore let all Godly teachers being armed with this trust confidence promise without all doubt this liuely grace of God to thē selues and to others let them no lesse boldely thunder against all impudent contemners of their doctrine Christ truely wēt not about to flatter Peter but to comfort him to shew that a newe reuelation muste not be looked for from heauen but that we must be sure certain of the doctrine which is taken out of the Gospell Hitherto we haue plainly expounded the proper true sence of the woordes in such wise that nothyng can be wanting vnles that Romishe Antechrist seking to bring in a cloake for his tyranny dare take vpon him wickedlye falsely to peruert the trewe meanyng of this place And although the light it selfe of true interpretation whiche we haue broughte be sufficient to pourge his obscure darknes yet notwithstanding lest any thing should stay or hinder the godly readers we will with a brefe confutatiō wipe away his stinkynge and vnsauery calumniations First of all he fayneth immagineth Peter to be the foundatiō of the Churche But what man is hee so blinde that seeth not that to be spokē of the faith of Peter whiche he referreth to the person of man Wee graunte that in Greeke Peter Petra a stone do signifie al one thinge as is shewed before sauing that Peter is Nomen Atticum and Petra a name of the common speche but this varietie was not without cause noted of Matthew for the kinde is altered to note some other matter And there is no doubt but that Christ with his owne woordes dyd note some difference Very wisely therefore doth S. Austine teache vs that Petra a stone is not so called of Peter but Peter of Petra euē as we are called christians of Christ But we will not be tediouse seing the saying of Paule is most certain an infallible truth whē he saith that the churche of Christ can be founded builded vpon nothing sauing vpō Christ only The Pope can not bring in an other foūdatiō without blasphemy without he robbe Christ of his honour And truly how much we ought to detest and abhorre the tyranny of the Pope and papacye I can not with woordes expresse sufficiētly because by the meanes of him his the foūdation of the church is takē away insomuch that the opē mouth goulfe of hell swalloweth vp miserable sowles Moreouer this parte as it was saide before pertaineth not as yet to the publike office of Peter but only one speciall place among the rest amid the holye stones of the temple is geuen vnto him Those glorious titels which followe do pertaine to the office of the Apostelship whereupon it followeth that nothinge was spoken to Peter which pertaineth not to the rest of the Apostels also For if the dignitye of the Apostelshippe be cōmon among them then must all thinges elles be common which are annexed and knit to the same But Christe speaketh only to Peter by name For as one in the name of all confessed Christ to be the son of God so in like maner Christ speaketh to one whose woordes notwithstanding pertaine indifferently to all the reste Neyther is that reason of Cipprian and others to be reiected when he sayth that Christe spake to all in the
for the woord of abhorringe or forbidding is more peculiar to the Hebrewes Abraham sayde vnto God be it farre from thée that thou shouldest do this thinge and shouldest kill the iust with the wicked And in another place be it farre from thy seruauntes that they should do so the Hebrew word is Talila which signifyeth prohibition as if thou wouldest saye staye thy selfe or it is not good for thée so that whereas the Greke text hath onlye propitius tibi peraduenture sit Deus is better vnderstoode thē sis as if we should say God forbid this to happen to thee This shall not happen Bu. These woords do shew how Peter abhorred that which Christ sayd should happen to him as if hee should haue sayde no man wyth indifferente eares could abyde to heare that the sonne of God muste be crucifyed for death happeneth not to the liuely sonne of the lyuinge God which rayseth other frō the dead and hath declared by so many inuincible arguments that hée is the Lord of life and deathe Therefore that by no meanes shall come to passe which thou sayest shall happen vnto thee that thou shouldest suffer many things of the elders and Scribes in that Cittye in the which wée hope to rayne with thee in excellente glorye for euer 23. But hee turned him aboute and sayde vnto Peter go after me Sathan thou hinderest mee for thou sauerest not the thinges that be of God but those that be of men But hee turned him about and sayde to Peter M. Because that Peter wente about to withdrawe Christe from obeyinge his fathers will hee is sharpely reproued of him C. But some verye fondlye make much a do about this worde come backe as thoughe Peter were commaunded to follow and not to go before For the Deuill also had the repoulse at the handes of the Lord by the same wordes as wée haue allready declared And the Gréeke worde Hupage signifyeth to auoyde or depart whereof the latyne woorde apage is deryued Christ therefore putteth his Dysciple from him and maketh him stande a loofe because hée playeth the parte of Sathan by his preposterous and vndiscrete zeale Neyther doth hee simplely call him an aduersary but hée giueth him the name of the Deuill in token of great disdayne Bu. As if he had said auoyde with this thy counsell I ought to haue more regarde to fulfill my fathers will althoughe it be neuer so hard to the flesh thou which art inoued with more knowledge of the father than any of the rest and which oughtest to be a helper vnto mée and a faythful companion that I mighte fulfill my fathers commaundemente doest dehorte diswade mée so much as lyeth in thée frō the same and that not lightlye but in reprouinge mée auoyde with this thy wisedome for thou shewest thy selfe to mée to be Sathan an open ennemy and a most wicked conspirer As concerninge this word Sathan we haue spoken before in the 4. Chapter The Euangelist Marke hath these words but hée tourned aboute and looked on his Disciples and rebuked Peter sayinge go after mée Sathan Christ therefore spake these woordes to the rest of his Dysciples for hée knewe that they were of the same minde also Wherefore for the example and erudition of others hée rebuketh Peter the more sharpely but for our sake also C. For théeues adulterers and suche like are ashamed to excuse their filthynes but a good intencion is obstinately defended and maintayned of all men Wherefore the Lorde vseth more seuerity in correctinge this wicked zeale of Peter than if hée had committed any other cryme Thou hynderest mee E. The Gréeke texte hath thou offendest mée C. Peter was in déede an offence vnto Christ when hee dehorted him from his callinge For by and by it followeth Because thou sauerest not those thinges that be of God Hereby it appeareth howe greatly men are deceyued in their vngodly zeale For when Peter wente aboute to hinder hys Maisters office hée did not onely séeke to depriue himselfe but all mankinde also of euerlasting saluation yet ignorantly Here therfore we are taught in one word howe muche wée oughte to abhorre those thinges which do withdraw vs from the obedience of Gods will. And there is no doubte but that Sathan doth vse men as instrumentes when they allure vs and withdraw vs from oure dutye towardes God Peter coulde not staye Christ from his purpose But Christ geeueth vs here an example to beware of that frendship be it neuer so pleasaunt which doth call vs from the obedience of Gods will and doth bid vs sparinge our selues to sauer those thinges which are of men and not the thinges that are of god For otherwyse our fleshe is so inclyned that wée shoulde spare oure selues and neglecte the commaundementes of god But if Christ so sharply reprehended the frendship of Peter to whom it was not so daungerous what shall wée do which are easlye seduced But those thinges vvhich are of men C. Here Christ openeth euen the very wellspring of the whole euill when hée sayth that Peter sauoreth onely those things which are of men Therefore least the Heauenly iudge sende vs away and our practises hedlonge to the deuill let vs learne not to be adicted to our owne sence but obedientlye to embrace that which the Lorde commaundeth and alloweth B. If wee sauor those thinges that are of men then are we enemyes vnto God and Sathans friendes Therefore whatsoeuer proceadeth of our selues it is here by the words of Christ condemned Whereuppon S. Paule sayth that the wysedome and vnderstanding of the fleshe is death and enmitye against god What then shall wée arrogate vnto our selues where is frée will become where is the iudgemente of reason but where is the Church built vppon Peter who nowe is called by the name of Sathan the Deuill Nowe let the Papistes goe and extoll their fonde imaginations to the Heauen they shall feele at the lengthe when they appeare before the trybunall seate of God what boastinge doothe preuayle which Christe here pronounceth to be Satanicall and deuelishe But wee accepte wee meane willinglye to stoppe the waye agaynste our selues which leadeth to euerlastinge life may learne out of the mouth of Christ to sauore those thinges which are of God. 24. Then sayde Iesus to hys Disciples if any man will follow mee let him forsake himselfe and take vp his crosse and followe mee Then sayde Iesus to his Disciples C. Marke sayth when hee had called the people to him with his Dysciples also hee said vnto them c. But Luke sayth hée sayd vnto them all Because that Christe perceiued that Peter the rest of his fellowes did abhorre the Crosse and affliction hee taketh occasion to speake generally of pacience sufferaunce of the same neither doth hée onely exhorte the twelue but all those that are godly to the same The like sentence allmost wee had in the sentence goinge before in the eyghte and twentye verce of the tenthe
wee must enter into the kingdome of heauen 25. For whoso will saue his life shall lose it Againe whoso doth lose his life for my sake shall finde it A. A most excellent comforte is this that whosoeuer looseth his life willinglye for Christes sake doth get life vnto himselfe For the Euangelist Marke plainly prescribeth this cause of dyinge to the faythfull therfore it is vnderstode in the wordes of Mathewe For it commeth oftentimes to passe that ambition or desperation dryueth prophane men to contemne and to despyse this life yet notwithstandinge they go bouldlye to their deathe in vayne Bu. Therefore to loose the lyfe in this place signifyeth to despyse the life of this worlde for Christes sake and to treade those thinges vnder foote in the which the world setteth life the chiefe felicity That truly is nothing els but to deny our selues to renounce our selues and to beare patiently such calamitye as is layed vppon vs whereby wée maye brydell all fleshlye affections C. The threatninge which is here set on the contrary part serueth very much to the dryuing away of the sluggishnes of the flesh which admonisheth vs that such as desyer greatly this lyfe purchase to themselues the losse of this life And there is an Antithesis betweene temporall and eternall lyfe as wee haue shewed before in the tenthe Chapter 26. For what doth it profite a man if hee winne all the whole worlde and loose his owne soule Or what shall a man geue to redeme his soule againe withall For vvhat doth it profite C. Here hée confirmeth the former sentence namelye that wée ought not to be vnwilling to forsake this lyfe For what is all the worlde in respect of mans lyfe for it is immortall And lose his ovvne soule Here our sauioure Christ admonisheth that the soule of man is not created to the ende hée might haue the same for a short tyme in this worlde but to the ende hée may liue immortall in heauen as if hée should haue sayd What negligence is this and what beastly incensible dulnes that men are such bondslaues vnto the worlde that they haue no consideration wherfore they were borne and that they are ignoraunt how that an immortall soule is giuen vnto them that the race of this lyfe beinge ended they maye liue perpetuallye in heauen And truly all men will confesse that the soule is more worthe than all the ryches and pleasures in this world but in the meane time the sence of the fleshe blindeth them that will they nill they theyr soules are caryed to destruction and euerlastinge perdition Therefore least the worlde by his intysing allurements do bewitche vs let vs alwayes call to mynde the excellēcye of oure soule the which if it be well wayed will easlye driue awaye all the vaine imaginations of earthly felicitye The Euangeliste Luke hath and looseth himselfe Or vvhat shall a man Bu. B. What exchaunge shall a man geue for his owne soule The Gréeke woord signifyeth that by the which anye thinge is redeemed Bu. Wherefore let euery one of vs endeuor our selues to despyse corruptible momentanye thinges and to holde faste those thinges that are eternall the which wee shall easly do if so be wée mortify all carnall thinges and retayne only Christ the lyfe 27. For the sonne of man shall come in the glorye of his father with his Angels and then shall hee rewarde euery man accordinge to his dedes For the sonne of man shall come C. To the ende his former doctrine might the better sincke into their mindes hée setteth before their eyes the Iudgement to come For it is necessarye to the despysinge of this lyfe that wée be touched with the féelinge of a heauenly life But the flownes of our minds hath néede of a helpe to loke vp towardes heauen Therefore Christ calleth the faythfull to his trybunall seate to the end they maye continuallye remember that they liue to no other ende than to aspyre and come to that blessed redemption which at that time shal be reuealed But to this ende the admonition tendeth that wee may know that they cōtend not in vaine to whom the confession of sayth is more precious and déere than theyr owne life as if Christ had sayd cōmit to my charge and custodye without all feare your soules for I will come at the lengthe a reuenger which wil restore you to perfection allthough you séeme for a time to perishe B. That therefore which hée speaketh here must be referred to the sentēce goinge before when hée sayde The one should finde his life and the other should loose it namely when the sonne of man commeth to Iudgement and shall geue to euery one accordinge to his deseruing But Christ exhorteth all those that desire to séeme followers of him and his Dysciples by thrée reasons to denye themselues to take vp his Crosse and to followe him Of the which the first is that hee shall loose his life which woulde saue the same and that hée shall saue it which looseth it the seconde is that to him which appeared a mortall man for a time in the fleshe all Iudgement is giuen and that therefore hée shall come in the glorye of his father with his Angels that hée maye giue to euerye man accordinge to hys deedes to the denyers of him hell fyer to the professors of him the kingdome of his father For as Marke in his eyghte Chapter and Luke in his nynth Chapter declare hée repeateth here to his Dysciples the same thinge that hée spake of before in the tenthe Chapter Whosoeuer shall deny mee before men him will I also deny before my father which is heauē And as Luke sayth and Marke whosoeuer shall be ashamed of mee and of my wordes in this aduouterouse and sinfull generation of hym also shall the sonne of man be ashamed when he commeth in the glory of his father with the holye angels Then he shal say vnto thē I neuer knew you Depart frō me ye that worke iniquitie Then shal they receyue according to theyr life and dedes What thing can be so heauy and greuouse vnto vs in this life that we shoulde not rather do beare the same then we shoulde offende this general iudge of all men and cause him to pronounce this bitter sentence against vs saying Go ye cursed of my father into Hell fyer A. It is better therfore to denie our selues and to cōtemne this lyf for Christes sake then to be depriued for euer of euerlasting life B. The thirde reason which bringeth a wonderfull consolation with it is that he saithe the time is not very long in the which he shall come with great power that som of them which were present should se the same What is he now the will not follow him for his sake deny him selfe take vp his crosse whō he knoweth shal raine very shortly gloriously in diuine power and that he him selfe shal raine with him For whosoeuer suffereth
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
that wée seé at this day so many offences for the which Christ foreshewed is fulfilled and the deuill although God lay stombling blocks doth neuertheles his duty séeking to withdraw vs from Christ There is another necessity which commeth of the corruption of the world For so great is the pryde and wickednes of the world so greatly it reiecteth and contemneth the truthe and so corrupte is the Iudgemēt of the same in her wisedome that it is impossible the offences shoulde not come Againe the worlde knoweth not those thinges which belonge vnto God neither can know because they séeme foolishe vnto it So is it comonly spoken of thynges so corrupted that they cannot be remedyed But vvo vnto the man by vvhom C. After that Christ had exhorted his Dysciples to beware of offences hée inueyeth againe against the Auctors of offences Whereby wée gather that the wicked are not excused howsoeuer they do this by the prouidence of God. 8. VVherefore if thy hand or thy foote hinder thee cut him of and cast it frō thee It is better for thee to enter into life hault or maymed rather thā thou shouldest hauing two handes or two feete bee cast into euerlasting fyer 9. And if thine eye offend thee plucke it out and cast it from thee It is better for thee to enter into life c VVherefore if thy hande C. To the ende the woe and threatninge before pronounced might haue the greater vehemency Christ addeth saying that wee must neyther spare our hand our eye or our foote if so be that they be occasion of offence B. This is a hyperbollicall kinde of speache the which the Lord only vseth to amplify as if hee should haue said that wée must with such diligence constancy resist offences that wee muste thincke it better to haue oure eyes pluckte out our hands cut of than that offences should be maintayned For if any mā in this case be lothe to loose one of his members hée casteth his whole body into euerlasting destruction What horrible destruction therefore remayneth for them what bitter vengeance which destroy their brethren by offences So that this amplifying pertayneth as well to the Auctors of offēces as to those before whō Sathā layeth offences But because these two Verses were expounded at large in the fift Chapter going before I thought it sufficient now to note for what ende purpose our sauiour Christ repeteth this sentence B. namely that hée might shewe that offence is so hurtfull a thinge that it is much better for vs to wante the thinge most necessary and deere vnto vs in thys lyfe than to mayntayne offences 10 Take hede that yee despise not one of these little ones For I saye vnto you that in heauē their Angels do alwayes beholde the face of my father which is in heauen Take hede that yee despise not B. Hee concludeth the whole Argumēt Because pride is the mother of contumely reproche ingendereth a bouldnes and carelesnes to offende Christ not without good cause séeking to bringe spéedy remedye to this disease geueth a commaundement not to contemne despise little ones And certainly as we shewed euen now whatsoeuer he be that hath a iust care of his brethren hée shall not easely geue occasion of offence But this conclusion and ende of Christes Sermon tendeth to the same matter that it did in the beginning namelye that wée must by submission and modestye contende and striue amongest our selues because God doth embrace little ones with a singuler loue And truly it were to absurde not to haue those regarded of a mortall man whom God hath in so great price and estimation But when our sauiour Christ sayth take hede hee exhorteth to vigilancy care and that vppon good consideration For hee knew how hard a thing it was euen to saincts not to despise and contemne others which are base abiecte in the sight of the worlde That yee despise not M. Or accordinge to the Gréeke woord That ye compte not other men as abiectes and disdayne them thinking your selues in your owne conceyts better than other men for hée that thus doth may easely offende those whō hée contemneth One of these little ones A. Of the which little ones hée spake before saying whoso offendeth one of these little ones which beleueth in mée c. Hée calleth those little ones which laying lustines and pride asyde frame themselues to modesty and voluntary submissiō For I saye vnto you that in Heauen theyr Angelles C. That the faythfull little ones are of great price vnto God hée proueth by two argumentes The first is taken of the prouidence of the custody of Angells by the which prouidence hée alwayes gardeth and defendeth those that are his as testifyeth the holye Scripture namelye where it sayth The Angell of the Lord taryeth rounde aboute them that feare him deliuereth them And againe hée shall geue his Angels charge ouer thee to kepe thée in all thy wayes And in another place they are sayde to be ministering spirites that are sent to minister for their sakes which shal be heyres of saluation Do alvvayes behoulde the face of my father C. That is to say they sée familiarlye the face of god M. Christe speaketh here after the maner of this worlde because to be alwayes in the presence of the King continually to beholde his face is a signe of domesticall and entiere familiaritye fauor as wée reade of the seruauntes of Solomon Blessed are thy seruauntes which stande here alwayes before thee As it is therefore a greate signe and tokē of the loue and clemency of the Prince towardes those subiectes whom hée appointeth to be neare vnto him and aboute his person in offyce euen so oure sauioure Christ goeth about to set forth the greate loue of his father towards his litle ones in that theyr Angels do alwayes beholde his face which Angels are theyr defence and garde to be defended by As appeareth by the words of the Prophete Esay saying The Angell that went foorth frō his presence deliuered them C. Howbeit it was not the purpose of Christe sim plely to teach how honourably God doth deale with the faythfull in assigning and appointing vnto them Angels to be their kepers but also to declare and pronounce a threatning against those that cōtemne them as if hée should haue said that they shall not escape vnpunished that despyse the children of God whose Angelles are alwayes in Goddes presence and call for vengeance at hys handes Wherefore wée must take héede that wée do not make small accompte of their safegarde whoe haue the Angels of God appointed to defende them Whereas some vnderstande this place that euery one of the faythfull hath his seuerall and proper Angell appointed vnto him they séeme to want discretion and a good vnderstandinge For the words of Christ sound nothing herevnto neyther doth hée seeme any whit to affyrme that any mā hath
