the Lawe be once shaken For so sayth the Prophete Thus saithe the lorde If the couenaunte which I haue made with the daye and the night may be brokeÌ Then may my couenaunt also be broken whiche I made with Dauid my seruaunt And a littell after he saythe agayne If I haue made no couenaunt with daye and nighte and geuen no statute vnto heauen and earthe then wyll I also caste awaye the seede of Iacob and Dauid my seruaunt One iot or titell of the Lavve shall not passe tyll all C. What meaneth this Question that euery iot and titell of the Lawe shall be fulfilled For we sée howe farre men are yea ando suche as are borne a newe by the spirite of God from the perfecte obseruation of the Lawe I aunswere that this fulfilling of the lawe is not referred to the life of man but to the sounde perfect truth of doctrine as if he shoulde haue sayde there is nothing vnstable in the Lawe there is nothing rashely put in the same and therfore it can not come to passe that one letter shall vanishe or passe awaye Wherefore this place here is of the certaintie and truthe of the woorde of God that we might not doubte no one tittell in the Lawe no one iot to be in the Prophetes in the whiche the vndoubted and infallible woorde of God is not declared For the woordes of the lorde are pure woordes euen as the syluer which from the earth is tried purified seuen times in the fier Bu. Tittels are the smalest thinges in wryting by the whiche also Christe dothe signifie that the smalest thynges sene and red in the Lawe shall be fulfilled V. Neyther is the lawe of God a humane and mutable constitutioÌ as are the preceptes of money or apparell whiche are dayly altered but as the wysdome of God his euerlasting righteousnes are immutable euen so his lawe of perpetuall and euerlasting obedience abideth for euer 19. VVhosoeuer therfore breaketh one of these least coÌmaundementes and teacheth men so he shall be called the least in the kingdome of heauen But who so euer dothe and teacheth the same shal be called great in the kingdome of heauen VVhosoeuer therfore breaketh C. Here Christ speaketh particularly of the commaundementes of life or of tenne senteÌces by the whiche all men that are the children of God ought to frame theyr lyues And therfore he pronounceth them to be false and peruerse teachers whiche kepe not theyr scholers vnder the obedience of the lawe and he counteth them vnworthy whatsoeuer they be that be of the church whiche diminishe the aucthoritie of the lawe in any poynct those to be honest and méete ministers of God which do allowe and commende the obseruation of the lawe as well by the example of their life as with woordes S. To breake the lawe and to fulfyll the lawe are contrary He breaketh the lawe whiche desyreth another mannes wyfe although he commit not adultery and he is in this opinion that he beleueth that the fulfyllynge of the lawe maye be forgeuen for oure imbecillitie and weakenes sake or elles that God wil not so straightly deale with vs for the fulfyllinge of the lawe One of these least commaundementes C. He calleth them the least commaundementes according to the sence meaning of men For although all are not of lyke force weyght but when we compare them together one is greater and lesse then an other Notwithstandinge we may not thincke any thynge smale of the whiche it pleaseth the heauenly lorde and lawe maker to commaunde For howe great derogation is it to the glorye of God to take any thynge disdainefully which coÌmeth out of his mouthe For by this meanes his maiestie shoulde be controlled Wherefore where as Christ calleth them lyttell commaundementes it is a kinde of graunting And teacheth men so B. He doth not reiecte him onely which transgresseth some coÌmaundement and despiseth the parfection of the same but also him which teacheth others so namely that so greate perfection is not requyred as the Phariseyes and Saduceyes whiche requiringe onely the externall workes and contemninge the spirite of the lawe counted it nothinge to lust after a woman and so they taught also Shall be called the leaste C He alludeth this to that whiche was spoken of a lyttell before as concernyng the comaundementes notwithstandinge the sence is manifest and playne that they shall be reiected as the outcastes of all men which make the lawe to be contemned in any one poyncte The kingdome of heauen is taken here for the renouation or renuyng of the churche or for the second state and condition of the church which arose then of the preachinge of the Gospall So Christ maketh him which is least in the kingedome of heauen greatter then Iohn This maner of speakinge is because God renuinge the worlde by hys sonne Christe made his kingdome firme and sure Therefore Christ admitteth no teachers into his churche after it is renued but such as are faythful interpretours of the lawe and apply them selues to mainteine and set forthe the wholsom doctrine therof Bu. Let such reade these thinges more diligently whiche at thys day handle the law of the lorde very negligently and slyghtly when as by these woordes of the lorde a man may plainly perceiue that there is nothinge set forth by the heauenly wysedome of God in his diuine lawe whiche requireth not onely greate and earnest study but also much estimation and credite But some men wyll here demaunde Question Are not the ceremonies amonge the preceptes and commaundementes of God and what néede haue we of them to what ende shall wee obserue them They are answered that if they weye and consider the ende purpose of the lawe maker they shall be satisfyed For althoughe God do coÌmaund ceremonies that the externall vse of theÌ shoulde be temporall but their signification eternall yet he doth not lose take away the ceremonies whiche kepynge still theyr effecte omitt that whiche is figuratiue and shadowed Nowe when as Christe dothe banishe all those from hys kingdome whiche accustome and teache men to despise the lawe theyr senceles sence is wonderful who ar not ashamed with theyr robbinge indulgences to remit that which God moste seuerely doth require and vnder the coullour of venial synne to treade vnderfote not regarde the righteousenes of the lawe But vvho so euer dothe and teacheth the same c. M. This that is spoken here perteyneth to the ministers of the word C. He teacheth them therfore what perfectioÌ is required of theÌ namely that they expresse and declare those thynges in theyr lyfe whiche by their doctrine they declare and teache So Paule dyd chastice his bodye and brought it into subiection least wheÌ he preached to others he hym selfe shuld be a cast awaye And writinge to Timothe Be sayth he vnto them that beleue an exsample in woord in conuersation in loue in spirite in
without it be brokeÌ and deuided And by this meanes it answereth and is agreable to the mystery of communicatyng the body of the lorde the Apostell sayinge The breade whiche wee breake is it not the participation of the body of the lord Not that she body of Christ is therefore sayde to be broken because it hathe in it selfe some cut but because it is made communicabile that is apte and mete to be participated and receyued of many The Apostel Paule saith in an other place in the person of Christ This is my body which is broken for you In stede of the whiche S. Luke hath which is geuen for you He gaue the loaues to his disciples C. This our sauioure Chryst did to the ende the wonderfull increase and aboundance mighte growe in the handes of his disciples as they were distrybutinge the same that they therby might be the ministers of the deuine power of Christ For lest it shold séeme a smal matter to be onely eye witnesses of the myracle he made theim to feele as it were his diuine power with their handes He coulde haue shewed a great heape of breade in so much that all men mighte haue sene in a moment the greate encrease the whiche thynge hee dyd not yet notwithstandinge he would not haue the myracle hyd The lord dothe not any thinge in vayne for he wil haue his myracles knowne but soo notwythstandinge that the wicked may remayne blynd furthermore that there maye be some place lefte vnto fayth which sholde be none at all if that fayth shoulde be adioyned to sence and corporal felyng wheÌ as the eyes shoulde be occupied in beholdinge the power of God which is perceiued and receiued chiefely by fayth And as he encreased the loaues in the handes of the disciples so he encreaseth his blessinge by the ministery of his seruantes he geueth pleÌty of sede to the sower and encreaseth his gyftes in our handes Whensoeuer therfore we seeke to helpe one an other let vs be well assured that God dothe blesse our labour And his disciples C. The disciples without delaye obeyed the commaundement of Christe althoughe the thinge whiche he commaunded might seme ridiculouse They might haue thought in their mindes What shall it profite to bryng fyue loaues to so many thousande men specially when Phillip had said before Two hundred peniworth of bread is not sufficient for euery man to take a lyttel And an other of the disciples saide But what are these amonge so manye Notwithstandinge they obeye and distrybute the loaues at the commaundement of Christ to the multitude beinge set downe By this exaumple let vs learne to obeye the lorde although there be no hope of good successe in those thinges that we take in hande let vs shewe oure obedience lett vs leaue the successe vnto the lorde and not take vppon vs more wysedome then becommeth vs. 20 And they did all eate and were sufficed And they gathered vp of the fragmentes that remayned twelue baskettes full And they dyd all eate M. These thynges are spoken to coÌmend the power of christ and to set forth the myracle least any maÌ shoulde thincke that all dyd not eate of these loaues or that all which didde eate were not satisfied And they gathered vp of The Euangelist Iohn saith When they had eaten enough he sayth vnto his disciples Gather vp the broken meate whiche remaineth that nothing be lost And they gathered it together filled .xii. basketsful with the brokeÌ meate of the fiue barly loues which broken meate remayned vnto them that hadde eaten In the which we se the rychesse of the glorye of God by the which he so fedeth those that are his that they are not onely satisfyed therwith but also haue a great ouerplus remaining vnto them We are also here taught to beware that we lose not the reÌnaunte of those good thynges with the which we are fed C. When as therfore the fragmentes after the satisfying of so greate a multitude were more by twenty foulde then that which was set before them at the first the miracle must nedes seme excellent wonderfull for all men vnderstode wel perceiued that the fode which they had was not only made of nothing by the power of Christ for the present vse but also that he wold prouide it nede shoulde require for the tyme to come Now let vs gather the sum of the whole myracle In this it differeth not from other myracles namely that in it Christ declared his deuyne power to be ioyned with his beneficence or liberalitye Wée haue also by this myracle a confyrmacion of that seÌtence as wée should euen now by the which oure sauioure Christ exhorteth vs to seeke first the kingdome of God promisinge that all other things whereof wée haue néede shal be geuen vnto vs. For if hee haue a care of those which but at a sodain motion onely come vnto him howe should hée not haue a greate care to helpe vs if wee seeke him with a coÌstant mynd Hée suffereth truly as wée sayd before those that are his sometimes to huÌger notwithstandinge hée neuer leaueth them destitute of his helpe In the meane time hée hath good cause why hée shoulde not helpe vs but in matters of extremity Admyt that Christ came to bring not onlye spirituall life vnto the world but also that hee was sent of the father to nourishe and feede mens bodies for the abundaÌce of all good things are comitted vnto him so that hée is the lyuelye well springinge from the father of life Therefore saint Paule geueth thanckes vnto God for his grace which is giuen by Iesus Chryst And againe hée teacheth vs in all thinges to gyue thanckes vnto God by Iesus Christ Neyther is this quallity onelye proper to his eternall Diuinitye but the father also hath appointed vnto vs a stewarde or dispensator by whose hande hee voutchsafeth to feede vs For althoughe wée do not see daylye myracles with our eyes yet notwithstanding Christ doth no lesse declare his power now in feedinge vs than hee did then by myracles And trulye wée do not read that hée vsed newe meanes so often as hee wente aboute to make any feast Wherfore it shal be a preposterouse desyer for any man importunatelye to séeke to haue meate broughte vnto him by any vnlawfull and extraordinarye meane For althoughe God doth not now at this day feede fyue thousande men with fiue loaues yet notwithstanding hee ceaseth not most myraculouslye to feede all the world in the whiche there are an infinite number of thousands contayned This truly is a Paradox or sentence contrary to the opinion expectacion of diuers namely that man liueth not by bread onely but by euery woord which proceadeth out of the mouth of God. For wée are so tyed to externall meanes that nothing is more harde vnto vs then to depende vppon the prouidence of God. Hereuppon commeth suche care feare distrust when
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 meÌte that we cal those that begot vs our fathers in earthe but it is also a wickednes to depriue theÌ of this honor Neither is that distinctioÌ 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 meÌ 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 ofteÌ as a mortall maÌ 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 haÌds 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 senteÌce 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 eueÌ 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 coÌmaundeth 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 notwithstaÌding 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
defende his Churche but then hee shall openlye sit vppon his tribunall seate that hee maye stablishe perfect order in Heauen and in earthe that hee maye prostrate his ennemyes vnder his feete and that he maye gather his faithful into the society of the Heauenlye and blessed life yea then it shall appeare in deede wherefore the kingdome of Heauen is committed vnto hym of the father In his glorye M. Hee doth so discribe the quality of his seconde comminge that hee declareth the same to be farre vnlike the first in the which hee was then In the first comminge hee appeared base in the forme of a seruaunte In the seconde hee shall appeare glorious in the forme of the kinge of all kinges and iudges In the first comminge hee was subiect to reproche and ignominye in the latter comminge hee shal appeare in glorye In the first comminge hee appeared weake In the latter comminge hee shal appeare with Heauenly power In the first comminge hee was subiect to the Iudgemente and condemnation of wicked men In the latter comminge hee shall geeue Iudgement vppon al reprobates So that hee calleth that his glorye in this place which in another place he attributeth to his father in the same sence for hee meaneth simplelye the deuyne glorye which then shyned in the father onelye forsomuch as it was hid in him M. The glorifyinge of Christes bodye maketh verye muche for this glorye some sighte whereof the Apostles had It is also well approued by the companye of all the Angells whiche shall waite vppon him and by the power of Iudginge also And all his Angels vvith him As if he should saye I which nowe seeme to be base and of smal reputacion by your contemptible seruice and waytinge will then appeare wyth a trayne of Heauenlye souldiours and Angels For hee goeth about to expresse with what vertue and power hee shall come And the Apostle describinge the glorious comminge of Christ to the terror of the wicked and consolation of the godlye calleth the Angels that shall come with Christe the Angels of power when hee sayth It is verely a righteous thinge with God that hee recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lorde Iesus shall shewe himselfe from Heauen wiââ¦h the Angels of his power with flaminge fyer which shall render vengeaunce to them that know not God and that obey not the Gospell of oure Lord Iesus Christe which shal be punished with euerlastinge dampnation from the presence of the Lord and from the glory of his power when hee shall come to be glorifyed in hys saintes Howe great the power of Angels is wee may see by that one Angell which sleyinge .185000 troubled all the host of the Assyrians And how great a multitude shall come with Christe wee are toulde in this that hee saythe And all his Angels with him And the Prophete Daniell describinge the comminge of Christe sayth A thousande times a thousande serued him ten thousande times ten thousand stoode before him that we mighte know that the nomber of Angels comming with him shal be infinite Then shall hee sit vppon the seate of his glorye M. Those thinges that are spoken toward the latter ende of this Chapter seeme to be spoken by the similitude of a sessions haule But what this seate of Iudgement shal be let no curious person in so serious a matter seeke This is certaine that hee shall come corporally and visiblelye in the cloudes to be seene of all the wicked Hee shall so come sayd the Angels as ye see him go into Heauen And Christ of himselfe sayd Then shall they see the Sonne of man comminge in the cloudes of Heauen with power and greate glorye Howe terrible this seate shal be to the wicked the Prophete Daniell declareth when hee sayth that the throne of Christe shal be like to a flaminge fyer Also accordinge to the maner of the Scriptures the Lord is said to sit as Iudge when by iust Iudgement he deliuereth the innocent and punisheth the wicked So the Prophete Dauid saide Thou haste maintayned my righte and my cause thou arte set in the throne that iudgest righte The which truly is not so to be vnderstoode as though Christ also at this day sitteth not on the seate of his kyngdome gouernynge all thinges but that then he wil call all things openly to iudgemente and will declare his glorye 32. And before him shal be gathered all Nations And hee shall seperate them one from another as a shepeherd deuideth the sheepe from the goates And before him shal be gathered C. With large and magnifycent titles hee extolleth his kingdome that the Dysciples mighte learne to hope for another felicity than that whiche they had conceiued in their mindes For they thoughte this sufficiente to haue their counterye deliuered from myseries with the whiche at that time they were oppressed that it mighte appeare that God had not made his couenaunt in vaine wyth Abraham and his posteritye But Christe doth farther extende the fruite of the redeÌption which hee brought because hee should be the Iudge of the whole worlde and to the ende hee might exhorte the faythfull to a godly life hee denyeth that the same shall belonge to the good and bad alike because hee shoulde bringe with him the rewarde which is layed vp for them both And the summe of his woordes is that the state of his kingdome shal be then profited when the iuste haue obtayned the crowne of glorye and when the rewarde which the wicked haue deserued is payed vnto them Al Nations sayth hee shal be gathered before him Bu. namelye from all partes of the worlde when hee sitteth on his trybunall seate By al Nations hee meaneth al those that are deade and those also which shal be founde then at that day lyuing as teacheth the Apostle Paule in the fourthe Chapter of his first Epistle to the Thessalonians And in another place hee sayth Wee must all appeare before the tribunall seate of Christ that euery man may receiue the workes of his body accordinge to that hee hath done whether it be good or bad And hee shall seperate them M. This seperation also is noted before by certaine similitudes as by the fanninge and pourginge his flower by the similitude of the tares by the net cast into the sea But in that this seperation of the sheepe and goates is differred vntill that daye hee declareth that the wicked and reprobate are nowe mixt with the godly and electe that both of them may liue together in one flocke of god And the Prophete Ezechiell seemeth to vse this coÌparison wher the Lord complayneth thus I will put a difference amonge the sheepe amonge the weathers and the goates Was it not anoughe for you to eate vp the good pasture but ye must treade downe the residue with your feete Wherefore the wordes of Christ tende to this ende that
pretence defraude the poore shepe of the holy foode of Gods worde and in stede of the same brought into the world certaine stinking and vayne traditions whiche they had drawen out of the filthy puddel of carnall reason and would haue them accompted suche was their arrogancy for deuine oracles Moreouer men were growen to suche madnes vnfaithful dealing that whatsoeuer pleased them the same also they did perswade the kynges rulers of the worlde whose duty it was to watche for the safetie of all the people and before all thnges to take hede that they did not degenerate from the true worship of god But in this horrible waste and confusion of thinges the celestiall father vouched safe to preserue his Churche by a certayne miraculous working not to be attained by our vnderstanding for he daily calleth backe his electe out of the bottomles pitte of ignoraunce and transposeth them into the kingdome of his welbeloued sonne that being partakers of the light of the Gospell or rather being made light it selfe in the Lorde they might walke as children of the light submitte them selues wholy vnder his obedience whiche called them out of darkenes into a wonderfull cleare light Whiche worthy and incomparable benefite is daily offered not onely to priuate men here and there dispersed but also vnto kinges rulers so often as God doth styrre vp in their Costes faithfull Pastors though neuer so cruell persecutions storme euery where Sathan with his ministers raginge do bende all the force of their strengthe to hinder the course of the Gospel either by mans authoritie or els to breake it of by the feare intollerable wayght of afflictions Therefore seing through the grace of God we haue here free libertie vnder right Christian princes to enioye the light of the Gospell wheÌ as many other nations of the worlde are as yet buried in the depe dungeon of ignoraunce and seing it hath pleased God of his free mercy certayne yeares paste to snatche vs out of the iawes of Antechrist that we might heare the swete voyce of Christe continually sounding in the Churche wee should bee twyse ingratefull if we should not wyshe with ardent petitions that oure brethren might obtâââe the like grace and fauour or if we shoulde not reatche out our hande to helpe them whiche make haste to gette the same libertie But there can no waye be founde out more commodious to further their saluation then if beside our daily prayers in whiche we commende them to the Lorde we reatche as it were into their handes some thing whereby they might well fortefie them selues against their enemies and be able to reproue and conuince suche as resiste the truthe Neither do we nede any great consultation to determine what this thing should be wheÌ as nothing can be more profitable vnto them than the sounde syncere playne exposition of the holy Scriptures which heretofore was so obscured by the fonde commentaries preposterous interpretations of those that knewe not truely the very elementes of Christian religion so that the worde of God gaue place to prophane wryters so farre was it from retaining the force and authoritie which of right she ought to haue among men For who knoweth not that those who neglecting the authoritie of the worde of God did cite Plato Aristotel Cicero and other prophane wryters of that sorte in their pulpettes were had in great estimation and counted for chiefe deuines in comparison of those that propounded the worde of God simply and sincerety I therefore wyshing to satisfie their desier whiche long earnestly for the sounde and playne exposition of the Scriptures lefte vnto vs by the Prophetes and Apostles applied ââ¦y mynde before these fewe yeares to collecte and gather out of the doctours suche as might be gotten bothe olde and newe whatsoeuer semed to helpe to the exacte knowledge of the newe testament hoping hereafter if the Lorde graunt me strengthe to bestowe the like diligence in the olde testament to the ende that as the whole body of the Scripture is set forth vnto vs by diuers organes of the holy Ghoste so beinge beutified with a plaine and perfecte exposition collected out of sondry interpretours it might be redde of all the godly to the glory of God and saluation of men Neither yet do we thinke that this our labour shal be improued by any saue onely by suche as mislike all godly and deuine thinges For seing many with earnest affection desier to knowe the opinioÌs of suche as interprete the holy Scriptures and oftentimes it chaunceth that what by one is pretermitted that is spoken by an other and contrariwyse yea but fewe haue the multitude and varietie of bookes many also cannot enioye them without perill Who I beseche you can condemne these oure painefull studies and good intent but that also he shall seme to improue their indeuour which would profite willingly by reading or hearing sondry interpretours of the Scriptures Moreouer if their diligence be commended and not vndeseruedly whiche out of the lectures and Sermons of the preachers of Gods worde note and gather what they can and geue it to be printed to the ende the whole Churche might reape a commoditie of that whiche was spoken out of a Pulpet to a fewe in nomber why should it not be laweful to collecte and chuse whatsoeuer semeth to pertaine to the explictation of the sacred Scriptures out of their commentaries whome God hathe made ouerseers of his flocke to feede and teache them and hath enriched them with many giftes to the common edifying of his Churche And as for suche as thinke them selues so spiritual that being contente with the volume of the Bible onely do carelesly and frowardly reiecte all commentaries those men I iudge not worthy any confutation For that whiche they vaynely babble tendeth to no other ende except perhappes they knowe not them selues but vtterly to abholishe the ministery of the worde that it might be lawfull for euery one to dreame or vtter vnaduisedly what he liste of Gods high misteries when neuertheles the Lord him selfe commendeth prophecie before other thinges in so muche that the Apostell Paule doth not doubte to preferre the same before certayne other giftes of the holy Ghoste otherwyse moste excellent And in an other place he sayth Despise not prophecies trie all thinges kepe that whiche is good Solomon also doth witnes in playne wordes that where prophecying doth fayle the people must nedes bee scattered abroade Let them therefore either bring to passe that all men may speake Hebrewe and Greeke and that euery meÌber may be replenished with the fulnes of the spirite whiche thing is peculiar to ChristiaÌs or els let them suffer the Churche to enioye the communion participation of giftes whiche Christe distributeth to eche man as semeth good vnto him selfe As touching the tittle of the booke we thought it good to call it an Ecclesiasticall exposition for a double respect first because it is gathered
onely from this curse but also he wolde haue her to be his mother Looke in the historie of Iosua Booz begat Obed of Ruthe M. This womaÌ was of the cuntrey of the Moabites who afterward by diuine inspiratioÌ leauinge her countrey and kynred came with her mother in law an Hebrues to the Israelites and being taken to wife of Booz is made the mother of kinges B. that we may therby see howe louing Christe is to euery one but specially to the desolate gentell and mercifull 6 Iesse begat Dauid the king Dauid the king begat Salomon of her whiche was the wyfe of Vri. Iesse begat Dauid the king C. Only Dauid is described with this title of honour because God hath set forth in his persone the type of the Messias and captayne to come Firste the kingdome beganne of Saule But because this happened by the tumult and vnhonest desires of the people the alteration and chaunge was at laste thought lawfull in Dauid specially as pertaining to the league and couenaunt of God in the whiche he promised that he would be a gouernour of his seruauntes for euer For when the people the yoke of God being shaken of required to haue a king he gaue them by and by Saul But God straightwayes ââ¦tablished his kingdome which was the pledge of true blessednes in the hands of Dauid Therfore let vs here vnderstande that the seconde state of the people is here noted as it was ordained of the lorde M. But the father of Dauid was of no high bloude but vnknowen and of smal reputation Whervpon also Dauid in despite and coÌtempt was called of Saule the sonne of Isai Besides Dauid was the yongest least of his brethren and contemned And yet afterwardes he was not onely chosen to the kingdome but also into this dignitie that he should be specially nominated among the aunceters of Christe yea to whom the promise as coÌcerning Christ was renewed That we may learne how that God dothe not cast of those that are humble but leauing the proude doth extolle those that are abiectes and despised Dauid the king begat Salomon of her cet C. Nowe is added of the Euangeliste the humane shame and reproche which after a sorte myghte pollute and defile that glory of the heauenly benediction wherof we spake eueÌ now that is to say because Dauid begat Salomon of Beersabe whom wickedly by violence he toke from her husbaÌd and to th ende he might vse her still deceitfully he betrayed the giltles man and caused him to be slayne of the enemy This filthines in the beginning of the kingdom might make the Iewes not to glory in the flesh For God would haue it knowen and sure that he in appointing that kingdom did nothing regarde or waie mans merites furthermore to the ende Mathew might more specially admonishe vs that sinners are not reiected of Christ because he thought no scorne to haue his aunceters as concerning the fleshe he rather chose to call her the wife of Vrias then by her proper name Beersabe H. It is to be noted therefore in the geneallogie of Christ that none of the holy women are taken but those whom the scripture doth reprehende that he whiche came for sinners being borne of sinners might cleane put away the sinnes of all men 7 Salomon begat Roboam Roboam begat Abia Abia begat Asa Salomon begat Roboam A. In the beginning of this chapter it was shewed why Luke bringeth from this place the generation of Christe not by Salomon but by Nathan the other sonne of Dauid and his posteritie also euen vntill the time of the captiuitie of Babilon M. The scripture maketh mention of RoboaÌ that he was euill whose harte was not righte with god His mothers name was Naama an Amonnites WheÌ this man raigned Iuda was stricken vanquished and the gould of the temple caried away by Pharao kinge of Egypte also in this mans tyme the tenne tribes rebelled Note therfore here that both the good bad kinges are set forth by the Euangelist RoboaÌ begat Abia. M. This maÌ also was euill his harte being tourned from god Notwithstanding this man being kyng God had mercy vpon Iuda so that he suffered them not to be geueÌ into the hands of Iheroboam king of Israell He had fourtene wyues of whiche he begat .xxij. sonnes and .xvi. daughters Abia begat Asa This man was good and sought the lorde with all his harte euen as did Dauid his father sauing that in the .xxx. yeare of his reigne when that Baasa king of Israel came against him to fight he fled not vnto the lorde but to the king of Sirria and craued his helpe for the whiche being reprehended of the prophet Ananias was displeased and commaunded the prophete to be set in stockes Againe in the .xxxix. yeare of his reigne being sicke he cried not vnto the lorde but rather trusted to the phisitions By this example we are admonished with howe great diligence we ought to praye vnto the lorde that he will giue vs sound and true godlines euen to the ende For it is written The righteousnes of the righteous shall not saue him whensoeuer he turneth away vnfaithfully 8 Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Ozias Asa begat Iosaphat M. This man also followed the footesteps of his father Dauid sought the lorde with a pure harte notwithstanding in this he sinned that euen at the first he entred into league with the wicked king Achab and assisted him in battayle for the whiche he was sharpely blamed of Iehu the prophete with the whiche being nothing moued after Achab also he was at peace with his sonne Ochosias for the whiche also he was againe reprehended of the prophet Eliezer the sonne of Dodan of Maresa As concerning the which loke in the .ij. booke of Chronicles cap. 17.18.19 20. So that we may se nothing to be perfecte no not in holy men A. Wherfore with the greater carefulnesse we must wishe that the continuall fauour of God may abide with vs to amende our corrupte and vitious nature Iosaphat begat Ioram A. This man followed the wickednes of the house of Achab and made Iuda and Hierusalem to swarue from the lord their god Moreouer he killed all his brethren the sonnes of Iosaphat when that he was stablished in his kingdome whiche wickednes and crueltie the lord suffered not to scape vnpunished Loke in the 21. chap. of the second booke of Chronicles So that many tymes we sée of honest and godly auncestours and elders to spring a wicked posteritie Ioram begat Osias C. In this successioÌ whiche Mathew describeth there are thrée kinges omitted as appeareth by the sacred history M. For IoraÌ did not beget Hozias but Ochozias Ochozias begat Ioas Ioas Amazias and Amazias begat Hozias otherwise Azarias C. They whiche affirme that these thrée were of Mathewe by obliuion omitted are not to be harde neither is their reason to be