of these woordes of Christ 12. For there are some chaste which are so borne out of their mothers vvombe and there are some chaste which be made chaste of men And there be chaste which haue made themselues chaste for the kingdome of Heauens sake Hee that can comprehende it let him comprehende it For there are some chaste M. Now our sauioure Christ sheweth to whom this gift of continency is geuen And hee putteth downe vnto vs three kindes of chaste personnes Those which by nature are euenewkes or gelded or which are made chaste by men those I say by defection are putte from wedlocke because they wante those necessary members appertayninge to men Hee sayth that there are other euenewkes which haue made theym selues chaste to the ende they might be more at liberty to serue the Lord these also he setteth at liberty froÌ„ the necessity of wedlocke WheruppoÌ„ it followeth that all others which forsake Wedlocke do presumptuously striue against god As do the Papistes which vrge this word of makinge chaste as thoughe it were in their wills to enioyne men to the law of continency For first Christ affirmeth that the father gaue the same to whom it pleased him And a little after hée affirmeth that they rashely take vppon them a single life which are not endued with the gift of continency Wherfore continency or chastisment is not subiecte to oure will but whereas certaine by nature are apte to mariage or Wedlocke although they do abstaine yet notwithstandinge they tempte not God because God setteth theÌ„ at liberty For the kingdome of Heauens sake B. Some very peruersly expounde this clause for the kingdome of heauen sake that is say they to deserue euerlasting life that by chastity they might come to the same sayinge that chastity or continency is a meritoriouse worke esteming it to be in the libertye of all men to make themselues chaste denying continency to be a peculiar gift And so they do imagin that continencye is not onelye an acceptable worship of God but also the state of angellicall life But truly Christ mente nothing ells then that they which were chaste shoulde alwayes haue this ende before their eyes that they beinge loused from all the cares of this life should geue theÌ„selues wholy to the study of godlines It is a foolish imaginatioÌ„ therfore to thincke that chastitye is a vertue because it is more aceptable vnto God of it selfe than fastinge is neyther doth it deserue to be counted amonge the duties of obedience which hée requireth of vs but it ought to pertaine to another end yea Christ wold expresly declare that though a man were pure from whoredom yet notwithstandinge that his chastitye is not acceptable vnto God if hée only haue respecte to his owne ease and pleasure B. They therfore are sayd to make themselues chaste for the kingdome of heauen which wheÌ„ they may be maried men do willinglye chose vnto themselues a single life that they may séeke onely to set forth the glorye of God and being addicted to no speciall thinge may seeke for the profite of all men that is that they maye haue a care for those things which properly pertaine vnto the Lord that they may loue him aboue all thinges their neighbour as themselues that they may be holy in body and minde and that they may with an inseperable minde cleaue vnto him It is good for these men to liue withoute wiues because it is geuen vnto them so to do because they so liue for the kingedom of heauen Such a one Paule testifyeth himselfe to be and exhorteth other men to the same felicity to the end they hauinge a lesse care of those things which are in the world may cleaue vnto t e Lord and may vse the world as though they vsed not the same beinge ready at euery momeÌ„t to depart hence vnto Christ But after his exhortacion hée addeth this saying This I speake for your profite not to tangle you in a snare What are these woordes in effectâ—… but this All men are not able to coÌ„prehende this saying saue they to whom it is geuen To be shorte Christ teacheth that it is not enoughe if such as were coÌ„tinent persons liue chast vnlesse vpon good consideration they abstaine from hauing of wyues Hee that can comprehende it let him comprehende it C. By this parte our sauiour Christ admonisheth vs that wée oughte not to despise the vse of wedlocke excepte wée wil caste our selues by blinde wilfulnes into destruction for it was necessary that hee should reache out his hande to his Desciples whom hée sawe ready to fall without iudgement But this admonition is profitable for all men because in the chosing kinde of life which is the life of bachilers as wée terme them verye fewe consider what gifte is geuen vnto them but runne rashelye without choyse whithersoeuer a foolishe feruent loue carieth them and I would god as it is profitable so once it might be heard I wishe also vnfainedly that this admonition of our sauiour Christ might enter into the eares of Papistes But their eares are so stopt with the bewitchinge of Sathan that contrarye to nature and the will of God they putte vppon theym the perpetuall snare of chastitye whom God hath called to Wedlocke And then their myserable mindes are soe bounde with the snare of a deadly vow that they caÌ„ neuer easelye be vntangled againe A. For what mischiefe hath not the tyranny of the bishop of Rome broughte foorthe by the which the Priestes Moonkes and fryers haue béene constrayned to vow continuall chastitye Of the which matter wee may reade somewhat in S. Paules Epistell to Tymothe 13. Then were there broughte vnto him yonge children that hee shoulde put his hands on them and pray And the Disciples rebuked them Then vvere there brought C. This History is verye profitable because it teacheth that they are not onelye receyued of Christe which come vnto him by the motion of a holye desyer vndoubted faith but they also which for want of yeres are not able to féele how greatly they want his grace Ther is no intelligence or vnderstaÌ„ding in these little childreÌ„ that they might craue the blessing of Christe yet notwithstanding they being offered vnto him hée receyueth them gently and louinglye and consecrateth them to his father with the solemne righte of blessing The Euangelist Luke with a word not ambiguouse calleth them infants least any maÌ„ should thinke that mencioÌ„ were here made of such as were of rype yeares And wee muste note the purpose of those which offer these childreÌ„ vnto Christ for excepte there had beene an vndoubted perswasion in their mindes that hee had the power of the holye ghost the which hée should bestow vppon the people of God it had bene an absurde thinge to bring these children vnto him Wherefore there is no doubt but that they desyer him to make these children pertakers of his grace therefore to
were depriued of the externall signe And it is wicked and impudeÌ„t bouldnes to driue those from the shéepefoulde of Christ whome he voutchsafeth to embrace in his armes bosom and to shut those as forreners out of the gates whome hee maketh of the houshould For of such is the kingedome of HeaueÌ„ M. Hée sayth of such not of these because hée comprehendeth all sortes of little children For Marke and Luke adde Verely I say vnto you whosoeuer receiueth not the kingdome of God as a little childe hée shall not enter therein Of the like matter reade the eightéene Chapter going before C. By these woords therfore Christe affyrmeth that these little children and such like pertaine vnto him M. By the kingdome of heauen in this place is vnderstoode that euerlastinge felicitye of the electe purchased by Christe the which felicity is here felte in the hartes of the electe according to the measure of faythe and in the worlde to come shall more plentifully be poured vppon them He goeth not about therfore only to shew that those little children which were theÌ„ brought vnto him pertaine to the kingedome of Heauen but also that it doth so pertaine that whosoeuer is not like vnto them pertayneth not to the kingdome of Heauen C. And here let vs note the admonition of S. Paule when hee sayth Let vs not be children in vnderstanding but in mallice 15. And when hee had put his handes on them hee departed thence A. Marke sayth hee layed his handes vppon them and blessed them To blesse is here put for to praye for one to wishe well vnto him For before in the thirtene Verse the Euangeliste Mathewe sayde that hee would put his handes on them pray As concerning the which we haue already sufficiently spoken 16. And behoulde one came and said vnto him good Maister vvhat good thinge shall I doe that I maye haue eternall life And beholde one came and saide vnto him A. EueÌ„ as before our sauiour propounded an example to his Disciples of simplicity and modesty euen now in the yonge man desirous of perfecte godlines but laden with riches hee setteth before theyr eyes how harde a thinge it is for those that geue themselues to riches to come to the true and euerlastinge lyfe Marke hath and when hée was gone foorth into â—â—e waye there came one runninge and kneeled to him and asked him c. Luke sayth that hée was a ruler that is one set in auctority amonge the people and not one of the common sorte Although truly that ryches do bring honor yet notwithstaÌ„ding the estimation of a graue and honest man séemeth to be attributed vnto him For the circumstances wayed and considered it is likely althoughe hée were called a yonge man that hée was of the nomber of those meÌ„ which led a godly honest life Hée came not craftely deceytfully as the maner of the Scribes was but with a minde desirous to learne the which hée well declareth as well by his woords as by the bowinge of his knée reuerentinge Christe as a faythfull teacher But againe a blind trust of woorkes did stay him that he could not profite vnder Christ at whose hands hée was desirous to learne Euenso at this day wée sée diuers which are not euill affectioned yet notwithstanding because they haue but an outwarde shewe of godlynes they haue not a swéete taste of the Gospell Good maister vvhat good thinge A. By this beginninge hée declareth that hée would willingly embrace the doctrine of Christ C. To the ende wée maye the better iudge of the state of the aunswere let vs note the forme and manner of the question Hée doth not aske howe and by what waye hée maye come vnto lyfe but what good thinge hée might do to attaine the same Hée dreameth therefore that his merits are the meane to come to euerlastinge lyfe as by a iust satisfaction and recompence Wherefore oure sauioure Christ very aptely chargeth him with the obseruation of the Lawe the which Law no doubte is the true waye to life as by by more plentifullye wée will declare They are euer of this mynd which know not the true way to euerlastinge life Such were the Scribes and Phariseyes which soughte to get the kingedome of Heauen by their workes 17. Hee saide vnto him why callest thou mee good there is none good but one and that is god But if thou wilt enter into life kepe the commaundementes Hee said vnto him vvhy calleste E. Some Bookes haue whye doest thou aske mée as concerninge that which is good The which woordes aunswere the which goeth before what good thinge shall I do Mathewe Marke and Luke haue why callest thou mee good C. The which correction or reprehencioÌ„ is so taken of some of the interpretors as thoughe Christe should goe about to insinuate and put in minde his dutye For they thincke that these woordes are as much in effecte as if hée had said If thou know nothing to be in mee more than in a man thou doest falsely attribute vnto mee that littell of good which belongeth vnto God only But these woordes of our sauioure Christe are more simplelye to be vnderstoode Wee graunte trulye that men cannot properly be saide to be good they deserue not a tytle of such honor no not the Angels which haue no sparke of goodnes of theÌ„ selues but do borrowe of God also because the goodnes which is in theÌ„ is imperfect But the purpose of Christ was nothinge ells than to maintaine the fayth and truthe of his doctrine as if hee should haue sayd Thou doest falsely call mee good master except thou do acknowledge mee to be come from god Christ therefore doth not here reason as concerning the essence of his dutye but seeketh to bringe the yonge man to the fayth of his doctrine Hee was already endewed with some affection of obedience but Christ woulde haue him assende a little hyer that hee mighte be perswaded that hee did talke with God himselfe For it is the common manner of men to make deuils Angels and to call those good teachers in whom they know nothing that is deuine But these are prophanations of the giftes of god It is no marueile therefore if Christ to the ende hee might get auctority to his woord calleth the yong man to the remembraunce of God. There is none good but one M. Hereby wée learne that what good thinge soeuer is founde in man it commeth from God as from the well of all goodnes Wherfore if thou requyre any good thinge of a maÌ„ first pray vnto God that hée wyll geue the vnto the man which cannot otherwyse be founde in mortall men and then if thou haue receyued any good thinge at the handes of a man or by a man perswade thy selfe that thou hast receiued the same of god It appeareth also how great the ingratitude vnthanckefulnes of mortall men is in that they haue lesse truste in none than in God
in whō onely they ought to trust A. For as God is onely good so hée is onelye faithfull and true and euery man a lyar But and if thou vvilt enter into life C. Many of the fathers haue expounded this place amis whom the Papistes haue followed as though Christ should haue sayde that wée may deserue euerlastinge life by the obseruation of the law But truly Christ had not respecte what man could do but hée maketh aunswere to the propounded question what the righteousnes of workes is namely that which the lawe defineth And certainly wée must thus make accompt that God hath comprehended the order and maner of a holy and iust life in his law in the which law righteousnes is cōtayned Neyther did Moyses speake thus in vaine hée that doth these things shall liue in them Also I call heauen earth to witnes this day that I haue shewed vnto you life It cannot therefore be denyed but that the obseruation of the law is righteousnes by the which he getteth eternall lyfe which is a perfecte obseruer of the lawe But because wee are all destitute of the glorye of God there shall nothinge be founde in the Law but a curse so that wée haue no other refuge then to flye to the frée gifte of righteousnes And therefore Paule the Apostell appointed two kindes of righteousnes namely the righteousnes of the Lawe the righteousnes that commeth of fayth hée placeth the first in workes and the second in the mere grace of Christ Wherby wée gather the this aunswere of Christ is legall or pertayninge to the Law because the yonge man séeking for the righteousnes of woorkes oughte firste to be taught that no man can be counted iuste before the Lorde but hée onely which satisfyeth and fulfilleth the law the which thing being impossible to be done might be a meane to make him acknowledge his infirmitye and to flée to the refuge anker hould of fayth Therefore the person of the speaker and the question it selfe moued the Lord thus to aunswere and to sende the yonge man to the consideration of the law in the which is the perfect glasse of righteousnes the which must be fulfilled if wée will haue the reward of eternall life But who now shall fullfill the same For howe shoulde they flee vnto Christ excepte they acknowledge themselues to be fallen from the waye of lyfe into the pit of destruction And how shold they haue wandered and swarued from the waye of life excepte they first knowe what the way of life is Therefore they are admonished and taught that then the sanctuary of recouering of saluaciō shal be in Christe when they behoulde howe much difference and disagrement of their life there is wyth the ryghteousnes of God which is contayned in the obseruation of the laws To be briefe this is the somme if saluatiō be sought for in workes the commaundementes muste be kept by the which wée are guided to perfect righteousnes but wée must not here staye excepte wée will fainte in the middest of the race For none of vs are able to fulfill the commaundementes And when wee had done all that euer wée cā yet wée remaine vnprofitable seruaūts Because therefore wee are excluded by the righteousnes of the law wée must of necessitye seeke another staye namely the fayth in Christ Wherefore as the Lorde here called the yonge man to the consideration of the lawe whom hee knewe to swell with a vaine confidence of hys workes whereby hee mighte know himselfe to be a sinner and subiecte to iudgement euen so hee comforteth those that are nowe humbled by this knowledge of themselues by the promise of his grace sayinge Come vnto mée all ye that trauaile and are heauye laden and I wyll ease you yée shall finde rest vnto your soules Wee graunt therefore because God hath promised the rewarde of euerlastinge lyfe vnto the obseruers of the law that this way were to be followed kepte were it not the the infirmitye of the fleshe did staye and hinder vs but the Scripture teacheth vs that it is come to passe by our fault that the same muste be geuen vnto vs freely which wee cannot obtaine by oure merits If anye man do obiecte and saye that righteousnes in the lawe is propounded vnto vs in vaine Obiection of the which no man can be pertaker Answere Wee aunswere that seinge it is a rule by the which wee are brought to the righteousnes of faith it is neither superfluous nor vaine Therefore S. Paule when hee said that the doers of the Lawe are iustifyed by the righteousnes of the law excludeth all men A. The which thing the Prophete Dauid acknowledginge saith that all fleshe shall not be iustifyed in the sight of the lord C. To conclude this place abolisheth all the tryflinge inuencions of the Papistes which they made vnto themselues to get saluation Therfore whosoeuer will frame his lyfe to the will of Christ let him wholy apply himselfe to obserue so neere as hee can the commaundementes of the Lawe 18. Hee saithe vnto him which Iesus saide Thou shalt not commit manslaughter Thou shalt not commit adultery Thou shat not steale Thou shalt not beare false witnes Hee saieth vnto him vvhich A. This questiō betokeneth is a manifest signe of foolishe confidence Thou shalt not commit manslaughter M. Here it may be demaunded why Christe forsakinge the commaundementes of the first table Question bringeth in onlye those thinges which are of the second table Wee aunswere that it was done because it maye the better be discerned what euery mās minde is by the duties of charitye For the truth of the first table is not so well perceiued in men the obedience of the which table was for the most part either in the affection of the hart or ells in ceremonies the affection of the harte did not appeare hypocrits dailye gaue themselues to ceremonies but the woorkes of charity are such that thereby wee testifye and declare true and perfecte righteousnes And let no man thincke because Christ aunswereth out of the second table that therefore the same is more excellente than the first when as hée speaketh not here of the estimation and excellency but of the knowledge of righteousnes which cannot be taken by so certaine an obseruation of the first as of the seconde C. Let vs vnderstand therefore that those commaundements were chosen of Christe in the which there is a testimony of true righteousnes notwithstanding by a figure called Synecdoche hée vnderstandeth the whole by parte M. Some write that Christe propounded here the common commaundementes which were best knowē not because those principalles in the firste table pertayned not vnto this matter but because these commaundementes of the seconde table were counted cōmon of the Iewes of the which euery man almost thought himselfe a diligente obseruer when as notwithstanding there were none of thē almost which did kepe the same euen as
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
this woord in that signification yet vnderstanding it so it is writē with i. and not with e. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camilos not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camelos For though there be little difference in the woords yet notwithstanding in sence there is greate contrarietye for the first signifyeth a beast called a Camell and the other signifyeth the rope or cable of a ship Other some do rather agrée to Hierom which followed Origin which taketh this word Camelum being a gréeke word as wee shéewed before for the beast called a Camell For Christ would haue it séeme altogether as impossible for a riche mā trusting in his riches to enter into the kingdome of heauen as for a Camell being a mōsterous beast to go through the eye of a nedle But and if this sayinge séeme to anye man obscure let him remēber the man reprehēded of the Lord which went about to pluck the moate out of his brothers eye could not sée the beame in his owne eye What can be more absurde than to saye that a man caryeth a beame in his eye But this absurdity of his woords hath a great Emphasis force 25. VVhen the Disciples heard this they were excedingly amased saying who can be saued VVhen the Dis heard this By these words of Christ the Apostel gathered generally that no mā could be saued when as hee onlye spake of riche men by name And very well for they did soone perceiue sée that the same which should hinder rich men frō entering into the kingdome of heauen should be a let also to all mortall men how poore soeuer they were For rich and poore haue all one disease of minde namely to be willinge to forsake those thinges that are present to desier those things which wee haue not So that the hartes of both estates depende vppon the creatures hauing no intelligēce nor affection in heauenly things They knew therefore by the ayde of the spirite that they themselues as yet had not cleane put away these affections and that they themselues were tyed with the same chaine and with the same fetters that rich men were tyed withall except the Lord lifting thē vp from earthly cares did louse them C. For which way soeuer we turne our eyes a thousand le ts appeare before vs But let vs note that the Disciples were so stricken with feare that notwithstāding they forsoke not the doctrine of Christ Yet the yong mā whom we spake of euē now did otherwise for the straitnes of the commaundement doth so terrefye him that hée doth deuorse vtterlye seperate himselfe from Christe But the disciples although they feare demaunde who shal then be saued quaile not neither do they swerue from the race but seeke to ouercome put away desperacion Euen so it shall profite vs to tremble at the threatnings of the Lord so often as he pronoūceth any sorrowful feareful thing so that our minds thereby do not faint but rather assende 26. But Iesus beheld them and said vnto them with mē this is vnpossible but with God all thinges are possible But Iesus beheld them M. Because as it appeareth in Marke they had said amonge thēselues who shal then be saued Christ to whom nothing was hid by this beholding of them wēt about to remedy their feare in mittigating the trouble of their minds in geuing thē a better hope A. And it may be also that Christ by this beholding of them sought to prepare their minds to the end they might harken more attentiuely to those things that shoulde afterward be spoken euen as thoughe hee should set the matter before their eyes VVith men this is vnpossible C. Christ doth not altogether deliuer the mindes of hys disciples frō care because it was profitable for them to know that the way to euerlasting life was very straite narrowe First to the end they might endeuor thēselues wholy and continually to trauaile in this way Secondly that they distrustinge their owne abillitye mighte call for helpe from Heauen Wee sée howe great our slouthfulnes and security is What would come to passe thincke you if the faithfull thought that they mighte walke thither by a pleasaunte and plaine way with ioy of the minde without trouble This therfore is the cause why Christ doth not extenuate or diminishe the daūger by the which notwithstandinge hée séeth that his Disciples are made afrayde but doth rather increase the same For whereas before hée sayde it is harde hee sayth now that it is impossible Whereby it appeareth that they are not discrete teachers whiche are afraide to speake sharpely that they might beare with the sluggishnes of the flesh But truly it wer more meete to follow the rule of Christ which so ordereth his words that hée teacheth mē to fall downe in themselues yet notwithstanding hée encourageth them to praye For thus the infirmitye of man maye be helped not by attributing any thing vnto men but by liftinge vp their mindes to hope for the grace of god M. Christ therefore sayeth This is vnpossible with men as if hée shoulde haue saide as touching the abillity strength in man it is true which yee gather that no man can be saued wherfore be not troubled in vaine But vvith God all thinges are possible A. Luke hath thus Those thinges which are impossible with men are possible with god M. As though Christ should haue sayd Yee ought not therefore to despaire of the saluation of riche men or of anye other mortall man because those things which are requyred to the enteraunce of the kingdome of God are impossible vnto men For that which mā cānot do God can do C. And by this aunswere of Christ that cōmon axioma or proposition which the Papistes haue taken oute of S. Hierom is confuted namelye this Whosoeuer shall say that the lawe is impossible to be kepte be hée accursed For our sauioure Christ plainly pronoūceth that it is impossible for mā to kepe the way of saluation without the ayde of Gods grace Whervppon the Apostell Paule sayeth that hée is able to do all things by the power of the spirite without the which power wee cā do nothing 27. Then aunswered Peter and said vnto him Behoulde wee haue forsaken all and followed thee vvhat shall wee haue therfore Then aunsvvered Peter M. It séemeth that Peter was moued to demaunde this question by the occasion of the riche man and by the woordes of Christ Peraduenture hee thought that God had a greater consideratiō of a riche man if hee forsoke all that he had and followed Christ than of a poore man if he should do the like C. Or peraduenture hee compared secretlye himselfe and the rest of his Disciples with the riche man whō the worlde had alienate withdrawne from Christ But because they led a poore and wandering kinde of life subiect to reproche and griefe neither did there appere any better state of condition of life in
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
yet notwithstanding the sauce of the grace of God is so swete that their condition is more pleasaunte desiered then the delights of kinges M. For they shal be so farre from loosing the ayde helpe of kinsfolkes that they shall gette many more in my kyngdome than they had before and of greater fidellity and trust For loke how many fellowes they shall finde partakers of theyr fayth so many bretheren so many sisters so many fathers and mothers so manye children so many kinsfolkes and frends they shall finde For they are our Parēts sisters bretherene father and mother which heare the word of God and kepe it B. When hée sayth therefore An hundered foulde hee meaneth that wee shal haue a more infinite deale of pleasure in vsinge that small quantity in persecution which the Lord hath geuē vs for this present life than wee had with the abundaunce of those thinges which wee enioyed before wee knewe the Gospell For the children of God esteeme so much of the knowledge thereof that they will not chaūge the same for the whole world Furthermore because they that feare the Lord shall want nothing that is good and to them that séeke the kingdome of God and the righteousnes thereof all thinges needefull shal be geuen although Christians are banished from their house and are lefte destitute of thinges necessary yet notwithstanding nothinge shal be wanting vnto them the vse whereof might either be profitable vnto them or necessary In the meane time they haue learned of S. Paule to be content with those thinges that they haue they knowe howe to be low and howe to excéede they know how to be full and how to be hungrye both to haue plentie and to suffer néede And shall inherite euerlasting life Bu. This truely is the greatest comfort of al to be the heyre of God and coheyre with Christ that is to be partaker of the graces of god A So in another place our Sauiour Christe doth call those that are his to the bearing of the crosse manfully by the consideration of this excéeding benefite saying Be glad and reioyce for great is your reward in heauen 30. But many that are firste shal be last and the last shal be first But many that are first BV. This sentence teacheth vs that modestie becommeth those that are Saints Z. Because Peter very ambitiously had sayde Behold we haue forsaken all folowed thée what reward shall we haue therfore the Lord fore shewed that it woulde come to passe that many in the Church shold conceiue a great opinion of thē selues by reason of their works and merits for the which they think that eternall life is due vnto thē for the which they should glory and boast thē selues to be most acceptable vnto God Such were the Scribes Pharises in Christes time such are the Scribes and Pharises in these our dayes I mean the Papistes whom our Sauiour Christ pronounceth here to be last or farthest from the kingdome of heauen that is to say such as shal be excluded and shut out of the kingdom of heauen This sentence therefore serueth greatly to driue away the slouthfulnes of the fleshe For our Sauiour Christe here sheweth that they which are neuer so forward in their race except they go on still and continue to the ende shall not obteyne According to S. Paule which sayth that all which runne do not obteyne the game And in another place he exhorteth by his owne example to forget those thinges whiche are behinde and to séeke to gette those thinges which are before according to the marke appoynted But where as he saith And the last shal be first he taketh awai all desperation from the greatest sinner whom the goodman of the house may call into his vineyard to be a laborer when he will and geue him eternall life as to the thiefe hanging on the crosse which deserued no such thing Do we not see that the Iewes boasting them selues to be the first in the lawe to be made last and to be reiected that the Gentiles which were last are nowe become firste and most acceptable vnto God to whom he hath geuen repentaunce vnto life The whiche thing our Sauiour Christe doth more largely declare in the Chapter folowing The .xx. Chapter FOr the kingdom of heauen is like vnto a manne that is an housholder vvhich vvent out earlye in the morning to hire labourers into his vineyard For the kingdome of heauen Bu. Here our Sauiour Christe according to his maner to make the matter more euident and playne taketh a parable by the which he might make manifest his sētence which went before Many that are first shal be last and the last shal be first C. But we must sée howe this similitude maye be made apt and applied to the purpose Certaine interpreters coniecture this to be the summe and effect Because the heauenly inheritaunce is not gotten by the merites of workes but is geuen fréelye that therfore the glory of all men shal be alike But truely Christ doth not here dispute of the equalitie of the heauenlye glory or of the state and condition of the godly that shal be but hée onlye sheeweth that there is no cause why they shoulde glory or boast more thē other which are first or excell by reason of time because the Lorde so often as it shall please him may call those whom hée might séeme to neglecte for a time and so eyther make them equall or preferre thē before those that were first If any man go aboute to discusse exactlye euerye parte of this parable hée shal shewe himselfe to curious Therefore wée muste searche no farther then the counsell and purpose of oure sauiour Christ But wée said a little before that hée had no other respecte than that he mighte continually styrre vp his Apostels to go forward Wée do knowe that slouthfulnes doth aryse moste commonlye of to much trust and so it commeth to passe that many as it were in the running of a race do faint and fall downe in the middest of the waye Therefore Paule commaundeth vs to forget those things that are behinde that wée consideringe what remayneth vnto vs maye with a good courage prepare oure selues to runne The kingdome of heauen is like A. To know what the kingdome of Heauen is reade the fower twentye verce of the thirtene Chapter going before C. The sence and meaninge is that the maner of the deuine callinge is euen as if a man should hyer workemen early in the morning at a certaine price to dresse his Vineyarde and afterwarde shoulde send other labourers without couenant or gréement to whom notwithstanding hée should geue the same rewarde But hée therefore maketh mencion of the kingdome of Heauen because hee compareth a spirituall kinde of life to that which is earthy and the rewarde also of eternall life to moneye by the which men doe reward those that worke for them
VVhich vvent out early in the morninge E. Or so soone as it wared day C. The day in this place is deuided according to the old maner for they did begin at the rysinge of the Sunne and then the other partes of the day were equall or a like But the howers of the day were eyther longer or shorter accordinge to the time for they were longer in Sommer than in Winter Beside that diuision there were fower speciall partes of the day euen as of the night and therefore here is mencion made of the thirde sixt and ninth hower Bu. But one of the clocke after midnighte accordinge to the howers of the Iewes was correspondent to sixe of the clocke before noone or in the morninge and thrée of the clocke to nyne sixe to twelue nine to thrée and a leuen to fiue Wherefore Christe sayde are there not twelue howers of the day To hyer labourers into his vineyarde C. Here wée muste note that wée are conducted called and sent of God the father which is the husbande man to labour in his Vineyarde and that wée are not created to liue ydellye and vnprofitablye in this life without fruite but that wée mighte labour to the Lord in honest fruition acceptable vnto God and profitable to our bretheren For there are many which do not thincke that they are borne to other men thincking it sufficient if they do no iniury to any man but truly wée ought to be such as must séeke for the profit of all men In the meane time let vs know that oure whole life is vnprofitable and that wée are woorthelye condempned of sluggishnes vntill euerye one of vs doo frame our liues according to the calling and commaundement of god Wherevppon it followeth that their busying of themselues doth profite nothinge at all which rashlye take this or that kinde of life in hande and haue no regarde to the commaundement of god B. It is not therefore as S. Paule sayth neither in the willer nor in the runner but in the mercye of God both that any man is called to the kingdome of God and also that hée bringeth foorth fruite in the same Let vs therefore commende our selues vnto him when wee go aboute to frame oure liues that hée may gouerne vs with his counsaile 2. And when the agreement was made with the labourers for a penny a day hee sent them into his Vineyarde And vvhen the agreement vvas made C. Some very subtillye vnderstande this place as though Christ should discerne or sonder the Iewes from the Gentiles For they say that the Iewes were called the couenant being made at the firste howre because the Lord had promised euerlasting life vnto them vnder a condition if they fulfilled the lawe but that in calling of the Gentiles there was no condition made at the least of workes because saluation was offered vnto them fréelye in Christ But all suche subtill expositions are vnsauery because the Lorde did not make any difference in the couenant or condition but onely in time because that they which came into the vineyarde not long before the euening receiued the like reward with the first For although we knowe that God in time past promised in the lawe to the Iewes the rewarde of workes we knowe notwithstandinge that this wanted effecte because there was neuer no man that God gaue saluation by his merits Question Why then may some man say did Christ make mention of the condition speaking of the first and when he spake of other helde his peace â–ª Surely he did it to the ende he might teache that the last are had in as great estimation honor without iniury done to any man as if they had bene called at the first For speaking properly he oweth nothing to any man and by his right he requireth of vs which are bound vnto him whatsoeuer we ar able to do But because he doth fréelye geue vnto vs the rewarde he is saide to condition for those works which are due vnto him Hereupon also it commeth that vnder the name of a rewarde he vouchsafeth to bestowe the crowne which notwithstanding he fréely geueth vnto vs To conclude that he might shew we haue no cause to quarell or contende with God if he make them partakers of the same honor that we haue which cam a great while after vs he borowed a similitude of the common maner of men whoe firste condition of the rewarde and then sende the workemen to their labor For a peny a day The latine texte for a peny hath denarius which is a kinde of Romane coyne woorth a groate that is thrée frenche shillinges and sixe pence as Guilielmus Budaeus supposeth And it is likely that this was the rewarde in those dayes of a dayes labour That which is conteyned in the thirde fourth and fift verses pertaineth to the same effect that the other doth going before 6 And about the eleuenth hovvre he vvent out and found other standing idle and sayde vnto them vvhy stand ye here all the day ydle And about the eleuenth hovvre A. We haue shewed already that by this howre he vnderstandeth the end of the day M. We must here note by the way that the workemen do not runne of their owne volun tary will into the vineyard but are cal and sent by the goodman of the house For he sendeth not nor calleth ydle lordes and prelates which flye as â—…auens to the carrian but laborers as concerning the which matter reade the ninth Chapter going before 8. And vvhen euen vvas come the lord of the vineyarde sayth vnto his stevvarde call the labourers and geue them their hire beginning at the last vntill the first And vvhen euen vvas come C. In that the good man of the house commaundeth to begin at the last there is no mistery to be sought for as though God would crown the first which by order of time are last For this interpretation shoulde be farre disagréeing from the doctrine of Paule which sayth We which shal liue and shal remayne in the comming of the Lorde shall not câ—…me ere they which sléepe But Christ here appointed contrarye order because otherwise he coulde not expresse that which hereafter he addeth sayinge that the firste murmured because more was not geuen vnto them Moreouer he doth not affirme neither is it his meaning that this murmuring shal be in the last day but he onely denyeth that there shal be anye cause of murmuring then For the figure called prosopopaeia which he bringeth in doth not a litle manifest this doctrine that the liberalitie of God is not subiect to any complaints and murmuringes of men when he bestoweth vpon the vnworthy without their merite great rewards They therfore had a vayne ymagination which thought that the Iewes were touched in these wordes which were malicious and enuious toward the Gentiles For it were an absurde thinge to haue such made equall in rewarde to the sonnes of god But this wickednes doth
Christe to the ende hee mighte reprehende ambition and reclayme his Disciples frō a wicked desire setteth before them the crosse and all kinde of calamitie which all the children of God must suffer as if he shoulde haue saide ▪ haue ye so much ease are ye so free from the present warre that ye prouide already for the glorye of the triumphe For if they had bene seriouslye busyed and occupied about the exercises of thier calling they should neuer haue had this fond ymagination come in their mindes Wherfore by this sentence our Sauioure Christe commaundeth them which triumph before the victorye to be occupied in the exercise and busynes of godlynes And certainlye by this bridle ambitiō is very wel stayed because such is our condition so longe as we are pilgrims in this worlde that it ought to shake of all vayne delightes We are beset on euery side with a thousand daūgers one while the enemy by subtill and craftye meanes setteth vpon vs another while he setteth vpon vs by open warre Is not he worse then mad which among so many deathes carelesly pleaseth and delighteth him selfe in depainting out the victory The Lorde commaundeth his Disciples to be certarne and sure of the victorye and to triumph in the middest of death because otherwise they should not be hold ynough to fight manfully boldlye but it is one thing to prepare them selues to fight cheerefully and to endeuour them selues wholly therunto vpon hope of the rewarde set before them and it is another thinge to be vnmindfull of the warre to forsake the enemy to neglect all daunger ▪ and to triumph before the victory the which should not be loked for before the battaile wer fought Moreouer this vntimely making of hast doth very much drawe men from their vocation For euē as the more cowardly that a mā is in the warre the more he seketh for the pray and spoyle euen so in the kingdome of Christ none desire more the superioritie then they which séeke to auoyd all laboure and payne Our Sauiour Christe therefore dooth not withoute good cause appoynte those souldiers their statiō and abiding place which they shall not passe whose mindes are eleuated and puffed vp with vayne glory But this is the summe of his wordes that none hath the crowne prepared for him but he which fighteth lawfully and that none shal be partaker of the life and kingdome of Christe but he which is a partaker of his passion and death M. Christ therfore asketh them if they could suffer the crosse and punishment which he shoulde suffer For so he meaneth by the drinking of the cup which he should drinke of and by the baptising of the baptime wherewith hee shoulde be baptized C For we knowe that by Baptisme the faythfull enter into the denying of thē selues to the crucifying of the old man to the bering of the crosse But it is to be doubted whether the Lord do draw this word cup to the mistery of his supper or no but because his suppper was not then instituted in vse it is better to take it more simply for the measure of afflictions which the Lord appointeth to euery mā For because it pertaineth vnto him to lay vpō euery man his burthen as it semeth him best euē as the goodman of the house deuideth equal portions amongst those that ar his therfore he is saide to geue the cup to drinke A. Wherupō our sauiour Christ saith in another place O my father if this cuppe may not passe frō me except I drink of the same thy wil be don Also he saith to Peter in another place Shall I not drinke of the cup which my father hath geuē me B. He calleth the same also Baptisme as we haue shewed alredy for it was euen as a washing away of death a purging to euerlasting life The same Metaphor he vsed also in another place as when he said I must be baptised with a Baptime and howe am I payned till it be ended B. But the metaphor of the cuppe in the Scriptures is often times taken in both partes For certainly God hath measured to euery man both aduersitie and prosperitie and he shal drinke his portion whether he will or no. It is taken in euill part as when it is said storme and tempest shal be their portion to drinke It is taken in good part as when it is sayde The Lorde is my portion and my cup. C. Moreouer in the wordes of Christe there is not a litle consolation to mittigate and asswage the sharpenes of the crosse when as Christe in the same ioyneth him selfe vnto vs For what can be more excellent then for vs to haue all thinges common with the sonne of God for so it commeth to passe that those thinges which seme deadly vnto vs do turn to our saluation and life But he whiche desireth to be altogether frée from the Crosse howe shall he be counted among the disciples of Christ which refuseth to be subiect to his Baptisme for this is nothing els then to refuse to be instructed in the first principles But nowe let vs learne so often as we heare mentiō made of Baptisme to remember that we are baptised vpon this condition and to this ende that we should willingly beare the crosse A. For all they which will liue godly in Christ Iesus must suffer persecution They say vnto him vve are C. In that Iames and Iohn do so careleslye boaste that they are able and ready to drinke of the cup their carnall confidence is perceiued for when we are out of daunger we thinke we can do all thinges These two disciples perswade them selues that they are able to do muche by their owne strength and that without God forgetting their owne imbecilitie But at the length it came to passe that their rashnes was bewrayed For when they sawe that the Lorde was apprehended in the garden all fled awaye and lefte him alone Notwithstanding this was commendable in them that they offered them selues readyly to beare the crosse 23. He saide vnto them ye shall drinke in deede of my cup and be baptised vvith the Baptime that I am baptised vvith But to sit on my righte hande and on my lefte is not mine to geue but it shall chaunce vnto them that it is prepared for of my father He saide vnto them ye shall drinke C. Nowe he openeth vnto them and to all other the state and condition of his kingdome and sheweth what shall come to passe as concerning the same that they mighte arme them selues with patience because by many tribulations we must enter into the kingdome of heauen For this is the kingdome of Christ and he which is the head in this kingdome testifyeth by his example that the same is necessary He sayth my cup as if he shoulde saye By my example suffer persecution Or els he sayth my cup to bring a consolation to them to beare the crosse
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
he wyll breake theim in their hardenes and so their destruction shal be more manifeste He did perceyue greate stubbernenesse to be in the Iewes it was necessary therefore that this kynde of ponishement and vengeance shoulde seuerely be sette before them that they myghte not so securelye kycke againste the same This doctrine doth partely teache vs to commytte our selues quietly to be tamed of Christ with a gentle and flexible harte partelye also he confirmeth the godly againste the obstinacie and furiouse madnes of the wicked for whom there remaineth horryble destruction M. To fall vpbn the stone and to stomble at the stone Chryst signifieth all one thynge namely to reiecte Chryste and not to beleeue hym C. Therefore they are sayde to fal vpon Chryste whiche rushe vppon hym to oppresse hym not that they clyme aboue hym but because their madnesse doth so bewitche and carye theim an ende that they go aboute to throwe downe Christ as it were from an hye But hee teacheth that this is onely their gaine euen in the middeste of the conflicte to be broken and brused But when they do so prowdely exalte them selues he sheweth that an other thynge shall befall theim that is to saye they shall be broken vnder the stoone vpon the whiche they so boldely rushed Bu. These men do as they whiche in climynge plucke from a lofte some greate stone or other vppon theyr owne heades by the whiche they are broken to peces For whē they think that they haue ouercome the followers of Chryste and that they haue broughte theyr purpose to passe and that they are in safetie voyde of all daunger then are they moste neere to destruction and sodayne vengeaunce hangeth ouer theyr heades A. These thynges are more plentifully declared by the Apostelles And namely by the Apostel Peter when he saith Vnto you therefore whiche beleue he is preciouse but vnto thē which beleue not the stone which the buylders refused the same is begon to be the head of the corner and a stone that men stomble at and a rocke wherat they be offended which stombled at the worde and beleue not that whereon they were sette Also the Apostel Paule saith Beholde I put in Syon a stone to stomble at and a rock that men shal be offended at And who so euer beleueth on him shall not be confounded 45 And when the chiefe priests and Phariseies had hearde his parables theye perceiued that he spake of them And vvhen the chiefe priestes C. The Euangelist sheweth how littell Christ profyted leaste we shoulde meruayle that the doctrine of the gospel at this day constraineth not al mē to obey god They know saith the Euangelist that they spake of him M. For their conscience was an interpreter to theim of the parables of Christ For they knewe who they were how they were affectioned what they went about Euen so at this day when the ministers of the word do speke against hypocrits against fornicators against ydolators againste Simoniakes against false teachers by by the Pope the bishop the sacrificing priestes and the monkes thinke that they are spoken of And howe cōmeth this to passe Surely euery one of them knowe their owne dedes 46 And they went about to laye handes on him but they feared the people because they toke him as a prophete And they vvent aboute to laye handes Bu. They being ouercom by the scriptures perfect reason geue not place to the trueth and although they had herd the deuine iudgement of God yet notwithstandinge they feare nothinge but goinge forwarde in their wonted mallice and enuy they go about and take counsell how they might destroy the lord Iesus C. Let vs therefore learne that it cannot otherwise com to passe but that threatenynges shoulde more more kendell the outragiousnes of the wicked For as God doth seale our hartes by his word so also he doth woūd wicked consciences with his whos iron whereby it cometh to passe that wickednes doth the more increase Wee muste pray therefore that he will vouchsafe to bring vs to a voluntary feare least that the bare knowledge of vēgeance do more exasperate vs and prouoke vs to wrathe But they feared the people M. Bu. Here the Scribes and Pharyseyes accordynge to theyr manner are more and more inflamed agaynste Chryste but because his honoure was not yet come they are able to do nothinge being striken once agayne with vayne feare Herevppon wee haue a synguler comforte and consolation namelye that the Lorde wyll take and delyuer those that are hys euen frome the mouthes and chawes of the Lyons For hee restrayneth his enemies euen as it were with a brydell in so muche that they are able to do nothynge withoute hee graunte them leaue to the ende he myght proue theyr pacience Because they take hym as a Prophete M. The multitude and common sorte of people thyncke a greate deale better of Chryst than the wyse holy and chiefe heades of the people The lyke whereof also we see at this daye A. For as towchynge those thynges that pertayne to the exacte knoweledge of the kingedome of God God hathe hidden them from the wyse and prudent of this worlde and hath reuealed them to babes to base and symple men The xxii Chapter ANd Iesus answered and spake vnto theim agayne by parables and sayd The kingdom of heauen is lyke vnto a man that was a king which made a maryage for his sonne And Iesus aunsvvered and spake agayne A. The Euangelyste Luke rehearseth the same parable the whiche as it maye seeme was propounded of oure Sauioure not by and by after the parable going before but before when hee satte at the table of a certayne Pharyseye as it appereth by the woordes of Luke C. But because it was the purpose of Matthewe to shewe for what cause the Scrybes were so prouoked to madnes hee putte this sermon also in conuenyente tyme and vnited it to the terte neglectynge the order of tyme amongeste his sermones that were so hated and detested of the Scrybes and Phariseyes And wee muste note the narration of Luke that when one of the gestes hadde sayde that theye were blessed whiche eare breade in the kyngedome of heauen Chryste therevppon toke occasion to caste the ingratitude of the Iewes in theyr teethe And althoughe it be scarse credyble that the geste and friende of the Pharyseye burste forthe into these woordes by an earneste affection of godlynesse yet notwithstandynge he sholde not seeme to scoffe or mocke by these woordes but as men of a meane faithe and not openlye knowne to be wycked do in the middest of theyr cuppes prate and talke of euerlastynge lyfe euen soo it is lykely that this manne caste forthe these woordes to the ende that hee in lyke case myghte haue some talke with Christ And his woordes do declare that hee mente nothynge but that whiche was grosse and terrestriall for hee dyd not speake of eatynge breadde metaphorically for the