Hebrew word ãâã ãâã ãâã ãâã ãâã Almah They do shamefully coÌtende against Mathew who proueth that Christe was borne of a virgin where as the Hebrewe worde simplely signifieth a yong wenche or damsel Also they scorne and mocke vs whiche being deceiued the woorde being wrested amis do beleue that he was borne of the holy ghoste whome the prophete sayth to be only the sonne of a mayde And first they take to much occasion in this to raile when they vrge the name to be vnderstode of a yoââ¦ge damsel knowen vnto a man which name of damsell the scripture in diuers places geueth to virgins B. For by this name Rebecca was called wheÌ she was craued to be geuen to wife vnto Isaac Also Mary the sister of Moyses wheÌ she was bed of Pharaos daughter to fetche the Nurice she was called ãâã ãâã ãâã ãâã ãâã Almah which in lattin is either Adolescentula or puella a damsel or wenche Moreouer the Etymology or force of the woorde is here to be noted whiche signifieth a hiding by the whiche may also be noted the shamefastnes of virginitie They bring on place out of the .xxxi. Chapter of the Prouerbes which notwithstanding doth nothing at al helpe them There Salomon speaketh of a damsell which a yong man founde But it followeth not at all that she is corrupted or defiled whiche is beloued of a yonge man But nowe let vs graunte that whiche they require of the name yet notwithstanding the matter it self doth ouercome constraine theÌ to confesse that the prophete doth speake of a miraculouse and an vnwonted birth He crieth that he bringeth a signe froÌ the lorde not common but suche a one as excelleth all other signes and tokens If he only should haue said that a woman shal bring forth a sonne how ridiculous wold that great preface haue bene We see that by peruersenes vntowardnes the Iewes do not only make them selues but also the deuine misteries of God to be a scorne or ieste And they shall call M. So the olde latinistes do reade it and so doth Chrysostome very well witnes that it must be read in his fift homely But Matthewe sayde they shall call putting it to the nomber of the multitude For he respected the persone of the people whiche sayde God with vs That is to saye they greatly reioyced to them selues of suche a byrth Somewhat the Euangelist hath altered the woordes of the prophesie for there it is read vocabis thou shalt call in the foeminine gender or els vocabit she shall call that it may be referred to the virgin whiche brought forth His name Emanuel This is an Hebrew worde compounded of ãâã ãâã ãâã ãâã ãâã with vâând ãâã ãâã ãâã ãâã ãâã god C. For the scripture doth often tymes so speake that God is with vs when as he asisteth vs and helpeth vs with his grace and stretcheth out his arme ouer vs to be our defence But here is expressed the meane by the whiche God doth communicate with meÌ For without Christe we are alienate froÌ God but by Christe we are not only receiued into his grace and fauour but also we are made one with him Our iniquities haue so withdrawen vs from God and made suche a diuision betwene him and vs And also our sinnes haue caused him so farre to hyde his face from vs because he would not heare vs that none but he whiche was adioyned vnto hym euen Iesus Christe might appease his wrath This thing was lamentable and past all hope of recouery if the great and excellent maiestie and power of God had not come downe to vs when it was not in vs to ascende vnto hym Wherefore the sonne of God is made God with vs and that vpon this condition that euen as he adioyned his deuinitie vnto vs euen so that he might couple our humanitie to his deuinitie otherwyse we should haue had neither sufficient néerenes neither sufficient affinitie or kinred to haue made vs hope and beleue that God is with vs so much in al poinctes did our humilitie disagrée from the maiestie of god But wheras Paule doth teach that the Iewes were nere vnto God vnder the lawe and that there was mortall dissention betwene them the Gentyles he meaneth nothing els but that God did geue theÌ to the people which he chose to him selfe signes of his presence in types and shadowes For the promise whiche he made vnto them was great As this Thou shalt be blessed aboue all other nacions Also he sheweth his worde vnto Iacob his statutes and ordinaunces vnto Israell he hathe not delte so with any natioÌ neither haue the Heathen knowledge of his lawes But when as the familiar copulation of the people with God did depende of the mediator that whiche was not in dede fully accomplished was shadowed in signes tokens His seate or mantioÌ place is placed betwene the Cherubins because it was the Arke the figure of his glory and the visible pledge but the preseÌce of God was shewed no more to the people in shadowes but perfecte and sounde in Christ By the which reason Paule saith that in him dwelleth all the fulnes of the godhed bodely And truly otherwyse he should not be the lawfull mediator excepte the inseparable connexion and knitting together of both the natures in Christ should adioyne men vnto God. Christ therfore being the woorde of his father became fleshe and dwelt among vs men and that because children are partakers of his flesh and bloude and because he him selfe also toke parte with them Trewly a wonderful consolation that God is ioyned to vs in Christe by whom he hath reconsiled vs to him selfe all thinges both in heauen and in earth being appeased by his precious bloud as witnesseth S. Paule Which apostell also when he had propounded him a mediator vnto vs called him a man by name as plainly appeareth by his woordes There is one God one mediator betwene God and man euen the man Christe Iesus Lest peradueÌture some man should say but where is that mediator to be sought or whiche waye should we come vnto him Therefore his woordes are in effect thus He is nere vnto you he in manner toucheth you because he is your flesh Going about to shew the same whiche in an other place more plainly he declareth saying we haue not an high priest which cannot haue coÌpassioÌ on our infirmities But was in all pointes tempted like as we are but yet without sinne A. He therfore is the only meane by whom we come vnto god Yea by the which mediator as S. Peter saith we are made partakers of the deuine nature C. Neither is there any cause why the Iewes should make exclamation say that often times the name of God is transferred to those monumentes in the whiche he witnessed him self to be present to the faithful For it cannot be denied but that this name Emanuel hath a
starre appeared Herode slewe the children that were two yeare olde and vnder For foolishely they take this for auauntage that the starre appeared not before the byrth of Christe It is muche more lykely that they were admonished in dew tyme that they might take their iourney with the natiuitie of Christ to th ende they might finde and sée the childe newe borne and in the cradell or els in his mothers lap But this specially is a childishe opinion to thinke that these wyse men came out of an vnknowen countrey or as it were out of a new world whereby they should be constrained to spende twoo yeares in comming Furthermore there ariseth no discommoditie by the order of this history which we haue propouÌded namely that the wyse men came before the tyme of her childbirth was fully coÌplete and ended and sought for the kyng that was borne and not whiche was two yeare olde that Ioseph also they being retourned into their countrey fled by night but in passing away perfourmed that which was godly at Hierusalem according to that whiche is wryten in the lawe of the lord And that he being fled into Aegipte Herode carefully sought to destroy the child and last of all that at the lengthe brake out the hiddeÌ mischiefe of crueltie which more then a yeare and a halfe he had kept secrete For this aduerbe Then doth not alwayes in the scripture signifie the continuall tyme but often tymes it is vsed where as there is a continuall distaunce of thinges 17 Then was fufilled that whiche was spoken by the prophet Ieremy where 18 he sayd In Rhama was there a voyce harde lamentation weping and great morning Rachel weping for her children and woulde not be comforted because they were not Then vvas fulfilled that Bu. He bringeth forth the place of the prophete not so muche to declare and shewe that all these thinges were so disposed and done by the power of God as to heape together the cruell and detestable childeslaughter of Herode For nowe in this testimony also he declareth the mourning and lameÌtation of mothers and specially to this ende that we might haue a moste absolute example of greuouse affliction And examples are the more liuely of greater force if they be made manifest and plaine by similitudes A voice in Rhama This place is taken out of the prophecie of Ieremie C. It is sure that the prophete described set forth the great destruction of the tribe of Beniamin whiche happened in his tyme Bu. Rhama is not a proper name but an Hebrewe appellatiue whiche signifieth hye or great although in the tribe of Beniamin there is a citie of that name not farre from Gabaon as we may reade in the booke of Iosua and Iudges Rachel mourning for her children Where as here weping and mourning is attributeed to Rachel being dead it is done by a figure called Prosopopaeia which is wheÌ we bring in those that are dead as if they were aliue whiche figure is of greate force to moue affections Neither truly doth the prophete Ieremy bring in the colours of Rhetoricke only to adorne and beutifie his order of speache but because otherwyse the hardnes and dulnes of those whiche are aliue coulde not be corrected and amended then if the dead after a sorte should be called out of their graues to bewayle and lament the vengeaunce of God whiche before time was muche derided and not regarded When as ther the prophecie of the prophet was fulfilled Mathewe vnderstandeth not that it was in that place forshewed what Herode should do but by the comming of Christe that that same mourning and sorrowyng whiche long before the Beniamites suffered was nowe renewed and so he would preuente that stombling blocke and offence which els might trouble the mynde of the godly whiche was this that no sauing healthe was to be hoped for of him for whose sake so soone as he was borne the tender innocentes shold be tormented Yea this was a wrong and vnhappy foresight and knowledge that the Natiuitie of Christe should kindell a greater flame of crueltie then coÌmoÌly is woÌt to burne in mortal warres M. Twyse therefore the prophecie of Ieremy is fulfilled once when the children of Israell were caried into captiuitie namely the tribe of Iuda and Beniamin Then was there in dede mourning among them After that againe it was fulfilled when as the Bethlemites and those dwelling there aboutes wepte bitterly for their children which Herode had slayne C. For as the instauration and newe building was promised by the prophete whereas the people were destroied euen to the very infantes euen so Mathew doth admonishe vs that that great slaughter committed should nothing at all hinder the comming of the promised redemer It is not vnknowen vnto vs how ful of coÌfortable places that chapter of Ieremy is replenished For after that funerall complainte immediatly it followeth Leaue of from weping crying withholde thine eyes from teares for thy labour shal be rewarded they shal come againe out of the lande of their enemies Because they vvere not Bu. Presupposed or this vnderstoode among the liuing but were takeÌ from AmoÌg them by Herode or els according to the meaning of the prophete Because they were not that is the Israelites being slaine led into Aegipte and there kept in bondage were as if they had neuer bene but semed to be quite destroyed Finally where as the prophete writeth that the voice of Rachel weping was hearde on hie and afterwarde also sheweth the great consolation of the lorde that followed we are taught that the voyce of suche as mourne is harde euen to the heauens and yet not in vayne but quickly they receiue comforte and great consolation 19 But when Herode was dead beholde the aungell of the lorde appeared in slepe to Ioseph in Aegipt saying But vvhen Herode vvas dead Bu. Herode rained aboue .xxxvij. yeares the kingdom being appointed to him of the Romaines foure and thirty yeares after that Antigonus was slaine as Iosephus wryteth he being a wonderfull cruell and euil tyraunt But what for his crueltie at the last he died and our Christe reigneth eternally and this might haue bene saide of Herode I haue sene the vngodly florishing and in great power like vnto the baie trée I went by and loe he was gone I soughte him but his place coulde no wheare be founde But of what kynde of disease died this tyrante Iosephus wryteth of suche a one that no doubte the wonderfull plague of God was declared vpon him For howe many yeares so euer the wicked are forborne at lengthe notwithstanding God powreth his vengeaunce vpn them the whiche when it fell vpon Herode what proffite what pleasure was his olde tyranny and filthy pleasure vnto him Behold the aungel of the lorde B. That the aungell is present againe with Ioseph and sheweth him that Herode is dead called him backe againe from exile and banishement it commendeth
kingdome of God whiche was at hande but yet to speake this of him selfe in the persone of a foreronner a proclaimer As if he should haue saide Beholde I am a proclaimer and foreronner before the face of the lord shewing vnto you the coÌming of the kingdome of god But that he might bringe credite to him selfe he bringeth in the prophecie of Esay admonishing them that the same was fulfilled by his ministery whiche was spoken before in times paste by the prophete of the redeÌption made vnder Cyrus and Darius and also to concerne apertaine to these tymes C. For although this place of Esay ought not to be restrayned only to Iohn yet neuerthelesse he is one of them of whom the same was spoken For after that the prophete had declared the besieging of the cittie and the extreame destruction of the people he promiseth the reedifiyng of the same again the woordes are these Comforte my people O ye prophetes comforte my people saithe your God comforte Hierusalem at the hart c. For after that the temple was destroyed and the sacrifices abolished the people being led into captiuitie thinges were desperate and out of all order And because that eares were deafe and shutte at the continuall voyce of the prophetes the lorde for a time was as it were dombe Now in this sadde and dolefull silence in this heuy chere the prophete least the godly myndes should faynte or in any wyse quayle plainly openeth vnto them this comforte that there shall arise newe proclaymers setters forth of the grace of God whiche should chere vp the people to hope for the sauing health Suche wer Zachary Haggeus Malachi Esdras suche like But because the perpetuall restoring is not there promised at a moment yea rather Esaias had much respect to the redemption whiche was hoped for by the comming of Christe therefore Iohn is worthely thought to be the chief among the ministers of comforte Then it followeth in the text of the prophete The voice of a crier C. This voyce is compared to that teÌporal silence of the which we spake euen now The Iewes were to be depriued of that doctrine for a tyme which wickedly they despised M. Iohn TheuaÌgelist wheÌ he brought certain testimonies of this crier coÌcerning Christ he said Iohn bare witnes of him self and cried saying This is he of whome I spake c. shewyng that he declared all things with a diligent crie to euery one For he being indewed with the spiritie and vertue of Elias stoutly rebuked vngodlines as Elias did the Thesbites and with diligent endeuour he sought to restore againe the true religion And certainly he is a true witnes of Christe not which without a courage faintly inconstantly and obscurely but which openly plainly and truly with force doth so witnes of Christe that none may excuse hym that he harde not the voyce of this crye Wherfore the lord by the same prophete saith Crie out and cease not exalte thy voice like a troÌpet For in dede the world hath great neade to haue this crie of repentaunce and true godlines in Christe which continually refuseth to heare like vnto the deafe adder whiche stopped her eares and will not heare the voyce of the charmer charme he neuer so wysely In the deserte C. The name of deserte is put metaphorically for the vaste wilde deformed raigne of the people as it was in the time of their exile and banishment For it was suche horrible destructioÌ that well it might be compared to a deserte So the prophete doth amplifie the grace of God as if he should haue said although the people are cast out from their countrey afarre yea and vanyshed the company of men yet for all that the voyce of God shall sounde in the deserte whiche shall bryng ioyfull consolation to those that are out of harte and quite discouraged At what tyme Iohn began to preache Hierusalem in this sence and meaninge was a deserte because all thinges were brought euery where into vaste and horrible confusion but it behoued grosse and dull men to be more moued and affected with the sighte of the visible deserte whereby they might with the greater desyre receyue to them selues being in death the promyse of saluation Nowe we sée howe truely this prophecie did appertayne vnto Iohn and howe fetely it is applied vnto hym Prepare the vvaye of the Lorde There is no doubte but the prophete spake to Syrus and the Persians of whose workes the lorde had intelligence and the sence and meaning is that the lorde would bringe to passe by his wonderful power that his people should haue way through the vnoccupied woode ouer the hilly and sharp rockes and through the barren and drye wyldernes because at his hande he shall haue ministers of his grace whiche shall take away all lettes stombling blockes from among them But this was a shadowed declaration of the redemption But when the spirituall and heauenly veritie came into the light and was manifeste Iohn was sente to remoue and take awaye all impedimentes whiche might let and hinder the same And dayly the same voyce soundeth in our eares that we might prepare the waye of the lorde that is all vices being taken away whiche do stoppe and shutte vp the waye of the lorde we maye geue frée accesse and passage to his grace M. Furthermore we amending our life by the study of repentaunce may remoue and put aparte all suche thinges as may offende the deuine maiestie of god C. It pertaineth to the same effecte whiche followeth in the woordes of the prophete Let all croked thinges be made straighte For by these woordes he doth signifie that in this worlde there is nothing but rough stony hilly and croked waies but yet he sheweth that the lorde wil make a waye through so many and harde strayghtes that by his wonderful power he may pearse through the same to the accomplishing and fulfilling of our saluation B. But in the Hebrew texte this saying In the deserte is ioyned with that whiche followeth as thus A voyce crying in the wyldernes prepare the waye of the lorde that it may agree with the clause followyng And make the pathes of our lorde straighte in the wyldernes M. Therfore Iohn the proclaymer of Christe to the Iewes by his crye stirred them vp to prepare them selues against the comming of the kyng promysed before tyme to lifte vp their mindes also to ameÌde their liues casting of all suche thinges as might be lothsom and odious in the eyes of his deuine maiestie that thei might be partakers of his grace with ioye 4 This Iohn had his raiment of Camels heare And a girdell of skinne about his loynes his meate was locustes and wylde hony This Iohn had his rayment C. The Euangelist reckneth not this among the chief and excellente vertues that he was addicte and giuen to a rude austere kinde of lyfe eschewinge and not regardynge the ciuyll and
Phariseyes and do deale with them bothe alyke they muste needes be bound al in one faggot Wherefore they quarrel not with vs but with the spirite of God whose eares are so tickle that they wyll suffer nothynge to be spoken against the Pope In the meane time let the godly preachers and teachers take hede vnto theÌ selues when they are moued with godly zeale agaynst the tyrants of the churche that they mingell not the lustes and affections of the fleshe And because vehemency or zeale can not be alowed of God but that whiche is moderated by the wisedome of the spiryte let them not onely refraine their affections but also geue commit the selues wholly to the regiment and moderation of the holy ghost leste that any thing vnaduisedly spoken shoulde excede Generation of vipers He calleth them rather the generation of vipers then vipers because he wold cast in their tethe their venemouse and poysoned mallice Neyther did he meane onely to condeÌne those that were presente before him but also the whole bodye and corporation of them as if he should haue said that both their sectes and diuisions did nothyng but ingender serpentes For they contended with great discention among theÌ selues but the contempte of God the wicked desyre of rulyage the hatred of wholsome doctrine and the syncke of all mischief and wickednesse was common to them all they neuer contended about that M. Finally the vipers of all kind of beastes are moste pestiferouse for if they do but scant touch a maÌ they bring violent deathe As appereth by the men that dwelt in the Isle of Mylctum who wheÌ they saw the viper hang on Paules fynger after his shipwracke they sayde surely this man is a murtherer whom although he haue scaped the daunger of the sea vengeaunce wyll not suffer to lyue But when they sawe him the viper beinge caste into the fyer to haue no harme for they thought he should haue ben burnt or elles sodainely fall downe beade they altered their mindes sayde he was a god So greate daunger doth the poyson of a viper brynge Then wheÌ Iohn knewe that the Phariseys and Saduceys with the hie priestes scribes and lawyers were all of lyke mallice and that they wer as wicked as theyr fathers whiche slewe the prophetes so that they woulde fyll theyr Fathers measure he doth cast in theyr teethe not onely theyr own but also their fathers mallice wheÌ he sayth O generation of vipers With this title also they were commended of Christ VVho hath taught you to C. Because he suspected their repentance doubtinge with admiration he enquireth of them whether it be possible that they should repent from their harte and by this meanes he maketh them to examine their owne consciences and to enter into iudgement with them selues concernyng theyr owne wickednesse M As if he should haue said Who gaue you that mynde beinge so peruerse so wicked to flye and auoide so greate vengeaunce and destruction whiche shortly would come to passe and presently hangeth ouer this vngodly generation Anger in this place iudgement and vengeaunce are all alyke as they be also in many other places As in the epistle to the Romaines where it is sayd the law causeth wrath To flye the vengeaunce of God in this place is taken in good parte because it is a meane to seeke to please God that he wil not be aÌgry with vs For the godly sorte of men to the ende they may escape the wrath iudgement of God they wyll seeke al meanes possible before hande to preuent and auoyde it But nothinge at al it doth profyte a synner to flie froÌ God for he doth more and more prouoke him to wrathe M. By the vengeaunce to come maye be vnderstand the destruction of the hole nation of the Iewes whiche was lyke to be brought to passe by the Romaines of the whiche is made mention hereafter then the whiche destruction nothyng can be redde more cruel in the which it hath ben kept miserable and voide the time of 1400. yeres The lorde declaringe this vengeaunce more plainely he saythe Wo vnto them that be with childe and geue sucke in those dayes for there shall be greate trouble in the lande and wrath ouer all this people And they shall fall through the edge of the sword and shall be led away captiue into al nations 8. Bring forth therfore the fruites worthy of repentaunce B. As if he shoulde haue said You ioyne your selues to the nomber and company of penitentes Here is no dissembling in the matter Therfore if you wyll be baptized and be accepted among the nomber of them whiche are trewly regestred citezens of the kingdome of heauen your repentaunce must then be trew and not fained It shal be true if it bringe forthe fruites accordingly that is to saye contempte and hatred of all thinges present deniyng your selues excellent modestie and the burninge zeale and loue of pitie and godlines These certainely are the fruites in deede of a repentaunt mynde whiche willingly seketh to leade a newe life C. Therfore Iohn confirmeth that whiche we spake before that the repentaunce is nothinge whiche is witnessed with woordes and not in dede For it is a more preciouse thynge then to be made lighte or a iest of Therefore Iohn sayth plainely that it was not a sufficient testimonie which they did shewe but he said it would plainely appere in continuance of tyme whether they receyued it wyllingely or no. The Papistes euery yere do faine a repentaunce with forbeddyng of certaine meates with auriculer confession with strewing of ashes and with certayne buzing woordes and songes and in the meane time whyle theye fayned these thinges howe many of them were there whiche by the example of the Niniuites amended their liues and shewed forthe the trewe fruites of repentaunce C. We muste note therefore that good woorkes are called the trewe fruites of repentaunce For repentaunce is an inwarde thing which hath his seate in the hart and mind but bringeth forth fruites in chaunging the lyfe But because this part of doctrine was foulely corrupted of the Papacy we must note this differeÌce that repentaunce is the inwarde renewinge of the man which sheweth it selfe in the externall and outward life euen as the trée of it selfe bringeth forth fruite M. And trewly he whiche doth acknowledge his synnes from the bottom of his harte and is trewely sory for those offences that he hath committed he truely wil remoue and cast away al hipocrisie from him and will take vnto him the true humilitie of the mynde and will not onely allowe the phisition of healthe but also wil desire to haue him aboue al thinges he wyll not onely absteine from his accustomed faltes but also wil with diligent study and care by al meanes auoide them the occasion therof yea he wil greatly abhorre them and as before he gaue him self to fylthines of lyfe euen so now he
will ensue and seeke to get with synguler diligence puritie innocency and trewe godlines 9. And be not of suche mynde that ye would say within your selues we haue AbrahaÌ to our father For I saye vnto you that God is able of these stones to rayse vp children to Abraham And be not of suche E. That is lyue not so that you may seme to lay al your trust in Abraham M. Or be not of this opion to saye that you are the sonnes of AbrahaÌ as though that were sufficient to righteousenesse to be begotteÌ of saintes C. Vntill hypocrites are oppressed they slepe securely in theyr synnes but when they are cyted so the tribunal seate of God carefully they seke for starting holes and lurking places or some couering to hideÌ them selues Thus therefore Iohn doth speake to the Phariseies and Saduceis Nowe that you are sharpely reproued of mée I would not haue you do as others are wonte whiche are lyke vnto you to seke for remedy by a false vaine and coloured pretence For he doth extorte froÌ them the vaine trust with the which they were bewitched The league and couenaunte that God made with Abraham was as it were a target or buckeler to couer their euill conscience not that they would place all their saluation vpon one man but because God had adopted all the stocke of Abraham not wayinge at all that none were of the séede of Abraham but suche as followed his faithe and that the league of god was not ratified to profite to saluation but by fayth Therfore Iohn addeth not this in vaine VVithin your selues For althoughe they boasted not with their toÌgues that they were the sonnes of AbrahaÌ yet inwardly they greatly gloryed of this title as hipocrites are not ashamed at all to iest more grossely to dally with God than with men VVe haue Abraham M. Iohn knewe that they were the sonnes of Abraham as also Christe witnesseth saying I knowe that you are the sonnes of AbrahaÌ he knew that the couenant was not only made with Abraham but with his séede also I wyll make a couenaunt betwene thée and mée betwene my séede and thy séede after thée c. This he had neuer taken froÌ them if they wold haue followed the steps of their father Abraham But because after a preposterouse sorte they flattered them selues through the promises made by God to Abraham and because they perswaded them selues that it was possible that they shoulde be cut of because the promise was made for euer to Abraham and his posteritie their hartes were so hardened that at no time they were moued at the threteninges of God to powre vengeance on them therfore after the apte and profitable exhortation to bring forth fruites of repentaÌce he thoughte to take away this preposterouse securitie and carelesnesse For I say vnto you C. The Iewes dyd flatter them selues almost after the same maner that the Papistes do at this daye aduance them selues It is necessary that some church be in the world because god wyll be knowen in the worlde and wyll haue his name called vppon And his churche can be no where but amonge vs with whom the lorde hath made his couenaunte The hye priestes and bysshoppes swelled aboue others with arrogancie and others which were of great power and authoritie with them For the common sorte of people were counted prophane and accursed of them as we maye reade in Iohn But theye thought them selues to be holy primates and heades euen as at this daye our horned byshoppes our abbotes our monkes our channons oure fryers and euerye masse prieste being eleuated and puffed vp with the proude tytle of Clergy did muche despise the laytie Iohn dothe refell and confute this errour that they do to much restraine the promyse of god shewinge that althoughe God do want them yet he will haue his churche The effecte therefore of his woordes is this God made an euerlastinge couenaunte with Abraham and his séede Yet one thinge deceiueth you that when you are more theÌ bastardes you thinck your selues to be the sonnes of AbrahaÌ Therfore God will rayse vp a newe seede to Abraham which nowe apereth not For Iohn speaketh here in the datiue case he will rayse vp to Abraham sonnes that they may vnderstand that the promise of god shall not be voide but stande in effecte still Neither was Abraham deceiued although his sede died in them So that froÌ the beginning of the world god was true iust in his promises to his seruauntes Neither dothe he at any tyme leaue of to geue his grace to those that be his children althoughe he reiecte hipocrytes Neyther dothe Iohn speake here of the callinge of the Gentiles as some suppose but he meaneth the verye stones without any further sence For because that prowde men thought it vnpossible that his churche should be caried to an other place he sheweth that the lorde hath meanes waies in his hande to delyuer his church which they thoughte not vppon euen as if he shoulde create newe sonnes to him selfe of stones As if he should haue said I declare vnto you that God is of such power that althoughe he vtterly destroy you as you haue deserued yet he can rayse vp children to his beloued Abraham euen of these stones Te lyke argument our sauiour Christ vsed saying I say vnto you that if these holde their peace the stones shal cry Abraham had respect vnto this power of God when he was commaunded to offer vp his sonne 10 Euen nowe is the axe layde vnto the rote of the tree euery tree that bryngeth not forth good fruite is hewen downe and cast into the fyer Euen novve is the axe layde to the roote C. After that Iohn had taken awaye the cloake of vayne truste from the hypocrites he denounceth vnto them that the iudgemeÌt of God is at hande Before he shewed them that being expelled they were not the people of God now he addeth that God is bent to banishe rote out al chose that are vnworthy from his church euen as barren vnfruitful rotten trees ar woÌt to be cut vp The efecte is this that God is purposed to purge his church For the grace of God neuer coÌmeth forthe to the healthe of the godly but also his iudgement cometh forth to the destructioÌ of the world that for two causes because then god wil seperate his people from the reprobate and the ingratitude of the world prouoketh newe anger Wherefore no maruaile if the preaching of the gospell and the comming of Christ haue remoued the axe to the cuttiÌg vp of the wicked trees do daily hasten against them the vengeance of God. Is hevven dovvne and cast into the fyer B. Here he saithe that as trees whiche in vayne comber the grounde and are vnfrutful are cast into the fier euen so shal you be cast out of the laÌd and be consumed with fier which hitherto haue ben vnfrutful vnthankful to Goââ¦
vertue is to be coÌsidered in the persone of a seruaunt and in his humane nature 17 And loe there came a voyce from heauen saying This is my beloued sonne in whom I am well pleased And loe there came a voyce M. Math. doth not saye simplelie that a voyce was heard from heauen but that a voyce came froÌ heauen C. For out of that diuision and opening of the heauens whiche we touched euen nowe came this voyce wherby he might haue the greater maiestie This is my beloued sonne M. This testimony of the father being brought from the heauens to the earth as concerning his sonne hath a declaration of his will towardes mankynde with a declaration also of Christe the onely begotten sonne of god C. For the title of sonne doth only pertayne vnto Christe truly and naturally but yet the sonne of God was made manifest in our fleshe that by the same righte that God was father vnto him he might make him our father also Wherefore God bringing vnto vs a mediator in the tytell and commendation of his sonne doth shewe him selfe to be a father to vs all The Grek woorde doth signifie more then my beloued sonne in the superlatiue degrée my best beloued sonne For Christe is so called because when we were hatefull and odious vnto God it was necessary that his fatherly loue should flowe from Christe vnto vs M. As if the father should haue sayde He whom I haue sent vnto you and caused to come in your fleshe is my only beloued sonne In whome you may sée how greatly I loue mankynde and his saluation wherefore see that you cleaue vnto him by faythe But S. Paule doth very well interprete this place saying By his grace he made vs accepted through the beloued In vvhom I am vvell pleased The Greke woorde doth signifie a minde so inclined that it hathe a singuler and ready good wyll and affection separated from all anger and displeasure C. Therfore it declareth that the loue of God so resteth in Christe that he doth geue him self from him vnto vs and not only to vs but to the very aungels not that they haue neede of reconsiliation who were neuer out of Gods fauoure but because they them selues cleane not vnto God but by the benefite of the head Wherefore he is called the first begotten of all creatures And S. Paule in another place teacheth that he came to set at peace all thinges bothe in heauen and earth M. The Apostle Peter gotte the certainty of the faith doctrine of Christ by this testimony of the father whiche was declared in the mounte Moreouer this place teacheth vs that none can reuele the sonne but only the father according to the saying of Christe None knoweth the sonne sauing the father and agayne Fleshe and bloud hath not reueled this vnto thee but my father whiche is in heauen Also he sayth No man coÌmeth vnto me excepte my father whiche sent me drawe him Wherefore we must praye vnto God that he will reuele vnto vs and make vs knowe his welbeloued sonne Iesus Christe in whome he is so well pleased that whatsoeuer we aske in his name we shall receiue the same if it be according to his will. The .iiij. Chapter THen was Iesus led into the wyldernesse of the spirit to be tempted of the deuell Then vvas Iesus led into B. In this fourthe chapter the Euangeliste doth shewe that our lord was tempted before he toke in hande the office of preaching M. Then what disciples in the beginning of his preaching he called vnto him Last of all howe at the firste in Galile with going about with teaching and with healing those that were diseased his name was spred throughout all Syria M. Therefore immediatly after baptisme as Marke saithe he was led or caried as it were from the middes of the people and from the conuersation of his former lyfe from those thynges whiche he being subiect to his parentes hitherto exercised Into the vvildernes The wyldernes was a place not inhabited or voyde of men for Marke saythe that he was among the beastes C. For twoo causes Christe went into the wyldernes first that after the faste of fourty daies he might come forthe as a newe man yea rather as a heauenly creature to the executing of his office Secondly being proued and tried with nothing but temptatioÌs he might being throughly instructed in all pointes prepare hym selfe to so difficulte and excellent an office Knowe we therfore that Christe the spirite being his guyde was led awaye from the company of men that he might when he came againe appeare to be the chief doctor teacher of the churche and the Embassadour of God that he might rather be thought to be sent from heauen then to be taken out of some cittie or from the company of men Euen so God toke Moyses into the mounte of Synai when that he purposed to promulgate and set forth his lande by his hande and being taken out of the peoples sight was receiued as it were into a consecrated and holy place Nowe it behoued Christe to shyne no lesse with the notes of heauenly grace and vertue then Moyses leaste that the maiestie and authoritie of the Gospell should be lesse then the force of the lawe For if the lorde did decke the doctrine being the minister of death with so excellent dignitie howe muche more shoulde he beutifie the doctrine of life And if the shadowed figure of God had so great light and brightnes how necessary was it then for his face and countenaunce which appeareth in the Gospell with glittering beames to shyne Of the spirite Bu. That is to saye of the holy ghoste by the which eueÌ now he was declared to be the sonne of god But al this is signified to be done by the prouidence of God and not by fortune or chaunce but by the councell of the spirit to be gouerned Not as though he wanted hitherto the direction of the spirite but that now by the appearing of the spirite and by his more manifest impulsion he shoulde do greater thinges Marke saith The spirite droue him into the wyldernes Luke saith he was forced of the spirite that we may vnderstande that nowe at this time by a speciall kinde of meane through the force of the spirite he toke in hande higher thinges of greater and waightier charge M. By this example we sée how that those which the spirite of God dothe selecte and chose to the glory of the deuine office are chaunged into other men and by the spirite of God are dryuen and constrayned to take great matters in hande as we maye for example sée in Moyses and Dauid To be tempted of the deuell C. Sathan toke occasion to tempte Christ by his honger as we shall here anone But nowe generally we must sée why God would teÌpte him Mathew and Marke by their wordes do seme to affirme that he was led into the
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 exceleÌt 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 meÌ 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 innoceÌcie 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 amoÌg 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 vnderstaÌdethe 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 meÌ 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 paââ¦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 theÌ 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 expouÌdeth 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 wheÌ that thei blowe not the troÌpe of the Gospel in the courtes of princes but rather they sounde their troÌpet to warres battayle 10 Blessed are they that suffer persecutioÌ 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
goodes and hated and despised of al men But on the contrary parte the lorde pronounceth them blessed so that they suffer the same persecution and afflictioÌ for the lorde rightuousnes sake Of the whiche doctrine the disciples of Christe haue great nede and the more harde and greuously that fleshe wyll beare the same the more intentiuely we ought to meditate vpon the same Neyther is there any other condition to fighte vnder the banner of Christe then that when the whole world doth ryse against vs and pursue vs to the death The matter is thus Sathan the prince of the worlde ceaseth not to arme his souldiours with furious madnes to the ende they may ryse against the members of Christe This is very monstrous truly and exceadinge nature that they whiche imbrace righteousnes should be violently vexed contrary to their desert Therefore Peter sayth Who is it that wyll harme you if ye followe that which is good yea happy are ye if any trouble happen vnto you for righteousnes sake But in suche vntamed and fierce wickednes of the worlde it hapneth to much oftentimes that the good by the zeale of righteousnes do inflame the hatered of the wycked against them selues and this is specially common vnto Christians to be hated of the greatest number of men For fleshe can not beare the doctrine of the Gospel none can abyde to haue their faltes reproued M. But persecution is an obstinate pursewing to destroy by the whiche there is no place of reste and quietnes geuen but the destruction of innocentes is soughte with all kynde of violence and deceites For righteousnes C. They are sayde to suffer for righteousnes whiche therefore purchase and prouoke the hatred of euell men because with all their indeuour they resiste that whiche is euell and defende that whiche is good In this part therefore the truthe of God worthely hath the preheminence Wherfore by this note Christe doth disceuer his martyres from the euell and wycked persones A. According to that saying of Peter Se that none of you be punished as a murther or as a thiefe or as an euell doer If any man suffer as a Christian man let him not be ashamed but glorifie god on this behalf Therfore for so muche as all they whiche wyll liue godly in Christ Iesus must suffer persecution as witnesseth the apostell Paule this admonition dothe belonge to all the godly alike But and if the lorde do at any tyme beare with our infirmitie weakenes and wil not suffer the wicked to vex vs at their pleasure notwithstanding it is mete that in peace and reste we meditate and thinke vpon this doctrine that we may be ready so often as nede shal require to come into the field and not to encouÌter with our enemy vntil we be therunto sufficiently armed and appointed For theirs in the kingdome of A. This is a moste ample and large rewarde of the which also S. Iames speaketh thus Happy is the man that endureth temptation for when he is tried he shall receiue the crowne of lyfe whiche the lorde hathe promised to them that loue him For so much as therefore in the whole race of this lyfe the state of the godly is moste miserable Christe doth worthely call vs vnto the hope of a heauenly lyfe Bu. And therefore the lorde whiche is liberall shall rewarde vs for the losse of our countrey for our goodes taken from vs for the vayne glory of this worlde he wyll geue vs a celestiall countrey euerlasting goodes and perfecte glory farre exceading the light in brightnes 11 Blessed are ye when men reuile you and persecute you and shall falsely saye all maner of euill saying against you for my sake Blessed are ye vvhen men reuile you M. Here by a figure called Apostrophe be declareth to whom he hath spoken al these things namely to his disciples which beleued in him whiche were afflicted by dyuers meanes despised and reiected for the Gospels sake C. But the EuaÌgelist Luke hath Blessed shall ye be when men hate you and thrust you out of their company and rayle on you and abhorre your names as an euill thinge By the whiche wordes Christ would comforte his faithfull that they should not be discouraged although they perceiued them selues to be the moste detestable in the sight of the worlde For this was no small temptatioÌ to be cast out of the churche as prophane and Heathenishe men For when as he knewe that nothinge was more venemous then hypocrites Furthermore when he forsawe with what violeÌt force the enemies of the Gospell were vehemently inflamed against his litle and coÌtemned flocke he woulde fortifie them that they might not fainte although an exceading sorte of reproches were presently ready to be layde against them And hereby it appeareth how litle the excommunication and cursing of the Pope is to be feared when as he lyke a tyraunt doth separate vs from his synagoge because we wyll not be diuorsed froÌ Christ And shall falsely say all A. The children of this worlde because they can not hate them which are indewed with the spirite of Christe because they so lyue that they cannot worthely deserue their hate and be afflicted in stede of the truthe they inuente false crimes the whiche they alleage as causes worthy of hatred persecution M. Here they saye that they reiecte not the woorde of God but that they cannot beare with suche as are alterers of custome makers of new thinges disturbers of peace and religion and finally contemners of true worship So Christe was accused to Pilate that he seduced the people and that he was a mouer of sedition against the empire And the enemies of Steuen brought in false witnes which sayd we harde him speake contumelious woordes against Moyses and against god M. And Christians were called malefactours murtherers and seditious persones As concerning the whiche we may reade in Tertullian howe the wicked cried against the Christians if any calamitie trouble chaunced To the beastes to the beastes away with the churcherobbers it is not mete for suche wicked persones to lyue and suche kynde of cruell and reprochefull woordes cried they against them For my sake Bu. That is if thou suffer persecution for Christe and his Gospell not for thy faltes and wicked desertes Finally if they be false and imagined accusations whiche are layde against thée thou shalt be happy and blessed For if thou be called a mouer of sedition an heretyke a robber of God of his honour and arte suche a one in dede so that they be verified in thee then thou hast no cause to thynke thy selfe happy but rather accursed 12 Be glad and reioyce for great is your rewarde in heauen for so they persecuted the Prophetes whiche were before you Be glad and reioyce C. By these woordes he declareth that the remedy is at hande least we should be dismayed with iniust reproches and slaunders
sinners but with hipocrites Iusticiaries proud phariseis whose hipocrisy always resisted the doctrine of Grace For when as they were impure and polluted with sinne yet they wolde in no wise seme so to be because they did alwaies hyde the sayde vncleanenes of their hartes with that externall shewe of sanctimonye and outwarde holines To the ende he might bewraye this he hath restored the vigor and parfecte strengthe of the lawe and therefore he speaketh of hym which doth not onelye couet with the harte but also fulfylleth the same concupisence and bryngeth it to passe in dede Yea and the lawe it selfe condempneth this concupisseÌce or lust as apereth in Exodus Thou shalt not couet thy neyghbours wyfe The Iewes knew this but they did not consyder that the lust of the hart was before God euen as the actuall deede of adultery Bu. Notwithstandinge lett no man flatter him selfe vpon the wordes of Christ or take occasion to do euyll and saye if luste make me an adulterer I wil brynge the same to efecte or I wyl committ the actuall deede that I mighte not be counted so in vayne For truely thou shalte not be so called or counted without iust cause and thy deseruinge which haste done all that the fylthye adulterar doth sauing the very actual dede which no doubt thou woldest haue done if thou myghtest haue had lybertie time and occasion to the fynishynge of the same Therefore thy vertue dyd not staye thee from adultery but hauinge no power occasion also beinge contrary to thy purpose thou arte let so that thou also arte vniust and an adulterer But for certayne thou dost more greuousely offend and doste deserue more cruell ponishmeÌt if thou onely quenche not the burnynge fyer of concupiscence but also if thou bridell not thy selfe from the impure and fylthy action But forsomuche as there is no man liuinge whiche at some tyme hath not lusted the lorde approuethe by this lawe that all men are subiect to sin and nede the grace of God and the iustification of Christe whiche is onely iust impoluted and pure and dothe particypate vnto vs his righteousenes by faith by the whiche name the Apostels called fayth and our righteousenes the parfection of the lawe 29. If thy ryghte eie hinder thee plucke him out and cast it froÌ thee For bet-it is vnto thee that one of thy members perishe then that thy whole body should be cast into hell If thy right eie offende thee C. Because that Chryst mighte seeme to seuerely to vrge men in this natural imbecillitie wekenesse of fleshe and bloud he doth preuent al those mutterings that might be made To be short he declareth that althoughe it be harde sharpe and troublesome whiche the lorde commaundeth yet notwithstandinge we are not thereby excusable because the ryghteousenes of God oughte to be of more pryce vnto vs than all other thinges whiche are deere and preciouse For some mighte saie what shall becomme of vs if the matter be so when as we be so apte to all euyll cogytations and thoughts that we can scarse tourne our selues aboute and caste oure eye on the one syde but strayghtewaye vnloked for one daungerouse snare or other appereth sette and pytched before oure eyes to take vs. To this he faithe Againe and agayne yea continually ye must take héede that you haue a consideration and respecte to your owne infirmitie yea see that ye auoyde all occasion of offence and prouocation neyther let any thinge at no time be so dere vnto you if it bringe to destruction for whose sake you shoulde suffer your selues to be seduced so to incurre the daunger of euerlastynge peryll and payne There is nothinge so neere vnto you nothinge so conioyned and knit nothinge so nere of bloud yea there is nothinge so entierly beloued of you which ought not to be cut of if so be that occasion required yea although it were one of your membres and that the pryncipall and moste necessary as the right eye or the righte hande For there oughte no member be vnto vs of suche estimation and price that for the loue of the same we shoulde forsake God the creatour of our whole body C. Neither yet doth Christ meane that we should mangle our body and destroy the same that we mighte obey God but because al meÌ wold wishe not to haue their sences so brydled but that they myght haue the free vse of the same Christ teacheth hyperbolically that we must cut of what so euer is contrarye to his wyll And he dothe the same verye warely because men do to licentiousely in this poinct fauour them selues If the mind were pure then a man shold haue his eies and handes obedient to hym In the whiche it is certaine that there is no proper motioÌ In this therfore we sinne greatly that we are not so carefull in auoiding of daungerouse snares as it becommeth vs B. For we must shun and fle al occasion and the more we fynd our selues inclined and geuen to euyll the more we oughte to refrayne our mynde from the same 30. And if thy righte hande hinder thee cut it of and caste it from thee For it is better for thee that one of thy meÌbers perishe then that thy whole body should be cast into hell And if thy ryght hande hynder thee A. This verse tendethe to the same effect that the former did C. The Greke texte hath if it offende thée To offend or hynder is to make a man stomble and fall in the way of the lorde This is a life acceptable vnto God namely to abyde in faithe and loue whereby a man maye go forwarde in the obedience of God. M. Here is to be noted what greate necessitie of auoydinge of offence the lorde propoundeth vnto vs For if that so necessary members and instrumentall helpes of the bodye are not to be reteyned and kepte if they be a hinderaunce vnto healthe what shall we then say of them which so gredely cleaue vnto vile things yea of no reputation but of the vanitie of this worlde that they wyll rather hasarde and put in venture the benefyte of eternall lyfe then they wyll be secluded from them For it is better c. M. This reason is taken of the profyte of preseruing the whole For better it is that som parte perishe then that the health of the whole body shoulde be put in daunger A. The same matter in effecte is handled where he entreateth of auoydyng of offences which foloweth in the .18 chap. 31. It is saide who so euer putteth awaye his wyfe let hym geue her a letter of diuorcement It is sayde Bu. These woordes do parteyne to the lawe of eschewinge adulterye and do teache that truely and vndefiledly we ought to kepe the faythe of wedlocke C. For euen as the Iewes thought that they behaued theÌ selues falsely and amisse before God yf they kepte not the lawe after a politique order euen so againe what so euer the
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌtineÌt it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌt and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌgeaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌt of the Lawe where God dothe plainely coÌmaunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌsidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to ââe Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
of all cares whiche exceade measure Therefore the onely meane to amende couetousnes is to imbrace the promyses of God by the whiche he dothe openly witnesse that he hathe a speciall care of vs After this sorte the apostell going about to withdrawe the faithfull from couetousnes confirmeth this doctrine because it is written I wyll not leaue thée neither forsake thée And in diuerse places the lorde doth promyse that he wyll neuer forsake vs. The effecte therefore is this He exhorteth vs to trust in God which doth not despise or neglect any of his creatures be they neuer so coÌtemtible or base Christ to make this euident and playne bryngeth not in the feding of Israell fourty yeares in the deserte He bryngeth not in Helias nor Elizeus in whome the lorde declared hym selfe to be a feder of bodies and a prouider of apparell As Moyses sayde You re clothes are not worne but he setteth before them brute beastes And yet neyther Lyons Elephantes nor Beares or such like greate beastes whiche also are fedde by the hand of God but silly smale foules of the ayre whome the father fedeth they beyng voyde of all care Beholde the foules of the ayre M. He nameth the foules of the ayre to put a difference betwene them and suche as are broughte vp in houses which are not fedde by their owne care nor by the industry of men but by the prouidence of god Luke nameth Rauens particulerly alludinge it peradueÌture to that place of the Psalme Whiche geueth foode to all fleshe and fedeth the yonge Rauens that call vppon hym For they sovve not neyther do they reape By these woordes we haue not libertie to be idell But Christe meaneth that although we be not able to help our selues yet we shall fynde helpe of our heauenly father so that his prouidence shoulde be sufficient vnto vs. And your heauenly father fedeth them He sayth not here And their heauenly father fedeth them but your heauenly father As if he should saye What imbecillitie and weakenes of faythe is this that when ye haue an heauenly father whiche fedeth suche an innumerable multitude of soules you are yet carefull for your foode and rayment as though he would forsake you whiche fedeth litle byrdes C. This truely is worthy the noting that he saith the almighty fedeth byrdes Whereupon we maye perswade our selues that he wyll not forsake vs whome he hathe made after his owne similitude and likenes and hath made vs his sonnes also As Christe almoste affirmeth by these woordes Are ye not muche better then they A. An argument of the lesse As if he had sayde He that hathe suche care of small thinges howe can he neglect the greater thinges Yea he which hath care for those thinges that are made for your sake howe wyll he forsake you to whome these thinges are created 27 VVhiche of you by taking thought can adde one cubite to his stature C. Here Christe condemneth the other vice which is alwayes tyed with the immoderate care of meate drynke and other necessaries namely that man vsurpeth that whiche is aboue his power to hym selfe I knowe saithe the Prophete that it is not in mans power to order his owne wayes or to rule his own steppes and goinges Yet truely there is scarse one among a hundreth which dareth not be so bolde as to warrant something to him self by his own industrie strength Hereby it coÌmeth to passe that men warrant vnto them selues the good increase and successe of thinges God being set asyde Christe to abate this mad rashenes and presumption sayth that whatsoeuer pertaineth to the sustentation of our life dependeth only vpoÌ the blessing of God. According to this it is sayde in Luke If ye be not able to do that whiche is leaste why take ye thought for the remnaunte whiche is greater By the which wordes it is playne that distruste is not only reproued but also pride that men will take more vnto them selues then becommeth them The whiche Christe also reproueth in an other place sayinge Thou canste not make one heare of thy heade whyte or blacke 28 And why care ye for rayment Consider the lillies of the field how thei grow They labour not neither do they spyn And vvy care ye for rayment Bu. From foode he commeth now to apparel of the which also he reasoneth particulerly And as he did before so doth he nowe bring an exaÌple of naturall thinges the whiche he doth plainly manifestly declare saying Consider the lelies of the fielde Bu. He speaketh not here of the lelies that growe in gardens whiche are planted with great care and diligence but of those whiche growe in the fielde whose collour all the painters in the world are not able to immitate So that he dothe here make a distinction betwene the lelies of the field the garden As he sayde before the soules of the ayre to make a difference betwene them and suche as are brought vp in houses They labour not neither do they spin M. That is to say they do not those things that pertaine to the making of apparell Nowe when as you can bothe labour spynne why are ye carefull for rayment And admit that either by age by sickenes by imbecillitie and weakenes ye are not able to do these thinges yet ye should not distruste in the prouidence of god But consider of the floures of the fielde Will ye be worse then insencible creatures 29 And yet I saye vnto you that Salomon in all his royaltie was not arayed like vnto one of these And yet I saye vnto you C. The sence is this that the goodnes of God which doth shine in herbes and flowers doth excell all that meÌ can do with their power pompe and strengthe that the faithfull mighte perswade them selues that they want no maÌner of thing so long as they haue the blesing As concerning the glory of SalomoÌ we may reade at large in the thirde chap. of the firste booke of kynges And yet Christ sayth that the mighty king SalomoÌ VVas not arayed like one of these M. He saythe not like vnto those but like vnto one of theÌ Beholde here how he preferreth one lillie of the field before al the glorie of the worlde Bu. And truly what sylke what purple what shyning tynsyll may be coÌpared to floures what is so red as the rose what is so white as the lelie what hath so purple a colour as the violet surely nothiÌg 30 VVherefore if God so clothe the grasse of the fielde whiche although it stande to daie is to morowe cast into the fornace shall he not muche more do the same for you O ye of litle faythe VVherefore if God so M. This sentence is gathered of that which weÌt before to reproue the weakenes of our faithe Nowe he saithe not if God so clothe the Lillies but the grasse of the fielde The shewe of apparrel is wonderfull in so muche that it excelleth all
to prayers seing that the lord doth promise with so great faith and constancie he wil heare our praiers 9 Is there any man among you whiche if his sonne do aske breade wyll offer hym a stone Bu. By these woordes also he doth anymate and incourage vs to praye promising that God at the length wil heare vs helpe vs if we aske those thynges that are holy good meete and profitable beinge nothinge the more infirme weake in faith althoughe for a while he do delaie the time and put of to heare helpe vs C. He vseth a comparison of the lesse to the more and compareth the malyciousenes of men to the exceding goodnes of God whiche is so greate that it may well be compared to a bottomlesse sea The loue of our earthly parente is in no poincte lyke vnto this As the lord by the mouthe of the prophete Esay sayth Although the mother forgett her children yet will I neuer forget you 10 Or if he aske fysshe wyll he proffer him a serpent B. The like woordes we reade in Luke sauing that he addeth this or if he aske an egge will he offer him a scorpion Some go about to expounde these woordes allegorically but not to the purpose xi If ye then when ye are euil can geue your children good giftes how much more shall your father whiche is in heauen geue good thinges if ye aske of hym If ye then vvhen ye are euyll A. Nowe he compareth as it was saide euen now the maliciousenes of men with the wonderfull and vnspeakeable goodnes of god Bu. For men are euyl and subiecte to the affections of anger indignation enuy and hatred as fathers often times do hate despise their children But God by his owne nature is good and voyde of all affections alwayes sekinge to do good that his chyldren may feele his goodnes his liberalitie and munificence most abondantly Can geue your C. Christ hath expressed this not without greate cause least the faithful should to muche lose and slack the raynes to foolishe and wicked desires in praying We know how great the intemperancy and bouldnes of our fleshe is in this poincte Christ therefore committeth our praiers to the will of God to the ende he should geue no more vnto vs then he knoweth to be profitable for vs Wherefore let vs not thincke that he hath no care of vs so often as he fulfilleth not our desires because he knoweth still whereof we haue nede and what is expedient for vs But now because al our affections are blinde the trewe forme of prayer is to be taken from the woorde of god Therfore who so euer desireth to come vnto God by a sure trust of prayinge let hym learne to brydell his hart that he aske nothing but that whiche is accordinge to his will as S. Iames admonisheth in his epistell Hovve muche more shall your father M. He saith not how muche more shal god but how muche more shall your father neyther saith he my father but your heaueÌly father that we may alwaies conceiue in our minde this sure trust Geue good thinges B. Luke hath Geeue his holy spyrite as it were expoundinge what Math. meaneth by good thinges For what good things ought we to aske of God in our prayers but a godly life that is that the name of God may be sanctified in vs that the kingdome of God may come and approche These thynges truely we receiue wheÌ as we are replenished with the spirite of god which doth renewe vs and cause vs to seeke the glory of God a godly lyfe C. For this alwaies ought to be in our minde Fyrste seke the kingdome of God and the ryghteousenes thereof and all other thynges whereof ye haue nede shal be geuen vnto you Wherfore the sonnes of God to the ende they maye praye aryghte must put of all earthly affections and come to the meditation of a heauenly lyfe 12 VVhatsoeuer therfore ye would that men shoulde do vnto you euen so do vnto them for this is the lawe and the prophetes VVhat so euer therfore ye vvoulde that men A. Because of this woord therfore some do thinck that this is the Epiloge or conclusion of those thinges goinge before as concerning the petition or praier Other some do refer it to the beginning of this seuenthe chapter where he forbad vs to iudge And others thincke that Chryste had respecte to all those thinges which he affirmed in this assertion but specially in the fifth chapter as though he woulde knitt vp all those thinges wherof he had spoken in a shorte somme C. But truely it is more probable to affirme that this woorde therefore whiche is an illation is superfluouse and more then nedeth for often times we fynde them in shorte sentences where no necessitie importeth We saide before that Mathewe dyd not declare one sermon onely of Christ but rather to collect a somme of his doctrine out of many of his sermons This sentence therefore is to be red seuerally by the which Christ doth instructe his disciples to vse equitie and doth briefly shew the definition of the same that we maye knowe that the cause why so many mischeues do raigne in the worlde and why men so many waies are hurtfull one to an other is because wittingly and wyllingly they do treade equitie and indifferent dealinge vnder their feete Notwithstandinge euery man woulde haue the same straightly obserued toward him selfe for where as our owne profite is in hande there is none of vs but we wyll sircumspectely and preciselye reason and enquire what is equitie right Therfore euery man sheweth him selfe an indifferent iudge for his owne commoditie and profyte How coÌmeth it to passe that we be not so equall iudges when as other mennes profite or losse commeth in question but only because we are parcyall to oure selues and vniuste towardes our neyghboure And not onely this but that whiche is worse we indeuour oure selues wickedly to wincke at the rule of equitie whiche shyneth in our hartes Christ therefore teacheth that euery maÌ may liue rightly iustly with his neighboures if he do that to others whiche he coulde be content to haue done to hym againe So that here he doth refell confute all false and vayne shewes whiche men deuise and inuent to hide and cloke their pretenced righteousnes For without all doubt parfecte equitie should continue amonge vs if so be that wee were such faithful disciples of charitie in dede as we are teachers of the same in worde M. The false opinion of the Pharyseies ministred occasion to Christ to pronouÌce this sentence of equitie for they preferred the obseruation of ceremonyes and mannes inuentions before the obseruation of the woorkes of charitie Wherevpon the prophetes were often times coÌstrained to reuoke Israell from ceremonies and mannes traditions to the workes of charitie For this is the lavve and the prophetes C. Christ meaneth not that this onely parte of