the mariage in dede is prepared but they which were bidden were not worthy The mariage in dede is prepared Bu. This sentence sheweth that the vnbeleuynge Iewes perysshed throughe theyr owne faulte For beinge called they wold not aunswere they beinge bydden refused to come and they malyciously despysed the grace of God offered vnto them therfore they made them selues vnworthy of celestial benefytes M. Euen as Paule also casteth them in the teethe sayinge It was mete that the kyngdome of God shoulde fyrste be preached vnto you but because ye put the same from you and counte your selues vnworthye of euerlastynge lyfe beholde wee go vnto the Gentiles As concernynge those that were vnworthy reade the tenthe chapter goinge before 9 Go ye therfore out into the hiewaies and as many as ye finde bid theim to the mariage Go ye therefore out M. After that the Iewes despysed the Gospell the Apostelles were sente to the Gentyles For God in any wyse woulde haue this maryage fulfylled Wherefore if any refuse to receyue the grace of God he doth iustely forsake them and passe to other Into the hye vvaies M. That is to saye into publike and common places where passengers and straungers vse to walke As if hee shoulde haue sayde gette you forthe to all foote pathes and hiewayes Get you out into the whole worlde and preache the Gospell to euery creature And as many as yefynde C. Here the callynge of the Gentiles is described whiche maketh the Iewes to be Gelouse euen as it is sayde in the Canticle or song of Moyses They haue angered me with that whiche is no God and prouoked me with their vanities And I also wyl prouoke them with those which are no people I wyll anger theim with a foolishe nation Because they were chosen before all other nations they immagined and perswaded thē selues that his grace was tyed vnto them and that hee could not wante theim And howe prowdely they despysed all other nations it is wel enoughe knowne Therefore he compareth the Gentiles to beggars to blynde and to lame men A. Accordinge as it sayd in Luke Go out quickely into the streetes and quarters of the cittie and brynge in hither the poore the feble and the lame and the blynde C. He saythe that these are called oute of the streetes and hye wayes as straungers and vnknowen men notwithstandinge in the meane tyme hee affyrmethe that they muste be putt in the place whiche was neglected of the frendes and famyliar sorte And so he plainly expresseth that whiche was obscurelye preached of the Prophetes And truely this wickednes of the Iewes brought to passe that God heaped his vengeaunce vpon them and cut them of and planted the wild Oliue braunches into the true Olyue tree and they beinge banished he receyued the fylthye and polluted Gentiles into his house Wherefore if he did not then spare the naturall braunches he will no more spare vs at this daye but will shew the lyke vengeance vppon vs if wee answere not our callinge But the Supper shal not be loste that is prepared for vs For if we come not God wil prepare other gestes for the same Bu. He shall alwaies finde where to bestow his grace Yea and he shall be founde true in his promises Byd them to the mariage M. This is that generall calling by the which through the externall preachinge of the worde God calleth all men at once vnto hym A. The Euangeliste Luke addeth that the seruaunt made aunswer to his maister saying Lord it is done as thou hast commāded there is yet roome And the Lorde said to the seruaunte Go out vnto the hye wayes and hedges and compel them to come that my house may be filled By the which wordes our Sauiour Christ declareth that God will rather scrape together all the refuse and of scouring of the worlde than he will admit suche vnthankefull personnes hereafter to his table Notwithstandinge he dothe seme to applye it to the maner of of the callyng of the Gospel because the grace of God is not simplelye sett forthe vnto vs but with doctrine exhortations are adioyned In the which we may beholde the wonderfull goodnes of God who when he seeth vs beinge called to waxe negligente he dothe séeke to driue awaye oure sluggishnes and that not only by exhortacion but also by threateninges he forceth vs to come vnto hym This constrainte therfore is spirituall and the violence by the whiche the seruants of Christe do constraine their auditory to come to the feaste of the Gospel is the preachinge of the lawe and the declaringe of sinnes whereby it commeth to passe that mens consciences beinge terrefyed with the feare of damnation are constrained to looke for the true saluation in Christe So Iohn the Baptist foreced his hearers to repentance that is to seke Christe when he said Nowe is the axe layed vnto the roote of the trée Euery trée which bringeth not forth good frute is hewen downe and caste into the fyer And the Apostell Paule writtyng to Timothe sayth thus Preache thou the worde be feruent in season and out of season Improue rebuke exhorte with all longe suffringe and doctrine 10. And the seruauntes wente oute into the hye wayes and gathered together all as many as they coulde finde both good and bad and the wedding was fornished with ghestes And the seruantes vvente A. As concerninge the sending forth of the Apostles we read thus And they wente and preached euery where And this was the gathering together of al such as they found in the hye wayes Both good and bad M. That is they gathered without respecte of persones euery one refusinge none but the harde harted and suche as were scorners Oure Sauiour Christe here semeth to speake of the same which he did in the parable of the tares and of the net caste into the Sea. E. There are some which by the good vnderstande the Iewes who euen at this daye thinke themselues the good and by the euel the Gentils and that Christe spake by the affection of the Iewes when as bothe of them were euell But he speaketh here of the calling of the Gentils onely before of the calling of Iewes And the vvedding vvas fornished vvith ghestes E. To come vnto the mariage is to receiue the Gospel without any respecte yea though all men do despise the same notwithstāding to geue our name to Christ and to desire to be coūted of his Church But this profession belongeth also to hypocrites And therfore it followeth 11. Thē the king came ī to see the ghests and when he spyed there a man which had not on a wedding garmente he sayde vnto him Frend howe camest thou in hither not hauinge a wedding garment And he was euen speacheles Then the king came in M. Now followeth the Iudgement of these men which are mingled amonge the Christians without deserte not as Christians in déede but in name only For he doth
not here nowe caste the Iewes in the téeth with their wicked cōtempte of the grace and calling of God but he forewarneth them which shoulde be appointed placed in their roome that they defyle not the mariage with their filthy spots seinge that God had voutchsafed to make them partakers of his heauenly table Therefore hitherto he hath taughte that the Iewes must be depriued of a singular priuiledge of honor by reason of their wicked disdaine and contempte and that there should be called out of the Prophane and outcaste Gentils those that should succede them But now he declareth that suche muste be banished out of this nomber also as do bring reproch vnto the Church For because God calleth all without exception by the Gospell many vncleane and filthye persones do rushe in amonge the reste who although they haue place for a time among the reste yet notwithstāding at the length when God doth discerne and beholde his ghestes they are cast out of the dores punished The somme of this place is that not all whiche once enter into the Churche shal be partakers of euerlasting life but such onely whiche are founde to haue on apparell worthy and mete for the heauenly Pallace M. Therfore it is not sufficient to be nombered amonge those Christians that are called to euerlastynge life But the hypocrites shal be discerned from the iust the wicked shal be separated from the good It is a most certaine signe of perdition to despise the profession of the Christian faythe and it is necessarye to saluation to Imbrace the same But the sincerite and trueth therof is required also which onely pertaineth to the electe withoute the whiche no man is saued althoughe he be nombred amonge those that are called And this ingression or enterance of the kyng amōg his ghestes of the which there is menciō made here shal be in the day of Iudgement in the whiche the reprobate shal be separated from the electe euen as Christ himselfe declareth in the parable of the tares and of the net caste into the the Sea. Also when he speaketh of the goates and of the shepe VVhich had not on a vvedding gar C. Many do in vaine here cōtende about the wedding garment whether it be faithe or a holye and godly lyfe seinge that faythe can neither be separated frō good works neither can good workes procede but frō faith But the only meaning of our Sauiour Christe was this that we are called of the Lord vpon this condition that wee shoulde by the spirite be made lyke vnto hym and therefore that we might continually abide in his house we muste put of the olde man with all his pollucions and defiling spottes of sinne and muste frame and geue oure selues to a new lyfe that our apparel may answere so honorable a callinge They therefore are clothed with this wedding garmente whiche haue put on the Lord Iesus Christe and the newe man whiche after God is shapen in righteousnes and true holines And as the weddinge garmente dothe declare the minde to be Ioyfull affected towardes the weddinge dinner to reuerence the same euenso also by this weddinge garmente there is required that the ghestes be such which with Ioye with reuerence of the diuine Maiestye and with geuinge of thankes shoulde obtaine and enioye the heauenly benefites Frende hovve camest thou in A. This is a sharpe reprehēsion of him which defyleth to honeste a table of the father with his filthines And he vvas euen speachlesse M. Condemnation here procedethe from the giltye conscience Euenso shall they be speachlesse which are nowe full of tonge and do glorye of theire fained holynes when the kinge commeth in the ende of the worlde 13. Then saide the king to the ministers Take and binde him hāde and foote and caste him into vtter darkenes there shal be weepinge and gnashing of teeth Take and binde him hande and foote A. These woordes do partaine to the describinge and settinge forth the punishment of the reprobate and damned C. But it may be demanded howe it was mete or Iuste that the begger shoulde be so greuously punished for not cōming with his weddinge garmente as thoughe truelye it were a newe and vnwonted thing to see the miserable which get their lyuing by begginge by the hye wayes to go deformed and torne with vncomely apparell We maye aunswer that there is no intreaty here how or whence apparel must begotten for the Lord apparelleth those whome he calleth whatsoeuer they bee that whereof the Prophete Ezechiell speaketh is fulfilled in all things seing that when God findeth nothinge in vs but miserable nakednes and filthy vncleanenes he dothe apparell vs with excellent and costly garmentes For wee knowe that we are not changed into the Image and likenes of God excepte wee put on Christe For Christe dothe not affirme that miserable men whiche bring not preciouse apparell out of their cheste shal be caste out but they whyche are founde in their filthines when God commeth to haue an ouersighte triall of his faith And caste him into vtter darkenes For this matter reade the eyght chapter going before 14. For manye are called but fewe are chosen Many are called C. This conclusion dothe declare that fewe are chosen although many are called Whereby wee gather that euery particuler member of this parable is not to be discussed For Christ euen nowe affirmed not that the greater parte shoulde be caste oute but he maketh mencion of one man onelye and here wee heare that a fewe of a great nomber shal be retained And truelye when as at this daye more are gathered together into the Churche by the voyce of the Gospell than there were in tyme paste by the preachinge of the lawe yet the leaste parte do approue their faythe by newnes of life Wherefore leste we shoulde flatter oure selues with a vaine tytell of faith let euery man seriouslye examine himselfe that in the firste election we may be thoughte mete and conuenient ghestes for the Lorde For as the Apostell Paule teacheth there are many kyndes of vessels in the house of the Lorde Therfore let euery one that calleth vppon the name of the Lorde departe from iniquityy M. Therfore Christ speaketh of the externall and generall callinge by the preachinge of the Gospell of the which there are thrée degrées All men are called yea euen they also which heare not they which come and are dease in minde are also called The seconde sorte enter in and promise that they wyll serue God Neuertheles their owne conscience condemneth them because they haue not the true roote As Symon Magus which did not fayne hymselfe to be one of the faithful being conuicted in his conscience by the trueth of the Gospell professed the same but hee had not roote as Peter casteth him in the teeth Suche are they truely to whome the Lorde sendeth his holy spirite and whome for a time only he illuminateth but
the iudge of the whole worlde and that humane things were gouerned by his power but seinge they did restraine as well the rewarde of the godlye as the condigne punishmentes dewe to the wicked althoughe they had sayde trueth that euerye man nowe in this life is delte with all accordinge to vs desert yet notwithstanding this was to preposterouse and out of order to include the promises of God into so straight boundes Nowe experience dothe declare euidentlye that there dulnes and incensiblenes was to grosse seing that it is manifest that the reward which is layed vp in store for the godly is suspended vntil the life to come that the wicked haue not their punishmeÌ„t in this life To coÌ„clude there is nothing to be imagined more absurde than this error the men being created after the Image likenes of God should be extinguished cleane put out by death eueÌ„ as the brute beastes But how filthye monstrouse was this opinioÌ„ wheÌ„ as ther was no nacion whether they were heathenish or prophane Idolaters or wrapped in blind ignoraÌ„ce which had not some hope of the life to come whereas this séede of godlines was quight abolished among the Iewes being the peculiar people of god But first of al this there reward was iust whiche diuided the Churche of God into sectes Moreouer by this meanes God was reuenged of the wicked contempte of his doctrine 24. Maister Moses said that if a maÌ„ die hauinge no child his brother shoulde mary his wife and raise vp seede vnto his brother Master Moses sayde A. By the same subtility deceite they cal Christ master which the Disciples of the Phariseis Herodians vsed before All these made a ieste and mocke at the doctrine of Christ yet notwithstaÌ„ding they fayned them selues to be very desyrouse to learne C. The Saduces do here propounde a question vnto Christe that by the shew of absurdity they might coÌ„deÌ„ne the doctrine of the resurrection That yf a man dye hauing no children C. Seing that it was sufficient to propound the matter without any circoÌ„stance why do they begin after this maner Surely thei do craftly alleage for theÌ„selues the name of Moses to the ende they mighte â—…roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌ„maundemeÌ„t and ordinaunce of GOD himselfe For it was necessary that he should agrée with hymselfe Therefore the snare whiche they layed for hym was suche if God shall gather in tyme to come the faythfull into his Kyngdome he will also restore vnto them that which he gaue vnto them in the worlde What shall then become of the woman whiche God gaue vnto seuen men After this maner al wicked ones and heretiques do calumniate and quarell to the ende they might depraue the true doctrine of Godlines and make the seruauntes of Christ ashamed yea the Papistes are let by no shame openlye to ieste at God and his worde when they go about to intangle vs. Therfore the Apostell Paule not without cause woulde haue the teacher sufficiently appointed with weapons by the which he may repel and put to flight the aduersaris of the trueth As touchinge the lawe by the which God commanded that the kinsmen should succede the deade in matrimony whiche were nexte of bloud if the firste departed without children this was the reason that the womaÌ„ which maried into any stocke or kinred shoulde thereby receyue sede But and if children were brought forth in the firste state of wedlocke it was incestiouse wedlocke whiche was betwene the degrées forbidden by the law His brother shoulde mary his vvise M. In the name of brother other degrees also more nere are contayned as the cosyne germanes and suche lyke of the same kynred And rayse vp sede vnto his brother B. This law was made as all other pollitique lawes were for publique tranquillitys sake the which was not a littel established if the inheritaÌ„ces abode with oute mixture and euery stocke kinred possessed his owne inheritance Wherefore the Lorde did diligently prouide as well by other lawes as by this whiche the Saduces obiected for the coÌ„tinuaÌ„ce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌ„ces th t one brother being dead without sede the other brother by maryinge his wife should go about to stirre vp his posterity and should make the firste begotten sonne of his brothers wife to possesse the name and inheritance euen as thoughe he were adopted to the deade brother 25. There were with vs seuen brethren and the firste maried a wyfe and disceassed withoute issue and lefte his 26. wyfe to hir brother Lykewise the second and the third vnto the se 27. uenth Last of all the woman dyed also A. This example they bring in to make their minde and meaninge more playne and euidente being agreable to the law 28. Therfore in the resurrection whose wyfe shall she be of the seuen For they all had her Therfore in the resurrection M. That is to saye in the euerlastinge lyfe to come whiche we shall enioye after the resurrection froÌ„ death They thoughte if there were any resurrection to come that the state of that worlde wherunto they rose shoulde be lyke vnto this which is now but hereof there came an infinite sorte of absurdities and thinges incredible 29. Iesus answered and said vnto them ye do erre not knowing the scriptures nor the power of God. ye do erre M. He sayth that they erre generally because they denyed the resurrection Not knovving the scriptures C. Although our Sauiour Christ doth onely touche the Saduces yet notwithstaÌ„ding this repreheÌ„cion doth beloÌ„g generally to al the inuentors of false opinioÌ„s For seing that God dothe brightly shine vnto vs in the scriptures it must nedes be that the ignorance of them is the welspring and cause of all error M. As more plainly appereth by the wordes of Marke where it is thus written Do ye not therefore erre because ye know not the scriptures neither the power of God They erred therfore because they knew not the scripture wresting the sence therof amis C. But this is no smal consolation to the godly in that they shal be safe froÌ„ the danger of erringe so long as by humble and modest docillity they do seke search for that which is right true out of the Scriptures For the worde of God is a lighte vnto oure feete and a lanterne to oure pathes and it shyneth in this worlde as a candell in the darkenes Wherevpon the Apostel Paule sayth Al Scripture geuen by diuine inspiracion is profitable to teache to improue to correcte and to amende that the man of God maye be perfecte and geuen to all good workes Neyther the povver of God. C. Whereas Christ ioyneth the power of God to the worde it is referred to the circomstance of the present cause For because the resurrection dothe farre excéede the capacitye of humane sence
it shal be incredible vnto vs vntill oure mindes do arise to the beholdinge of the inspeakable power of God by the which he can bringe all thinges in subiection to him selfe as sayth the Apostell Paul. M. Therfore the Saduces denying the resurrection were ignorant of the power of God which is specially declared in the resurrection the which power also Paule setteth before vs to consider of in the resurrection of Christe C. More ouer it was necessarye that the Saduces shoulde be deceiued because they measured amisse the glory of the heauenlye lyfe by the presente state and condition of this transitory lyfe Notwithstanding in the meane time wee are taughte that they doe truelye and wysely iudge and speake of the misteries of the heauēly kingdome which do ioyne the power of God with the Scriptures 30. For in the resurrection they neyther mary nor are maryed but are as the angels in heauen For in the resurrection M. He sheweth vnto vs the state of those whiche shal be happy and blessed after the resurrection takinge awaye the opinion of absurdity as concerninge the state of the worlde to come And he vseth a distinction of the times present and to come the which the Euangeliste Luke more plentifully and plainelye expresseth saying The children of this worlde marye wyues and are maryed but they whiche shal be counted worthye of that worlde and the resurrection from the deade doe not mary wyues neyther are maryed He calleth all those the children of this worlde whiche lyue in the worlde And he calleth those worthye of the worlde to come whiche apprehende the felicity and happines that is to come But are as the Angels of God in heauen C. He dothe not meane that the sonnes of GOD when they aryse shal be lyke to the Angels in all thinges but in respect of this that they shal be frée from all the infirmity of this presente lyfe euen as if he shoulde deny them to be any more subiecte to the transitory and corruptible necessities of this lyfe The Euangelist Luke doth more plainlye expresse the order and maner of the lykenes that Christe here speaketh of sayinge that they canne dye no more for that they are equall to the Angels and are the sonnes of god But he speaketh of the faythfull onely because the ende of his talke doth not tende to the reprobate As the Angelles therefore cannot dye euenso they whiche are raised from the deade can dye no more but shall lyue with the Angells eternallye and because they are the sonnes of God to whome the inheritaunce of Gods ryches doth pertayne they cannot perishe because they are called the sonnes of the resurrection therfore they shall enioye the euerlastinge benefits of the resurrection to come which benefits are perpetuall ioye and continuall felicity C. But it maye be demaunded why he saith that they shal be then the sonnes of God because they shal be the sonnes of the resurrection when as the Lord doth geue this titell of honor to the faithfull although they be included and shutte vp in the fraile prison of the body And how shoulde wee be heires of euerlastyng life after death except God did now acknowledge vs for his sonnes We aunswere that so soone as we are by fayth ingraffed into the body of Christ we are made the adopted sonnes of God and that this spirit of adoption is a witnes seale earnest and pledge that by this truste we may boldly crye Abba Father But although we knowe that we are the sonnes of God yet for all that because it hath not as yet appered what we shal be vntill wee be transfigured into his glory when we shal sée hym what he is wee are not as yet in the effecte it selfe sayde to be his sonnes And although we be regenerated by the spirite of God yet notwithstanding because our life is hid as yet the reuealing thereof dothe in perfect wyse make a difference betwene vs and strangers And in this sence the Apostell Paule dyfferreth our adoption euen vntyll the laste daye M. We must therefore note how great the felicitie of the lyfe to come shal be For that whiche is nowe ful of infirmitie Mortallitie and corruption yea that whiche is nowe heauy troublesom slowe myserable and base shall be by the resurrection made stronge immortal incorruptible light pleasant quicke happy and gloriouse And the soule shal be free from ignoraunce blyndenesse false opinions wicked affections anger enuy feare pryde and suche lyke Wherfore whosoeuer hee be that is oppressed and afflicted in this presente lyfe eyther by the wycked affections of the mynd either by corruption and trouble let hym haue respecte to this Angelycall state of the lyfe to come and there solace hym selfe 31 But as towchinge the resurrection of the deade haue ye not red that whiche is spokē vnto you of God whiche 32 saithe I am the God of Abraham and the God of Isaac and the God of Iacob God is not a God of deade but of liuinge But as tovvchinge the resurrection of the dead Bu. The Lord being not contented that he confuted the absurditie of the Saduces and shewed the causes of theyr error proueth very strongely the contrarye parte that it myght be euydent that the faithe of the resurrection of the body and of the immortalitie of the sowles is sure confyrmed C. After therfore Christe hadde confuted the absurditie obiected againste him hee confirmeth the doctrine of the last resurrection by the testimony of Scripture And trewely this order is to be noted of vs that when wee haue ouercome the enemies of the trueth with all theyr cauilles we muste geue theim to vnderstand that they haue resisted the woorde of God for vntil they be conuinced by the testimony of Scripture they shall euer haue lybertie to exclayme Haue ye not read B. The Euangelyste Marke hath As towchynge the deadde that they ryse agayne haue ye not redd in the booke of Moyses c. And the Euangelist Luke hath And that the dead shall ryse agayne Moyses also sheweth besides the busshe when hee calleth the Lorde c. The woordes of Marke make the woordes of Luke more playne Hee doth as it were note with the fynger this place of Moyses when he saith Howe in the bushe God spake vnto him saying I am the God of Abraham C. Our sauiour Christ citeth this place here out of Moyses because he had to do with the Saduces who gaue no great credite vnto the Prophetes for they made no more accounte of them than wee do of the booke of Ecclesiasticus or of the booke of the Machabees And because they alleaged Moyses for theyr authour he thought it better to repell them with their own authoritie than to set before theim the testimony of any one of the Prophetes Moreouer it maye be that hee endeuoured not hym selfe to gather all the places of Scriptures together as the Apostelles who do vse as wee se dyuerse testimonies