deuils all maner of miracles do nothing at al profite those that haue theÌ neither ought we to thinke theÌ holy beloued of god or aperteining to his kiÌgdome because in this place we here that many suche shal be reiected of Christe in the day of iudgement We must not beleue therfore euery one that is a worker of miracles as we may reade in Moyses and in Matthew followinge 23 And then wyll I knowledge vnto theÌ I neuer knew you Departe from me ye that work iniquitie And theÌ vvil I C. that is I wyll make manifeste vnto them I will openly shewe or declare I neuer knevve you C. By these wordes he doth vtterly deny reiect theÌ affirminge that he neuer counted them amonge the nomber of his although they boasted theÌ selues to be heads pillers of his church And therfore he biddeth theÌ depart which by a false title haue stolne a false profession for a tyme saying Depart from me Paule doth seme to haue takeÌ that which he writeth out of this senteÌce of Christ wheÌ he saith The lord knoweth who are his Let him depart froÌ iniquitie what soeuer he be that calleth on the name of the lord For the first parte teÌdeth to this ende that the weake shold not be troubled by the defection or fall of some whose name was great of fame For he denieth theÌ to be known of the lord although they seme gloriouse in the sight of men In the second parte the Apostel exhorteth all those which wil be couÌted the disciples of Christ that they in time departe froÌ iniquitie least Christ forbid them his presence when he shal deuide the sheepe from the goates VVhich vvorke iniquitie M. Here he calleth those that wrought miracles workers of iniquitie because they did good with an euil minde ful of craft subtiltie hipocrisie Suche were the scribes phariseis in their fastinges praiers and almes dedes of the whiche we haue spoken before Neyther must we vnderstaÌd here the christ speketh of adulterers murtherers vserers druÌkerdes such like but of suche as beare a shewe of holines would seme aboue all meÌ to parteine to the kingdom of god So Paule calleth the false apostells subtile and crafty workers M. Wherfore let vs consider by what spirite they are led which after the maner of the Iewes at this daye aske signes as though that they woulde beleeue the treweth if they might see signes 24 VVhosoeuer therfore heareth of me these woordes and dothe the same I wyl liken him vnto a wise man which buylte his house vpon a rocke M. These wordes do seeme to be the coÌclusion of that which went before in the 21. verse He that doth the wyl of my father and so forthe And that also is euydent in Luke which saith Why do ye cal me lorde lorde and do not those thinges whiche I commaunde you Who so euer commeth vnto me and heareth my wordes and so forthe To here in this place is taken to vnderstande as in manye other places also And dothe them Bu. By these woordes he teachethe that it is not inough to here the woord of God excepte thou endeuour thy selfe to do that which he commaundeth in the same According to this place Blessed are they that heare the woorde of God and keepe it Also S. Iames saithe See that ye be doers of the woorde and not hearers onely deceiuing your selues For if any manne heare the worde and declareth not the same by his workes he is like vnto a man beholding his bodely face in a glasse so forth For there are diuerse men at this daye hath ben alwaies which thinke that relygion consisteth in often hearing the woorde of God in disputing of the same at coÌmon metings But our lord Iesus Christ here pronounceth that trewe pietie doth not coÌsiste in knowledge and talking but in the action and conuersation VVhiche buylded his house To buylde is to make erecte or sette vp some spirytuall workemanship The same allegory vseth Peter sayinge If so be that ye haue tasted how graciouse the lorde is to whom ye come as vnto a liuynge stone disallowed of men but chosen of god and preciouse and ye as liuing stones are made a spiritual house Vpon a rocke The rock is Christ and true and parfect godlines I meane Faythe workinge by Loue. And so treweth it selfe is the foundation by the firme and immoueable power of Christe the house is the worke whiche is done and all the conuersation of the whole lyfe 25 And a shower of rayne descended the flouddes came and the wyndes blewe and beate vpoÌ that house and it fel not because it was grounded on the rocke A shovver of rayne Bu. The shower of rayne the flouddes the wind do signifie the sundry and manifold dangers temptations persecutions disseases and suche lyke wherewith men are vexed troubled B. For all these thinges do plainely shewe and manifest whether we be buylded vpon the rocke Christe or no. C. For then trewely we do receyue the doctrine of Christe when we can resiste al the assaultes of Sathan The like sayinge hath S. Paule to the Corinthyans And it fell not A. That is no temptation is able to ouerthrowe the house of this wise man B. for the fayth and sure trust of the Godly fully knyt vnto Christ can not be confounded neyther can the gates of hell and all the power of sathan how so euer he cause a tempest preuaile agaynst this For greater is he that is in them than he that is in the worlde And they which trust in the lord shall be euen as the mount Syon whiche maye not be remoued but standeth faste for euer 26 And euerye one that heareth of meÌ these wordes and doth them not shall be like vnto a folish man which builte his house vpon a sande And euery one vvhiche heareth Bu. Nowe the lord sheweth the contrary part of the parable to the ende it maye appere more plaine the more stirre vp the hearers The seÌce of this must be gathered by the former parte euery part being repeated set one against an other C. For seyng it is harde to discerne the true professors of the Gospell from the false by such parables our sauiour Christ doth shewe in what thing they do chiefly differ For he coÌpareth the false professioÌ of the Gospel to an imperfecte building which staÌdeth for a time beynge at euerye storme and tempeste in daunger of destruction because it wanteth a sure foundation These vvordes C. This rellatiue These dothe not note one kinde of talke but the whole some of doctrine For the Gospel excepte it be fully fixed in mennes myndes it is lyke vnto a thyn waule whiche is erected on hye withoute any staye or stronge fondation His woordes therefore are in effecte as if he shoulde haue saide that the same is a trew faith which is deepely rooted in the harte and is so
whiche in dede signifieth his authoritie power either to graunt or deny vs our petitioÌs And his seruaunt vvas healed A. Because the Centurion beleued that Christe was able to restore his seruaunt to healthe he reaped the frute of his faythe namely the healthe of his seruaunte In the selfe same hovvre M. By this we see that Christe promyseth nothing falsely or in vayne for he healed his seruaunte in the same houre or at the same tyme. But this doth not alwayes happen vnto vs by and by for it is not our parte to appoynte God a tyme or to lymyt hym but to tarry his leasure A. Let it suffise vs that he hathe a care ouer vs if so be that we abyde in hym by a fyrme and constant faythe For faith obtayneth all thynges at the handes of god Whereuppon they speake truely whiche saye that a Christian fayth dothe iustifie pourge saue and remit sinnes pacifie and make a quiet conscience that it maketh the sonnes of God that it openeth a waye to God the father that it bryngeth to passe that we are hearde of God that it ouercommeth the world and all the lustes of the fleshe that it worketh charitie pacience and all vertue in the hartes of the faythfull and that faythe maketh all thynges possible vnto vs. These and many other are the fruytes of faythe 14 And when Iesus was come into Peters house he sawe his wyfes mother lying in bedde and sycke of a feuer And vvhen Iesus vvas come C. The Euangeliste Matthewe bryngeth not in this story orderlye as wee maye gather by Marke who nameth onely fower disciples whiche wayted on Christe after the callyng of the whiche disciples he saythe he went into the Synagoge and from thence he saythe that he went strayghtwaye to Peters house Whereby we may gather that Matthewe did not exactly obserue the tyme The Euangelistes do seme to set forth this as a speciall miracle not that it was more excellent then others or more worthy of remeÌbraunce but because Christe offered to his disciples a domesticall and familiar shewe or token of his grace and because the healinge of one woman might geue and minister occasion to many to come to hym to be healed and to receiue their healthe Into Peters house B. The apostels did not so forsake all thinges that they woulde neuer vse them agayne they gaue them selues and all that they had yea they coÌmitted their soule and lyfe into the haÌdes of the lorde beinge ready for his sake to forgo all these if necessitie and occasion should require But in the meane tyme they vsed those thinges so farre as it was lawefull and so long as their ministerie and office woulde geue them leaue not rashely forsakyng their parentes their wyses their children and family but caring for them so faithfully and diligently as they could the whiche thinge this history sufficiently proueth which wytnesseth that Peter beinge called to the ministery of the woorde had a house a great whyle after and a necessary care for the same Also when Christe was dead Peter sayde vnto Thomas to Nathanaell to the two sonnes of Zebed and to two other of his disciples I wyll go a fishing they sayde vnto him we also will go with thee So truely they forsoke all thinges that thei gaue them selues wholely to his wyll and calling firste seking to fulfill that which pertaineth to the same He savve his vvyfes mother M. Marke saythe that some whiche came with Christe into the house of Symon tolde hym of the womans sickenes And Luke sayeth they prayed for her In the whiche there is expressed an example of faithe and loue of faith in the power and goodnes of Christ For except they had beleued that Christ by his deuine power could haue deliuered the woman from her feuer to what ende shoulde they tell hym of her and praye for her It was enoughe for them to beleue that Christe woulde and coulde do it wyllyngly That is that he was able and good to do that whiche they prayed for Secondly we maye see the example of loue in this that because they shewe an other bodies disease vnto the lorde praying hym to heale the same And sycke of a feuer C. C. Luke sayth that this woman was taken with a great feuer briefly setting forth the power which Christ by this myracle declared For it was a sure and certayne declaration of the power of God to take away so great and greuous a disease out of hande only by touching with his finger 15 And he touched her hande and the feuar lefte her and she arose and ministred vnto them And he touched her hande C. Although Christe with his becke onely coulde restore health vnto this woman notwithstanding he touched her hande either to declare his affection or els because he thought this outwarde signe to be proffitable For we know that outward signes were vsed commonly accordynge to the manner of the tyme. B. Furthermore he ioyned woordes to his touching to teache vs that healthe came from his woorde and yet not to be loked for without the sacrifice of his fleshe And the feuer lefte her C. Luke saythe that he rebuked the feuer The whiche kynde of speakinge although it seme harde to the reader not sufficiently exercised in the scriptures yet it is not voyde of reason For the feuer and all other kynde of diseases as hoÌger pestilence and such like are the somners and messengers of God by whome he executeth his iudgementes Therfore as by his commaundement and becke he is sayde to sende out such messengers so he doth restrayne and reuoke them as it semeth to him beste And she arose A. So sone as this woman receiued her perfect health she arose And ministred vnto theÌ M. That is she prepared meate other things pertaining to the bodely refectioÌ By this place we are admonished to vse the giftes of God to his seruice and glory because we haue receiued them at his handes according to the saying of saynt Paule What hast thou O man that thou haste not receiued 16 VVhen the euen drewe on they brought vnto hym many that were possessed with deuels And he cast out the spirites with a woorde and healed all that were sycke VVhen the euen drevve Bu. Hetherto Matthewe hath rehersed certayne particuler or speciall benefites nowe generally he comprehendeth an infinite sorte wherby he may sufficiently and plainly proue the lorde Iesus to be omnipotent and louing towardes those that are his He receiueth therfore al those mercifully whiche were offered vnto hym and healeth theÌ without delay Many that vvere possessed vvith deuels C. Not all that are vexed with the deuel as was Iob are Demoniakes or possessed But they are suche in whome Sathan doth raigne whose myndes he ruleth at his wyll and pleasure There is no doubte but that there were many amoÌg the Iewes whiche were possessed with vncleane spirites in the time of Christe and Sathan because of
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 notwithstaÌding 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 haââ¦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
the institutions therfore when as they haue no respecte to the ende for the whiche they were ordeined He therfore whiche hath not a care of his neighbors health but is a straight obseruer of externall rites dothe bewray declare his own hipocrisie as these iusticiaries who reiected the Publicanes synners suffered them to perishe had not Christe called theÌ vnto him cured them We must so thinke therfore of sacrifices as wayes meanes to come vnto God which notwithstaÌding are of no force except a sounde perfect truthe be annexed vnto the same Bu. So that our Sauiour Christ did very well oppose this general sentence of religion to his aduersaries C. For vnder this worde mercy he comprehendeth all the partes and duties of humanitie whiche we owe vnto oure brethren as by the name of Sacrifice he meaneth all seremonies and externall thynges For I came not to call the righteous Bu. Nowe Christ hauing respect to that whiche he spake euen now that he came a Phisition into the worlde by a certayne illation and exposition he concludeth the whole disputation and those whome before he called whole and strong he nowe calleth righteous Not that he meaneth them to be righteous in dede but because they bosted thought them selues to bee righteous as did the Phariseis These thinking them selues to be absolute perswaded theÌ selues that the grace of God pertained nothing at all to their perfection and this was the cause that they did not call for the mercy of the Lorde For what nede haue the righteous of mercy So that here their offence was great in so muche that the Lorde in an other place sayde If ye were blynde then had ye no synne but nowe ye saye we see therefore your synne remayneth Again he sayde Yee are they whiche iustifie your selues before men but God knoweth your hartes C. Wherefore although this was spoken to refelle and confute the pryde and hypocrisie of the Scribes yet notwithstanding generally it contayneth a profitable doctrine For we are taught that the grace of Christe dothe no otherwyse proffite vs then when we acknowledging our synnes and syghing vnder the burtheÌ of the same come humblely vnto hym for release and pardon Furthermore infirme and weake consciences are erected and lyfted vp by sure truste and confidence because we oughte not to feare that Christ wyl reiecte synners for whose saluation he descended from his heauenly glorye into this wycked worlde M. But we muste note that he sayth not I came to constrayne synners but to call synners Whereby we may gather what kynde of persones the medicine of the grace of God would haue vs to be namely suche as are desyrous of saluation and wyllyng to receiue the same for he reiecteth the vnwillyng Hereupon it is written Blessed are they that hunger and thyrste after righteousnes for they shal be satisfied Neither doth Christe saye here I am come to call some or a fewe but generally all excludynge none C. But we muste note this also which followeth To repentaunce That we may know how that pardon is graunted vnto vs not to synne or offende styll but that afterwarde we may leade a godly holy and vertuous lyfe For vpon this condition he dothe reconcile vs to his father that we being redemed by his bloud may offer our selues liuely sacrifices as saynt Paule saythe The grace of God that bryngeth saluation hath appeared to all men and teacheth vs that we shoulde deny vngodlines and worldly lustes and that we should lyue soberly and righteously and godly in this present worlde To the whiche also agreeth the saying of Zacharias That we being deliuered out of the handes of our enemies may serue him without feare in holines and righteousnes all the dayes of our lyues M. For repentaunce is nothing els but a conuersion of the mynde and an alteration of the former opinion as appeareth by the saying of the Prophetes Tourne vnto me and ye shal be safe Againe I wil not the death of a synner but that he tourne and liue Also repente and ameÌde that your synnes may be done away 14 Then came the disciples of Iohn vnto hym saying why do we and the Phariseis faste for the most part but thy disciples faste not Then came to him the disciples M. It is not the least among the miracles of the wisdome of God when that he dothe oftentymes manifeste and confirme his truthe by the resistaunce and gainsayinge of the wycked The whiche thinge as in all other places so in this may manifestly be sene whereupon truely no small proffite commeth vnto vs by the rebellion of the Phariseis VVhy do vve and the Phariseis faste C. Luke in his fifth chapter bringeth in the Phariseis speakinge in their owne persone and Marke semeth to ioyne theÌ both together Neither is there any doubt but that the Phariseis by this wycked deceite and wyle pretended to wynne and allure the disciples of Iohn on their part and to make theÌ contende with the disciples of Christe The coÌgruitie in prayers and fastinges was a plausible prouocation and intisement of societie but the contrary opinion and reason of Christe was an occasion of discorde and priuy hatred to waywarde and curious persones being to muche addicted to their owne willes By this example we are admonished and taught wisely to take hede least by some light pretence the wycked and crafty men do sowe discorde and dissention among vs For Sathan is wonderfull busy in this practise and againe it is an easy matter for vs to bee troubled about nothyng But we ought specially to take hede leaste that the vnitie and agrement of oure faythe be cut asunder by suche externall rites and ceremonies and leste the bonde of charitie be broken With this disease many are infected in that they seke more then is necessary to stablishe the ceremonies and elementes of the worlde as Paule sayth Furthermore there commeth another euel of curiositie disdayne that is euery one seketh to bring all the worlde to his example If any thing please vs we couet straightway to haue the same a lawe that others may depend vpoÌ our arbitrement Nowe forasmuche as we do reade that the disciples of Iohn laboured with this disease were taken with these snares of Sathan let vs learne vnderstaÌd that sanctimony pietie is not placed in external thinges let vs learne also to brydell our selues with the byt of moderation and equitie least that we seke to bring al men to our opinion but rather let euery man haue his owne libertie M. Furthermore that the disciples of Iohn were enuious against Christe for a certaine zeale they bare vnto their maister it is euident by S. Iohn where he saith There arose a questioÌ betwene Iohns disciples and the Iewes about the purifying And they came vnto Iohn sayde vnto hym Rabby he that was with thee beyonde Iordane to whome thou
thyng himselfe to eate but commaunded her parentes to geeue it her So after that Lazarouse was raysed from deathe he caused a feaste to be made Peter also by this argumente confyrmeth the resurrection of Christe because he dyd eate and dryncke with the lorde after his deathe 27 And when Iesus departed thence two blind men followed him crying and saying O thou sonne of Dauid haue mercy on vs. And vvhen Iesus departed Bu. By a newe proofe and a newe benefyte he declareth to the whole world that there is no dyssease so incurable whiche the lorde is not able to heale Tvvo blynde men follovved C. The other twoo Euangelistes omytt this myracle because as sayncte Iohn saythe they determyned not to set forthe all the deedes of Chryste but gatherynge the chyefest amonge a greate maynye go aboute to proue hym to be the Messias Matthewe saythe here that twoo blynde men had theyr syghte restored vnto theÌ but not so soone as Chryste was wonte to helpe others that were dysseased afflicted troubled For hee geueth these two no answere they crying styll after hym as he wente but as it were faynynge that he harde theim not suffered theym to followe hym to his lodgynge and there at the last he asketh theÌ what they thyncke or beleue of his power Therefore bothe in dede and wordes he taketh a tryall and iust examination of theyr faythe and pacience in sufferyng them to crye as thoug he regarded them not M. There is no doubte but that by the occasyon of the other myracle goynge before and by the fame of his benefytes whiche was spredde throughoute the whole worlde they were moued to followe after Chryste sayinge Haue mercy on vs. C. They expresse not theyr suite for it is enoughe for vs to call vpon God for our mysery M. Furthermore they callynge for mercye require not that whiche is vaine or without effecte but suche mercye as dyd not onely consyst in the affection of the hart but also whiche in deede dyd helpe theyr mysery which was beyng blynde to be restored to theyr sight Thou son of Dauid C. They call hym the sonne of Dauyd because the promyse whiche was made vnto Dauid was commonly in the mouthes of the Iewes They counted him not therfore as a prophete but they estemed him euen as he was to be Chryst the redemer of the whole worlde B. And it is lykely that Iesus was then commonlye thoughte to be the Messias promysed before in the lawe and prophetes For all the people at that tyme loked for Chryste In so muche that they tooke Iohn to be the Messias Whereby wee maye see howe inexcusable the obstynacye of the Pharyseys was which wolde not acknowledge the tyme of theyr visytation being admonyshed of the same by so many signes and tokens M. Moreouer it appereth howe lyttell fayth thynketh vpon daunger For it was decreed amonge the chiefe Rulars of the Iewes that euerye one that confessed this Iesus to bee Chryste the sonne of Dauyd shoulde bee caste oute of the Synagogge Notwithstandinge these blynde men were nothynge afrayde of this commaundement For their crye dothe sufficiently declare howe sounde in faythe they were 28 And wheÌ he was come into the house the blynde came vnto hym And Iesus saythe vnto theim Beleue ye that I am able to do this They saye vnto hym Lorde we beleue And vvhen he vas come into the hovvse B. The lord suffereth these blinde men to cry after him til he came to his lodging wherby he myghte make them more earneste and try them and make their faythe an exaumple for vs to followe The blinde came to hym A. That is they wente into the howse into the whiche Chryste was entered before theim M which is a syngular exaumple of the stedfaste faythe whiche ceasethe not to hope although at the firste time the petition be not graunted but continuethe mutable till the purpose be obteyned Suche was the faythe of the woman of Syrophenesia Beleue ye that I am able to do this B. He asketh them if they beleeue teachinge that faith is required to the obteininge of the power of Chryste and the wyll of God and that the same faithe by the which we beleue in Christ can heale and saue of his owne proper nature and force without the benefyte of prayer For he saithe not do you beleue that I can obtaine this at the hands of God but do you beleue that I can do this By the which wordes wholely such a faith is required by the which we attribute the dyuine power vnto Christ to obtayne any benefite at his handes Question But here it maye be demaunded whether it be sufficiente to make a faythful man to be perswaded of the power of God and of Chryste For so it maye be gathered by the woordes of Chryst Do ye beleue that I can do this And by many other places of the Scrypture it is manifest that the acknowledgynge of the diuine power is but vaine vnlesse wee be certaynelye perswaded of his wyll Notwithstandynge Chryste beynge contente with theyr aunswere doth commende the same as parfecte in all poynctes Wee aunswere when at the fyrste they had confessed hym to be the sonne of Dauid they were perswaded somewhat of his grace For by this tytell they declare hym to be the redeemer of theyr countreye and the aucthor of all good thynges Faythe therefore comprehendeth the mercy of God his fatherly loue his omnipotencie the good wyll of Chryste also towardes man with his power and strengthe But because men do commonlye attrybute lesse to the power of God and vertue of Chryste then they oughte this question is not withoute reason moued to the blynde whether they beleeue that Chryste can doe that whiche they professe with the mouthe And for this cause theyr faythe is commended because they beleeue hym to be the sonne of Dauyd beyng in so humble and base estate Lorde vve beleue A. Hym whom before they called the Sonne of Dauid they nowe call Lorde attrybutynge vnto hym no doubte the honoure of a Messias 29 Then towched he theyr eies saying accordinge to your faythe be it vnto you Then tovvched he their eies M. It is not necessary that Christ shold toutche theyr eies for he coulde helpe theim with his woorde onelye but for the blynde mennes sakes onely namely that hereby their faythe myght be much holpen Euen so we counte the couching of such as we thincke to be saynctes and holy men of greate force Chryste therefore waying the imbecillitie of maÌkind to the ende he myght helpe the faythe of the blynd toucheth theyr eyes the which no doubte confyrmed muche the truste and hope of these blynde men to receyue their syghte Hereby we see the nature and goodnesse of Christe who alwayes indeuoureth hym selfe to helpe our imbecillitie in those thynges which require a constante faythe Sayinge accordynge to your faythe be it vnto you E. By this shorte sentence the lord teacheth vs
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 vocatioÌ 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 amoÌg 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 yoÌger 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 SimoÌ of CanaaÌ 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 spokeÌ 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 transgressioÌ 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 atteÌtiuely by putting them in mynde of the saluation whiche was at hande Therefore nowe he doth limitte theÌ 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 vpoÌ the Iewes but when the fulnes of time was come theÌ 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 coÌfirme 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
fielde of this warrefare whereof Christe speaketh yet notwithstandinge it was proffitable for them to be put in mynde of suche thynges before they came to the ende at suche time as they happened they myghte the better beare them This truely in the firste sendinge also was true that the Apostels were lyke vnto Sheepe in the middest of Wolues But because the lord sparing their infirmitie suffered not the Wolues for all their cruell madnes to hurte them it is properly referred to the tyme to come in the which the Lorde suffered them more sharpely to be intreated For before the resurrection the brydegrome beyng present they were partakers of all the ioyes in the mariage But after the brydegrome departed from them that pleasure that ioye ceased and then their condition and state of lyfe was so austere that they felte them selues not to be appointed with this armoure in vayne Bu. And truely as the prouerbe sayth the dartes which strike and pearce vnwares and at a sodaine do more terrifie vs and make vs afrayde then those whereof we haue a sight before they enter The lorde therefore here doth not dissemble or hyde any thing but rather dothe so exactly describe and paynte forth the persecutions the crosses the prysonmeÌtes the bondes and tormentes that they maye discerne them as if they were present before theÌ C. Notwithstanding it maye bee that Matthewe setteth the talke had at diuers tymes in one place as if it had bene spoken all at one tyme. For Luke saith that the same things were spoken to the thrée score and tenne disciples whiche were ioyned to the Apostels This truely is without all controuersy and doubte that the successe of the iourney whiche they now toke vpon them was not forshewed by the these wordes but that the disciples were rather fore warned of the whole race of their Apostelship As shepe among Bu. This truely is a worthy image and spectacle expressing and setting forth the great daunger and perill whiche hangeth ouer all the heades of those that are preachers Than the shepe nothing is more simple more innocent and more cowardishe or dastardlike But by shepe perfecte men and innocent whiche depende only vpon the prouideÌce of God are vnderstode Suche Christe calleth his because they should be the seruauÌtes of the lorde destitute of all the helpe of man that they acknowledging them selues to be shepe may haue respecte to their shepeherde and to become and prepare them selues as shepe appointed to be slayne Bu. But among all the fowerfooted beastes of the earth there is nothinge more rauening more gredy and more crueller then the Wolfe Therefore search couetous and cruell men and the insaciable tyrauntes of this worlde are signified by Wolues But howe cruell and desyrous of bloude soeuer men be God can mittigate and asswage their crueltie whiche at his pleasure tameth the wylde and cruell beaste In that therefore God suffereth the greatest part of men to despyse his Gospell seketh not to tame them he doth it to trye and exercise his ministers And although all men by nature are Wolues whiche are not regenerate by the spirite of mekenes notwithstanding Christe here speaketh specially of those whiche are furious enemies to the Gospell who hearynge the voyce of the shepeherde or pastor are so farre from mekenes that they runne headlong into all madnes The Lorde therefore sendeth foorth his ministers to be among the Wolues and tyrauntes of this worlde to haue many enemies against them and to be compassed about with manye daungers to the ende they mighte discharge their office and dutie with great trouble And to the ende their probation and triall mighte bee the more sharpe he committeth not vnto them weapons to defende them selues by violence and strong hand but vnarmed and naked he offereth them to the teethe of the Wolues Be ye therefore vvyse as Serpentes C. That is be ye circumspecte and take hede of all thinges after ye bee in the middes of Wolues least ye offende and receiue some harme but notwithstanding be ye subtyle sober wyse that you do iniury to no man that you breake not the bonde of charitie yea directe youre wysedome onely to this end that ye may proffite many by preachinge of the Gospell A. The whiche feare of all men being layde a parte ye ought boldely to preache The effecte therefore is this that they ought so to temper their wysdome in takyng hede that they be not to fearefull and slowe in executing their office For we see that suche as wyll be compted circumspect and ware in their office are very fearefull and neglygent It behoued trewly the disciples of Christ being beset with daungers on euery side to be vigilant and ware but because the greattest daunger was least they should be lett by slouthfulnes and neglygence he commandeth them to followe with all sinceritie their vocation And this he expresseth by a double similitude Serpentes knowinge that they are hated of all thinges they declyne and shonne with greate care what soeuer is ennemie vnto them euen so the care of lyfe is commanded to the faithful least they should rashely daunger theim selues and willingly commyt them selues to euery peryll On the contrary parte the doues althoughe they are fearefull by nature and subiecte to manye harmes yet notwithstanding they flée symplely loking alway to be stricken and do often times submitte them selues to the snares of the destroier To this simplicitie Christ exhorteth his disciples least that to muche feare shoulde let them in ronninge their race A. To this spirituall wysedome and Christian symplicitie not onely the ministers but also al men ought to geue them selues B. As the Apostell Paule exhorteth sayinge Take hede therefore howe ye walke circumspectly not as vnwise but as wyse men redemynge the tyme because the dayes are euyll wherfore be ye not vnwyse but vnderstande what the wyll of the lorde is And in an other place he sayth Walke wiselye toward them that are without and lose no oportunitie C. Let this wisedome therfore of the serpents teache vs which are Christians to beware and take heede of wicked men and the crafty assaultes of Sathan least we admytte any thynge agaynst the wyll and glory of God. To be shorte we se here that all the carnall wisedome of this world is condemned of Christe vpon the which the grettest parte of men do to muche grounde them selues when they looke this waye and that way and rounde about theym where they may be in safetie And so fearynge to daunger them selues they do at lengthe quite renounce Christ 17 But beware of men for they shal delyuer you vp to the councelles and shall scourge you in their Synagogges Bevvare of men A. Althoughe many restraine this place to them onely whome before Christe called woulues yet notwithstandinge it is better to take it indefinitely as if he should haue sayde ye must walke wiselye amonge men who are altogether for the moste parte full of
destruction of Hierusalem in the which Christ shewed him selfe to be a reuenger of their ingratitude But it rather semeth to be a consolation geuen to the Apostels specially Christe is sayde to come when he dothe remedy those thynges that were paste hope Christe therefore promysed that he would come namely by the power of his spirite to declare his kyngdome that the glorie and maiestie might appeare vnto the Apostels whiche as yet was vnto theÌ vnknowen 24 The disciple is not aboue his maister neither is the seruaunt aboue his lord B. Now the lorde exhorteth them according to the coÌmaundement before geueÌ all feare of perils and daungers set aside to preache the Gospell bouldly and with a stoute courage throughout the whole prouince And firste he confirmeth them by the example of hym selfe who beynge their Lorde and mayster suffered great persecution and had greater torment to come and that whiche was moste detestable of all they called hym whiche proceaded froÌ God for the health of man but specially for the Iewes hym I saye they called Beelzebub ascribyng to hym the power of deuels and sayinge that he had a deuell For somuch as therfore the maister hym selfe the lorde and goodman of the house had partely experience of these thynges already and had more to come he dothe very well commaunde his disciples his seruauÌtes and houshold that they with a willing minde suffer the like Truely so great is this consolation that it taketh away all sorrowe and griefe when we consider that we are of lyke state and condition with the sonne of god Our Sauiour Christe therefore propoundeth this similitude to the ende his disciples might frame them selues according to his example We are the disciples of Christe as he was troubled and suffered the same paciently so must we For it were a shame for vs to refuse that whereof oure maister thynketh no scorne To this place agréeth that in Iohn The seruaunt is not greater then his lorde if they did persecute me they wyll also persecute you 25 It is enough for the disciple that he be as his maister is and that the seruaunt be as his lorde is If they haue called the lorde of the house Beelzebub howe muche more shall they cal them of his housholde so C. Christe speaketh here not of perfectioÌ but of similitude and likenesse as if he should haue sayde there is nothing more mete then that the disciple frame hym selfe accordinge to his maisters example Therefore the Greeke participle Catertismenos in Luke doth not signifie perfecte but apte and fete If they haue called C. When as Christ calleth him selfe the lord of the house it is as muche as if he had called him self the lord of the church as the Apostell comparing him to Moyses the Prophetes calleth theÌ the householde seruauntes but him the sonne and heyre For althoughe he exalteth vs to suche excellent dignitie that he maketh vs his bretherne yet notwithstandynge he is the fyrst begotten and the heade of the whole body to conclude in him consisteth all rule power Wherfore there is nothinge more absurde then to desyre to be in the nomber of the faythfull and to murmur against God when as he maketh vs accordinge to the Image of his sonne whom he hath made lord ouer his householde For to what ende serue the pleasures of this life if we seeke to haue place in his house To be shorte we are to fine and nyce if we disdayne to suffer those reproches which our lord and kyng toke vpon hym without grudge Beelzebub B. In all the Greeke bookes the last sillable is altered so that it is there called Beelzebub But in Hebrewe it is called ãâã ãâã ãâã ãâã ãâã Baal-zebub So they called the chiefe of the fayned Goddes of the Philosophers whom the cittie Accaron worshipped the lesser goddes were called Baalim whiche at this daye in the papacy are called Patrones or aduocates But for so muche as Baal-zebub is as much to say as the captaine or patrone of flies some thinke that it was so called of the aboundance of sacrifices which were so many that the teÌple did swarme wyth flies Others thincke a greate deale better that men dyd call for helpe at the Idoles hands against the flies which gretly troubled the place For wheÌ as Ochozias soughte for an aunswere superstitiousely as concernynge his health of the immage hee called hym by the name of Baalzebub whereby it appereth that it was no name of reproche Fynally as holy and deuoute men translated this name GeheÌna to hel to make the place infamouse so for the hate and detestynge of the Idole Baalzebub they called him the deuyll Whervpon we gather that the reprobate to the ende they might make Christ detestable to al men letted not to defame him with opbrobryouse woordes as if he had ben a deuyll and the greatest ennemy to religion and godlines Wherfore if it shal chaunce vs to haue the same ignominie that whiche beginneth in the head and is finished in the members ought not to seeme newe vnto vs. Bu. It is a coÌmon custome now adaies for the faithful ministers of gods word to be called sediciouse schismatyques heretiques rebels churchrobbers charmers whiche reproches we must learne to suffer pacieÌtly after the example of Christ the sonne of God. Hovve muche more shall they M. Behold how in the applicatioÌ of the prouerbe Christe had rather say the lord of the house the household then the master the seruantes In the which thing he sufficieÌtly declareth how much he wolde haue those that are his ioyned vnto him no doubte with the same affectioÌ with the which he saith in an other place Now I say not that ye are not seruauÌtes but frendes Wherfore it can not be but that he hath a continual care of the faithefull because they are of his householde and friendes 26 Feare them not therefore For there is nothinge close that shall not be opened and nothinge hyd that shall not be knowne Feare them not M. He gathereth the thing by the equalitie afore said which he would perswade namely that those enemies are not to be feared which persecute eueÌ to death Therfore he saith when as they dealt so maliciousely with the sonne of God which excelled al men ye ought not to be let with any feare but ought boldely to discharge your dewetie For there is nothinge close C. When the Apostelles shoulde see the Gospell so contemptyble and despysed and the smaule nomber of the faythefull also it myghte discourage and make them voyde of all hope This doubte Christe helpeth by the waye declarynge vnto theim that the Gospell muste be preached a greate deale farther and that by the same the obstynacye of menne shall at lengthe be reuealed For althoughe this sayinge Nothynge is so close that it shall not be reuealed is a prouerbiall sentence here notwithstanding it ought specially to be restrained to the doctryne of saluation which Christe affirmeth
deathe Marke addeth and for the Gospels sake Shall fynde it Marke Luke haue Shall saue it This is a singuler comforte and consolation that he whiche loseth his life for Christes sake doth coÌmende the same into the handes of Christe where it shal fynde euerlasting reste and felicitie A. Let vs beware therefore that none of vs be punyshed as a murtherer as a thiefe as a backbyter or as a busy bodye in other mens matters But let vs suffer afflictioÌ according to the wyll of God committing oure soules to hym by well doynge as vnto a faythfull creditour 40 He that receiueth you receiueth me and he that receiueth me receiueth him that sent me M. This also is a great consolation against the trouble of excommunication and persecution whiche they should suffer of the whiche we haue spoken before Nowe being not content in tellynge the punyshementes that they should suffer which reiected the Apostels he proceadeth farther and sheweth what proffite the worthy receiuers of the Apostels haue namely suche proffite that he whiche receiueth them receyueth Christe hym selfe and his heauenly father also whiche sente hym that men myghte hereby knowe howe dere they were both to hym and to his father also C. Finally he speaketh not so much of the receiuing of the doctrine as he doth of the receiuing of the men We muste note therefore the purpose of Christe who testified that whiche he sawe was fitte to helpe their infirmities Namely that if any man receyued them frendly and gently that then it was as acceptable vnto hym as if they had liberally intreated and intertained him in their person and not only this but also that they do offer to God the sacrifice of a swete sauour C. But we muste note here to whome Christe speaketh these woordes surely to his Apostels disciples Therefore he speaketh to them that do his will not to seducers whiche preache not the worde of the lorde but their own fancies and dreames abusing these woordes of the lorde as if they were true ministers when as in dede they be false Prophetes In Iohn the lorde very plainely saythe Verely verely I saye vnto you he that receiueth whomesoeuer I sende receyueth me But these false Prophetes roÌne before they be sent they speake but not of the Lordes mouthe 41 He that receiueth a Prophete in the name of a Prophete shall receiue a Prophetes rewarde And he that receiueth a iuste man in the name of a iuste man shall receiue a iuste mans rewarde Bu. Nowe he sheweth at large the rewarde whiche he wyll bestowe vpon those that receyue his messengers to this ende no doubte that his ministers might haue the more sauoure among men C. He beginneth truely with the Prophetes but at lengthe descending to the lowest degree he comprehendeth all those that are his disciples Therefore without exception he coÌmendeth the true worshippers of God and the louers of the Gospell But to receyue in the name of a Prophete and of a iust maÌ is as muche as to do them good for the honour of the doctrine and in respecte of pietie and godlines For although God hath commaunded vs generally to loue al men by the bonde of charitie notwithstanding worthely he bryngeth his to a hier degree that men might haue special care and consideration of them aboue others According to the saying of saynt Paule Let vs do good vnto all men but specially to theÌ of the housholde of faithe Shall receiue a Prophetes revvarde C. Diuers interpretours expounde this diuersly It semeth to some that a mutuall recoÌpence or satisfaction is noted here because the Prophetes of God geue againe spiritual benefites for earthly thinges But it this exposition be allowed what shal be the rewarde of the iuste Other some vnderstande it that they shall be fellowes and companions of the same rewarde whiche is layde vp for the Prophetes and the iuste because they were benefitial toward them Many referre it to the communion of Sainctes because as we by our beneficence and liberalitie do testifie that we are one body with the seruauÌtes of Christe euen so by this meanes we are made partakers of al good thinges which Christe doth communicate and bestowe vpon the members of his body But it rather semeth to be vnderstoode symplely the rewarde of a Prophete that is a rewarde that may aunswere the dignitie of the persone to whome the office shall be committed 42 And whosoeuer shall geue to one of these litle ones to drinke a cup of cold water only in the name of a disciple verely I saye vnto you he shall not lose his rewarde And vvhosoeuer shall geue C. To amplifie this he promiseth a rewarde to euery one that dothe the leaste parte of the dutie of charitie namely to geue a cup of colde water He calleth them lytle ones not only whiche are lowest in degree and basest in the churche but all his disciples also whiche are disdained of the worlde So in an other place he saythe feare not littell flocke A cup of colde vvater A. By this the lorde declareth that he doth not so muche regarde the gifte as he doth respecte the mynde of the geuer neither the worke so muche as he dothe the wyll of the worker As we may reade of the wydowe who castyng twoo mytes into the treasurie is sayde of Christe to caste in more then all the reste Verely verely I saye vnto you M. Because it semeth incredible to man that he hathe done any suche excellent thing in geuing a cup of colde water he affirmeth it with an othe saying Verely verely I saye vnto you he shall not lose his rewarde Where we muste note that he sayth not he shall receyue his rewarde but he shall not lose his rewarde to preuent our cogitation by the which we perswade oure selues that we shall receiue no rewarde for so smal benefites For so saithe the Apostell God is not vnrighteous that he should forget your worke labour the proceadeth of loue which loue ye shewe in his name which haue ministred vnto the sainctes and yet minister The .xi. Chapter AND it came to passe that wheÌ Iesus had made an end of coÌmaunding his twelue disciples he departed theÌce to teache and to preache in their citties And it came to passe B. Luke saith that they departed wente through the townes ââ¦reaching the Gospell healing euery where And Marke hath the same wordes in effect Notwithstanding Christe him selfe woulde not geue ouer his dutie as many slowe bellies and idell prelates do in these dayes which neither preache theÌ selues to the people nor yet prouide that others may do it for them C. So sone therefore as the lord had sent his disciples to preache in Iury he hym selfe went to preache in Galilae Of commaunding the tvvelue C. There is great force in this word of coÌmaunding because Mathewe declareth that they had not frée liberty in their Embassage but it was prescribed
he deserueth 15 He that hath eares to heare lett hym heare M. Christe with his wonted exclamation stirreth vp the mindes of his hearers C. For wee knowe that he is wonte to bringe in this sentence so often as he intreateth of any seriouse matter which deserueth more then the common kynde of attention or geuinge hede Bu. As if he shoulde saye I think there nedeth not many wordes when as hitherto al truth in this matter is sufficientely declared ⪠therefore there remaineth nothing now but that he shoulde admytte the treweth which hath eares to heare the same and is not altogether voide of vnderstanding Notwithstanding he also declareth that the mysteries whereof he speaketh can not be comprehended of all men because many of the hearers are deafe and dull of hearinge But nowe because euerye mannes incredulitie and vnbelefe dothe not onely hynder theim selues but maketh other men slowe also Christ exhorteth his elect whose eares are opened to be attentiue to this secrete mysterye of God and not to be deafe with the vnbeleuers but to consider diligeÌtly of the same 16 But wherevnto shall I lyken this generation It is lyke vnto chyldren whiche syt in the market places and call vnto theyr fellowes But vvherevnto A. Hytherto by the commendation of Iohns mynistery he perswaded the Iewes to beleue the testimonie of Iohn and to receiue Iesus Bu. beleuynge hym to be Chryst But of Luke it is added And al the people the Publicanes that hearde hym iustified God and were baptysed with the baptisme of Iohn But the Phariseys and lawyers despised the counsel of God against them selues and were not baptysed of hym Therefore the lorde dothe very sharpely inueigh agaynst their obstinacie and vnbeleefe greatly accusinge the inuincible hardnes of their harts Whervnto saith he shall I lyken this generation C. In these woordes he doth not comprehende all the men that were in his tyme but onely the Scribes and Phariseyes such as were their imitatours For he dothe brynge reproche vnto them because the lord had tried by diuers meanes to bring them vnto hym and they with inflexible contumacy despysed his grace It is lyke to chyldren C. He vseth a similytude whiche is thought to be taken from the wonted and common pastime of children For it is not vnlykely that chyldren so pyped when they daunsed together And truely Chryst semeth to endeuoure hym selfe to beate down the pride and haughtye stomackes of the Pharyseies in comparyng them to chyldren 17 And saye VVe haue pyped to youe and ye haue not daunced wee haue mourned and ye haue not wepte Bu. He saith that they are like vnto froward children who are pleased wyth no plesaunte or musicall noyse nay rather to rebelliouse and obstynate persons to whom the diligence indeuoure of theyr fellowes is neuer acceptable but the coÌtrary is allowed and lyked of them If it please theÌ to make any mery or pleasant note then do these men crye and say we rather desire mournynge If then they make any sorowfull noyse straightway they wishe for pleasaunte tunes so inconstant and mutable are they A. This simylytude the lorde hym selfe applyeth to the Scrybes and suche lyke sayinge 18 For Iohn came neyther eatinge nor drinkinge and they say he hath a deuyll For Iohn came Bu. By an excellent Antithesis he sheweth to them al that the faith and dyligence of God hath omitted nothing of those thynges which pertayne to the workyng of theyr saluation and againe that they being at contention with God do omit nothyng that pertayne to hynder theyr sauegarde and to repel and put away the care and beneuolence of God whereby it commeth to passe that they perysshe throughe theyr owne faulte and mallice Neyther eatynge nor B. Iohn trewely dyd eate and drinke but because he had a speciall kynde of foode dyd abstaine from vsuall and common meate as it is saide before hee is sayde neyther to eate nor drynke C. This man therefore leading an austere and strayght lyfe thundered out as it were repentaunce and seuere reprehensions euen as he that singeth a sorrowful songe But the lord him selfe as one that singeth a pleasaunt and mery note more gentelly with fauour sought to bring them vnto his father But what was the cause that neyther of them bothe dyd profyte suerly theyr stony and stubborne obstinacye Moreouer this place teacheth vs why there was so greate difference of external lyfe betwene Christ and Iohn Baptiste seinge that they dyd all one thinge namely the lorde woulde by this varietie and difference the more conuince and ouerthrowe the vnbeleuinge because he framinge and transformynge hym selfe to theyr manners mighte make theim voyde of all excuse they neuerthelesse continuinge in theyr obstinacie Wherefore if they in those daies be voide of al excuse which by caucared mallice reiected the manifolde callinges of God what shall befall those meÌ in these dayes whose hartes wyll not be moued by no kinde of mellody I meane neyther by the threatnynges of Goddes woorde neyther yet by the swete promises of the same He hath a deuyll C. Iohn was called a demoniake or one possessed with a deuyll the whiche wee call commonly frantike or fantasticall or suche a one as is not wel in his wittes By the whiche we maye note the greate mallice of the Scribes Phariseys and lawyers who letted not to cauill against this holy and deuoute man of God being the fore ronner haruinger and preparer of the way of his sonne Christe 19 The sonne of man came eatinge and drinkinge and they saye beholde a glutton and a bibber of wyne a frend to Publicanes and synners And wisedome is iustifyed of her children The sonne of m an came C. To eate drinke in this place is to lyue after the comon maner of men Bu. The sonne of man therefore came whiche tryeth what he coulde do by an other waye because the way of Iohn toke no place this man Iesus sheweth him selfe gentill and tractable to al men he despiseth no man be vseth the common and vsuall kynde of apparel he shonneth not the feastes of publicanes and synners and yet also theye fynde somewhat in him to cauill at And they saye beholde a glotton A. This reproche of Christ was greate trewly and horrible to be spoken For he beinge an example of temperancy sobrietie and of all vertue was notwithstanding counted a ryoter a drunkerde and a vyciouse person C. Let theim therefore marke this place whiche thincke that the chiefe poynt of perfection consisteth in the outward austeritie of lyfe and do count that an Angelicall lyfe if any man be such an abstainer that he sterue his bodye with famine and pinynge honger for accordinge to this rule Iohn was more excellent then the sonne of god But wee must rather note what S. Paule saythe that bodely exercise profiteth littel wheras godlinesse is profytable to al thinges Notwithstandynge we maye not vnder this pretence geue lybertie to the fleshe to
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde ãâã ãâã ãâã ãâã ãâã Iadath which the GretiaÌs haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double coÌsideratioÌ First where as all men do not obey and beleue the gospel it coÌmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a coÌsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makiÌg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a woÌderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudeÌt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
purpose According to the prouerbe Necessitie hath no lawe M. For always extreame hunger hath a prerogatiue As saithe the common prouerbe Hunger breaketh through stone walles The lord therefore here aunswered the churlishe and full bellies whiche will beare and coÌsider nothing of their neighbours necessitie For so it coÌmonly commeth to passe that he whiche neuer feleth the violence and necessitie of huÌger can not take pitty vpon suche as are hungery the whiche we commonly sée in many that are riche The ryche man whereof Luke maketh mention was altogether ignoraunte of the hunger that Lazarus suffered 5 Or haue ye not redde in the Lawe howe that the priestes in the Temple breake the Sabaoth and yet are blamelesse Or haue ye not redde C. This is the seconde argument by the whiche Christe proueth the violation of the Sabaoth of the which the Iewes so muche coÌplayne to be without faulte because it was lawefull on the Sabaoth dayes to offer sacrifice to circumcise infantes and to doo all other thynges whiche pertaine to the worship of god Whereby it followeth that the duties of godlines are not contrary one to the other Nowe if the Temple sanctifie handlabourers in sacrifices and externall worshyp then muste the holines of the true and spirituall Temple purge the worshippers that pertayne to hym from all vyce synce they labour in the offices of godlynes And in this worke of godlines were the disciples greatly occupied for thei offered their soules being consecrated throughe the Gospell vnto god This argument Matthewe onely toucheth That the priestes in the temple breake the Sabaoth C. This is an improper kynde of speache by the whiche Christe frameth hym selfe to the hearers For the lawe when it byddeth men to abstayne from their workes prohibiteth them not to do those thynges that are holy So that Christ counteth it sufficient if the labours concerning the Temple offende not God. 6 But I say vnto you that here is one in this place greater then the Temple M. They thoughte peraduenture that the thyng whiche the priestes did worke in the temple on the Sabaoth daye dyd pertayne to the worship of God whiche was fulfilled by sacrifice and that they were excused by the Temple of god To these cogitations Christe aunswereth that if the holynes of the Temple did not onely excuse but also require the worke to be done by the priestes on the Sabaoth daye the same holines ought much more to excuse these my disciples whiche are choseÌ to the ministery For they offer not vp carnall offeringes oblations with the externall swerde but with the spirituall swerde of the Gospell they consecrate and offer vp vnto God the soules of the faithfull Whereas therefore he saith here that there is a greater then the TeÌple in this place it oughte to be vnderstoode of the healthe of men the whiche seing it is better in the sight of God then the Temple and sacrifices it doth better excuse a great deale the dede of the Apostels than the doinges of the priestes 7 But if ye wiste what this were I wyll haue mercy and not sacrifice ye wold not haue condemned innocentes But if ye knevve C. Matthewe onely maketh mention of this thirde argumente also In the which Christe reproueth the Phariseis because they do not consider for what cause the ceremonies were coÌmaunded and to what ende they did pertayne And truely this hath bene a common vyce alwayes Therefore the Prophete Osee rebuketh and reproueth the men in his tyme because they beyng addicted to ceremonies regarded not the duties of charitie And truly God him selfe crieth that he estemeth more of mercy then of sacrifice Signifying vnder this woorde mercy the dueties of charitie by a figure called Synecdoche euen as the external worshyp of the lawe is comprehended vnder sacrifice The same senteÌce Christe applieth to his tyme and accuseth the Phariseis because they wreste the Lawe of God amisse into a wronge sence because also they reiectinge the seconde table set their whole affiance vpon ceremonies Bu. As if he shoulde saie Where as you iudge of the Sabaoth and all other thinges pertayning to religion amisse it commeth hereby so to passe because alwayes ye cleaue to much to externall thynges to the whiche ye attribute more then true godlynes wyll beare and in the meane tyme ye pretermite internall and true pietie that is to saye faythe in God the feare of God charitie and mercy than which thinges nothing can be more necessary One place of the Prophete Esaye if that you were curable might reduce you into the way and rightly informe your mindes wherby ye might more rightly and more truely iudge of religion and the obseruation of the Sabaoth Then should ye not so ignorauntly haue coÌdemned my disciples whiche haue offended nothynge neither against God neither against the faythe nor against charitie Yea then you wold haue vnderstoode that that lawe as concerning the Sabaoth had not been violated and broken for plucking vp one eare of corne Question C. Notwithstanding some maÌ may demaunde here why God saythe in this place of the Prophete that he regardeth not sacrifice when he hath coÌmaunded the same in the lawe It may be aunswered that external rytes of theÌ selues haue no force neither are they required of God but only in respecte of their ende to the whiche they are made and directed Furthermore the lorde doth not reiecte them but comparing them to the workes of charitie he teacheth that they are of lesse estimation in his sighte then these A. As wee haue declared before in the nynthe chapter C. Neither doth this let but that the worship of God may be placed in the hiest degree in the perfection of righteousnes then that the duties of meÌ shoulde be set in the seconde place nexte vnto the same Ye vvould not haue condemned C. By the testimony of the Prophete Christ plainely concludeth that his Apostels were without blame because God exercising his people in the rudimentes of the lawe woulde not haue miserable men to die with hunger M. In effecte Christe blameth the Phariseis in twoo thinges Firste of ignoraunce whiche greued theÌ much they challenging to theÌ selues the keyes of knowledge SecoÌdly of iniustice because they condemned innocentes 8 For the sonne of man is lorde euen ouer the Sabaoth C. Some knitte this sentence with that whiche goeth before that there is one present greater then the Temple but it semeth rather to differ from the same For at the first Christe alluding it to the temple affirmed that whatsoeuer was ioyned with his holynes was not the trasgressioÌ of the lawe But here he saith that he hath power to deliuer his apostels from the necessitie of the obseruing of the Sabaoth The sonne of man sayth he by his power may vse the Sabaoth as other ceremonies of the lawe And truely the obseruaunce of the lawe without Christ is miserable from the whiche he onely doth deliuer by indewing vs with the
the Sabaoth daye A. Here he bryngeth in to confirme that whiche he saide an argument of the lesse to the more M. As if he should saye denye it if ye can If you care for those thinges that are your owne that with laboure and paine do seke to saue a shepe on the Sabaoth daye howe then wyll ye blame me whiche seke not that which is myne owne but serue helpe my neighbours through loue sauinge soules not shepe and that with my woorde without any laborious and troublesome busines If you offende not in sauinge a shepe on the Sabaoth daye howe muche lesse do I offende in sauing soules on the Sabaoth daye For howe muche a man doth excel a shepe I leaue it to your own iudgemeÌt Therefore it is lavvfull This is the conclusion of the premisses It is lawefull to do good vnto a beaste on the Sabaoth daye therefore it is lawfull to do good vnto a man on the Sabaoth daye 13 Then sayde he to the man stretche forth thy hande And he stretched it forth and it was whole agayne lyke vnto the other Then sayde he to the man. A. Before these woordes Luke saith But he knewe their thoughtes C. If Matthewe saye true they did plainly declare by their mouthe what they had in their hartes Christe therefore dothe not aunswere to their secrete cogitation but to their manifeste wordes But it may stande both wayes that they spake openly and that Christe did iudge of their secrete affection Neyther did they professe in what the Scribes did catche or intrappe him as Matthewe expresseth their captions interrogation cauill Luke therefore meaneth nothing els but that their deceites wyles were knowne vnto Christ although by words they pretended another thing Marke addeth that he loked rounde about vpon them with wrath And not without cause so great was their wicked obstinacy For to the ende we may know that his wrathe was iust and holye he saithe moreouer that he was sory for the hardnes of their hartes First of all therefore Christe is sory because men exercised in the lawe of God are so muche blynded But because malice had blynded them he myngeleth his sorowe with wrath This is the true moderation of zeale that wheÌ we are carefull with sorrowe for the destruction of wicked men then also we are very angry against their impietie Christ therefore is angry but with his anger the griefe and sorrowe for our blyndnes is myngeled by the whiche he declareth his louing kindnes towardes vs namely that although we through our obstinate pertinacy and wilfull blyndnes do prouoke him to wrath yet notwithstanding he of his louing kyndnes towardes vs doth no lesse sorrowe then a father for the stobornes and blyndnes of his children And as this place doth testifie that Christ was not voyde and free from humane affections euen so hereby we gather that the passions by them selues were not vitious because they were not exceadinge and out of measure But we because of our corrupte nature can not obserue a meane and moderation so that we can not be angry and moued to wrathe without synne Therefore we must pray vnto God so to directe our affections by his holy spirite that we in our anger offeÌd not Stretche forth thy hande B. When he had proued both by reason and example that it was not only lawfull but also always necessary to do good vppon the Sabaoth daye specially vnto men he healed the man In the whiche healinge we muste note that he cured hym with his worde only not mouinge his hande or any externall thing as he was wonte to do at other tymes to the ende they might haue the lesse cause to calumniate or cauyll against him For howe could he violate or breake the Sabaoth with his woorde Therby he teacheth vs that it is not sufficient to do well but also we muste remoue euery stone or impedimente that our doings may haue fauour with euery man For so we see that Christe dothe in this place he set the man with the wythered hande in the myddest to the ende they beholding his misery might counte it a good charitable deede to heale hym though it were on the Sabaoth day TheÌ by conuenient interrogation he admonisheth that it shal be vnlawefull at no time to doo good muche lesse on the Sabaothe daye For to do a holy thynge accordinge to charitie on the holy daye is accordinge to the commaundement of the lorde Last of all by an example of them selues he proueth the same A. And at the lengthe he restoreth healthe vnto the man. 14 Then went the Phariseis oute and helde a counsell againste hym howe they might destroy hym B. Hetherto the Euangelist hath shewed of the religion of the Sabaoth and of the externall worship whiche is the exercise of that whiche is internal which is farre more excellent and of suche waighte and importaunce that the externall without the internall worship is of no proffite Nowe it followeth howe this doctrine of pietie is receiued whereby we learne againe how it will be receiued of the world to the ende of the same The Phariseis went out to take couÌsell how they might destroye him C. Beholde nowe how the reprobate in their obstinate madnes go about to resiste the power of god For they being conuicte confounded ouercome in their malice doo more and more power out their poyson This truely is a horrible and monstruous thing that the chiefe doctours of the lawe which had the gouernement of the churche shoulde go about lyke theues to moue sedition But such is the malice of the reprobate wicked that they desire to haue all thinges that are against their lust will to be extinguished though they proceade from God him selfe Bu. The wickednes of the world can in no wyse beare and abyde the puritie and simplicitie of the Gospell therefore it goeth wonderfully about by all meanes to intrap intaÌgle the ministers of the same traÌsforming it selfe into many shapes at the length taketh couÌsell how it may suppresse not only the truth it self but also the ministers of the same to destroy them bothe together C. Marke addeth that the Phariseis toke couÌsell with Herodes seruauntes or officers whiche were called Herodians whome notwithstanding they hated woÌderfully Whherby we may note their exceding malice in that they could nowe at this tyme for the hatred they bare vnto Christ insinuate cloke with such as afore time thei abhorred detested For although the tyrauÌtes of this worlde are at debate strife one with another yet notwithstaÌding to destroy Christ his power with one coÌsent they can linke vnite theÌ selues in freÌdship A. Furthermore Luke declareth that the Phariseis were filled with madnes Was not this a wonderfull madnes to hate the lorde for so singuler a benefite shewed with so great modestie Yes vndoubtedly but this is the coÌmon practise of the wicked that when they