the Phariseies were gathered together Iesus asked them sayinge VVhile the Phariseis vvere gathered together M. The Phariseies were nowe gathered together to suborne and craftelye to set forthe some one whiche by puttynge forthe a question mighte tempte and intangle Christe the whiche thinge they went about a littell before to brynge to passe by the Lawyer of whom we spake euen now but in vayne When as therfore the Phariseies were gathered together whiche tooke vnto them selues the knoweledge of the lawe and the prophetes and yet were ignorante of the comminge of Christe because they dyd not greately desyer the same neyther vnderstode his maiestie and glory it is not without cause yf Chryste demaunde of them sayinge 42 VVhat think ye of Christ VVhose sonne is hee They said vnto him the sonne of Dauid VVhat think ye of Christ B. This is thought to be the laste talke that our Sauyoure Christ had with the Phariseies and his aduersaries by the whiche he wente about to prouoke them to knowe him except those thinges whiche he aunswered them to when he was taken of them By these wordes therefore he wente about to stirre vp theyr mindes and to admonishe them of his kingedome if so be that there were any amongest them which were curable the they might loke for Chryst to be greater than the carnall kinge yea and more excellente than Dauid his father For those that were carnal hoped for nothing but carnal things VVhose son is he C. The Euangelistes Marke Luke do more plainely expresse why Christ demaunded this question namely because a wicked opinion preuayleth among the Scribes that the promised redemer sholde be one of the sonnes successors of Dauid which shold bring nothing with him more excelent than the humaine nature For by by at the beginning Sathan by all meanes possible wente about to supplante some false fayned Christ whiche shoulde not be the true mediatour of God and man And because God had so often times promised that Christ should come of the séede and sprynge out of the loynes of Dauid this perswasion was so depely rooted in the hartes of al men among the Iewes that they coulde in no wise abide to haue him depriued of the humaine nature Sathan therfore suffered Christ to be acknowledged to be a trew man and the sonne of Dauid because he sholde in vaine haue gone about to take away this part of fayth being so euident common amōg al men but that which was worse he spoyled him of his deitie as though he should be some one of the sonnes of Adā And after this sorte the hope of the euerlasting life to come spiritual righteousnes was abolished But so sone as Christ was declared vnto the worlde the Heretiques went about by many subtil meanes deceites to ouerthrowe one while his humaine nature an other while his diuine nature least that he should either haue full power to saue vs or elles least we shold haue familiar accesse vnto him But because the houre of his deathe was at hande the lorde hym selfe thoughte good to make his deitie Godhed known that the trust of al the godly might be reposed in him without all feare or doubting For if he were onely a man it were neither lawefull for vs to glory in hym nor yet to hope for saluatiō by him Now let vs note that his purpose and intente was not so much for his owne sake to declare him selfe to be the sonne of God as it was to ground our faith vpon his heauenly power For as the infirmitie of the fleshe by the whiche hee made him selfe nere of kynne vnto vs dothe incourage vs that we should not doubt to come vnto him euen so if we sholde haue onely respect vnto the same we shall be rather filled with feare and desperation than with any god trust and confidence Notwithstanding we must note that the Scribes are not reprehēded because they did teach Christ to be the sonne of Dauid but because they immagined him to be a mere man which should come from heauen to put vpon him the nature and person of a man Neither doth the Lord altogether speake of himselfe but simplely sheweth that the Scribes do wickedlye erre in that they loked that the redemer should come onely of the earth and humaine progeny And althoughe it was an olde opinion amonge them yet notwithstandinge wee gather by this our Euangelist Mathewe that they were asked before the people what they thought They said vnto him the sonne of Dauid Bu. It was euident by many promises of Scripture that Christ should come of the seede of Dauid A. but they which dayly redde these promises and interpreted them to the people loked for nothinge to be more in the person of Christ then a man Therefore they make aunswere vnto Christe whiche was most common and vsuall amongest them namely that the Messias was the sonne of Dauid 43 Hee saide vnto them howe then doth Dauid in spirite call him Lorde sayinge Hovve then doth Dauid M. Christ our sauiour doth not reprehende the Phariseis as we said euē now because they cōfessed him to be the sonne of Dauid but because men commonlye denied him whiche shoulde be the Messias to be nothyng elles but an earthlye kinge which should bringe the people of God into a certaine earthly libertye and that he should so inlarge the tereene and transitory kingdome that it should extēd it selfe euen to the endes of the worlde that hee shoulde be of the tribe of Dauid for this cause I say he thought good in the presence of some to geue them occasiō to haue a farther cōsideration of his glory maiesty namely that he was not the sonne of Dauid according to the flesh but also the sonne of Dauid Dauids lord For in respect that he toke fleshe of the virgin Mary his is the sonne of Dauid in respecte that hee was conceiued by the holye ghoste he is the sonne of God and Dauids lord Therfore this is no new or late inuented error For this impietie raigned among the phariseis long before be came into the worlde So that the deuill hath soughte frō the beginning as it is saide already to take awaye the deitie godheade from Christ that by that meanes al the saluation of mankind might be vtterly quite ouerthrowen In spirite The Euangelist Marke hath Inspired with the holye ghoste And the Euāgelist Luke in stede of both these hath In his boke of Psalmes C. But Christ declareth that Dauiddyd speake in the spirit expresly with great emphasis and force For he opposeth and setteth the prophesie of the thing to com against the testimony of the thing presēt And the cauill by the which the Iewes at this day excuse thē selues is this They say that by this prophesye the kingedome of Dauid is celebrated as though he apointing God to be the author of his raygne wolde rise against the mad enterprises beastly practises of his enemies
commaunded but that all men do depende onely of the woordes of Christe The Apostell Paule speaketh almost in the same sence when he teacheth that men doe rashely iudge one of an other because all men are brethren and must all be brought before the tribunall seate of Christ 9. And call no man your father vppon the earthe for one is youre father whiche is in heauen And call no man your father B. Christ doth not here prohibite or take awaie the bare appellation of father seinge he voutchsafeth himselfe to geue that name to our carnal progenitours commaunding vs to do good vnto our father and mothers for he séeketh to take awaye from vs the faith and truste no the bare appellacion C. So that he challengeth to GOD the honor of a father in the same sence almost by the which euen now he affirmed him selfe to be the onely master For men did not take this name of father vnto them selues but it was geuen vnto them by god Wherfore it is not only mēte that we cal those that begot vs our fathers in earthe but it is also a wickednes to depriue thē of this honor Neither is that distinctiō which some bring of any force or to be estemed that those men which beget children are fathers after the fleshe that God is only the father after the spirit Wee graunt truely that God is thus distinguished from mē as appereth in the twelueth chapt of S. Paule to the Hebrewes But seinge that S. Paule calleth himselfe a spiritual father we must sée how the same agréeth with the words of Christe Therefore the true sence of this place is that the honor of a father is falselye attributed vnto men if it do obscure the glory of God this is done so oftē as a mortall mā is thought to bee of himselfe a father alone God set aperte when as all the degrées of kynred do depend vpon God alon by Christe and do so agrée together that God alone is properly the father of all B. Christ therfore woulde haue vs all to acknowledge one God our father in heauen at whose hāds only we should looke for all care and prouidence of foode and also the true inheritance of euerlastinge life beinge assured that he doth acknowledge vs for his sons and heires 10. Neither be ye called masters for one is your master euen Christe Neither be ye called masters C. This sentēce as concernynge the mastership of Christ is therefore repeted twyse that wee mighte knowe that this is the lawefull order if God be ruler of all men haue the fatherlyke righte and gouernment and if Christe make all men subiecte to his doctrine and to be his Disciples euē as it is sayd in an other place that Christ is the only heade of the Churche because it is mete that the whole bodye be subiecte and obedient vnto hym B. This sentence is also repeated because the desyer of honor and excellency hath taken to deepe roote in the hartes of men For so soone as God hath brought any indifferent thinge to passe by vs or if he haue endewed vs with a smale gyfte wee are by and by proude therof and exalte oure selues aboue other men A. Wherefore he doth exhort vs againe againe that wee seeke with all our might to put awaye this pestiferous and deadly disease ambition To the which effecte also the sentence following appertaineth 11. Hee that is greatest amonge you shal be your seruaunt C. This short sentence declareth the Christe did not Sophistically contende about wordes but that he had rather respect vnto the matter least that anye man forgettinge his order and state shoulde vsurpe more vnto himselfe than were meete Hee pronounceth therefore that the greatest dignitye in the Churche is not rule and empyre but ministery and seruice Whosoeuer keepeth himselfe in this measure taketh nothinge neyther from God nor from Christ what title or name soeuer hee be adorned with Euen as also power is in vaine counterfeyted with the title of a seruaunt which derogateth from the maistership and honour of Christe For what doth it profite that the Pope oppressinge the miserable mindes of men with cruell and tyrannicall lawes calleth himselfe the seruaunt of the seruaunts of God But as Christ standeth not vppon callinges and voyces euen so hee cōmaundeth this thinge precisely to his Disciples that they aspyre not hyer than that they maye equally maintaine brotherly fellowshippe vnder their heauenlye father and that they which are in honour mighte humble themselues to serue others And althoughe this doctrine of Christ doth specially belonge to the Apostles of Christ yet notwithstāding it appertaineth to al estates yea to those also which are in publique matters that euerye one which is in office might know that hee is a seruaunt and mynister Hee which desyereth onely an office or name or glorye or gaine is not led by the spirite of God. But hee whiche taketh an office with greate faith and diligence and serueth others in loue if honour and prayse followe this man let no man condemne him yet notwythstandynge hee muste not seeke for glorye A. but geeue all glory to GOD alone 12. But whosoeuer exalteth hymselfe shal be broughte lowe but hee that humbleth himselfe shal be exalted Z. Hee exalteth himselfe whiche eyther attributeth to much to himselfe or whiche woulde appeare or els whiche vsurpeth somewhat to himselfe by a secrete opinion And contrarye wise hee humbleth himselfe which reputeth himselfe as nothinge before God whiche acknowledgeth that hee hath nothinge of his owne but all thinges of God and whiche sheeweth hymselfe gentle and louinge towardes all men For wherevppon commeth arrogancye crueltye and contempte of oure brethren but onelye by a wronge and false opinion that wee haue conceiued of oure selues Submit your selues saith Saint Peter one to another knit your selues together in lowlynes of minde For God resisteth the proude and geueth grace to the humble And S. Iames sayth Humble your selues before God and he will exalt you C. The Scripture is full of such testimonyes that God is an ennemye vnto them which desier to exalte themselues For this is pride to glory in the giftes of God as though there were in oure selues a worthynes whiche mighte for our owne deserte extoll vs euen as humillitye also oughte not onelye to be thought an outwarde lowlines but a true and inwarde emptyinge and abasinge of the minde acknowledginge our owne infirmitye and knowinge that wee do excell onelye by the grace of god The Euangelist Luke maketh mencion that the Lord repeted this sentence twise at other places as in the fourtene Chapter where hee teacheth them modestye which preased to the hyest roomes at the feaste and in the eighteene Chapter where hee correcteth the arrogancye of certaine which seemed vnto themselues iuste and despysed others to whom also hee propounded the parable of the Pharisey and the Publicane By these it appeareth that this
sentence was muche vsed of Christ and obiected to the common sort of people as a prouerbe 13. VVo vnto you Scribes and Phariseis ye ypocrites for yee shut vp the kingdome of heauē before mē ye neither go in your selues neither suffer ye them that come to enter in VVo vnto you Scribes and Phariseis C. Our sauiour Christ as yet doth earnestly inueye against the Scribes Phariseis the which he doth not so muche for their sakes as hee did it to reuoke the people and simple sorte from their secte For although we see that the vengeance of God is oftentimes in the Scriptures pronounced against the reprobate to the ende they mighte be made the more voide of excuse yet notwithstandinge vnder their person the children of God are profitablely admonished that they wrap not themselues in the same snares of wickednes but that they beware of the like destruction Truly when the Scribes the worship of God beinge ouerthrowne and the doctrine of godlines being corrupted woulde beare no correction and set themselues against the redemptiō offered vnto them by desperate madnes to the destruction both of themselues and of the people it was necessary that they should be hated and detested of all men Howbeit Christe had not respect so much what they deserued as hee had what was profitable to the rude and ignoraunte For he mente about the ende of his life to leaue some solemne testimonye least that anye man excepte willinglye and wittinglye might be deceiued by those wicked varlates For wee know howe great a let to the simple the foolishe reuerence of false teathers is least they should be deliuered frō errors The Iewes at that time were endued with false doctrine yea from their infancye they had sucked in manye superstitions How difficult hard a thing should it be then of it selfe to bringe them into the waye for the preposterous and wronge opinion which they had conceiued of the false teachers did greatly hinder them because in deede they thoughte them to be the lawfull gouerners of the Churche the prelates of deuine worship and the pillers of pietye Moreouer we maye deeme that they were so bewitched that they could not well be drawne from the same except it were by violent feare Christ therefore doth not pronounce the horrible vēgeance of God against them that hee might cure the Scribes but that hee might feare the rest from their deceites and snares In like maner at this daye wee are constrayned to thunder more vehementlye againste the Popishe clergye for no other cause but this that they which are tractable and easye to be taughte and not altogether reiected and caste of of the Lorde may attende and geeue eare to their saluation and beinge striken and astonyed at the iudgemente of God maye breake the deadlye snares of superstition wyth the which they were helde captiue Whereby wee may gather how cruell their tender softnes is to whom our vehemencye is greuous It displeaseth them that the wolues are sharpelye vexed and punished whiche dailye seeke and gape to spoile and deuoure the sheepe and yet notwithstandinge they see that the sillye sheepe beinge deceiued by a vaine and counterfeite shewe do willingly cast themselues into the mouthes of the raueninge wolues excepte the sheepeheard whiche desiereth to haue them saued and goeth aboute to deliuer them from destruction do driue them awaye with the crye of his voyce Wee must note therefore the purpose of Christ that wee by his example may seuerely threaten the wolues and wicked deceiuers and may bouldly cry against them that whosoeuer are cureable maye flee from them for feare of destruction For although this profiteth nothinge with the ennemies of the truth yet notwithstandinge they muste be cited to the tribunall seate of God and others admonished that they may know that the same curse hāgeth ouer their heades excepte they departe be times from their wicked purpose Yee hypocrites M. Christe pronounceth this malediction or cursse against these ypocrites eight times in this Chapter and that trulye with suche vehemencye of the spirite as he is read neuer to do the lyke to anye man at anye other time Wee are therefore admonished and taughte by this place that no sort of men howe pestilent and hurtfull soeuer they be can be subiecte to a greater curse than these ypocrites and not onelye these but all suche of like condition For yee shut vp the kingdome of Heauen C. Christ doth denounce a cursse agaynst them because they peruert their office to the destruction of the whole multitude For seing that the regiment of the Church was in theyr handes they should haue bene as porters of the kingdome of Heauen For to what ende pertayneth Religion and holye doctrine but onelye to open the kingdome of Heauen vnto vs For wee knowe that all mankinde is banished from God and excluded from the inheritaunce of euerlastinge life and saluation But the doctrine of Godlynes is as it were the waye by the which wee enter into life Therefore the Scripture sayth metaphoricallye that the keyes of the kingdome of Heauen are geuen to the pastors as wee haue more largelye declared in the sixtene Chapter goinge before And this definition must be obserued which more euidently also maye be gathered by the woordes of S. Luke where Christe reproueth the Lawyears and casteth in their teethe that they toke away the keye of knowledge and that because they beinge the keepers of the deuine lawe defrauded the people of the true vnderstandinge thereof Euen as therefore at this daye the keyes of the kingdome of Heauen are committed vnto the pastors that they maye admit the faythfull into euerlastinge life and depriue the faithfull of all hope of the same euen so in times paste the same office was inioyned and committed to the hye Priestes and Scribes vnder the lawe M. The doore of the kingdome of Heauen was opened by the comminge of the preachinge of the Gospell the which the Scribes did shut vp before men when they draue them from the enterance thereof that is to saye from the fayth of the Gospell condemninge the doctrine of Christe least the people shoulde receiue the same C. Furthermore by this woorde knowledge whereof Luke maketh mencion we gather howe folishly the Papistes faine and imagin to themselues keyes as though there were a certaine magicall power without the word of god For Christ declareth that no other vse these keyes than they whiche are the ministers of doctrine If anye man obiect that the Phariseis although they were peruerse interpretors of the law yet that they had neuerthelesse the keyes we answe are that although they were committed vnto them in respect of their office yet notwithstāding that they were suppressed by mallice and fraude insomuch that no vse of them remained Therefore Christ saith that they toke away or stale that keye of knowledge by the which they shoulde haue opened Heauen doore euen as it is seene in the Papacy
at this day for they shut and close vp the way to heauen againste the miserable people beinge the dore keepers themselues or at least to whō this charge is committed and that by their tyrannye But excepte wee be to secure carelesse wee will not geue oure hande to wicked tirantes whiche cruellye staye vs from the enterance into euerlasting life Yee neither go in your selues M. By two meanes they did shut vppe the kingdome of Heauen before men Firstlye because they themselues would not enter in for the simple people did greatly stande vpon their auctority as maye appeare by this their sayinge Do any of the rulers or Phariseis beleeue in him but this multitude which knoweth not the lawe are accursed Therefore to beleue in Christ is as much as to enter into the kingdome of Heauen Secondly because they stayed those that desiered to enter in both by the wronge interpretacion of the lawe challenging to themselues the keye of knowledge and not allowing anye opinion or intelligence of the law and Prophetes whiche they themselues had not taughte and also by the commination and terror of excommunication For they had already conspired in this that they woulde cast the confessors of Christ out of the tēple the which truly did not only bringe corporall griefes but also the consciences of the people of God being tyed with Religion it semed to heauy and greuous Bu. Therefore while they desired to haue their praye of the common sorte of people which were subiecte vnto them they neither entered into the kingdome of Heauen themselues neither did they suffer those which woulde enter 14. VVo vnto you Scribes and Phariseis ye ypocrites for yee deuoure widowes houses and that vnder a pretence of longe prayer therefore shal ye be the sorer punished VVo vnto you Scribes and Phariseis Bu. Oure sauioure Christe in all the beginninges of his accusations calleth the Scribes and Phariseis hypocrites strikinge their consciences and declaringe that whatsoeuer they do in religion is but fayned coūterfeyte and false For ye deuoure E. The most auncyent and beste lattine and Greeke bookes haue Because yee deuoure VVydovves houses C. Now hee procedeth farther accusinge not only their feastes which were worthye to be hated and abhorred before all men but hee wypeth awaye also the fayned and counterfaite shewes of vertue by the which the common sort of people were deceiued If any man alleage and say that those thinges were not needeful to be reprehended which could not hurt by example we must remēber this that they coulde not otherwise be saued which were tyed vnto the errors of the Scribes excepte they did whollye forsake them This was the reason therefore that constrayned Christ to bewraye and vncouer the vaine shewe of vertue whiche was the fome of superstition So that in some and effecte hee sayth that when they seeme to do verye well they do falselye abuse vnder the pretence of religion In their longe prayers there was some signe of vertue sildome seene For the more holy that euery man is the more hee geueth himselfe to prayer But our sauiour Christe sayth that the Scribes and Phariseis were so impare that they vsurped not truly the principall part of the worship of God without sinne because the dailye custome of prayinge was to them a subtill meane to get filthy gayne Neyther did they sell their prayers otherwise than do hierlings their daily labors B. He doth reproue therefore their religion set oute to sale for when hee nameth prayers hee vnderstandeth also all other thinges pertayninge to externall worship C. Whereby also wee gather that longe prayers are not preciselye reprehended as thoughe the faulte consisted in the length speciallye seinge it behoueth the pastors of the Church aboue all others to be occupyed in prayer but this corruption is condemned that a thinge laudable of it selfe should be drawne to so euill an ende For when gaine is made of hyered prayers the more that the shewe of feruent deuocion increaseth the more is the name of God prophaned B. Our sauiour Christ nameth here the houses for the goodes and substance By the name of wydowes he vnderstandeth such as are poore and needye and set oute to the preye good and simple men the meanest sort amonge the people which wanted patrones and defenders notwithstandinge hee speciallye vnderstandeth wydowes whiche are more enclined to superstition and may more easelye be deceiued by the pretence of sanctimonye and holynes Prayer is a holy thinge whiche they defiled abusinge the same to filthy gaine For it is the dutye of all men to praye one for another and not to make marchandise of prayer For they which sell prayers what do they els than by and sell make a market and exercise sacriledge in the temple of God Christ therfore toucheth the Phariseis because vnder the pretence and cooller of longe prayers they allured and enticed wydowes and other simple personnes to this that they should bring their houses or els truly the price of theyr houses soulde to Corban And because a false perswasion was already entered into the hartes of the common people therefore oure sauiour Christe doth more sharpelye threaten the Scribes and Phariseis sayinge Therefore shall yee be the sorer punished E. The Greeke text hath ye shall receiue the greater iudgement Bu. Hee vseth the comparatiue degree because they did not onelye fill their bellies with the riches and substance of wydowes whose neede they should rather haue holpen but also because they did a wicked thinge vnder the pretence of Godlynes or els because they did not onely oppresse the nedier sort deuouringe their substance but also because they had therewith longe prayers takinge to themselues sāctimony and coueringe their crueltye A. Therefore there remayned vnto them no small punishmente because the pollution of so holy a thinge was no small or light offence Bu. The Popishe clergy also greuouslye offende in the like pretence of Godlynes In time past in the holy or Ecclesiasticall company the Psalmes himnes and sacrede lessons were redde the sollemne action of the Lordes supper was cellebrated accordinge to the institution prescribed of Christ for these thinges no man payed anye thinge all thinges were receiued freely But at this daye by the couetousnes of sacrifycinge priestes the matter is come to this passe that all thinges are set oute to sale Canonicall howers masses and watches are redde and other canticles of sufficiente length are songe all things are done vnder the pretence of soules healthe when as by this meanes they are inriched and made fat but the poore are made leane C. Neither is it any marueile if widowes were intangeled with these false perswasions because as wee saide before women beinge prone to superstition it was alwayes the maner of the leude personnes to robbe and despoile them cleane by craft of their money So Paule obiecteth to the false teachers of his time that they bringe into bondage women laden with sinne Bu.