signes And a sygne shall not be geuen M. They dyd not require a signe with that minde and desyre to knowe the truethe althoughe they mighte thereby haue ben broughte to beleue the Gospell but as I sayde before for a subtyll pretence C. Therfore trewly they were conuicte and forced to geue place afterwarde by diuerse myracles neyther dyd Christ let to shewe his signes and wonders among them to the ende they might be voide of al excuse but he only meaneth that one signe was vnto theÌ as good as a hundred because they were obstinate and therfore vnworthy to haue theyr wicked desyre satisfyed Let them be contented sayth he with this signe that as Ionas beinge cast into the deepe sea and there ouerwhelmed dyd preache vnto the Niniuytes So let them heare the voice of the lyuinge Prophete This place of some is very slenderly expounded but for so muche as the similitude holdeth not in all poyntes betwene Christe and Ionas let vs see wherefore Christe compareth hym selfe to Ionas Surely he compared him selfe to Ionas because he shold be a Prophete likewise vnto them after he was risen from death As if he should haue sayde You despyse the sonne of God which came downe froÌ heuen vnto you it remaineth now therfore that I suffer deathe after the which I muste rise out of the sepulcher and beinge reuiued agayne I must speake vnto you euen as Ionas came oute of the depth of the sea and preached to the Niniuytes By the woordes of Luke he semeth to speake somewhat otherwise sayinge As Ionas was a sygne to the Niniuytes so shall the sonne of manne be to this nation As if he shoulde haue sayde The like that happened to the Niniuytes shall happen in these dayes that as Ionas by reason of the tempeste was caste into the sea of the mariners and was saued in the Whales belly three dayes and three nyghtes after the whiche tyme the fysshe caste Ionas a lande So shall it come to passe of me amonge you For I beinge so much hated amonge you shall at the length be deliuered into your handes and ye shall kyll mee and tyll the thyrde daye ye shal kepe me in the sepulchre but I wyll be saued and wyll ryse from deathe 40 For as Ionas was in the whales bellye three dayes and thre nightes So shal the sonne of man be in the hearte of the earthe thre daies and thre nightes For as Ionas vvas in the vvhales belly M. What hapened to this Prophete reade the first chapter of the prophesie of Ionas and the seconde also In the hearte of the earthe A. The heart of the earthe or the heart of the sea is an Hebrewe phrase and is spoken for that which we call the inward parte or depthe of the earthe or as wee saye commonly the graue As concernynge this matter we haue spoken sufficientely in our annotations of the sentence goinge before 41 The men of Niniuey shall ryse in the iudgemente and shal condempne it because they ameÌded at the preching of Ionas Beholde here is one greatter then Ionas The men of Niniuey shall ryse B. Because he had made mention of Ionas he remembred also the Niniuites to whome Ionas was sent to preache whom when they had hearde they were moued to repentaunce C. He sheweth that thei were farre better then the Scribes suche as did reicte his doctrine Prophane men sayth he whiche neuer heard of the true God at the voyce of a newe vnknowen messenger repente But this region or nation whiche is the place of heauenly doctrine refuseth to heare the sonne of God and promysed redemer For this Antithesis is contayned in the comparison They shall come foorth therefore in the middest as witnesses are commonly wonte to do wheÌ they are brought forth to speake in iudgement B. He speaketh after the manner of men as concerninge the iudgement of god C. It is knowen right wel what the Niniuites were a people that were not accustomed to Prophetes and altogether ignoraunt of the doctrine of truthe Ionas was not glorious vnto them by any outwarde shewe or tytell yea he being a straunger might haue bene derided and driuen away But the Iewes were a people that were alwayes exercysed in the lawe the Prophetes and yet notwithstandinge they shewed them selues more vnthankefull and blynde towardes the sonne of God then did the Niniuites to Ionas And shall condemne it C. This kynde of coÌdemnatioÌ ought not to be referred to the person but to the thinge as if he shoulde haue sayde by their example they shall condemne it For the repentaunce of the Niniuites shall condemne the impeniteÌcy of the Iewes they shal be as witnesses For to condemne in this place is taken otherwyse then in that place where it is sayd iudging the twelue tribes of Israel Because they amended C. Here we omitte to declare whether the men of Niniue dyd truely repente and tourne vnto the lorde or no because it was sufficient that they were moued by the doctrine of Ionas to geue their mynde to repentaunce Beholde here is one greater then Ionas C. As if he should saye the Niniuites repented at the preachinge of Ionas but I am greater then Ionas and yet beholde I proffite nothinge at all He without the shewynge of any signe with his voyce onely moued the hartes of those men but you by no signes or myracles can be brought to repentaunce He was a symple Prophete but I am sente of God the Messias and redeamer of the worlde Are ye not therfore worthy of great punishmeÌts There is no doubte but that Christe did more at large speake vnto them But Matthewe contenteth him selfe with the somme and effecte of that whiche was spoken to the ende he might shewe what horrible punishement did remayne to all those that do obstinatly withstande the Gospel Also this place dothe teache that euery one shal be punished according to the measure of those gyftes and graces whiche he hath despysed Let vs therefore take hede that we receiue not the grace of God in vaine 42 The quene of the Southe shal ryse in the iudgement with this generation and shall condemne it For she came from the vtmost partes of the world to heare the wisdome of Salomon And beholde in this place is one greater then Salomon The quene of the Southe C. Because Aethiopia in respecte of Iury tendeth towarde the Southe the opinion of Iosephus and others is allowed whiche teache that this was the Queene of Aethiopia For wher as in the holy scriptures it it sayde to be the Queene of Saba the region or nation of Sabea ought not to be vnderstoode because it is more Eastwarde but rather the cittie of Meroe which was an Ile adioyninge to the floudde of Nilus whiche was the head of the kyngdome For there is a cittie in Meroe which is called aunciente or oulde Saba whiche afterwarde Cambyses the kyng named Meroen for a memoriall of his syster who was
Yea the field of the lord which is his church is so replenished with them so diuersely collored that a maÌ may hardly discern the wheat froÌ the tares 27 So the seruauntes of the housholder came and said vnto him Sir diddeste thou not sow good sede in thy fielde from whence then hath it tares M. So we may rightly meruaile when that the lord doth bestow so great labour and trauayle in tillinge of his fielde and yet notwithstanding how cockel darnel and tares growe in the same the houseband man is good but the sede is naught 28 He saide vnto them the enuiouse maÌ hath done this The seruauntes saide vnto him wilte thou then that wee go and weede them vp M. Christ sayth here that this wickednes is wroughte by the Deuill whiche is a continuall and deadly ennemy to the saluation of mankind A. The rest shal be expounded in that exposition which Christ maketh himself Namely the 39 and 40. verces folowing in the text 31. Hee put another parable vnto them sayinge The kingdome of heauen is like vnto a grayne of mustarde seede which a man toke and sowed in hys fielde B. By this parable the Lorde doth declare with what vertue and with what successe his Gospell shoulde passe through the whole world For the kingdome of heauen at the first beinge brought to the world by the Gospel was verye small in the which was the kinge Christ onely with a few contemned persons in the sight of all men stickinge to him C. Therefore hee dooth encourage his Disciples least they beinge offended at the base simple beginning of the Gospell should draw backe and dispayre of the good successe of the same Wée sée howe proudly profane meÌ despyse deryde the Gospell because it is brought vnto them by poore Ministers and rude in comparison of those which are of noble byrth and parentage because all men do not by by receyue the fame but hath only a few Disciples euen the baseste amonge the common people wherby it commeth to passe that the weake do dispayre of the good successe of the Gospell which they loke for in the beginning But truly the lord doth by his secrete counsell begin his kyngedome with bace and contemned beginninges to the end a wonderfull successe of the same comming at a sodayne vnlokedfor mighte declare his power to be the greater For the kingdome of HeaueÌ is coÌpared to a grayne of Mustard séede 32 VVhich is the least of all seedes But when it is growne it is the greatest of all herbes and is a tree soo that the birdes of the aire come make their nestes in the braunches thereof VVhiche is the least B. As if he should say As the grayne of mustardsede being but smal the least among seedes groweth into a greatter stalke and branche then all other herbes in short time also waxeth a tree eueÌ so the flocke of Christ in short time was spred to the vtmost parts of the earth excelled al the kingdomes of the world C. Let vs learne therfore if the shewe of the kingdome of Chryste be conteÌptible base to our fleshely eies to lifte vp our mindes to the inestimable exceading power of God the whiche as he created all thinges once of nothing so dayly he stirreth vp those thinges which are not aboue humaine reason or vnderstanding As for the proude let vs suffer them to grynne like dogges vntill suche time as the lord astonishe amase theim with that whiche they loked not for In the meane time let vs not dispaire or be without hope but let vs rise agaynst the disdayne of the worlde with a sure and vndoubted faythe vntyll suche tyme as the lorde sheweth forth some wonderfull token of his power of the which the lord speaketh here 33 An other similitude spake hee vnto theÌ The kingdome of heauem is like vnto leuen whiche a woman taketh and hideth in three peckes of meale till all be leauened An other symilitude M. This parable of the leauen hath the same signification that the other had goinge before This name of leauen some tymes signifyeth that whiche is euyll as when Christ admonished his disciples to beware of the leauen of the Phariseyes and Saduceyes Also when Paule teacheth that a lyttell leauen sowrethe the whole lompe of dough But here the application must be taken symplely to the present cause M. The Apostelles were a littell leauen who beinge taken out of Galile by the wysedome of God were made apte and of stronge force to sower and season and were sente oute into the whole worlde for the same pourpose vntill the same in al points were leauened And hydeth in thre peckes of meale Bu. Chrisostome saithe that hee nameth not three peckes for many in vayne For the lorde declareth that a lyttell quantitie of leuen is of strengthe and vertue to leauen and sower a greate deale of meale The latten woord Satum a pecke as it is translated is taken from the Hebrewe word Seah whiche is a measure conteynynge one Italyan busshell and a halfe of drye thinges as sayth Iosephus in his ninthe booke and fourth chapter de antiquitatibus Some affirme that this measure coÌtayned .320 ounces of water And some saye that it woulde holde no more then .144 hennes egges 34 Al these things spake Iesus vnto the people by similitudes and without a parable spake he nothing vnto them C. Althoughe Marke plainely saith that Christ spake so that they might heare yet notwithstanding it semeth probable that he vsed not coÌtinual parables so much to teache as he did to make the auditory more apt to here against a more coÌuenieÌt time For why did he expound theÌ to his disciples in secret familiarly did he it because they were more rude ignoraunt then the coÌmon people No surely that was not the cause but he rather did so to the end he myght familiarly set the meanyng of his minde before them leaue the myndes of other suspended vntill he myghte find a more coÌuenient time better oportunitie For these were as one mighte terme theÌ the enterances begynnings of the Gospell the more plain manifest declaration wherof was differred vntil the time came of the same But the shew of repugnaÌcie contrarietie whiche seemeth to be betwen the saying of our EuaÌgelist Mathew the prophecie of Esay spoken of before is easely put away For although he obscured toke away the light of his doctrine froÌ the reprobate yet notwithstandinge this doth not let but that he might apply him selfe to their capacytie so that they might be inexcusable He followed therfore a kind of teaching apte and mete for those herers whoÌ he knew not to be ready as yet to learne 35 That it might be fulfylled which was spoken by the prophete that sayth I will open my mouthe in parables I wyl speake forth thinges which haue ben kept secrete from the beginning of the worlde
and to séeke with great care and dilygence for the precious stoone of the Gospell of the lord and hauing found it to embrace the same to preferre it before all the Iewels in the world and to sel all that euer wée haue to get the same This cometh to passe wheÌ wée hauing denyed our selues and trodeÌ the worlde vnder our féete withall oure hart and a true fayth receyue Christ and his truth and cleaue to the same as to the chiefe felicity leauing and forsakinge all that might withdraw vs from the euangelicall pietye cleauing only to Christ our reedemer Dauid of the most excelleÌt and pure mysteries of Gods worde speaketh thus they are more to be desired theÌ gold yea then muche fyne gold they are swéeter then the hony the hony combe Againe hée sayth I haue loued the commaundementes aboue golde and precious stoones 47. Againe the kingdome of heauen is like vnto a net that was caste into the sea and gathered of all kind of fishes Againe the kingdome of C. Christ here teacheth no newe thinge but confirmeth that wherof hée spake before with another similitude namelye that the Churche of God so longe as it is in the earthe must haue the good among the euil and the euill among the good and that it shal neuer be pure from blots and spots vntil the ende of the world when as there shall be made a full and perfecte seperation Notwithstanding peraduenture the ende of this parable is otherwise namelye that Christ might not onely take awaye the offence which troubleth many of the weake because such purity as ought to be is not found in the world but also that hée might kepe his Disciples in feare and modesty least they should flatter and please themselues with a vaine tytle and bare profession of fayth We receyue therefore both of them willinglye first in the Christ doth teach that wee must pacientlye suffer the mixture of the good and euill tyll the ende of the worlde because before that time the Churche shall not be perfectlye restored Secondlye in that hee admonisheth vs that it is not sufficient for vs to be gathered into the sheepefould vnlesse wee be the true and chosen sheepe to the which effect pertayneth the woords of S. Paule when hee sayth the Lorde knoweth those that are his let all those therefore depart from iniquity which cal vpon the name of the Lorde Is like vnto a net C. Our sauiour Christ dothe very well compare the preaching of the Gospel to a net drowned vnder the water to the end wee might knowe the presente state and condition of the Churche to be confuse For although our God as hee is the God of order and not of dissipation coÌmeÌdeth and delyuereth vnto vs his disciplyne notwithstanding for a time hee suffereth hypocrits to haue their being among the faithfull vntill the reforming of his kingdome in the last day Let vs therfore endeuoure our selues so much as wée maye to correcte all maner of vyce and let vs be seuere in purginge awaye all filthye spots yet notwithstanding the Church shall not be frée from al spots and blemisshes before that Christ come to seperate the shéepe from the Goates 48. VVhich vvhen it was ful men drew it to lande and sate downe and gathered the good into Vessels but cast awaye the bad C. The effecte and sum of this sentence is that the Church can neuer be purged from hypocrits vntill wée be broughte to land or shore that is vntill wée be brought to the day of iudgement 49. So shal it be in the ende of the world The Angels shall come and seuer the bad from amonge the good A. For this sentence reade the exposition of the forty verce going before 50. And shall cast them into a fornace of fyer there shal be waylinge and gnas 51. shing of teeth Iesus sayeth vnto theÌ haue yee vnderstand all these thinges they sayde vnto him yea Lorde C. Hée calleth the punishment which the wicked shall suffer after the Iudgement a fornace of fyer Esaye the Prophete calleth it a worme which neuer dyeth Read the two and forty verce of this Chapter There shal be vvaylinge C. The scripture cannot sufficiently expresse the punishmeÌt which remayneth for the wicked Héere hee goeth about to expresse the horror and payne of the effecte for as wée cannot expresse the glorye and happye estate of the godlye and blessed so wée are not able to vtter the punishment of the wicked Iesus sayth vnto them M. The Lord sought by all meanes to instructe and bring hys Disciples to the knowledge of the kingdome of god And therefore being not coÌtented that hée had alledged so many parables of the kingdome of heauen hée demaundeth of them whether they vnderstande all these thinges or no. But wée must remember that which wée saw before how that all parables were priuatelye expounded to the Disciples After the therefore the Lord had so gentlye and familiarlye instructed them hée dothe also admonish and declare that hée did not bestowe so great dilligence in teachinge of them that they shoulde be onlye wyse to them selues but also that they should bestowe and participate that to others publikely which they themselues priuatelye had receyued 52. Then sayd hee vnto them therefore euery scribe vvhiche is taughte vnto the kingdome of Heauen is like vnto a maÌ that is a househoulder which bringeth foorthe oute of his treasurie thinges newe and olde A. Wée muste presuppose that some other saying of our sauioure Christ went before as this I asked you because a minister of the word of God must be like vnto a husband man And after this sort hée doothe the more encourage styrre them vp to learne Therfore euery scribe that is taught C. A Scribe by the Hebrewes is not called a Scriueuer or writer but they call him a Scribe which is expert in the scriptures and the Lawe suche a one was Esdras And hée whom Mathewe calleth a Scribe Luke calleth a doctor of the law But here a Scribe signifieth a teacher one sufficientlye learned to set forthe the kingdome of God and to preach the Gospell of saluation Is like vnto a man that is an househoulder C. A wyse and prouident househoulder in gouerning his house doth not prouide for a day onelye but hath store layde vp to the ende hée may fetche forth from his store-house both olde and newe thinges abundantly By this man hée shéeweth that he which is sufficiently learned instructed by the spirite of the Lord to Preach must teach copiouslye and plentifully whatsoeuer pertayneth to the purpose and is necessarye to bring the knowledge of saluation euen as if a lyberall househoulder should fetche out of his storehouse all maner of daynty and dellicate dishes as well old as new so that nothing should be waÌtinge to the feast This lyberality trulye Christ both here and in manye other places also most plentifully shewed in bringinge
to her greate vncle the brother of her grandfather whiche for age was euen croked But Herode Antipas here mentioned and Phillippe were not brethren by the mother side but Herode was the sonne of Marthaca the thyrd wyfe of great Herode and Phillip was borne of Cleopatra Nowe to retourne to our Euangelistes they say that Iohn was cast into pryson because hee reprehended the wicked acte of Herode more freely then the madnes and crueltie of the tyrante wolde beare Nowe the horriblenes of the deede was odious and excecrable enough of it selfe because he did not onely foster and kepe in his house an other mannes wife beinge forsed froÌ her laufull husbande but also because this iniury was done contumelyousely against his owne brother But for so muche as the reprehension of Iohn was soo sharpe free Herode feared not in vaine leaste sedition shoulde spring and that sodainly His filthy lust suffered him not to ameÌde his haynous fault detestable cryme but the Prophete of God being bounde cast in pryson he promyseth vnto hym selfe quiet rest and libertie By ignoraunce of this historie it came to passe that many entered into vaine disputacion whether it were laufull for any man to marrye a wife whiche had bene fyrst maried to his brother For although the honest shame of nature dothe lothe and abhorre suche wedlocke yet notwithstandinge Ihon doth more condemne the forcinge and raueshing of a woman theÌ incest because that Herode by force and deceyte spoyled his brother Phillip of his laufull wyfe And otherwise it had ben lesse lawefull for hym to marry his sonnes daughter then to take his brothers wife being ded out of her widdowhed Well Iohn with coÌstant bouldnes preacheth against this beastly and cruel deede to se if he by any meanes might be brought to repeÌtance Whereby we learne of what constante and inflexible courage the preachers and seruantes of God ought to be when that they haue to do with prynces for in euery court almost raigneth Hypocrisie and seruile flattery which for aduauntage is a bondslaue so feeding the eares of princes with pleasaunt and delectable words that they wil in no wise receiue the sharp sower repreheÌtions of their wickednes But because so wiccked a dede ought not to be cloked dissembled hydden or conceled of the Prophete of God Iohn commeth forth euen in the middest although aboute an vnthanckefull imbassage and worke and least hee shoulde declyne or swarue from his office he feareth not to incurre the displeasure of a tyrante M. In this reprehension therefore of Herode we haue an example what lybertie to vse in reprehendinge and open reprouing of wicked persons namely such as hath these twoo thinges Fyrste that they be tolde that they do the thing which ought not to be done whiche is againste the lorde and his wyll The other is that they be so reproued that they be dryuen to shame the whiche is brought to passe when the offence and faulte is openlye with plaine woordes cast in their teethe 5 And when he would haue put him to death he feared the people because they counted hym as a Prophete C. There semeth in the wordes of Matthew and Marcke to be no small discrepance or disagrement for Mathew sayth that Herode was desirouse of this cruell and wicked murther but was stayed by feare of the people but Marke onely laieth this crueltie to the charge of Herodias but the reconciliation is easye to be made namely that Herode in the beginninge excepte that because greater necessitie constrained hym thereto wolde not haue killed the holy man because he feared hym and trewely conscience dyd somwhat pricke and stay hym from dealyng so cruelly with the prophete of god but Herodias dayly egginge and prouokinge him forwarde at the length droue the feare of god wholly out of his minde But when he was ledde and subdued by that furiouse madnes he wholly desired and sought by all meanes to haue the holy man put to death and extinguysshed notwithstanding he was nowe staied by a newe let that is to say hee feared the people And heare the woords of Marke are to be noted for saythe hee Herodias laide waite for him namely because that Herode of hym selfe was not inclined or prone to kyll Iohn and therefore Herodias eyther by subtil meanes went about to circumueÌt him or els priuily to worke the deathe of the holy man. But it is more probable and likely that by subtiltie and deceyte she went about to subdue and wynne the mynde of her husebande but in vaine so longe as the conscience of Herode was pricked not to work the ende or destruction of the saint of god Furthermore there succeded an other feare least any tumulte should aryse amonge the people because of hys deathe For all the multitude accounted Iohn a Prophet But Marke onely toucheth the cause why Herode was stayed from fulfillinge the minde of the strompet and harlot his vsurped wife for Herodias sought so sone as Iohn was put in pryson to haue his deathe and that pryuylie But truely Herode reuerenced the holy man and wolde willingely haue obeied his counsell and admonition For the feare whiche is here mentioned was not conceyued of a contrary opinion as commonly we feare those whiche are in aucthoritie although we counte theym vnworthy of honoure but this feare was a voluntary obseruaunce or reuerence because that Herode beinge perswaded that Iohn was a holy man and a faithful mynister of God durst not for this cause despise him And this is worthy to be noted for although Iohn knewe by experience that it was profytable for hym many wayes to be of price and estimation with the Tetrarche yet notwithstanding he was not afearde to alyenate his mind or to displease hym when as otherwyse he coulde not obteyne his fauoure then by winkynge at a horryble and knowne fact He rather seketh to make his friend a foe then by flattering silence to meintaine and nussell a wicked person in his vngodlynes Iohn therfore by his example hath prescribed a certayne rule to all godly teachers that theye dyssemble not the wickednes of princes thereby to win their fauour and estimation It is a very harde and daungerouse thing truely for the seruantes of the lord to excecute their office because they can not do it without reprouinge and sharpe reprehension in excecutinge the whiche we maye se the minde of Iohn stoute and constant whiche wold not dissemble neyther for feare of present death nor for hope of rewarde and fauour A great exaumple truely I say to all mynisters that they decline or swerue not from theyr office A verye harde matter truely it is but let theym not take that office vppon theim vnlesse they determine to shew forth that which perteyneth to theyr function and calling But in Herode as in a glasse the spirite of God setteth forthe vnto vs that those which do not syncerely worship God but are somewhat
prayed therefore earnestly hee prayed I saye being constrayned by necessity Let vs learne therfore by this example that the chiefe exercyse of our fayth is to pray vnto God and to remoue all impedimentes that mighte hynder the same And vvhen nyght vvas come hee vvas M. Before in the fiftene verce the Euangeliste sayd and when the euen drewe on his disciples came to him saying c. These wordes were spoken before Chryste had fed the people and now the Euangelist semeth to repete the same agayne But by euening in that place wee muste not vnderstande one houre of the daye but all that part which is from three of the clocke in the after noone vntill it be darke night for the euening hath his beginning his end so that wee may well call that the Euening which falleth eyther in the ende or in the beginning of the same 24. But the ship was now in the myddest of the Sea and was tost with vvaues for it was a contrary wynde B. The Lord taryed til the tempest arose and tlil it was verye fearefull C. that the Disciples being tossed with daunger in the same for a tyme might at the last receiue the helpe broughte vnto them with more ioyfull myndes For about mydnight or about the darke time in the nighte there arose a contrarye wynd 25. And in the fourth watch of the night Iesus went vnto them walking on the Sea. And in the fourth vvatch C. That is Chryst appeared thre howers before the Sunne rysing The armes of the Dysciples were not more weryed with rowinge then their faythe was assaulted with terrors B The nyght was deuyded into fower parts which were called watches because so often the night watches were chaunged The fourth watche was the morning watch of the which there is mencion made in the fourtenthe of Exodus This is a singuler and comfortable example by the which Christe declareth that although hee bringeth not presente helpe to those that are his yet notwithstanding hee will not forsake them but will helpe in due time Howsoeuer these Dyscyples of Christe laboured in daunger they perishe not but are preserued Let vs leaue therefore that yeares monethes dayes howers and moments are in his power and let vs not prescribe vnto him any time but rather let vs as the Apostell sayth tarrye the Lords leysure VValking on the Sea M. In that Christe walked vppon the rough boysterous and raging sea it was then an argument that hee was Lord of the swelling sea the which sea was so vnable to destroye his Dysciples that it was constrayned for all the raging to giue waye vnto Christ to come vnto them Wee haue therefore such and so excellent a Lord euen the Lorde oure God whych notwithstaÌding all the seas and swelling flouds of this world will deliuer vs So great is his power 26. And vvhen the Dysciples savve him vvalking on the Sea they vvere troubled sayinge it is some spyrite and they cryed oute for feare And vvhen the Dysciples savve A. Here it followeth how the Dyscyples were afrayde and amazed at the syght of Chryst Sayinge it is some Spirite S. The Greeke translator hath traÌslated the Gréeke word Phantasma into the Latine woorde Spectrum whiche betokeneth an Image or figure in a mans imagination Wherevppon in the Englishe translation wée fynd this worde spirite C. But when as necessitye did greatly vrge the Disciples to loke and long for their masters presence it was a token of to much lumpishe dulnesse to be troubled with the sight of him as with the sighte of a spyrite For thys cause the Euangelyst Marke sayth that their hartes were blinded that they remembred not the fiue loaues For by that myracle they were sufficiently taughte that Christ was not destitute of Diuyne power to helpe those that are his and that hée carefullye sought to helpe whereas necessitye required Therfore now they wel deserued to haue their grosse dulnes reprehended seinge they called not to minde that heauenlye power which being shéewed but the daye before should haue remayned freshe before their eyes It is most certaine true that they were amazed by reason of their forgetfulnes not consideringe as they oughte the myracles that were so latelye done before by the which they should haue greatlye profited But their blyndnes is chieflye reproued because they applyed not theyr mindes to consider the deity of Christ of the which the multiplying of the fyue loaues was a sufficient confirmation and proofe Notwithstanding the wordes of the Euangelyste Marke expresse two thinges first that they did not well way the glorye of Christ which was shewed in multiplying the fyue loaues secondly hee shéeweth the cause which was the blyndnes of their hartes The whych thing was not onelye noted of the Euangelyst to the setting forth of the greatnes of the faulte but also to the end wée beyng admonished of the blindnes of our mindes shoulde craue newe eyes at the hande of god It was truly as wée said euen now to brutishe a kinde of ignoraunce not to féele the palpable power as it were of god Notwithstanding because all mankinde is infected with the same disease the Euangelyst Marke endeuoureth himselfe to make mencion of this blyndnes to the end wée might know that it is no new thing to see men blinde in the manifeste light of Gods workes vntill they be illuminated from aboue as sayth Moyses Hitherto the Lord hath not giuen thée a hart to vnderstand And althoughe by the name of hart the wil or affection of man is oftentymes noted yet notwithstaÌding in that place of Marke and in this sentence of Moyses it is taken for the mynd of man Bu. Furthermore that spirits are oftentimes set before the eyes of men it is no vayne opinion Man truly oftentimes imagineth throughe the corrupt humors of his brayne that hee séeth those things which in deede hee seeth not which are not at all but sometimes not sildome certayne spirites appeare vnto men not without the iust iudgement of God by the mynistery both of good euill spirits instructing and admonishinge men or els accusing and laying violence on the vnbeléeuing and louers of darkenes It is commonlye sayd that spirits do appeare vnto men because they do oftentimes hurt those to whom they do appeare and that for the imbecillitye of theyr fayth therefore many are afrayde of spirites This trouble therfore which came through the opinion and persuation of the sighte of a spirite did greatlye batter and shake the mynds of the Disciples For so it happeneth vnto vs oftentimes that wee are vexed and disquieted with vaine feare when wée dreade the befall of some euill which is farre from vs or could not hurt vs if it were presente before our face The selfe same Apostels that wée read of here when they sawe Chryst to be rysen agayne from deathe thinking that they saw a spirite were wonderfully troubled and afrayde Feare oftentimes bereueth and