should be a greater reproche vnto them and worke them greater destruction because in dede the purpose of God was otherwise than they imagined For hee ment thereby to make them the more inexcusable and also to bringe their wicked malice euen to the full As if he had sayde althoughe heauenly Propheres were sente vnto you of God and ordained for you only yet do ye folishly alleage for your selues and bragge of this honor For God by his secrete counsell and iudgemente determined an other matter namely that by continual and gentel inuitacion and callinge he might openly detecte and bewraye your wycked obstinacy the whiche beinge conuicte and ouercome he mighte bringe both vppon the fathers and the children a like horrible destruction I sende vnto you Prophetes Bu. Hereby it appeareth that ministers of saluation come not excepte they be sente of God. Howe shal they preache saith S. Paule excepte they be sente Whereuppon our Sauioure Christe also sayde Praye ye the Lorde of the haruest that he woulde thruste out laborers into his haruest It declareth also the fatherlye affection of God in sendynge Prophetes to saue Israell And vvyse men and Scribes C. In that he reckeneth wysemen and Scribes with the Prophetes he doth it to amplify the grace of God whereby their ingratitude doth the more appeare because although the Lorde omitted nothinge to teache them by yet notwithstandinge they did not proffite at all M. in so muche that they cruelly slewe the Prophetes and wyse men that were sente vnto them for their saluation C. In stede of wyse men and Scribes the Euangeliste Luke putteth downe Apostels in the same sence B. These are they which by the instincte and motion of gods spirit brought preached to the whole worlde the woorde of lyfe the true wysedome of God and the proper naturall sence of the Scriptures 〈…〉 This place pertaineth to the trueth of the gyftes of the spirit among which not only the prophesis shewing of things to come and declaring the wil of God and also the wisedome of those which speake by the spirit of God without the knowledge of the Scriptures haue place but also the knowledge of the Scriptures which the Scribes haue Of whom read the second chapter going before And some of them ye shal kil and crucify M. Here the wonderful malice of the Scribes and Phariseis is described It is a smal matter not to receiue a minister of grace if it be cōpared to this cruelty by the which he is contumeliously handeled afflicted scourged and killed This crueltye pertaineth to those that swel and are puffed vp by the name of holines and righteousnes which can not abide the preaching of the trueth but do resiste the same all that they can with fyer and swerde and do persecute it as though it were heresi But they perish not vnto the Lord whiche are slaine and the founde shéepe are brought vnto the pastor and all excuse is taken from the wicked when that theire malice which otherwyse would lye hid is made manifeste to all men Euen so in an other place he sayth For a testimony vnto them and the Gentiles C. So that this place teacheth that God dothe not worke the saluatiō of men alwaies so often as he sendeth vnto thē his word but that he woulde haue the same some times declared vnto the reprobate who he knoweth notwithstanding will be obstinate that it may be vnto them the sauore of death vnto death The woorde of God certeinlye of his owne nature is of power to saue and calleth all men without exception to the hope of euerlastinge lyfe but because al men are not inwardlye drawne because God doth not open their eares and because all men are not renewed to repentance or framed to obediēce whosoeuer do reiecte the woorde of GOD do make the same to be vnto them selues death and destruction Seinge therefore God knewe that this shoulde come to passe that the reprobate shoulde be drawne into greater damnation hee by his secrete counsell sente vnto them his Prophets as more plainly the Prophete Esay declareth Wee graunte truelye that this is farre contrarye to carnall sence and reason euen as wee sée the impure and vnreuerent contemners of God to take hereby speciall occasion to barke and murmure againste the secrete counsels of God because that lyke a tyraunte as they say he delighteth in the greater punishemente and destruction of men whome he doth more and more indurate make blinde in their synnes withoute all hope of profite But God by such documentes as these doth exercise and trye the modesty of the faithfull Let this therefore bee oure sobriety namely to reuerence that with tremblynge feare whiche excedeth our reason and capassity They whiche saye that the foreknowledge of God is no let at all wherebye the vnbeleuinge shoulde not be saued do by vaine defēce foolishly excuse God himselfe We graūt certainly that the reprobat do not therefore bringe death vnto them selues because God hath so prouided that it shall come to passe and therefore it can not be ascribed to his foreknowledge that they perishe but wee deny the righteousnes of God to be lawfullye and truelye defended by this cauill because a man may straite waye obiecte that it is in Godes power to staye them from repentance because the gyfte of faythe and repentance is in his handes This also maye be obiected Obiection What meaneth this that God by his sure determinate counsell appointeth the lighte of his woorde to blynde and dasell the eyes of men Why wil God beinge not contente with the simple falle and destruction of suche as are accursed and ordeyned to euerlastynge death haue them to taste of the fyrste seconde and thyrde death Wherefore this onelye resteth that wee geue this glorye to the Iudmentes of GOD and to crye wyth Sainct Paule and saye O the déepenes of the ryches both of the wysedome and knowledge of GOD howe vnsearcheable are his iudgements his wayes past findinge oute For who hathe knowne the mind of the lorde But it maye be demaunded howe the Lord pronounceth by his Prophete Esay that the Prophesies should tourne to the destruction of the Iewes Question seing that his adoption did alwayes effectuallye take place flourishe in that nation It may be answered that seing a very littel and smale portion only receiued imbraced the worde by faith mencion is made here of the greater nomber as of the vniuersal body Euen as Esayas who when he preached the common destruction of the people was commaunded to seale the law of god with his disciples Let vs vnderstāde therfore that so often as the Scripture doth adiudge the Iewes to euerlastinge death the remnaunts are excepted in whome the Lorde preserueth some sede for his frée elections sake 35. That vpō you may come all the righteouse bloud which hath beene shed vpon the earthe from the bloude of righteouse Abel vnto the
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
the grace of Goddes kyngedome offered vnto theym and do contempne and persecute his mynisters shall see in tyme to come what they haue despysed and shall mourne C. And hee alludeth to the place of the Prophete where GOD teachinge that a notable proofe of his iudgemente is at hande saith that there shall be mournynge amonge all kynredes lyke as men mourne for theyr onely begotten sonne yea and be sorye as men are sorye for the buryall of their fyrste chylde Wherefore there is no cause why any man shoulde looke for the conuersion of the worlde because to late and without profyte at the lengthe they shall feele whom they haue crucifyed And they shall see the sonne of man. This is an explycation of that signe because they shall see the sonne of man commyng on the clowdes whiche was then in earthe vnder the fourme of a vyle seruaunte And after this maner hee declareth that the glorye of his kyngedome shall not be earthely but heauenly as the Disciple falsely immagyned M. And there is an emphasis or force in this that hee saythe not and they shall come but they shall see As if hee shoulde saye Hym whome they contemne and persecute shall they see comyng with greate terroure and feare to iudgemente with power and greate glory After this manner hee beinge broughte before the presence of the hyghe priestes sayde Hereafter shall ye see the sonne of man syttynge on the ryghte hande of power and commynge in the clowdes of the skye And in the nynteth of Iohn it is sayde they shal see hym whom they pearced They shall see I saye the sonne of manne For when hee assended into Heauen hee dydde leaue his humayne nature but dyd clarifie the same He meaneth therefore that hee wyll descende in the same forme and subtance in the whiche he assended into heauen Comminge in the cloudes of heauen M. Hee assended in the cloudes For it is said And the cloudes toke him awaye from theyr sighte And as he assended so shal he dessende againe So shall he come said the angelles as ye se him go into heauen S. Paule also saith And we shall be taken vp in the clowdes to mete Chryste in the aire So often therfore as we see the clowdes let vs be admonished of these thinges For they are and shal be the mynisters of Christ and oures also Let vs thincke that they shall be our charriote by the whiche we shal be caried vp to the heauenly glory We are also admonished by this place not to differ oure repentāce and amendment of life to that time in the whiche there is no leysure to repente or conuerte To late repentaunce is vaine which to no pourpose afflicteth the wicked at the comming of the iudge maketh the vnbeleuinge Iewes the Gentiles and euill christians to mourne 31 And he shall sende his angelles with the greate voyce of a troumpet and they shall gather together his chosen from the foure windes euen from the higheste partes of heauen vnto the endes therof And he shall sende his angelles vvith the great voyce Bu. Or with the trompet of a gret voice for the greeke texte may diuersely be taken But the well soundynge and shryll trompet by the whiche the electe shall be called frō all places is that most effectuall calling as well of the deade as of the liuing to the trybunall seate of Christe whiche shall be done by the mynistery of angels And it semeth to be alluded to the maner of the Israelites who were wont to be gathered together with the sounde of a trompet by the Leuites Moreouer the sound of the trompet was heard whē the law was geuen to Israel in the whiche there was a certaine shewe made of this last gathering together of the people of God. The Apostell Paule ioyneth the shoute voyce of the Archangell with the trompe of God saying For the lorde hym selfe shall dessende frō heauen with a shoute and the voice of the Archeangel and trompe of god And the same Paule calleth it the last trōpe in another place And they shall gather together his chosen M. For consolations sake he sheweth what shal happen to the electe He sayth not They shall gather together Christians of the which the greatest parte are reprobates neither the iust or pure from syn which haue well deserued but the electe that he mighte commende the grace of election A. out of the which as out of a most cleere fountayne all good thinges what so euer God hath done or wil do for his children doth flowe C. And it is to be noted that it is sayd tht the electe shall be gathered together by his aungelles therfore angels are the ministers of god From the fovver vvindes That is from the one ende of the worlde to the other The Euangeliste Marke hath from the foure windes from the ende of the earth to the vttermoste parte of heauen For he meanethe that the electe muste be gathered from all places of the earthe Euen from the hyest partes of heauen That is euen to the vttermoste parte of heauen For the heythe of the heauen signifyethe as muche as the vtmoste regyon or parte thereof But Chryste speaketh hyperbolically that he might teach the elect that altoughe they be quite taken out of the earth and theyr ashes dispersed through the ayre yet notwithstanding that they shall be gathered together agayne that they maye growe and increase vnder his heade to euerlastinge lyfe and maye inioye the longe loked for inheritaunce For he mente to comforte his discyples leaste the sorrowfull scatterynge of the Churche shoulde discourage them Wherefore also wee so sone as we discerne and perceyue the Churche to be racked and deuyded by the subtyll practyse of Sathan or to be torne by the crueltie of the wycked eyther to be troubled by wicked oppinions or elles to be vncertaynely led awaye lette vs learne to haue respecte to this collection But trewly if the matter seme vnto vs harde to be beleeued lette the Angellical power come into oure myndes the whiche Christe therefore setteth before vs that he mighte put vs in minde of more than that whiche man is able to do For allthoughe the Churche being nowe weryed and molested by the mallice of man wandereth vnstable chased into banyshmente and beinge dashed and brused as it were by the waues and myserablye rent hath nothing sure and certayne in this world yet notwithstanding it must hope well because he shall gather it not after the manner of men but by his heauenly power whiche shal be of greatter force than all lettes 32 Learne a similitude of the figge tree when his braunches is yet tender and the leaues spronge ye knowe that sommer is nye Learne a symilitude of the fygge tree A. The Euangelist Luke And he spake vnto them a parable Beholde the fygge tree and all the trees when they shote forth their buddes ye see and knowe of your selues that sommer is then
three dayes warninge to prepare them selues to mete Christe M. Watche therefore saithe our Sauiour Christe for ye knowe not what hower the sonne of man will come this hee speaketh in an other place also 43 Of this yet be ye sure that if the good man of the house knewe what hower the thief would come he would surely watche and not suffer his house to be broken vp Of this yet be ye sure C. The EuaÌ„gelist Luke doth not recite these words in the same place that Mathew doth no marueile For in the .xii. chap. he seking diuersiy to gather a summe out of diuerse sermons doth put in amoÌ„g the rest this parable also Beside this in that chapiter there is put a generall preface that the disciples hauinge their loynes girded and candels burning in their handes should wayte for their Lorde To the whiche sentence the parable of the wyse and foolyshe virgins in the chapiter following agreeth very well VVhat houre the thief vvould come M. By this similitude we are taught howe sodayne and vnloked for the comming of Christe shal be For the speciall desire of theues is that thei may steale vpon men vnloked for and therfore they woorke their feates in the nighte when they thinke the whole housholde to be in their depe sleape By the good man of the house he meaneth euery one of vs and by the thiefe he vnderstandeth the last day Therefore seing it shall come vnloked for as a thief in the night at what time we knowe not it behoueth vs to watche continually leaste it oppresse vs sleaping C. If any maÌ„ here the theues to breake in in the nighte feare and suspicion will not suffer him to slepe Oure slouthfulnes therefore shall haue no excuse if we being so ofteÌ„ times admonished of the comming of Christe which shall come stealing on vs do slepe stil voyde of care E. The Greeke texte hath in what watche For thei of olde time did deuide the night into fower watches of the whiche we may reade in the fourtene chapter goinge before And not suffer his house to be broken vp The Apostel Paule sayth ye your selues knowe perfectly that the daye of the Lorde shall come euen as a thiefe in the night And saint Peter hath the same woordes 44 Therfore be ye also ready for in such an hower as ye thinke not wyll the sonne of man come A. Now he sheweth what he ment by watchinge namely that we should be ready for that daye C. seing that here we must not only feare the bursting open of the gates and the losse of oure goodes but also the deadly wounde to the destructioÌ„ of our soule except we take hede The wordes of Christe therefore teÌ„de to this ende that by this admonition he might awake vs out of sleape because although the last iudgement be differred a long tyme yet notwithstanding we may looke for it euery moment it were great folly therefor to fall a sleape hauing suspicion of this approching tyme and daunger M. Wherefore if euer it were nedeful to geue regarde vnto the light of Gods worde it is truely nedefull in these dayes that we casting of the sluggishnes of carnall affections may stande before the tribunall seate of the iudge 45 VVho is a faithful and wise seruaunt whome his lorde hath made ruler ouer his houshold to geue theÌ„ meate in due season C. This place is more set forth by the EuaÌ„gelist Luke where the demauÌ„de of Peter is added whiche gaue occasion to a new parable But to this end the answer of Christe tendeth that if it be mete that euery one of the coÌ„moÌ„ sorte do watche much more it is mete for the Apostles to watche Wherefore as at the first Christe exhorted the whole faâ—â—ily to watche for his comming so nowe he requireth a speciall care of the chiefe seruauntes whiche are therefore pointed the rulers of the reste that by their example thei may shewe the waye of sobrietie and temperance By these woordes he declareth that they are not set in idell dignitie to liue carelesly in pleasure but that the hier they are set in honor the more diligently they ought to labour in their calling Therefore he teacheth that they must specially declare them selues to be faythfull and wyse M. He is faythfull whiche faythfully dispenceth that whiche is committed vnto hym for hys maisters proffite not his owne gayne or priuate commoditie A wyse seruaunt is hee whiche doth bestowe that whiche is committed vnto him in due tyme or whiche constantly perseuereth in his office vntil the comming of the Lorde The Euangeliste Luke calleth hym a Stewarde whome Mathewe here calleth a seruaunt And who are stewardes saint Paule sheweth saying Let a man thus wyse esteme vs as stewards and dispensators of the misteries of God it is requyred of Stewardes that a man be founde faythfull This faith comprehendeth other vertues also with the whiche he that is a minister or seruauÌ„t ought to be endued Reade the thirde chapiter of the first epistle of S. Paule to Timothe VVhome his Lorde hath made ruler He must be called and sent of the Lorde For they which ronne being not sent of God are theues robbers Ouer his housholde He meaneth that he is chief ouer his family seruauÌ„tes To geue them meate in due season He speaketh according to the common manner for this was the duty of the chife seruaunt to distribute to euery one his foode in due tyme they wer not appointed to be lordes ouer others Here therefore we may beholde the louinge kyndnes of God towardes his housholde He will not haue those that are his to perish with hunger nay he wyll not haue them fedde negligently What is the ministery of the worde but a stewardship to nourishe and fede the housholde of the Lorde The Gospel is the meate with the which men are fedde and nourished to euerlasting life 46 Blessed is that seruaunt whome his lorde when he commeth shall fynde him so doing Blessed is that seruaunt M. He sheweth in these woordes that ministers shall not bee faythfull and wyse in vayne whiche shall wysely gouerne the family of the Lorde For although a faithfull stewarde be not greatly accepted of the family because it hath very small consideration of the Lorde yet notwithstanding of the Lorde to whome he is a faithfull seruaunt he shal be blessed A. and shal receiue a large rewarde As the Apostell Peter testifieth in these woordes saying And when the chiefe shepehearde shall appeare ye shall receiue an incorruptible crowne of Glory VVhom vvheÌ„ his lord coÌ„meth Christe is nowe absent from vs by his carnall presence but hee shall come to iudgement as it shal be declared anone in the fiue and twenty chapter Shall finde so doinge M. The happynes of the minister of Christ doth not consiste in this that he appeareth faithfull to the eyes of men but in this that he is founde faithfull of Christe So
the inheritaunce as doth the Prophet Dauid also in his Psalmes where he sayth The Lorde hym selfe is the porcion of myne inheritaunce he sayth that they shal be ioyned vnto hypocrites that is they shal be punyshed with the same punyshment that hypocrits are And they are sayd to be hypocrites because they acknowledge the Lorde with the mouthe and make them selues the ministers of God and the seruauntes of the seruauntes of God when as they are in the Churche nothinge elles but idle bellies not seking the Lorde but them selues Bu. In steade of that which he saith here And geue him his porcion with hypocrites He sayde in an other place And caste him into vtter darkenes Ioyninge that there whiche nowe followeth There shal be vveaping and gnashing of teethe The whiche truly he added least any man should be ignoraunt of the inheritaunce prepared for hypocrites For it is wrytten in the holy Scripture No hypocrite shall come in his sighte To cast therefore the wicked into vtter darkenes and to geue them their portion with hypocrites is to cast them euerlastingly into helfler of the which reade the fift chap. going before The xxv Chapter THen shall the kyngdome of heauen bee like vnto tenne virgins which toke their lampes and wente to mete the bridegrome Then shall the kingdome M. This parable pertaineth to the same effecte that the other following doth to the whiche also the similitudes going before do belonge also namely to this ende that we should watche and kepe our selues ready to mete with the Lorde because the hower of his comming is vncertaine and vnknowne leaste if when he come for our vnreadines we be shut out Notwithstanding this parable is properly added that the faithfull might be confirmed and brought to perseuerance The Lorde knewe well enough how prone the nature of men is to ease and that it cōmeth often tymes to passe that they do not only faynte by reason of the prolonginge of the tyme but also perishe with a sodaine lotheing and yrckesomenes To remedy and cure this disease he teacheth that his disciples are not well prepared excepte they bee armed with sufferance for a long tyme The scope and end of this parable being knowē we shall not nede to stande about friuolous and triffeling reasons which serue nothing to the purpose and meaninge of Christe There are some whiche greately trouble them selues about the lyghtes about the vesselles land about the oyle where as the simple proper somme of these thinges is that a diligent endeuour for a small tyme is not sufficiēt except perseuerance and perpetuall constancy be ioyned therewith And this thing Christe expresseth by a moste apte similitude As appeareth by the woordes of S. Luke he exhorted the disciples seing thei shoulde trauayle through troublesome and darke places to take lightes with thē But because except oyle be put vnto it the weke of the candell wyll waxe drye and loose his lyghte Nowe Christe sayth that the faithfull haue nede of the helpe of vertue which increaseth the lyghte beynge kyndeled in their hartes Otherwyse that it woulde come to passe that before halfe were ended their diligence would decaye M. we must also note that it is not shadowed in this parable what shoulde happen to the vnbeleuing at the comminge of the lorde for they are iudged already but to those whiche are thought to be Christians and are called cittezins of the kyngdome of heauen As if he should saye Then shal that happen to those that feme to pertayne to the kyngdome of heauen whiche happened to the foolyshe vyrgins C. By the name of the kyngdome of heauen the state of the Churche to come is vnderstode whiche was to bee gathered by the woorke of the Messias And he vseth so excellent a tytle least the faithfull should deceiue them selues by the false immagination of blessed perfection Z. Christe tooke possession of this kyngdome by the preaching of the Gospell and specially after his resurrection when the disciples were sente throughout the whole worlde to preache the Gospell as it is sayd before VVhiche toke their lampes C. Christe taketh his similitude of the cōmon custome of men Very chyldishe was the speculatiō of Hierome and suche others which stretched this parable to the prayse of virginity seyng the purpose of Christe was nothinge els than to myttigate the griefe of tediousnes whiche the faithfull might haue by the delaye of his comming He sayth therefore that he doth requyre nothing of vs but that whiche one frende commonly sheweth to an other in the solemne right of mariage It was a common custome in the mariages of the people of the Iewes that the brydegrome should not come vnto the bryde vntil midnight and when he came a company of Iewyshe damsels hauinge torches mette him by the waye and brought hym to the brydge who came not once forthe without the bridegromes pleasure but sate at home waighting for the bridegrome According to this cōmon manner order of the Iewish mariage Christe speaketh here But the somme of the parable tendeth to this ende that it is not sufficiēt for any that they were once prepared and ready to doe their dutie except they continue to the ende And vvente to mete the bridegrome M. It is very corruptly added of the old interpretour in that hee saythe To mete the bridegrome and the bride Seing that it is founde in none of the Greke bookes And as for Chrysostom Hillarius and Theophilacte they make no mention of the bryde For Christe is the bridegrome and the whole parable tēdeth to this end that he nowe cōming we should go forth to mete him No part of the parable pertaineth to bryde nay they which can mete the brydegrome in good time euē they I say are the bride S. Austen expounding this place in a sermon whiche he made of the wordes of Christe out of the .xxii. chap. of Mathewe neither readeth nor maketh any mention of this worde bryde 2 But fiue of them were foolishe and fiue wer wise But fiue of thē vvere foolish M. He speaketh not here of vnfaithfull as it was said euen now but of foolishe and negligent Christiās We will not reason here of the virginitie neither of the number of tenne neither yet of this that so many are sayd to be foolish and so wyse For here we haue to shew who are true or false Cristiās Whose profession is to wayte for the Lorde to come and to make them selues ready to mete him A. and to perseuere in the study of a godly lyfe to the ende Bu. But they are mingled together without difference in this life and are ioyned together with one title of profession all are called Christians all are baptised al do professe the faith in Christ and the loking for his comming with euerlasting life but when the lorde shall come it shal be manifest who are sincere who not who are prepared and who not who shall be admitted and who
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