because they are alwayes caried hedlonge into destruction Wherefore we must vnderstand those to be planted by the hande of God which by his fre adoption are graffed into the tree of life And in the prophets we shall oftentimes fynde these wordes planted of the lorde when they meane that the lord hath chosen some to be his people So the father hath plaÌted into the kingdome of heauen whom he geueth to the sonne to iustifie These being planted vpon the trewe lande of Israell shall neuer be pluked vp But these reprobate outcaste Phariseyes were neuer of this nomber but being externally of the vine of the lorde were in a shorte tyme cut of as vnfruitefull branches therefore they beinge nowe incurable and ordayned to destruction Christ pertayneth not vnto them C. And in this sence also the prophete calleth the Church renewed by the grace of Christe a flower planted by the lorde Finally because election commeth onely of the lorde the reprobate muste nedes perysshe howe so euer it come to passe not that God destroyeth the good innocent but because they by their own mallice tourne all thinges be they neuer so holsome and profytable for theim to theyr owne destruction And so it commeth to passe that the Gospell is the sauoure of death vnto deathe to them as witnesseth S. Paule For although the Gospell be set forthe for the saluation of all men yet notwithstaÌding it bryngeth not forth the fruite of saluation but onely in the elects B. Wherefore these wordes and examples of Chryste oughte to confyrme and strengtheÌ so many as shal offend the euill and wicked by worde or dede when they following the word of God set forth nothinge but the glorye thereof and the fayth of our lord sauiour Iesus Christ Let theim onely beware that they neyther do nor say any thing of them selues without good aucthoritie and that theye sowe the seede of the worde of God with great reuerence and feare and also that they euer pray for the dyrection of godds spirite If they thus doinge offende any man let them remember these woordes of Christ namely that euery plant whiche the heauenly father hath not planted must be plucked vp by the rootes that is to saye it is ordained by the wyll of god that all they shoulde perishe whiche are not predestinate by the father to eternall life and that therfore of necessitie it must nedes come to passe that in al good thinges some shall be offended But as wée saide before it is our partes verye dilygently to beware and take heede leaste that they se or here any thynge by vs whereby they may iustly be offended but that they may haue al the cause of offeÌce in them selues although they wold seme to take the same by our good demeanour C. To be short a faythfull and good teacher wyll so temper moderate guyde what so euer hee publisheth that it shall proffite all men but so often as it commeth otherwise to passe let him comfort hym selfe with the aunswere of Christe Christ verye well and aptely put forthe this similitude to proue that the cause of destruction is not in the doctrine but that the reprobate which haue no rote in god worke their owne destruction and damnation who when the doctrine of Christ is set before them powre out their secret poyson and thus they accelerate and hasten deathe to theim selues Moreouer Chryste by this similitude towcheth Hypocrites whiche seeme for a season to be lyke vnto good trees that are planted Suche were the Scribes and Phariseis which sprang vp and grew in the church of God muche lyke to the Cedar trees in Lybanus to the ende their defection and withering away might seeme the more absurde Therfore in the church of Christ pure and sincere doctrine shal be alwaies preached Wherfore let the teachers coÌsider and way what the capacitie of men doth require If any after their doctrine rage and waxe mad let the ministers of Christ suffer them For althoughe they seme to stande very well in the Church yet neuerthelesse they shal be plucked vp by the rootes at the length because they are not planted of the lorde And wher as Christe might very well haue saide that they shal perishe which carelesly and disdainefully reiecte saluation offered vnto them he procedeth farther and saith that none shal stand for euer but such whose saluation is firme sure in the electioÌ of God. By the which woordes he plainely sheweth that the first oryginall and beginning of our saluation commeth of the grace by the whiche God chose vs to be his sonnes before we were created before the foundation of the earth was layde 14 Let them alone they be the blind leaders of the blind If the blind leade the blynd both shall fal into the ditche Let them alone C. He meaneth that we should not set so much by men that their offence shoulde greately moue vs Notwithstanding a iudgement and discression is nedeful to be had For when they are offended by theyr owne wyckednes and not by ignorance we muste not regarde them but passe euen through the myddest of them Hereuppon came that olde distynction of auoydynge offences namely that we beware leaste we geue the offence to the weake but if any wicked obstinate and maliciouse person take the offence it is no matter to vs we nede not care For it is necessary the christ which is the rocke of offence shold be buryed if we wyll satisfie the obstinacy of all men Therefore it shall behoue vs to discerne betwene the weake whiche are offended throughe ignorance and are by and by conformable and the proude and obstinate whiche take offence to theim selues leaste any weake person be molested and troubled throughe our defalte But when the wicked obstinatelye kicke against vs let vs go voyde of care euen through the middest of theyr offences For he which doth not spare geue place to his weake bretherne is churlishe and dothe treade those as it were vnder his fete to whom he ought to reache out his helpinge hande But to care for others it is no parte of our bewetie seinge they must of necessitie fall into offence if we go forward in our calling and discharge our duety Furthermore when it shall come to passe that they are alienate and fallen from Christ by the collour cloke of offence let vs let theim alone leaste they drawe vs with theÌ also The cause why the Phariseies were offended was arrogancie disdaine they contemned greatly despysed the doctrine of Christe notwithstanding that it came from God the father In their hartes they bare the cause of offence wherfore Christ coÌmandeth to let them alone They be the blind leaders of the blynd E. Or they be the blynde guides of the blinde according to the nature of the Greeke worde C. In this sentence there is a great Emphasis or force by the which Christ sheweth that the
shoulde féede and satisfy them according to the order prescribed vnto him by his heauenly father shée onelye maketh her peticion to haue the crommes that fall from her masters table And truly God did neuer so include and tye his grace to the Iewes but that hée would suffer the Gentiles to haue some tast therof though it were but small So that nothing could be more aptly and dulye spoken by our sauioure to expresse the dispensation of the grace of God whiche then florished than this And the similitude which he bringeth is most fit as if a man should haue a greate summe of money in his handes which hée meaneth to giue vnto some other and in geuing the same to the party to whom hée ment it it commeth to passe that a péece falleth from him the which péece hée suffereth to be taken and caryed away of one to whom hee ment it not neyther was it due euen so our Lord and sauiour Christ had his haÌdfull of mercies the which were due by promise made to Abraham to the Iewes notwithstanding it came to passe that in paying the same some crommes of mercy were taken vp by the Gentiles which hee let fall vnto them M. By this place we learne so to perseuer continue in faith that wée leaue not of to craue that which wée woulde obtayne To this effect also pertayneth the example of the importunate widdow and the vniust Iudge Furthermore wée learne that oure rude and base estate ought not to stay vs in comming to Christ but that wée ought rather to take occasion thereby more boldly to come and to craue those things at his hands wherof wée haue néede What is more vyle then a whelpe and yet notwithstanding because it belongeth to the Lorde of the house although it eate not of the childreÌs bread yet notwithstanding it is allowed to eate of the crommes that fall from the Table without checke 28. Then Iesus aunsweared and said vnto her O woman great is thy fayth be it vnto thee euen as thou wilt And her daughter was made whole eueÌ at that same time Then Iesus aunsvvered Bu. Hytherto the Euangelyste hath described the true nature and quality of faythe and nowe hee addeth the effecte that commeth of fayth First of all Christ commendeth the fayth of the woman then hee gyueth vnto her that which shée requyred and also declareth that shee hath obtayned it by fayth For the greatnes of her fayth declared it selfe in this that shée hauing but a small sparke of Doctrine did not onely know the proper offyce of Christe and attributed vnto him heauenly power but also constantly went forwarde by such narrowe strayts and soore lets and suffered herself to be abased and compared to a dogge so that shée mighte retayne the helpe of Christ of the which shee was fully perswaded to be shorte shée so tempered her trust with humillity that shée arrogated nothing rashly to her selfe and yet notwithstanding by the féeling of her owne vnworthines shée shut not vp the well of the grace of Christ against herselfe B. By this fayth trulye nothing shal be impenitrable or impossible to him that prayeth But by the tytle of this prophane womaÌ the ingratitude of this people which boasted themselues to be holy and acceptable vnto God is condemned Neuerthelesse how this woman is truly sayd to beléeue which is not onelye destitute of the promyse of Christ but by the words also of his owne mouthe is repelled and put away wée haue declared before For althoughe hee doth sharpelye as it mighte seeme refuse her prayers yet notwithstanding she being throughly perswaded of the Messias promised from aboue ceaseth not to hope well and therefore shee feeleth the gate shut against her not that shée is altogether driueÌ away and quight shut out of place but to the end she might with a more serious endeuour of faythe pearce euen through the small chinckes cleftes of the gate Be it vnto thee euen as thou B. This voyce of Christ contayneth a profitable doctrine C. For wée are taught that wée obtayne all thinges at the handes of the Lorde by fayth yea euen those things which séeme impossible vnto vs because God alwayes estemeth so much of fayth that hee is alwayes readye in matters expediente to graunt vs our desyer The Euangeliste Marke bringeth in the wordes of Christ thus and hée sayde vnto her for this saying go thy way the deuill is gone oute of thy daughter And her daughter vvas made vvhole euen at the C. The Lorde doth neuer deceaue or disapoint vs of his word but perfourmeth the which hée promiseth euen in due time Marke addeth these woords saying and when shee was come home to her house shee found that the Deuill was departed and her daughter lying on the bed 29. And Iesus went awaye from thence and came nye vnto the Sea of Gallilae and went vppe into a mountaine and sat downe there And Iesus vvent avvaye from thence Eu. Christ our sauioure was muche more enclyned in the time of his flesh or whilest hee was on earth towards his people then he was to straungers Amonge the Gentiles hee bestowed at once but one benefite onely as vppon this woman of Canaan and the almost constrayned but by and by among the Iewes hée distributeth manye benefits and to the most parte being neyther prouoked by the thanckefulnes nor by the fayth of the Iewes but of his owne free wil. For hee healeth all those that are sick and disseased with diuers kyndes of disseases being brought vnto him yea were they neuer so incurable without money fréely And Iesus vvent avvaye from thence M. Namelye from the partes of Tyre and Sydon C. Mathewe and Marke declaring the retourne of Christe from the partes of Tyre and Sydon do seme to disagrée very much But where as our Euangeliste Mathewe sayth that hée came into the partes of Magdala and Marke into the partes of Dalmanutha it is nothinge for when as there were diuers bordering Cities scituate beyond the lake of Genascreth toward the mount Thabor it is no marueile if a double name were attributed to the middell region There appeareth more difference in this that Mathew sayth hee healed many being diuerslye disseased and Marke doth make mencion but of the healinge of one deafe man Yet notwithstanding this may easly be resolued Marke chose the celebratinge of that myracle to hymselfe which our sauioure Christ shewed in the way and the fame wherof being dispersed styrred vp the inhabitaunts of that countrey by little and little to bring their sicke persons to him to be healed For wee knowe that the Euangelistes do not curiouslye note euerye thing that Christ did but do wryte so sparingly as concerning myracles that they toutche but fewe onelye and that for examples sake Agayne Marke thought it sufficiente to set before vs one proofe of the power of God in the which his Maiestye appeareth as myraculous as if hée had rehersed many more of the
vnto vs. 34. And Iesus sayth vnto them how manye loaues haue yee and they sayde seuen and a fewe little fishes A. Christ was not ignorant how many loaues were there but hée demaunded this question to the ende they knowing the want and necessitye might the more woÌder and marueyle at the power of God. And they sayd seuen M. Here wée see that the Lord hath more loaues theÌ hée had before to feede a smaller multitude Wherby wée may learne that the power of God is not tyed to creatures which are but meanes to shew the same and that it is all one to him whether the quantity be great or small according to the saying of Ionathas of his small armye in comparison of the huge multitude of his enemyes For as the blessing of God beinge no lesse in one lofe then in twenty is sufficiente to nourish a great multitude euen so if the same be wantinge a hundred loaues are not sufficient to féede tenne men Let vs therefore holely depend vppon the prouidence of God. 35. And hee commaunded the people to sit downe on the grounde and toke the seuen loaues and the fishes c. A. Reade our annotacions in the fourthtene Chapter going before 36. And hee sente awaye the people and toke ship and came into the parties of Magdala A. Our sauioure Christ hauing shewed the wonderfull power of his Godheade sent the people awaye to the ende they might retourne to their owne home Into the parties of Magdala B. Marke hath in stede of Magdala Dalmanutha Reade the nyne and twentye verce goinge before There is mencion made of Magdala in the seuentene Chapter of the first Booke of kinges The xvi Chapter THe Phariseis also with the Saduces came and tempted him and desyered hym that hee woulde shewe them a signe from heauen The Phariseys vvith Bu. If the life of oure sauiour Christ be nothing els but an institution order rule of our life then it followeth that our life is a continuall warfare vppon earth For Christ standeth alwayes readye and appointed to battayle M. Wherefore the Euangelistes do not onlye propound and set forthe vnto vs the doctrine and myracles of Christ but also the temptacions cauillacions of the aduersaryes as doth our Euangelist Mathew in this place By the which we are admonished that the truth neuer wanteth aduersaryes and that the scornes and cauils of the aduersaryes do serue very much for the confirmacion of the truth C. The Euangelyst Marke sayth the the Phariseys came forth and began to dispute with Christ wherby wée gather that when they were ouercome with reason and inuincible argumentes this was their last refuge to be obstinate and to pretend some other matter leaste they should be constrayned to subscribe vnto the truth But although the manner of the disputacion be not here expressed yet notwithstanding it is likelye that they cauilled and brabled about the office of Christ wondering and séekinge why hée durst be so bould to bring in any new thinge and why hée should so mightelye extoll himselfe as thoughe by hys comming integrity and perfection were restored and geuen to the kingdome of god When there was nothinge left to obiecte against him and his doctrine they requyre a signe to begeueÌ them froÌ heauen Whereas it is moste certayne that they would haue geuen no more regarde to an hundred signes then to the testemonyes of Scripture Moreouer the power of Christ was now set before the eyes of all men and was palpable as it were might be felt with the hand They neglected the signes by the which God did familliarly manifest and reueale himselfe how much lesse woulde they haue regarded an obscure and secrete signe Euen so the Papistes at this day as though the doctrine of the Gospel were neuer confirmed requyre to haue the same proued by new myracles VVith the Saduces Let vs here note that although there was mortall hatred and contencion betweene the Saduces and the Phariseys in so much the there were continuall braules and stryfes betwéene them yet notwithstanding in one league and mutuall consent they ioyne together against Christ Euen so when the wicked are at controuersye and stryfe and enuye one another euen then they agrée in one againste the Lorde and become as it were sworne bretherne to oppresse the truth Came and tempted him In that the Euangelistes say they came and tempted him they declare that they came not with syncere myndes to learne any thing but rather by fraude deceyte to catche that which they thought should be denyed vnto them or at least the which they imagined not to be in the handes of Christ For because they perswaded theÌselues and iudged Christ to be a contemned and base person they went about nothing els then by findinge out his infirmity to abrogate what soeuer had gotteÌ prayse with the people So the vnbeleuing are sayd to tempte God so often as they accuse God of impotency infirmity and weakenes when hée graunteth not vnto them the filthy desyer of their mindes And desyered of him that hee vvoulde C. The same demaunde they made before in the twelueth Chapter Bu. Incredulitye and deceytfull hypocrisye fayneth and beareth a shew of fayth and religion For the Phariseys séeme to make theyr petition thus according to the manner of the wicked and malicious ennemyes of god Wée truly haue an earnest longing and desyer for the Messias and wée haue loked for him many yeares and wée wish for nothing more then his comming Wherefore wée would willingly receyue thée O Iesu if wée were sure and certainly perswaded that thou were the Messias promised by the Prophetes Go to therefore and teache vs by some signes from Heauen or in the ayre teache and proue wée saye that thou arte the same whom thou wouldest seeme and whom many beléeue to be by those signes Bu. But they spake not these things with a syncere mynd desyering to be taughte and to beléeue but rather séeking occasion to calumniate and accuse him 2. Hee aunswered and saide vnto them when it beginneth to drawe towarde euen yee saye it will be fayre weather for the skye is redde M. Luke sayth that hée spake the same woords to the multitude thus when yee sée a cloude ryse out of the West strayght way yée say there commeth a shower and so it is And when ye sée the Southwynd blowe ye saye it will be whot and it commeth so to passe Yée hypocrites can yee discerne the outwarde appearance of the skye and of the earth but how happeneth it that ye cannot skill of this time By the which woordes our sauiour Christ declareth that his power is sufficiently proued to acknowledge the time of his visitacion vnlesse that they woulde willinglye shut theyr eyes and refuse the manifest light For hée vseth a verye apte similitude and meete for the purpose For althoughe the ayre be mutable insomuch that one while tempestes do sodaynlye aryse another
the keyes C. Here our sauiour Christe beginneth nowe to intreate of the publike office or of the Apostelship the dignitie whereof is adorned with a double tytle for Christ sayth that the mynisters of the Gospell are as it were porters of the kingdome of heauen because they carry the keyes of the same and that is the fyrst Then he saith that they haue power to binde and louse not only in earth but also in heauen and this is the seconde This similitude of the keyes pertayneth very aptelye to the office of teachinge B. The Metaphor is herupon taken because the chiefe power of the house and of the cittie is in his power and rule whiche hath the chiefe custody vse of the keyes for that he maye let into the house or cittie whom he wil and seclude and kepe out whom he list Hereupon the lorde when he promysed to Eliakim the sonne of Helkia the seruaunte of kinge Ezechias the chiefe power in the kinges courte in Hierusalem he spake thus by the Prophete Esay The keye of the house of Dauid wyl I lay vppon his shulder so that he shall open and no man shall shut He shall shut no maÌ shal open For there he prophesied of this Eliakim speakinge of Sobna which was the chiefe gouernour of the kinges house thus In that day shall I cal my seruant Eliakim the sonne of Helkia And with thy garmentes wyll I clothe him with thy girdell will I strengthen hym thy power wil I commit into his hande and he shal be a father of such as dwel in Hierusalem in the house of Iuda The same metaphor the lord vsed in an other place saying Woo vnto you Lawyers for ye haue taken away the keie of knowledge ye entered not in your selues and them that came in ye forbad that is to say ye withstode the doctrine of the kingedome of God lest it shoulde be broughte out to theÌ that they mighte be partakers of the same C. Christ therefore sayth that the Scribes Phariseies which were interpretours of the law had the keye of knowledge or the key of the kingdome of heauen for we know that the gate of lyfe is opened no otherwise vnto vs then by the worde of God. Whereupon it followeth that the key is geuen into the haÌde of the ministers therof NotwithstaÌdinge it is demauÌded why the lord promised that he wold geue that vnto Peter which he semed to haue geueÌ before at the making of the Apostels But this questioÌ is answered before where we said that the twelue were but forerunners for the time so that when they returned vnto Christe againe they had finished the race ende of their calling But after that Christe rose againe from death then they were apointed ordinary teachers of the church in this respecte this honor pertained vnto theÌ euer after Bu. Therfore he saith here I wil geue not I haue geuen He promiseth that he will geue the keies he geueth them not But after his resurrecttion he sayd vnto them Peace be vnto you As my father sent me eueÌ so send I you also And wheÌ he had said these woordes he breathed on them and saith vnto theÌ receyue ye the holy ghoste Who so euers synnes ye remit they are remitted vnto them And who so euers sinnes ye retayne they are retayned In the which wordes As my father sente me c. there is a coÌparison not an equalitie For Christ was sent that he might be the redemption of the whole world the Apostels were not so sent but onely to preach But as Christ was sent of the father for the saluatioÌ of the whole world so the Apostels were sent to prech this saluation that they which beleue their preachinge might be saued as if he had heard Christ him selfe as he saith in another place He which heareth you heareth me Moreouer he saith not They shal be geueÌ but I will geue by the which words Christe challengeth all this power of the kingdome of heauen to him selfe as lord in so much that he might coÌmyt the same to whom it pleased hym For here it maketh no great matter not only who receiueth but of whom any thing is receiued And vvhat so euer thou bindest in earthe C The seconde metaphor or symilitude pertayneth properlye to note the remyssion of synnes For Christe delyueringe vs by his Gospell from the euerlastinge paine of deathe louseth the snares and fetters of maledyction with the whiche we were held bounde Therfore he declareth that the doctrine of the Gospell was ordeyned to louse our bandes that being loused in earthe by the voice and testimony of meÌ we mighte also in deede be loused in heauen B. But this metaphor is taken of this that the Prophetes do preache that the office of christ is to louse peculiarly those that are bound So Christ him selfe speaketh vnto Paule sayinge I wyll sende thée to the Gentiles to open theyr eyes that they may be tourned from darkenes to lighte and from the power of Sathan vnto God that they maye receyue forgeuenesse of synnes and inheritance amonge those which are sanctified by faith Where he expoundeth that to be the power of the keyes which consisteth in the remission and retayninge of synnes Bu. The Apostelles did neuer after any other maner louse or binde As for example Repent you saith the Apostell Peter of your sinnes and be baptised euery one of you in the name of Iesus Christ for the remission of synnes and ye shall receiue the gifte of the holy ghoste Thus Peter vsed the keies that were coÌmitted vnto hym thus he loused in earth promissynge remission of synnes by the woord of Christ to them that beleue Yea and Chryste ratified and confirmed this message and preachinge of Peter for to them that confessed theyr synne and trusted to his mercie he remytted as Peter had promysed Also the Iayler of the pryson sayde to Paule and Sylas Syrs what muste I do to be saued and they saide beleeue on the Lorde Iesus Christ and thou shalt be saued and all thy houssholde Beholde the Apostelles do louse him that is bounde forgeuyng hym his synnes and that by the keyes by the preachynge of the Gospell the whiche preachynge because he beleued the lord pronounceth him to be loused in heauen C. But because a greate many doo not onely wickedly reiecte the delyueraunce offered vnto them but also by theyr obstinacie do bryng more greuouse iudgemente to them selues the power of bindynge also and the commaundemente of the Gospell is geuen to the ministers Of the whiche matter we haue an example in the Actes of the Apostelles Bu. The Iewes saith sainct Luke were full of indignation and spake agaynste those thynges whiche were spoken of Paule raylinge on it Then Paule and Barnabas waxed bolde and said It was meete that the worde of God should first haue ben preached to you But seinge ye put it from you and
coÌceiued of their master For they imagined that he should be the aucthor of earthly felicitie They were led therfore with a vaine hope gredely gaping for the time in the whiche he should reueale the glorye of his kingdome They wayed so littel in their mindes the ignominy and shame of the crosse that they thoughte it impossible that any thinge not honorable should happen vnto hym For this was a greuouse sayinge and circumstance that he should be reiected of the hye priestes Scribes in whose power the rule of the Church consisted Whereby we may gather how necessary this admonition was The Euangeliste Luke saythe And hee warned and commaunded them that they shoulde tell no man that thinge sayinge The sonne of maÌ must suffer many thinges and be reproued of the Elders and of the bye Priestes Scribes and be slaine c. Hée woulde not therefore at that time bee published to be Christe because hee should be crucifyed and reiected Of the seniors C. When wee heare that the elders and Scribes were the chiefe ennemyes of Christ wee maye sée howe great the discipation of the Church of Ierusalem was For the sacrifycers did not onlye sacrifyce but also teache therefore of the Prophete Mallachy they are called Angels or messengers These were then the ennemyes of Christ which coulde in no wyse abyde his Doctrine But and if this were spoken of the Priestes of Egipt or of the sacrifycinge Priestes and teachers of other Nations it had beene no maruayle but this is spoken of those Priestes which bare the chiefe rule of the Church of God in earth The which thing oughte to be an example vnto vs that wee suffer not our selues to be seduced and deceyued wyth counterfeytes whiche doe not their dutye truly and as they ought Let vs alwaye remember that Christ is the heade corner stone which the builders reiected as hée himselfe sayth to Phariseys in the one and twenty Chapter And be raysed agayne the thirde daye C. Because it coulde not be but that the onely mencion of the Crosse should trouble the infirme and weake mindes of the Dysciples Christ by and by séeketh to salue this sore saying that hée must ryse agayne froÌ death the .iii. day And truly wheÌ as in his Crosse onlye the infirmitye of the fleshe appeareth our fayth shall finde nothinge to staye and lift vp it selfe vntill we haue respecte vnto his resurrection in the which the power of the holy ghost most brightly shyneth Therefore the Mynisters and Preachers of the woorde of God muste wysely way and consider this that when they couet to edify and to teach with profite they must alwayes ioyne the glorye of the resurrection with the death of Christ Let vs consider therefore that the absolution of true fayth and confession doth pertayne to this ende namely that wee beleue and confesse that the Lorde Iesus Christ dyed for our sinnes roose againe for our iustification For the which reade in S. Paules Epistell to the Romaynes 22. And vvhen Peter had taken him a syde he began to rebuke him saying maister fauour thy selfe this shall not happen vnto thee And vvhen Peter had taken him C. It was a greate signe of moderate boldenes for Peter after this sorte to take his Maister a syde howbeit hée might seeme to haue a consideration of the reuerence due vnto him when hée toke him asyde because hée durst not be boulde to reprehende before witnesses notwithstanding Peter exceded the boldnes of modestye to admonishe him to fauour himselfe as though Christ had not bene in his right minde Hee began to rebuke him M. Peter trulye loued Christ more then any one of the Apostels but his loue was to carnall as yet and not accordinge to knowledge therefore hée vseth more libertye in speaking to Christ as wee may see in manye other places So also here when hee thought that this thinge which hée hearde shoulde be a shame to Christ the sonne of God that it mighte be auoyded and did thincke that Christ was inflamed with a certaine impotent zeale and that hée was bent againste the wickednes of the elders Scribes and hye Priestes of Ierusalem whereuppon hee knew that hée should be afflicted yea killed by them being ignonoraunt of the mystery of redemption of the necessity of the Crosse of the will of the father of the end of Christes comminge for this cause hée taking Christ a syde rebuked him and goeth about to wythdraw him from his purpose Hée beinge affected with a preposterous zeale coÌsidereth not what hée doth hee goeth about to hinder Christ from the worke of our redemption and from the fulfylling of the will of his father C. But such is the force of rashe and vndiscreete zeale and to this issue it dryueth men and so carryeth them hedlonge that they are not afrayde to take vppon them to teache God what hee hath to do Peter iudgeth it an absurde thinge that the sonne of God should be crucifyed of the Elders which came to be the redeemer of the people and that hee shoulde be put to death which was the Lord of lyfe And hereby wée are taught how our good intencions are accepted before God. So great pryde truly is naturally ingraffed in men that they thincke great iniury is done vnto them and do murmure if that please not God whiche they iudge to be right and good So that we sée with how greate pertinacye the Papistes do boaste and vaunt of their deuocions For trulye wheÌ they do so arrogaÌtly reioyce in them selues God doothe not onelye reiecte that which they iudge worthye of so greate praise but doth also condemne it as mere madnes If truly sence carnall iudgement mighte preuayle the intencion of Peter was godlye or at least tollerable But Christe so sharplye reproued him that hée could not put him to greater reproch For what meaneth so seuere a reprehension Question whereas hée shewed alwayes such gentlenes that hée brake not the broosed réede why then doth hée now so cruellye thonder against his electe chosen Dysciple The reason trulye is manifest namely because in the person of one maÌ hée woulde pacifye and staye all the rest least they shoulde séeme to alow their vndiscrete zeale For although the lustes of the fleshe in vnrulelynes are like vnto brute beastes yet notwithstanding there is no beaste more furious and vnrulye then the wysedome of the fleshe Therefore Christ so sharpely inueyeth against the same and doth as it were suppresse it with an yron mallet that wée learne onlye to seeke for wysedome out of the word of God to iudge that onely to be righte which the word of God doth alowe Fauor thy selfe The Lattine text is Propitius tibi sis the Gréeke text hath onlye Propitius tibi so that wée muste vnderstande esto or sis and the omittinge of the verbe maketh muche for the affection of Peter declaring that his minde did greatly abhorre the same