it dryueth them from euell actions by the feare of eternall punishement Furthermore Christe added this thing as coÌ„cerning the reprobate that the electe might haue consolation in trouble by hearing that thei are accurssed and not appertaining to Christe whiche do not refreshe hym when he is hungry thyrsty and suffering aduersitie And it is a moste myserable thing to be cast out of the sighte of god For the Prophete Dauid saythe The fulnes of ioye is in thy presence and at thy right hand there is pleasure for euer more We are taught therefore what a singuler thing it is to be ioyned to the sonne of God because eternall destruction and the tormente of fyer is prepared for all those whome he putteth from hym in the laste daye For then he shall commaunde the wycked to departe from hym because many hypocrites are nowe myngled with the iuste euen as though they were nere of kyn vnto Christe Departe from me ye curssed Bu. By faythe in Christe the cursse is takeÌ„ awaye and tourned into a blessing For Christe toke vpon hym the cursse euen so by vnbeliefe the curse is retaineth and abideth For saint Iohn saythe He that beleueth in the sonne of God hath euerlastinge lyfe but he whiche beleueth not the sonne shall not see lyfe but the wrath of God abydeth on hym Into euerlasting fier C. Wee haue sayde before that in the name of fier the torment of the punishmen is metaphorically shadowed whiche we are not able to comprehende Wherfore it is but superfluous and lost labour to contende with the Papistes either about the matter or forme of this fyer For then in lyke manner wee must dispute about the worme whiche the Prophete Esay ioyneth to the fyer Moreouer the same Prophete sufficiently declareth that it is a metaphoricall speache because he compareth the spirite of God to a payre of bellowes with the which the fier is kyndled Wherefore by these voyces we must conceiue that the vengeaunce of God shall fall vppon the reprobate whiche being more greuous than all tormentes shall bringe wonderfull horror of mynde vnto theÌ„ M. So that we must leane the knowledge of this fyer vnto the iudge hym selfe leaste hereafter we fele the payne thereof whyle we so curiously seke after the same C. We must note also here the continuaÌ„ce of this fyer for as the continuance of the glory before promysed to the faythfull is eternall euen so shall the payne of the reprobate be also A Contrary to their opinion whiche affirme that all the wycked and deuels themselues shal after a tyme of torment be saued VVhiche is prepared for the deuell C. Christe opposeth or setteth the deuell against hym selfe as the head of all the reprobates For although all Apostatas are the deuels Angels yet notwithstanding many places of Scripture doe referre the principallitie to one whiche gathereth vnder hym all the wycked as into one body to destruction euen as all the faithfull doe growe together vnto life vnder Christe As concerning the whiche matter reade the twelfthe chapiter before And nowe Christe fayth that helfier is prepared for the deuell least that the wycked should truste that they might escape the same when they heare that the deuell and they are adiudged to one punishment who without all doubte is caste into hell fyer without al hope of deliueraunce And his angels Although some interpretours by the Angels of the deuell doe vnderstande wycked men yet notwithstanding it is more lykely that Christe dothe speake of the deuels onely And so vnder these woordes there is contayned a secrete reproche that men being called to the hope of saluation by the Gospell had rather peryshe with Sathan and reiecting the authour of saluation do cast them selues willingly into this miserable lot Not because they are lesse ordeyned to destruction than the deuell But because in their wickednes the cause of the destruction dothe openly appeare when they reiecte the grace of callyng Although therefore the reprobate by the secrete iudgement of God are vowed geuen to death euerlastingly before they be borne yet notwithstanding so longe as life is offered vnto theÌ„ thei are not thought of vs neyther are they reckened heyres of death and fellowes of Sathan but theire destruction is bewrayed by incredulitie nowe whiche before was hyd 42 For I was an hungered and ye gaue 43 me no meate I was thirsty and ye gaue me no drinke C. As before he preferred the dutie of loue before all other thynges in the godly so also here he layeth crueltie to the charge of the wycked Charitie or loue is a token by the whiche meÌ„ declare them selues to worshyp God and therefore he maketh mencion only of loue On the contrary parte he maketh mencion onely of inhumanytie crueltie towardes our brethren although infidelitie should first of all be consydered because that by this crueltie they declare that they loue not god For so wryteth S. Iohn He whiche hath the goodes of this worlde and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Agayne he sayeth If any man saye that he loueth God and yet hateth his brother he is a lyar For he whiche loueth not his brother whome hee seeth howe can hee loue God whome he seeth not C. Let vs note therefore that hypocrites proffite nothinge by their woordes howe holy soeuer they appeare before the worlde if they be cruel against their neighboures whiche thinge I would to God were grauen in the hartes of men 44 Then shall they also aunswere him saying Lorde when sawe we thee an hungered or a thirste c. Then shall they aunsvvere C. The same figure called Hypotyposis which is vsed before he nowe also repeateth agayne to the ende the reprobate maye knowe that the vayne and couÌ„terfayte shewes of godlines with the whiche they nowe deceiue them selues shall profite them nothing at all in the last daye For whereof commeth it that they so proudely contemne the poore but onely because they thinke that their contempte shall escape vnpunished To the end therefore the Lord might shake of from them all suche flattering perswasions hee declareth that they shall in tyme to come but to late fele that which they wyl not vouchsafe nowe to remember namely that they whiche nowe seme to be reiected are no lesse precious vnto Christe then his own members Lord vvhen savve vve the an hâ—…̄gred M. Beholde these also acknowledge Christe for the Lorde whiche is nothynge els but because they woulde seame to bee Christians and suche whiche neuer suffered Christe to hunger to thyrste so forth but were readye to doe their dutie to hym with reuerence 45 Then shall he answere them saying verely I saye vnto you in as muche as ye did it not vnto one of these ye did it not to me Bu. The Lorde nowe confuteth their foolishe Appollogy and defence and detecteth their hypocrisy A. shewing
that thei wer altogether voyde of the loue of god For God cannot be truely loued where the members of Christe the sonne of God are carelesly despysed Wherefore let vs learne to helpe oure neady brethren al that we can being myndfull of the woordes of the Prophete which saythe O my soule thou haste sayde vnto the Lorde thou arte my God my goodes are nothing vnto thee All my delighte is vppon the sainctes that are in the earthe and vppon suche as excell in vertue 46 And these shall go into euerlastinge payne the righteous into life eternall M. Here wee see that bothe the godly and the wycked shall ryse againe A. Euen as it is sayde in an other place They that haue done good shall come forth vnto the resurrection of lyfe and they that haue done euell vnto the resurrection of death or damnation M. Furthermore after that the iudge hathe pronounced the sentence no man can appeale to the tribunall of God But immediatly the execution of iudgement muste followe And although they will not of them selues go into punishement yet notwithstandinge they shal be caste into this fyer by Angels and heauenly power as we sawe before in the parable of the tares The xxvi Chapter ANd it came to pas when Iesus had finyshed all these sayinges he sayde vnto his disciples ye knowe that after two dayes shal be Easter and the sonne of man shal be deliuered vp to be crucified And it came to passe vvhen Iesus Bu. To all that hath bene hetherto declared a shorte summe and moste perfecte woorke of oure whole saluation is added that is to saye the sacred and moste proffitable history of the passion and redemption of Christe our Lorde in the whiche he fulfilleth al the duties as well of a preste as of a kyng and in a shorte compendium he maketh an open shewe of his power and strengthe for all mē to beholde For by all his woordes dedes he teacheth dilligently he instituteth the solemne and blessed sacramente he praieth feruently he sacrificeth for sinnes he purgeth deliuereth and hathe cōpassion on sinners and defendeth those that are his and also he treadeth vnder foote and punysheth the wycked shewyng oftentymes wonderfull humillitie and yet for all that declaring no small glorie when that all the elementes being troubled at his death shewed forth wonderfull proofes of great grief Wherefore our Euangelist Mathewe prosecuteth here all thinges in desent order with pure playne and liuely style E. For these wordes And it came to passe are a certaine manner of knitting together or passing from matter to matter and according to the manner of hystoriographers he ioyneth the thynges followyng to that whiche went before saying And it came to passe VVhen Iesus had finished all these sayinges B. Namely those whiche he had the third daye after his glorious enteraunce into Hierusalem Yee knovve that after tvvo daye shal be Easter To the ende that those things whiche followe maye bee the more easely vnderstoode we must knowe that the Hebrues began the daye at the euening as it is wrytten From euen to euen shall ye rest in your sabaoth furthermore that the day from his glorious enteraunce into the citie of Hierusalem vntyll the daye of his resurrection maye bee named fower manner of wayes as is declared by this example here vnder placed  The dayes of the Hebrues Of the Gentiles Of the Christians  The mysteries of euery daye 1 The first of the Sabaothes Sunne daye The Lordes daye VVas 1 The daye of his enteraunce into Hierusalem 2 The seconde Moone daye The seconde ferie 2 The daye in the vvhich he cursed the figge tree 3 The thirde Mars daye The thirde ferie 3 The daye of the feaste 4 The fourthe Mercuries day The fourth ferie 4 The daye in the vvhiche he vvas solde 5 The fifte Iupiters daye The fifte ferie VVas 5 The daye before the daye of svvete bread 6 The preparation of the great Sabaoth Venus daye The sixt ferie 6 The first daye of svvete bread of the holy supper of the passion and of the burial 7 The Sabaoth Saturnes daye The Sabaoth 7 The daye of reste in the sepulchar 8 The first of the Sabaoth Sunne daye The Lordes daye 8 The daye of his resurrection Notwithstandinge in the discription the last rewe saue one is vsed both of the Iewes also of the Christians because seing the Iewes called the seuenth daye the Sabaoth that is to saye reste in consideration of the creation of the worlde because God that daye hauing made an end of al his worke rested the Christians bouldly retayned the oulde name hauing no respecte of the nomber Howebeit there are some whiche thinke that it was called the Sabaoth of them in the consideration of an other thing namely because Christe the Lorde of lyfe rested all that daye in the sepulchre It semeth therefore that Christe spake these woordes After twoo dayes the thyrde daye after his kinglyke enterance as we shewed euen nowe into Hierusalem For after twoo dayes the sixt daye after his enterance into Hierusalem beginning the same daye in the euening whiche the Christians beginning the daie from midnight make the euening and parte of the night of frydaye the Lord did eate Passeouer and the night followyng that euening he was betrayed and brought to the hie priestes of the which matter he addeth saying And the sonne of man shall be deliuered vp to be crucified All men doe saye that Christe celebrated the Passeouer the same daye whiche was prescribed in the lawe being the fourthten daye of the moneth of Marche at euen and that therefore he sayde After twoo dayes shal be Easter The Euangelist Marke hath And the firste daye of swete breade when thei offered Passeouer And the Euāgelist Luke hath And the day of Passeouer came in the whiche it was necessary that passeouer should be offered And so it appereth that Christ celebrated in one day both the typicall passeouer and the true offered passeouer But what day the Iewes did eate it there are two sortes of opiniōs For some wryte that the Iewes celebrated passeouer the next daie after the Christe suffered which was vpon the Sabaoth daye Other some saye that all the Iewes offered passeouer the selfe same night that Christe did and that it was not lawful for them either to offer or to eate it on the eue of the great Sabaoth They whiche defend the first opinion wryte thus saying that it euidently appeareth by the wordes of Iohn that the same sixt daye in the whiche Christe suffered was the day of preparation for the solemnitie of the pasouer For he going about to describe the washing of the disciples feete whiche was done after supper being now the sixt daye and the solemnitie of passeouer to the lorde wryteth Before the feast of Easter that is the daye before the feast of Easter In lyke māner he speaking afterward of the Iewes saith And they went not into the iudgemēt
an vproare amonge the people But they saide not on the holy daye C. It was decreed truely by the aduyse cousel of Cayphas that Iesus shold be destroied because he could not be ouercom cepte he were extinguished by death but they thought they had not a conuenient time vntyll the feaste were ended and the people departed E. For they were afraide leaste if they had set vpon him in that day in the which the greatest multitude of people came together some tumulte shoulde aryse because there were many amonge the people whiche beholdynge the myracles hearynge his wonderfull doctrine marking the inspeakeable clemency and mekenesse of his maners had him in greate admyration and reuerence yea they helde him as a prophete as it is saide before C. And here vppon wee gather that althoughe those hongery dogges didde gredely seeke the deathe of Chryst yea although they raged furiouselye to obtayne the same yet notwithstanding that they were so restrayned by the secrete brydell and workynge of God that nothinge was done by their counsell and arbytrement They seke so muche as they maye for an other tyme but God doth hasten and set forwarde the tyme in spighte of the deuyll M. For God had so appoynted that Christ sholde die and be offered as the trewe Passeouer in the festiuall daye Vaine therfore was the feare of the tumult of the people who departed away and were sodeinely gone so sone as the hie priestes had gotten occasion by the treason of Iudas to prosecute their pourpose such was the blindnesse of their myndes into whiche they were cast by the power of god C. And it pertayneth greately vnto vs to note this thinge that Christe was not rashely taken by the luste of his ennemies and put to deathe but was led thereto by the will of God because the faithe of propiciation is builte vppon hym God was pleased with the same sacrifice which he had ordained from the begynninge and therefore hee wolde haue his sonne offered vppon the daye of passeouer and vppon no other to the ende the lambe whiche was slayne froÌ„ the begynning might by one and the laste sacrifice obtayne euerlastinge lyfe and that the olde sacryfice might geue place to the onely sacrifice of eternall redemption But there seemed to be a more conuenieÌ„t time than thie to those that sought for nothing els than to destroye Christe yet God which had made hym a sacrifice and an oblation for synne chose a proper and speciall day whiche shoulde oppose or laye the bodye ioyned to the shaddowe Whereby now also the fruite of Christes passion dothe more clerely shyne vnto vs. 6 VVhen Iesus was in Bethani in the house of Symon the leper VVhen Iesus vvas in Betham B. M. The Euangeliste shoulde haue added by order those thynges whiche were done with Christe in the tyme of these twoo dayes before Easter For bothe the counsell of the hye priestes and this present history also went syxe daies before Easter at the least S. Iohn speaketh more expressely of this feaste sayinge Sixe daies before Easter came Iesus to Bethanie C. Yet notwithstandinge this is put in here in good tyme that we may knowe what occasion dyd so soddeynely driue the chiefe priestes to make haste They durste not set vpon Christ with open force and to oppresse hym by deceyte was not so easy a matter But nowe when a way vnhoped for was opened and offered vnto theÌ„ by Iudas contrary to their expectation the very facillitie of bringing their pourpose aboute maketh theim to gather an other counsell But there are some whiche woulde haue this story to be all one with that mencioned in Luke and to differ from that whiche S Iohn reherseth to be done by Mary the syster of Martha Othersome saye that there is a differeÌ„ce betwene this whiche Marke also hath and that whiche is set forth by Luke and Iohn And many affirme which is more lykely that the storye here wrytten by Mathew is all one with that mentioned in Iohn but coÌ„trary to that which Luke hath For although Mathew make mention of two dayes before Easter yet for al that hee doth not say that this feaste was celebrated twoo dayes before Easter And S. Iohn althoughe hee make mention of Lazarus of Martha and of Mary yet notwithstandinge he dothe not deny but that Christe dyd suppe in the house of Symon the leper the whiche thinge bothe this our Euangelist Mathew Marcke also haue For it might be that these abydinge in one vyllage were called to supper into the house of Symon for the presence of Christ and that Martha ministred there vnto Christe according to her diligence C. Neither doth it proue the dyuersitie of the deede C. because Iohn sayth that the feete of Christ were annoynted and Matthewe and Marcâ—…e the heade For it might be that bothe the heade and feete were annoynted We do know truely that oyntmentes were not wonte to be cast downe at the feete but according to the maner when the greatest parte was then spente and powred out S. Iohn to aÌ„plifie the matter saith that his feete were soupled therewith Marke also saith the Alabaster here beinge broken that all the oyntment was powred on his head wherfore it agreeth very well that it ran downe to his feete M. Wherefore they haue not sufficient stronge grounde whiche are moued by the dyuersitie of the tyme of the place of the personnes and of the dede also to deny that the Euangelistes Matthewe Marcke and Iohn make not mention of this historie together 7 There came vnto him a woman hauinge an alabaster boxe of oyntment that was preciouse and powred it on his heade as hee satt at the boorde There came to him a vvoman E. This womaÌ„ was named Marye beinge the syster of Martha Lazarus Hauing an Alabaster boxe Bu. This was a very fyne and delicate boxe beinge made of Alabaster whiche was a kynde of glasse very necessary to preserue oyntment in it was so called of the Grecians of takynge and of the primatiue α because for the smothenesse thereof it coulde not be â—…aide Plini in his six and thirty boke and eight chapter maketh mention of this Alabaster stone For when hee has spoken in the fiue and thirty chapter of the Oâ—…icke stone hee goeth forwarde thus Some men saythe hee call this the Alabaster stone the whiche they make hollowe to put in oyntemente because it is sayde to preserue the same very well These thinges agree with that which Homere writeth saying the litle Onix wil drawe vnto it a pype of the oyle Spykenarde or Nardus oyntment Of oyntement that vvas preciouse These wordes sounde as much in Gréeke as if thou shouldest saye Of a greate price because money in time paste was wayed and not tolde The Euangeliste S. Iohn hath expressed both the quantity and the kind and so hath S. Marke like wyse For he saith Then tooke Mary a pound of â—…intment called Nardus perfecte and
his father He obtayned therefore by teares from heauen newe power Not that hee euer stoode in lacke or wanted the same but because vnder the infyrmitie of the fleshe whiche heeÌ„ tooke vppon hym of his owne accorde hee woulde paynefully trauayle with grief hard labour that in his owne persone he myght get vnto vs the victory And nowe the tremblynge beynge asswaged and feare subdewed to the ende hee myght agayne offer a voluntary sacrifice to the father hee doth not onely stand to his purpose constantly but goeth wyllyngly to the deathe A. He saithe not Rise let vs flie away but aryse 〈◊〉 vs 〈◊〉 them M. Whereuppon â—… Iohn wryteth thus And Iesus knowing all thynges that should come on hym wente foorthe and sayde vnto them whome seke ye Beholde he is at hande that dothe betraye me M. He rather maketh mention of the traytour than of any other because there was more faulte in hym than in any other of the souldiours that came with hym He sayde not Iudas is at hande for then they should haue vnderstode what daunger ther might be by the coÌ„ming of Iudas which was their fellowe disciple but hee saithe He is at hande whiche dothe betraye me that being thereby moued they might start vp with spede as if he should saye He is come of whom I said vnto you at the Supper One of you shal betray me Now ye sée that I spake vnto you the trueth C. For the EuaÌ„gelistes do declare with great diligeÌ„ce that the Lord foresawe whatsoeuer he spake Wheruppon it might certeinly be gathered that he was not drawne vnto death by external violence but in respect of this that the wicked executed the secret counsell of god Although therfore a sorowful fearefull sighte was by by set before the disciples yet notwithstaÌ„ding an argumeÌ„t coÌ„firmatioÌ„ of their faith was therwith offered whereby they might erecte conforte them selues seing the matter it selfe did declare that nothing was don by chaunce the fore warning of Christ directed theÌ„ to behold the glory of his deity 47. VVhile he yet spake lo Iudas one of the twelue came and with him a great multitude with swordes and staues sente from the chiefe pristes and elders of the people VVhile he yet spake M. S. Iohn writeth saying Iudas then after he had receyued a bond of men ministers of the hye priestes Phariseis came thyther with lanterns and fyerbrands and weapens after these things the wordes which our Euangeliste writeth followe namely VVhile he yet spake The weapens meÌ„cioned by s. Iohn are called by Mathew Marke Luke swordes and staues And because the Lord had said to his sleapy Disciples Behold he is at hande which doth betray me now the Euangeliste doth coÌ„sequently describe howe it was don saying VVhile he yet spake lo M. The Disciples Peter Iames and Iohn beinge a sleape Iudas sleapte not but watched diligently that he might bringe the worke of his treason to an ende The whiche is an exaÌ„ple of the wycked disposition of maÌ„ by the which it coÌ„meth to passe that the reprobate are more vigilaÌ„t to do euel than the electe are to do good One of the nomber C. A horrible exaÌ„ple truely that Christe should be betrayed of one of his Apostels which he had choseÌ„ himself It was mete it shoulde be so leaste peraduenture wee should be troubled with dayly treasons wheÌ„ we see that such betrayers of the woorde should come of the noÌ„ber of the ministers therof That must be fulfilled iâ—… the church which was begon in the head thereof the which is neuer more greuously afflicted thaÌ„ of those which seme to be the meÌ„bers therof And vvith him a great multitude M. He saith not And behold a great multitude and Iudas with them but speaking of the captaine of this multitude he saith Iudas came with him a great multitude So hath Luke And he which was called Iudas one of the twelue weÌ„te before theÌ„ So that the enemis of Christ which came against Christ were coÌ„ducted vnder the baÌ„ner of Iudas the Disciple of Christe A. And as the firste AdaÌ„ was takeÌ„ by the subtilty deceite of the SerpeÌ„t eueÌ„ so the secoÌ„d AdaÌ„ was betrayed by the wickednes of Iudas the son of the deuell but Adam coÌ„sented to sinne wheras Christ beinge altogether heaueÌ„ly got vnto vs al â–ª by his obedieÌ„ce euerlasting life But let vs behold coÌ„sider the hainousnes of the matter Iudas was therfore an Apostel of Christ that he might bring the multitude of people to beleue on Christe by the Gospel the worde of eternal saluatioÌ„ and to obtaine euerlasting life of him For the Gospel is the power of God to saluatioÌ„ to al that beleue the same But behold the reprobate wretche bringeth the multitude to destroye Christ and to get them perpetual daÌ„nation for somuche as the rewarde of sinne is death The hye priests Scribes Pharises the elders of the people were ordained to this purpose that they should shadowe prefigure Christ with their sacrifices for it was impossible the sinnee shoulde be put awaye by the bloud of beastes that they should administer pollitique ciuil gouernmeÌ„t to preserue the promises made as coÌ„cerniÌ„g christ but behold O vilsanouse dede they seÌ„de forth a traiter with a multitude of soldiers vtterly to destroy christ VVith svvordes M. S. Iohn calleth these swordes staues weapeÌ„s which the enemies of Christe vsed either leaste the Disciples or multitude should rescue defende Christe or els that the custome coÌ„mon maner might be obserued in takynge of Christe as of a seditiouse persone Wherefore not all the multitude but they only which were sente of the hye Pristes Scribes and Phariseis wente forth with the trayter hauing receiued a company or bande of soldiers of the Romaine captaine C. Whereby also it appeareth that the hye pristes and Scribes were stricken vexed with an euel coÌ„science in somuch that they did all thinges with feare For to what ende shoulde such preparation be to take Christ whome they knewe to be altogether vnarmed Hereuppon therfore came such careful prouisioÌ„ because the diuine power of Christe which they were constraineth by many documents to fels did vexe and trouble them within But of the other parte their moÌ„strouse madnes burst forth in that they bearing them selues boulde vppon the force of weapons dare presume to rebel against god A. And we must note that there were some of all estates which did helpe and geue their consent to take Christ Of the Apostels Iudas was one who sometimes tooke swete counsel of the Lord and walked with the Lorde as a frende yet for all that nowe he betrayeth him Of the soldiers ther was the chefe captaine with his wycked company as S. Iohn declareth at large Of the hye priestes Scribes Phariseis their ministers Of the elders of the people their seruaÌ„ts that no man might haue excuse 48. But he that
the Iewes directly but toucheth Pilate ouerwthartly whiche fulfilled their desier And from thence forth sought Pilate meanes to loose him Although Pilate behaueth him selfe not bouldly is more led by ambition than by the loue of righteousnes therfore is in miserable doubte yet notwithstanding his modestie is to be praised that being seuerely reprehended of Christe he is not angery nay he seketh the more to deliuer him He is a Iudge and yet notwithstāding he suffereth the prysoner with a lowely mynde to be his correcter One truely amongest a hondred shall scarse be founde whiche wyll beare so quietly a reprehentiō of his equal But the Iewes cried saying if thou let him go thou arte not Caesars friende for euery one whiche maketh him selfe a kynge is an enemy to Caesar A. With this crie they ronne through Pilate and with this voyce onely ouerwhelme all his vertues C. For they do force him by threatening to condēne Christe Neyther coulde they obiecte any thyng more odious or that could more terrefie than when they vrge him with treason and falsehode against Caesar Thou saye they shewest thy selfe to haue no care for the gouernemēt of Caesar if thou louse him whiche goeth about to trouble the whole multitude This their wycked perswasion preuayled and brake the minde of Pilate whiche was onely beaten before with violēt cries Neyther truely doth S. Iohn prosecute and inculcate these circomstāces so diligētly in vaine because it pertaineth greatly to our profite to knowe that Christe was not cōdemned of Pilate before that he was absolued thre or fower times of his mouth that we might thereby gather that he was not condemned for his owne sake but for our sinnes And certainly by this his obedience he brought to passe that his deathe was a sacrifice of a swete sauour vnto God to put away our sinnes After these things howe greatly the people the chief priestes required the death of Christe S. Luke declareth saying And they cried with loude voyces requiring that he might be crucefied And the voices of them of the hygh priestes preuayled R. Beholde here the vnspeakeable madnes of the Iewes against Christ that we may knowe howe that Sathan desyreth nothyng more vehemently than that Christe may peryshe Wee must also note the wonderfull patience of Christe to the ende we may knowe that the more Sathan doth rage against hym the more mightely he is ouerthrowen by his patiēce S. Iohn moreouer addeth Whē Pilate heard that saying he brought Iesus foorthe and sate downe to geue sentence in a place that is called the pauement but in the Hebrewe tongue Gabatha Hereby it appeareth how diuersly Pilate was distracted euē as if one player should play twoo partes He sitteth downe in the Iudgement seate that according to the manner he might pronoūce sentence of death against Christe and yet he plainly declareth that he dothe it againste his wyll and conscience It was the preparing daye of the Easter about the syxte hower The Euangelistes in notyng the time do seme to disagree The other three Euangelistes saye that it was darke from the syxt hower when as Christ dyd hange on the Crosse And S. Marke playnely saythe that it was the thyrde hower when Iudgement was geuen vpon hym C. But if wee consyder that whiche may bee gathered by other places namely that the day was deuided into fower partes and that euery parte had his name from that firste hower of his begynninge wee may easely reconcile them All the myddel tyme from the rysing of the Sunne vntyll the seconde parte was called by them the fyrste hower The second part vntill noone was called among them the thirde hower The syxte hower begynnynge at noone contynewed vntyll the thyrde or fourthe hower after noone When the Iewes therefore sawe that Pilate prolonged the tyme and that nowe noone was at hande Saint Iohn saythe that they made the more haste and cryed more vehemently least all the daye should bee spente But this is no lette or staye but that the Lorde myght bee crucefyed about the ende of the thyrde hower For it is euident enough to bee seene that so soone as hee was condemned hee was sodaynly caried away So great a desyer had the Iewes to haue hym destroyd Therefore Marke speaketh not of the beginning but of the end of the third hower And this is more lykely that Christe dyd hange on the Crosse not aboue three howers But betweene the syxe and nynthe hower it began to waxe darke whiche continued vntyll the nynthe hower in the whiche Christe dyed And hee saythe vnto the Iewes beholde your kyng Christe is called a kyng here by Pilate Ironice meanyng that it was a friuolous and vayne sclaunder with the whiche the Iewes burthened Christe As if he shoulde saye You contende that this man made hym selfe your kynge Notwithstandyng beholde hym and marke hym well if hee beare any suche countenaunce They cryed awaye with hym awaye with hym A. Truthe obtayneth no mercy A murtherer dothe sooner obtayne pardone of the worlde than a syncere minister of Gods woorde Away with this monsterouse fellowe saye they it is not mete that hee shoulde lyue Euen so the Iewes cryed out against Paule saying Awaye with suche a fellowe from of the earthe It is not meete that hee shoulde lyue Crucifye hym This kynde of punyshement pleased thē well that the name of Christe shoulde bee extinguyshed and defamed with the ignominie and shame of the Crosse But that whiche they counted the greatest ignomie and reproche is to the electe in stede of the greatest glory Pylate saythe vnto them Shall I crucifie your kynge Pilate deryding their obstinate madnes saythe Shall I brynge so greate reproache vnto your kynge as to nayle him to the Crosse This will be a great shame vnto you The hyghe priestes aunswered we haue no king but Caesar Here truelye their horrible furor and madnes bewrayeth it selfe that the hye Priestes whiche oughte to haue beene exercised in the lawe do reiecte the Messias in whome the saluation of all the people was included of whome all the promises did depende and in whome all Religion was grounded Certainly they depriued them selues of the grace of GOD and of all goodnes in reiectinge Christe Let vs see therefore howe greatlye they were oute of their wittes Let vs Imagine that Christe was not Christe yet notwithstandynge they haue no excuse because they acknowledge no kinge but Cesar For firste of all they fall from the spirituall kyngedome of God. Secondly they do preferre the tyrannye of the Romane Empire before the iuste gouernement whiche was promised of god Euenso the wycked to flye from Christe doe not onelye depriue them selues of euerlastynge lyfe but also brynge vnto them selues all kynde of misery This people truely of the Iewes dyd manifestlye forsake the frendeshipp and louinge kyndenes of God their maker and regarded not the God of theyr saluation Miserable men had rather haue a manlie to raygne
nowe also suffered deathe B. And so hereby he hathe geuen vs an example of true obedience that it might not bee greuouse vnto vs to liue accordinge to the good pleasure of GOD althoughe it be to languishe in greate sorowe and grefe 49. Other sayde let vs see whether Helias will come and deliuer him Other sayde let vs see A. Sainct Marke saythe that he spake these wordes which offered the sponge vnto Christe wyth vineager whiche place semeth to be corrupted so that it muste bee redde thus Other sayde lette bee or suffer thou in the singuler nomber as certeyne Gréeke bookes haue and not suffer ye For he did not lette other to geue hym drinke when hee hymselfe gaue it And Sainct Mathewe plainely writeth that other woulde not suffer hym to geue it VVill come and deliuer hym Sainct Iohn addeth to these woordes sayinge When Iesus therefore hadde tasted of the vineager he saythe it is finished A. Christe woulde not drinke of the vineager which was offered at the first because hee would tary the tyme whiche the father hath appointed but when all thinges were ended he receiued it and sayde it is finished By the whiche sayinge wee are taughte that the whole summe of our saluation is contayned in his deathe We haue sayde before that his resurrection muste not bee seperated from his deathe onelye the purpose of Christe is to grounde oure faythe vppon hym alone that it swerue not oute of the waye There is also in these woordes contayned a secrete antithesis or comparison because Christe setteth his deathe against all olde sacrifices and figures as if he shoulde saye Whatsoeuer was vsed in the lawe was of it selfe of no force to putte awaye sinne to pacifye the wrathe of GOD and to gette righteousnes But nowe at the lengthe Saluation is declared and offered To this doctrine the abrogation of all the rytes of the lawe is annexed It is fynished therefore because hee brought all thinges to passe by his crosse and deathe in so muche that there remayneth nothynge nowe but that wee shoulde enter into euerlastynge lyfe and felicitye by his deathe Why then shoulde we feare All thynges I saye is finished satisfaction is made for synne the wrathe of GOD is pacifyed deathe is swallowed vp in victorye the Kingedome of God is purchased heauen opened to be shorte all thynges necessary for our saluation are obtayned A. Euen as therefore sinne when it is finished bringeth forth death euenso the deathe of Christe beinge ended hath brought foorth lyfe For it became hym for whome are all thynges and by whome are all things after that he had broughte manye sonnes vnto glory that he shoulde make the Lorde of their saluation perfecte throughe afflictions 50. Iesus when he hadde cryed againe wyth a loude voyce yelded vppe the ghoste Iesus vvhen he had cryed againe C. The Euangeliste Sainct Luke whiche made no mencion of the former crye and complaynte rehearseth the woordes of this seconde crye whiche Sainct Mathewe and Sainct Marke prefermitte For he saythe that hee cryed Father into thy handes I will commende my spirit R. This woorde spirite is here putt for the immortall essence of the soule C. By this crye Christ declared that althoughe hee were very sore assalted and shaken with violente temptations yet notwithstandynge his faythe was not shaken but alwayes abode in his place inuincible For there coulde be no more euidente a triumphe than that Christe dothe boaste that God is the keeper of his soule whiche all men thoughte to be destroyed And because hee thoughte hee shoulde speake vnto those that woulde not here he did very well tourne hym selfe vnto GOD and layed downe the testimony of his truste before hym He woulde that menne shoulde heare that whiche hee spake But althoughe hee did profite nothynge with men he was contente to haue God onelye a witnes And althoughe he semeth to take this forme of prayer oute of the thirde Psalme yet notwithstandynge there is no doubte but that accordynge to the present circonstance of the tyme hee made it serue his present tourne As if he hadde sayde I see verelye Father that I by the consente of all menne am appointed to dye and that my mynde after a sorte is caryed hyther and thyther In the meane tyme I féele no helpe to come from thee accordynge to the fleshe Yet neuertheles this shal be no let vnto me whereby I shoulde the lesse committ my spirite into thy handes and quietly reste my selfe in the secrete custody of thy goodnes Notwithstandyng wee muste note that Christe did not commende his soule into his fathers handes for the priuate respecte that hee hadde to hymselfe but that hee comprehended all the soules of his faythfull as it were in one that they might be saued and kepte with his And he speaketh in the future tence or time to come saying I will commende as if he shoulde saye Father I do willinglye committe my soule into thy handes because thou shalte bee the keeper thereof This crye dothe shewe againe the vehemency of the affection For there is no doubte but that Christe at the lengthe burste forthe into this voyce oute of the extremitye of temptations wyth the whiche he was helde not without great occasion C. Hereby therefore lette them receyue consolation whiche are vniustly putte to death of the wycked because when the wycked are suffered to do al that euer they can to the Godlye yet notwithstandynge they are constrayned whether they wyll or no to leaue they re soules vntoutthed that they may committe them wyth reste into the handes of God what soeuer happen to they re bodyes So Christ sayde Feare not them which kill the body but can not kyll the soule A. And the Apostell Peter saythe Lette them that are troubled accordinge to the wyll of GOD committe they re soules to hym wyth well doinge as vnto a faythfull creator This was the cause that the blessed martyr Saint Steuen cryed saying at his deathe Lorde Iesu receyue my spirite For this is the difference betwene the deathe of the children of GOD and the reprobate that the one dothe dispayre and the other committe theire soules to the tuition of GOD as a preciouse Iewell to bee kepte vntill the daye of resurrection Yelde vp the ghoste C. The Euangeliste Sainct Luke hathe And when hee had spoken these things he bowed down the heade saithe Saint Iohn and gaue vp the Ghoste â–ª namely to the father All the Euangelistes do diligentlye sett foorthe the deathe of Christe And not without cause For hereupon commethe the hope of eternall lyfe and hereuppon commeth reioycinge ouer death because the Son of God hath suffered the same for oure sakes and fyghtynge therewith hath gotten the victory A. Wherefore althoughe these thynges are touâ—…ched in fewe woordes yet notwithstandynge they are not negligently to be pretermitted because hereby wee maye perceyue the whole summe of our saluation All the Patriarkes by faythe had respecte vnto this hower To
of age are not able by fayth to comprehende the grace of God yet notwithstanding God speaking to their parentes dothe also comprehende them As wel may be proued by this place I will be thy God and the God of thy seede after thee A. By this place also many do gather that wee could not be saued without baptisme But as S. Paule sayth that the confession of the mouthe is necessary to saluation euenso Christ here speaketh of baptisme Baptisme is necessarily required because it is the pleasure of God to haue vs baptized notwithstandinge wee muste not hereby gather that wee cannot otherwise be saued Fayth also is necessarily required to vnderstande the worde For fayth commeth by hearinge Can not God for al that geue vs faith by some other meane Hee can no doubt but this is the meane whiche hee hath appointed In the name of the father C. This place teacheth that the full and perfecte knowledge of God which was onely obscurely shadowed vnder the lawe and the Prophetes sprange forth at the lengthe vnder the kingdome of Christe The fathers of oulde time truly durst neuer haue called God theyr father except they had taken this trust frō Christ their head neither was the eternall wisedome of God which is the well of light and life altogether hiddē from them But by the beginninge of the Gospell God was more plainlye reuealed vnder three personnes because then the father in the Sonne by his liuely and expresse Image manifestlye declared himselfe but Christe himselfe shyninge throughe the whole world by the brightnes of his spirite so set forth this spirite himselfe that the world might know him But mencion is not here made of the Father of the Sonne of the holy Ghost without cause for that the force of Baptim cannot otherwise be apprehended than to begin at the free mercye of God the father which reconcileth vs to himselfe by his only begotten Sonne then we must behould Christ with the sacrifice of his death last of all wee must remember the power of the holye Ghost by whom he doth wash and regenerate vs and make vs partakers of all his benefites So that wee see God cannot be rightlye knowne except that our fayth do distinctly conceiue three personnes in one essence and that the efficacy and fruit of baptisme doth come hereof because God the father doth adopt vs in his sonne and doth bring vs vnto righteousnes beinge purged by the spirite from all the filthy spots of the fleshe Therefore to be baptised in the name of the Father of the Sonne and of the holye Ghoste is to enter and consecrate those which are baptised into the fayth and Religion of one God that they maye beleue the Father the Sonne and the holy Ghost to be one God to whom alone they oughte to truste and that the Sonne and the holye Ghost are nothinge els but the very essence of God acknowledginge the father who hath adopted them The Sonne by whom they are accepted and the holye Ghoste by whom they are regenerate Furthermore hereby the godhead of the personnes is proued against all heretiques For if wee be Baptised in the name of the Sonne then the Sonne is God if in the holy Ghost thē the holy Ghost is god The Euangelist Marke addeth sayinge Hee that beleueth and is baptised shal be saued but hee which beleueth not shal be damned C. This promise was added to draw all mankind to the fayth as was also the threatninge of dampnation to the vnbeleuinge to terrefye them Baptisme is ioyned with fayth of the Gospell to the ende we might know the marke of our saluation to be ingraued in the same For except it were effectuall to testifye the grace of God Christ improperly had sayde that they shal be saued which beleue and are baptised Moreouer he cannot be sanctifyed inuisiblelye whiche contemneth and regardeth not the visible Sacramentes not that they are so necessarye as wee saide before that we cannot be saued without them but because thereby wee shew our obedience to God who hath ordayned this thinge And he which beleueth not shal be damned C. Christ by this part doth declare that the obstinate in reiecting the grace offered vnto them do bringe vnto themselues the greater punishment The Lord himselfe in another place expoundeth what it is to be damned sayinge Hee that beleueth on the Sonne hath euerlastinge life hee that beleeueth not the Sonne shall not see lyfe but the wrath of God abydeth on him 20 Teachinge them to obserue all thinges whatsoeuer I haue commaunded you And lo I am with you alway euen vnto the ende of the world Teachinge them to obserue C. This is the other part of Christian doctrine that when wee shall beleue the Gospell and beleuing the grace of Christ and remission of sinnes shall apprehende true saluation we might obey the commaundementes of the Lorde and maye keepe those thinges whiche are taught by the Apostles as if they were commaunded of the Lorde Moreouer by these woordes Christe doth declare that he doth not wholy resigne vnto them his office as thoughe hee woulde ceasse to be the maister of his Churche For he sendeth forth his Apostles with this exception that they thruste not vnto men theyr owne inuentiōs but that they do pure lye and faithfullye dispense from hande to hande as it were that which hee himselfe hath commaunded And I would to God the Pope would submit the right which he arrogateth to himselfe to this rule For wee would easlye graunt him to be the successor of Peter or Paule if so be hee would not tyrannicallye raigne in the consciences of men But seinge the maistershippe and auctoritye of Christ beinge refused hee infecteth the Churche with his vaine trifles it doth sufficientlye hereby appeare howe farre he is from the Apostolicall office In fine let vs note that such are appointed teachers of the Church not which bring forth what seemeth vnto them good but whiche depende vppon the mouthe of their maister onlye that they may bringe Dysciples vnto him not to themselues Ye know saith the Apostle Paule what commaūdementes I haue geuen you by the Lord Iesus And S. Peter sayth If any man talke let him speake as the words of god M. But Christ speaketh not here of one or two commaundementes but of all hys doctrine which wee haue set forth vnto vs by his Apostles and Euangelistes A. Wherevppon the Apostle Paule going about to shew how faithfully he had done his duty sayth I haue spared no labour but haue shewed you all the counsaile of god M. We must also note that the Lord sayth not Teaching them to know and vnderstand but To keepe all those thinges vvhich I haue commaunded For althoughe the knowledge of the doctrine of Christ be required of the faithfull yet notwithstandinge the ende in learninge is not here prescribed to a Christian that he may only know those thinges which are good right but that he
punishment is not persecution 82. Ire is the roote of murther 94. Iustification commeth by fayth 457. K. Kingdome of Heauen what it is 40. Kingdome of Christe 459. Kingdome of Heauen may be shut vp two wayes 530 Kinges ought to be liberall 451. L. Lawe abolished by Christes comminge 14. Liberallity 108. Liberty preached by Papish monkes 110. Liberallity pertayneth to kinges 451. Lyes staye vs from repentaunce 570. Loue is the fulfillinge of the Lawe 96. Loue of our neighbour 109. 514. Loue was and is more plentifull in the heathen than in ChristiaÌ„s 110. Loue is a token of adoption 110. Loue not guided by reason 367. Loue pertayneth to Christians 403. Lorship pertayneth not to pastors 451. 452. Luxurye 43. Lunatikes 385. M. Mans merits are condemned 7. Mans life consisteth not in bread 61. Mans felicitye consisteth not in meate and drincke 61. Mans merits are nothing 82. 83. Mans vnsauerye nature muste be seasoned by Gods word 84. Mans naturall affections resiste God 120. Mans labour without gods blessinge is nothinge 121. Mans afections muste be guided by gods spirite 129. Man must tarrye the Lordes leysure 160. Mans mysery 170. 273. Mans minde is blind 322. Mans life is a continuall warrefare 347. Mans soule is immortall 372. Mans merits deserue dampnation 440. Man hath a certayne time appointed eyther of life or death 659. Manicheis 324. Magistrates offyce 80. 589 Magistrates are vnder the power of God 157. Magistrates eyther spirituall or temporall maye haue the name of Lordes 528. Martyers 227. Mary the mother of Christ ought not to be worshipped 276. Masse contrarye to the institution of Christ 636. Matrimony 416 Matrimonye cannot be broken at mans pleasure 420. Matrimony oughte not to be broken but by fornication 420. Matrimony is a necessary remedy against sinne 423. Meanes not lawfull 665. Mercifull princes make the subiectes to dwell without peril 37. Mercy 78. 536. Merits bringe vs not to euerlastinge life 427. 442. 604. Meekenes 77. Mekenes consisteth in sufferance 462. Men see not their owne falts 137. Meates defyle not a man 338. Misconstruinge of the place of the Prophetes 33. Mynisters must be deligent 72. Mynisters of Gods word are the light of the worlde 86. Mynisters of Christ ought not to be discouraged by reproch 197. Mynisters of Christ are faythfull labourers 198. Mynisters of Christ 450. 486. Mynisters of the woorde are steewardes 589. 751. Mynisters of Christ must be called 596. Mysteries of God pertayne not to the reprobate 138. Myracles 148. Myracles serue to set forth Gods glorye 327. ModeratioÌ„ must be vsed in reprehention 663 Modesty in Iohn the Baptist 53. Modesty 152. Moyses chaire 521. Moonkes fryers go in sheepes clothinge 143. Monkes and fryers crucify them selues in vaine 227. Monkishe perfection 432. Moonkes maintayned in ydlenes 432. Monkes are makers of proâ—…elits 533. Murther is committed by haired 94. Murther hath thre steppes 94. 95. Murmuringe is not in the faythfull 443. N. Necessary care 131. Necessity hath no law 248. Nectarius bishoppe of Constantinople toke awaye auriculer confession 154. Negligence in stewardes of gods househoulde 301. Newters 263. Newe thinges please men be they neuer so bad 304. O. Obedience and fayth in Ioseph 18. Obedience is acceptable to God. 32. Obedience due to Maiestrates 505. Obedience is a tryal of gods promises 64. Obedience 157. 178. Obstinacy in the reprobate 237. Obstinate â—â—â—denes 302. Obseruation of the Sabothe 246. Occasions of euill oughte to be auoyded 320. 415. Offences 231. 335. Offences of two sortes 337 Offences of diuers kinds 397. Offences Actiue and Pâ—…e 398 Oppressors of the truthe are inexcusable 23. Oppression of Gods spirite surmounteth mans reasoÌ„ 29. Opinions must haue Gods word for their warrante 401. Ordinarye meanes must be vsed 64. Othes 103. P. Patience is blessed â–ª 75. Patience is in the godly 107. Patience perseuereth to the ende 21â—… Patience 289 Papistes confesse Christe with the mouthe and in deede denye him 25. Papistes take froÌ„ vs Gods word 61. Papistes saye that the Scripture is doubtful 63. Papistes denye God onelye to be worshipped 66. Papistes saye that concupiscence is no sinne 100. Papistes worship God with outwarde shewes onlye 623. Papistes alleadge traditions 328 Papistes geue the glory of God to saintes 540. Papisticall repentance 47 â–ª Parrables haue theyr vse 277. Parables do not in all pointes agree 412. Passeouer of the Iewes a type of Christes supper 616. â—…ersian worship 29. â—…eace makers 79. â—â—ace is in Christes truthe 225. Persecution 80 Persecution for righteousnes 81. Persecution may lawfully be fled 216. 567. Perfection consisteth not in straitnes of life 237. Perfection 432. Perseuerance and constancy 563. 215. 258. 325. 440. Perseueraunce proueth oure election 501. Peter denyeth Christ 681. Peters successor muste be a preacher 752. Peters infirmity is common to al men 324. Peter was the mouth of the Apostles 357. Peter signyfyeth a stone 359. Peter dyed at Rome 395. Peter was called Sathan 368. Peters infirmitye 378. Phariseys 44. Pilate slewe himselfe 685. Pope woulde be worshipped 29. Popishe pride 48. Pope and Sathan in ambition lyinge are alike 65 Popes excommunication is not to be feared 81. Pope is a raueninge woâ—â—e 145. Popishe â—…ast 59. Pore in spirite 7â—… Punishmentes prepared for the wicked 300. Pouertye is appointed to exercise charity 624. Potentates of this world are ennemyes to God 212. Plagues are Gods messengers 161. Prayer 115. 139. 423. Prayer is the exercise of our faith 116. 117. 118. 119. Prayer is but a vaine ceremonyâ—… without fayth 139. Prayer must haue constancy 140. Prayer in secrete 320. Prayer must be vsed in all places 321. 409. Prayer to saintes 341. Prayer helpeth fayth 389 Prayer is the onlye refuge of sinners 413. Prayer in time of neede 455. Preachinge is in vaine withoute the internall worde of the spirite 18. Preachers must teach with consideration 44. Preachers must abound in knowledge 301. Preachers of Gods word must auoyde flattery 309. Predestination 336. Prouidence of God in Dreames 13. Prodigaâ—â—tye 108. Pryde by nature in man 204. Pride is the mother of reproche 399. Presumption and excessiue care are ioyned together 133. Presumption 64. Purenes of hart is the mother of all vertue 78. Purgatory of the Papistes 99. Publicans 111. 179. Purgatory pedlers 266. Purgatory 414. R. Rashe Iudgemente ought to be auoyded 500. Rashe Iudgemente commeth of lighte credite 620. Rashe Iudgement 136. Rashe zeale 46. Rabbines 14. Repentaunce 40. 47. 182. Repentance is not the cause of remission of sinnes 283. Repentance is declared by remission of sinne 44. Repentance hath her fruite 47. Repentance Papistical 47. Repentance is the worke of God. 410. Repentance is a holy thinge 411. Repentance confesseth sinnes 724. Repentaunce commeth not by the motion of the fleshe 723. Reprehension is bitter to the wicked 25. Reprehension doth not profite the obstinate 625. Reprobates are captiues to Sathan 28. Reprobates are chaste 51. Reprobates shal be tormented 296. Reprobates repentâ—… not from the bottome of the