Christ is so lyttell disswaded from that which he had spoken by the obiection of Peter that he plainely affyrmeth that there oughte to be no ende of forgeuing For he wolde not prescribe any certayne nomber but rather geue commandement that we ought neuer to be wery But seuenty times seuen tymes M. Here the certayne nomber for the vncertayne and the finite for the infinite is put by the which our sauioure Christ declareth that we must forgeue our brother so often as he coÌuerteth For as God is alwaies ready to forgeue euen so wee must followe his clemency vnlesse wee will be bastardes and degenerate from our heauenly father For conuertion or repentance is the worke of God the woÌderfull power of his spirite and a newe creation The which if we reiect we are greately iniuriouse vnto god C. Luke the Euangelist semeth not a littel to disagree from Matthewe because hee simplely bringeth in the commaundemente of Christe namely that wee shoulde be ready to forgeue seuen tymes For hee writeth thus If thy brother sinne seuen times a day against thee seuen tymes in a day tourneth him vnto thee saying it repenteth me forgeue him Yet notwithstanding the sence is all one that we sholde not forgeue once or twise onely but that we shold receiue the offender into our fauoure so often as he submitteth him self vnto vs This is onelye the dyfference that out Euangelist Matthewe maketh mention that the lorde reprehended Peter because he was to straite and seuere and that Hiperbolically he increaseth the noÌber the which noÌber is sufficient to set forth vnto vs at full the meaning of our sauiour Christe Neyther did Peter demaunde whether he shoulde forgeue his brother seuen tymes as though he ment any certayne nomber but he made this demaunde to the ende he settinge forthe a greate shewe of absurditie might withdrawe Christe from his purpose as wee shewed a lyttell before Therefore hee which shal be redy to forgeue seueÌ times will also be contente to forgeue seuenty tymes Moreouer in the woordes of Luke there ariseth an other question because Christe doth not commaunde vs to forgeue excepte the synner by conuertinge and submittinge hym self vnto vs declare his repentaunce for by this hée semeth to graunt liberty to his disciples to deny pardoÌ forgeuenes to the wicked We aunswere that synnes are remitted twoo manner of wayes If any man do vnto thee iniury and thou laying away all desyre of reuenge ceassest not to loue him styll but doste in steede of reuengement bestowe good tournes on hym althoughe nowe thou haue an euyll iudgemente of hym as hee deserueth yet notwithstandinge thou shalte be saide to remytte and forgeue hym For althoughe God dothe commaunde vs to wyshe well to oure ennemies yet neuerthelesse hee dothe not require of vs that wee shoulde allowe that in them whiche he him selfe condemneth but onely that we seeke to pourge our minde of all hatred and mallice The seconde kynde of remittynge is when wee so receiue our brother into fauour that wee haue a good opinion of him and are certainly perswaded that the remembrance of his synne is cleane put out before the lord And this is that which we spake of before that Christ doth not onely here speake of iniuries doone vnto vs but of al maner of offences also For he woulde haue those that are fallen to be lifted vp againe by our mercye and compassion The which doctrine is therfore very necessarye because wee are all for the most parte by nature out of measure waywarde and peruerse And Sathan vnder the pretence of seuerytie bryngeth vs to fearce and cruell rigour whiche makethe those men to whom we deny pardon most miserable and ouerwhelleth them with heauynes dispaire Againe Question it may be here demaunded whether we ought to beleue the offender so sone as he hath with the mouth professed repentaunce For what shall become of discretion and iudgement if euerye one maye mocke deceiue Answere and offende vs vntyll the hundreth time Fyrste we aunswere that Christ speaketh here of dayly offences in the whiche the very best hath nede of pardon and forgeuenes Seynge therfore we haue so slippery a iourney in so greate infirmitie and weakenes of the flesh so many deceites and intisementes what shall become of vs if al hope of pardone shoulde be taken from vs at the first seconde or thirde falle Secondly we may answere and say that Christ doth not depriue the faythfull of iudgement discretion that they might foolishely and rashely beleue euery worde but that hée goeth about onely to make them indifferente and mercifull that they may reach out theyr hande to those that repent if by any meanes we may perceyue that they are displeased with theÌ selues for their offeÌce and that vnfaynedly For repentance is a holy acceptable thinge and therefore it hath nede of a ripe examination trial but so often as the offender shall shewe a probable and likely signe of repentance Christ wold haue vs to admyt hym to reconciliation least by repelling shaking him of he fall into dispayre Thirdely we must note that wheÌ a man hath brought him selfe into suspition by his lightnes inconstancie wee maye so forgeue hym that asketh pardon that euer after wee maye note and obserue his maners least he make a iest skoffe at our sufferaunce and gentylnesse whiche commeth by the spirite of god For wee must marke the purpose of the lorde in this place namely that they ought to be holpeÌ vp which are fallen according to the exaÌple of our heaueÌly father who calleth sinners beinge far of that he may bringe them to saluation 23 Therfore is the kingdome of heauen likened vnto a certaine man that was a king whiche wold take accomptes of his seruauntes Therefore is the kingdome M. What he meaneth by this parable it is euidente by that whiche he addeth in the ende of the chapter sayinge So likewise shall my heauenly father do also vnto you if ye from youre hartes forgeue not euery one his brother their trespasses C. For because it is a harde matter to bring vs to mercy and that specially when we must suffer and beare many sinnes of our brethern the lord very aptly with this parable confirmeth the doctrine goinge before teaching that they which will not yelde to forgeue the offeÌces of their brethern are to hard seuere and cruell by the which they do not only hurt their brethern but also them selues prouokinge the almighty to be likewyse cruell towardes them not to be intreated For this similitude consisteth specyally of three partes The lorde is opposed or set against the seruante A great som is compared with a small value And inspeakeable compassioÌ and mercy is set agaynst extreame cruelty These three being wel considered noted we may easely gather the meaninge of oure Sauiour Christ For what are we if wee be compared vnto God Whiche of vs are not
detters vnto him Finally how lyght are the offences of our bretherne committed againste vs if our obligation and somme whiche we owe vnto God be wayed Howe vnworthy therfore is he to drinke of the well of Goddes mercies which will geue no one drop of mercy to his brother The kingdome of heauen C. Here Christ maketh mention of the spirituall condition of the Churche as if he should haue said The matter standethe so betwene God men as it standeth betwen the soule and the spirituall lyfe betwene the mayster which is a cittezen and an earthly master and his seruauntes betwene money and the busines of this present lyfe B. The kyngedome of heauen saith he is lyke when as notwithstanding he bringeth in the example of the vnfaythfull seruaunt But he ment not to propounde a similytude which shoulde holde or agree in all pointes for parables doe not agree in euery respecte This was onely his meanyng Wyll ye haue God to be merciful to you be ye then in lyke maner mercyfull to your bretherne 24 And when hee had begon to recken one was broughte vnto hym whiche ought him ten thousande talentes And vvhen he had begon to recken M In that he maketh mention of ten thousande talentes and of a hundred pence also wee are admonished that wee owe more vnto God then our bretherne owe vnto vs. For we do more greuously and more ofteÌ synne against God then any one of oure bretherne do or can synne againste vs. When as therefore we praye dayly to be forgeuen of God howe wicked a thinge is it not to forgeue our brother lesse faltes which dayly craueth pardon and forgeuensse at our handes Ten thousande talentes Bu. To the ende our sauiour Christe might set forthe vnto vs the ample and plentiful mercy of God he nameth tenne thousande talentes for the greatest debte and somme impossible to be payed For he sayth 25 But for as much as he was not able to paye his lorde commaunded hym to be solde and his wife and children and all that he had and paiemente to be made But forasmuche as he vvas not able Bu. There is no man able to satisfie for his synne For moste false and blasphemouse is the doctrine of Monkes whiche say that satisfaction may be made for our synnes The Prophete trewely and christianlye saith that all our synnes are heaped vppon Christe and he hath satisfyed for vs all A. Therefore all we being detters are constrayned to flee vnto the mercy of the lorde that we may obtayne remission of so greate dette His lorde commanded him to be solde C. To discusse here narowely vpon euery point were but in vayne For God dothe not shewe rigour alwayes at the begynning vntyll we beinge broughte by compultion to make intreatye do aske pardon at his handes nay hee dothe of his mercye and goodnesse oftentymes preuente vs but he onely teacheth that if God shoulde deale extreamely with vs and according to Iustice wee shoulde be broughte to naught Furthermore if he shold require of vs that which is due how great occasion haue we then to flee vnto praier because that is the onely refuge that remaineth to synners Bu. Wherevpon the Prophet Dauid being oppressed with the burthen of synne saide Enter not into Iudgement with thy seruante O lorde for no man luying shal be iustified in thy sight And his vvife and children Christ speaketh here according to the manner of the countrey For it was an olde lawe that he which was not able to pay should be a bondmaÌ to the creditour shoulde be punished by the body for that which he was not able to pay in money As concerning the which matter Gelius in the first chapter of his twentieth boke writeth A. In the sacred histories also wee reade that a certaine woman of the wiues of the Prophetes cryed vnto Elisa sayinge thy seruaunte my husbande is deade and thou knowest that thy seruante dyd feare the lorde And the creditour is come to fette my twoo sonnes to be his bondmen 26 The seruant fel downe and besought his sayinge haue pacience with me and I will paie thee all Z. In this that he promiseth here to pay al the similitude doth not hold For a faythful minde dare not presume thus to saye neither can it haue trust to his own righteousenes for Christ alone hath satisfied 27 Then had the lorde pittie on that seruaunte and lowsed him and forgaue him the dette Then had the lorde pittie M. Here the proper nature and office of the Gospell is depaynted and sett forthe vnto vs Here also is declared howe the lorde dealeth with vs who despyseth not an humble contrite hearte as sayth the Prophet And forgaue him the dette This also is to be noted that synnes are forgeueÌ by the mercye of God onely and not for mannes merytes 28 So the same seruaunte went out and fouÌd one of his fellowes which ought him an hundred pence and he laide handes on him and toke him by the throte saying paie that thou owest 29 And his fellow sel down besought him sayinge haue pacience with me and I will paie thee all So the seruant vvent out Bu. The manners and behauiour of wicked persons ar here described who hauinge receyued a generall quittaunce of infinite sommes of det at the handes of God wyll not for al this remit forgeue a smal trifell and a farthinge in comparison of the other soÌme VVhiche ought him an hundred pence C. Wee must alwayes note the greate difference betwene the two soÌmes for when as one talente is more than an hundred pence what is then to som or value of a huÌdred pence in respect of ten thousand taleÌtes Bu. Budeus Plinius Iudge one of these pence to be in value estimatioÌ as much as one of our grotes Howbeit Georgeus Agricola in his 4. booke of Romaine weightes maketh a differeÌce betwen theÌ 30 And he wold not but weÌt cast him into prison til he should paye the det Bu. Here more largelye is described the cruell sharpe and cutthrote dealyng of some towardes their bretherne for tryfelles when as God woÌderfully hath blessed theÌ in all that their harte can desier 31 So when his fellowes sawe what was done they were verye sory and came and tolde vnto their lorde al that hap pened So vvhen his fellovves savve Bu. Here is set forth vnto vs the iust anger of the iudge the punishemeÌt which is laid vpoÌ al such wicked vngodly personnes as will not gentelly forgeue the faltes and offences of theyr bretherne They vvere very sory C. Although in these wordes no misery is to be sought for yet notwithstanding because they contayne nothing but that which nature describeth we must know vnderstand that we shal haue so manye wytnesses aduersaries against vs before God as there be men liuing amongest vs because it can not be but that the crueltie which we shewe
this woord in that signification yet vnderstanding it so it is writeÌ with i. and not with e. as ãâã ãâã ãâã ãâã ãâã Camilos not ãâã ãâã ãâã ãâã ãâã 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 maÌ trusting in his riches to enter into the kingdome of heauen as for a Camell being a moÌsterous beast to go through the eye of a nedle But and if this sayinge séeme to anye man obscure let him remeÌber the man repreheÌded 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 maÌ 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 froÌ 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 intelligeÌce 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 theÌ 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 notwithstaÌding they forsoke not the doctrine of Christ Yet the yong maÌ whom we spake of eueÌ 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 pronouÌceth 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 meÌ 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 theÌselues who shal then be saued Christ to whom nothing was hid by this beholding of them weÌt about to remedy their feare in mittigating the trouble of their minds in geuing theÌ 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 froÌ 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 theÌselues 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 dauÌger 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 meÌ 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 maÌ caÌnot do God can do C. And by this aunswere of Christ that coÌmon 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 pronouÌceth that it is impossible for maÌ 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 caÌ 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 consideratioÌ 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 whoÌ 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 suÌme 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 theÌselues 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 theÌ 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 thaÌ all the kingdomes of the world C. Notwithstanding the Disciples maye be excused because although they had not abouÌdance 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 chauÌged 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 haÌde 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 coÌtayned 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 choseÌ 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 operatioÌ of the holy ghost for that is a Christian life when wée consecrate our selues to God and Christ The secoÌde 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 conditioÌ 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 regeneratioÌ notwithstaÌding 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
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 PareÌts 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 geueÌ 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 chauÌge 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 theÌ selues by reason of their works and merits for the which they think that eternall life is due vnto theÌ for the which they should glory and boast theÌ 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 seÌtence 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 theÌ 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 theÌ 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
is no doubt but that Christ here toucheth the foolish imagination by the which he saw his Apostles to be deceiued You do foolishly sayth hee and amisse faine vnto your selues a kingdome the which I abhorre If therefore yee seeke to do mee faithfull seruice yee must meditate and study vppon another manner of matter namely to serue and loue one another VVhosoeuer vvill be great amonge you M. Our sauiour Christe mighte séeme here to graunt vnto his Apostles superiority C. But hee speaketh improperlye commaundinge him to be a minister which would be greate For ambition will not suffer that any man should submit himselfe to his brethren Wée graunt truly that they flatter after a seruile manner which aspyre vnto honor but their inteÌt is nothing lesse than to serue But the meaninge and purpose of Christ is not obscure for because euery man is geueÌ to loue himselfe hee pronounceth that the affection must be otherwyse transposed as if hee should haue sayd Let this onely be your greatnes excellency and dignitye to submitte your selues vnto your brethren let this also be your superioritye to be the seruauntes of all men M. For the greatest honor in the Church of Christ is that euery man shoulde mynister and serue Therefore hée which is called in the Churche to be a Pastor and gouernor of the Church must know that hée hath not obtaynde a Lordship but the office of a minister or seruaunt Therefore the Apostle Peter prescribing to ministers the duties of life sayth Raigne not as Lordes ouer the parishes but see that yée be an ensample to the flocke And the Apostle Paule Let a man thus wise estéeme vs as the mynisters of Christe and dispensators of the mysteries of god They therefore which are chosen to a Bishopricke haue gotten the mynistery and office of a seruante not of Lordship not of superiority not of principallity Therefore Peter speaking of Iudas sayth Hée was numbred with vs and had obtayned fellowship in this ministration 27. And whosoeuer will be chiefe among you let him be your seruaunt And vvhoso vvill be chiefe amonge you A. This is all one in effect with the sentence goinge before By these woordes it is euidente and manifest that the bishop of Rome is not of Christ but of the world of the deuill the Prince of this world It is a counterfeyte humilitye which they faine calling theÌselues seruaunts of seruauÌtes for indéede they testify that they couet to be worshipped as the kinges of all kings but they haue the Lord their iudge 28. Euen as the sonne of man came not to be mynistred vnto but to minister and to geue his life a redemptioÌ for manye Euen as the sonne of man Bu. The Lord to his commaundement addeth his example to the ende hee might the more mightely perswade Wee must alwayes remeÌber that the seruaunt is not greater thaÌ his maister neither the disciple aboue his teacher Christ speaketh here as concerninge the time of his abasinge of the which S. Paule writeth thus When he was in the shape of God hee thoughte it not robbery to be equall with god Neuerthelesse hee made himselfe of no reputacion takinge on him the shape of a seruaunte and became like vnto men was found in his apparell as a man Hée humbled himselfe and became obedient to death euen to the death of the Crosse Who will refuse this condition seinge that wée haue the example of our Lorde and maister Hée behaued himselfe no otherwise then it became a seruaunte yea a seruaunte of men for hee was made the mynister of circumcision for the truth of God to confirme the promises Neyther did he only declare himselfe to be a minister and seruaunt in death but in the whole race of his life also And to geue his life also a redemption for manye C. To the ende hée might more plainlye proue how farre hée was froÌ a hye estate he putteth them in remembraunce of his death as if hee shoulde saye Because I haue chosen you to be nexte vnto mée in honour a wicked ambition doth inflame your hartes to rule but I to whose example yee oughte to frame your lyues came not to extoll my selfe or to vsurpe vnto mée any kingly maiestye but I rather tooke vppon mée the ignomynye of the Crosse with the base and conteÌned forme of the fleshe also Bu. I am truly the onely sonne of the liuing God by whom all thinges were made your Lord and maister the Prince of lyfe and the conquerour of deathe and the power of Sathans kingdome yet notwithstaÌdinge I arrogate and take vnto mee no dignity For I came for the commodity of all men and that I mighte geue my lyfe for sinners Let therefore all your counsayles and studies tend to this ende ⪠that you seeke the healthe and profite of all men and that you abase your selues to the lowest degrée C. If anye man do obiecte that Christ was therfore exalted that before him euery knée should bowe Wée may easly aunswere that the thinge which hée now speaketh is referred to the time of his abaseing as wee shewed a little before And therefore the Euangelist Luke addeth that hee was so conuersaunt among them as though he had bene a minister Not that hée was inferiour vnto them either in forme in name or in deede for hée woulde be alwayes acknowledged of them their Lord and master but because he descended froÌ the throne of the heauenly glory to so base an estate to take their infirmities vppon him not only theires but the infirmities of all men Moreouer wée must remember that there is here a comparison made of the more and of the lesse as wée maye read in Iohn where hée sayth thus If I your Lord and master washe your féete ye ought also to wash one anothers féete A redemption for many E. The Gréeke word signifyeth properly a price or raunsome by the which captiues are deliuered C. But the mencion of deathe as wee saide before was made to the ende the Disciples mighte be broughte from the false imagination of an earthye kingdome Notwithstandinge the force and fruit of the same is very aptly expressed when that hee affirmeth that his life is a price of our redemption Whervppon it followeth that wee are fréelye reconsiled into the fauoure of God onlye by the raunsome of Christes death E. The Apostle Paule declareth what that redeÌption is namely the remission of sinnes In whom sayth hee wée haue redemption by his bloud euen the remission of our sinnes And in another place By whom wee haue a redemption by hys bloud euen the remission of our sinnes And the Apostell Peter sayth for somuch as ye know how that ye were not redemed with corruptible thinges as siluer and golde from your vaine conuersatioÌ which ye receiued by the tradition of the fathers but with the precious bloude of Christ as of a lambe vndefiled C.
this woorde Hosiah-na is as muche to saye as helpe now or saue and prosper althinges that this man taketh in hande B. And when they added to the sonne of Dauid it was as muche as if they shoulde haue sayed Helpe Lorde wee beseeche thée and prosper all things that belonge to this sonne of Dauid that his kingdome maye prosper luckely and take good successe prosper him thou wée say which dwellest in the hyest This crye of the people semeth to agrée with that whereof mencion is made in the tenthe Chapter of the firste booke of Kinges where the people sayde God saue kinge Saule and in the first Chapter of the thirde booke of kinges where the people cryed God saue kinge Solomon A. Therefore the Disciples and the multitude beinge moued by the instincte of the spirite prayed for the felicitye of the king for the prosperous successe also of his kingdome C. And truly as the spirit of God did then appoint that people to pray dailye for the kingdome of Christe euen so also hee doth nowe prescribe the same rule vnto vs And seing that God wil raigne by no other meanes than by the power of his sonne wée ought daylye to wishe and praye for his kingdome according as wee are taught Thy kingdome come vnder the which sentence the same is noted which more plainely in the Psalme is expressed Blessed is hee that commeth in the name of the Lorde C. The Hebrewe woorde Berach in the Psalme out of the which these were taken signifyeth to prayse and to encrease one with goodes whervppon commeth the Hebrewe participle Baruch that is praysed blessed or increasee with goodes By this voyce therefore they wish vnto Christ the encrease of all goodnes and the prosperous successe of all thinges For repetitioÌ seemeth to be a familiar thinge to the Hebrewes and oftentimes vsed of them For that which before they wished in these woordes Hosanna to the sonne of Dauid or God prosper the sonne of Dauid they nowe wishe againe in sayinge Blessed is hee that commeth in the name of the Lord as if they should haue sayde Hitherto wee haue beene oppressed with diuers tyrannies but nowe oure kinge comminge all thinges shal prosper well and hee shal be happye which commeth vnto vs in the name of the Lord or beinge sente or annointed of God saue prosper and blesse thou him therfore which dwellest in the hyest The Euangelist sayth expresly in the name of the Lorde because the Messias should come as one sent and not as one that thrusteth in himselfe but should be sent of the father For hee is said to come in the name of the Lorde which intrudeth not himselfe but taketh the kingdome at the will and commaundement of god The which thinge maye more certainly be gathered by the woordes of Marke when hee sayth Blessed be the kingdome that commeth in the name of him that is the Lorde of oure father Dauid For they spake after this maner in respecte of the promises because the Lord had promised that he woulde at the lengthe be the deliuerer of that people and had appointed a meane namely the renuinge and restoringe of the kingdome of Dauid B. The like and the very selfe same meaninge almost had those prayers of the seruauntes of Solomon when they sayd As God hath bene with my Lorde the kinge euen so be hee with Solomon also and make his seate greatter than the seate of my lord kyng Dauids hath bene C. We do see therefore that the honour of a mediatour of whom all good thinges and the benefite of saluation was hoped for is attributed vnto Christ But seing they were rude and ignorante people which called the kingdome of Christ the kingdome of Dauid we may hereby learne that this doctrine was comon and well knowne to the vulgar sorte which doctrine semeth to some at this daye very harde because they are not exercised in the Scriptures Hosanna in the hiest B. This repetition dothe declare a greate feruencye to be in the people which hartely and vnfainedly receyued Christe to be their kinge as if they shoulde haue saide Thou O God whiche dwellest in the heauens saue the kynge whiche thou hast sente vnto vs C. and delyuer vs by Christ whiche in thy name is come vnto vs C. The Euangelist Luke addeth somewhat more saying peace in heauen and glory in the hiest In the whiche there were no obscuritie if it were agreable to the songe of the Angell in the seconde of Luke For there the Angelles assigne glorye to God in Heauen and peace to men in earthe but here bothe peace and glory are referred to god In sence notwithstandinge there is no disagreement for althoughe the Angelles do more distinctely shewe the cause why it was necessarye that the glory and prayse shoulde be yelded vnto God namely because by his mercy men inioy peace in this worlde yet notwithstandinge it meaneth the same thinge that the multitude in this place proclaymeth namely that there is peace in heauen because we knowe that myserable consciences in this worlde are no other waies pacified then by the reconciliation of God to them from heauen 10 And when he was come to Hierusalem all the cittie was moued saying VVho is this And vvhen he vvas come Bu. It was necessary that the glory of the kynge Chryste shoulde not be obscure or hidden but euidente and manifest and therefore by the ordinance of God al the cittezens of Hierusalem are moued at this vnwonted ââ¦ight that we might know that the comminge of Christe in this order and apperance was not vnfruitefull and voyde of profyte C. The matter was not done in huggermugger or by stealth in secret without the knowledge of the hye priestes and Scribes but openly all the people beholdinge the same Wherefore in that contemptible state of the fleshe the maiestie of the spirite was euidente for howe coulde al men haue suffered without their greate peryll that Christ shold be brought into the Cittie with kinglike pompe excepte they had bene amased at the sighte A. This sighte therefore mighte haue seemed a laughinge game had not the power of God ben presente C. This therefore is the somme that the enteraunce of Christe into the cittie was neyther secrete nor his ennemies quiet because they contempned hym but rather that they were staied by secret feare because God had stricken theym so that they durste not attempte any thynge In the meane time the carelesse securytie of the cittie is reprehended and the zeale and religion of straungers is commended For when the cittezens by reason of the noyse make enquirye who it was they plainly declare them selues to be none of the disciples of Christ Finally these woordes ought to be extended to all those thinges whiche pertayne to the kyngedome of Chryst the whiche kingdome semeth to the worlde contemptyble and base and the mynisters and seruauntes of this kingdome do feme vnto them to be madde and out of their witts but
in the meane time God blesseth their laboure and finisheth his woorke begon contrary to the expectation of all men Bu. All the worlde is stricken and amased at the preachinge of Chryste as the Actes of the Apostelles do testifie but neuerthelesse the kinge of kinges is receyued of the fainctes howe so euer the worlde dothe rage And here specially the power of God is perceiued in weakenesse VVho is this M. This is marueylouse that this princelike and excellente cittie in the whiche the worshyp of God dyd dwell and in the whiche the authorytie of the priestes was greate was so ignorante of Christ promised in the prophetes and declared by so many miracles that nowe at the last it asketh who this is whom the cittie seeth to enter with so greate honoure of the moultitude and with suche publyque consente So vnknowne likewise is the trueth of Christ at this day and that in those places where the saynctuary of the worlde and priestly obstinacie do dwell rayne that they say euen as these dyd at the herynge of the worde of Christe what doctrine is this 11 And the people saide this is Iesus a prophet of Nazareth a citie of Galile And the people saide S. Oure Euangelist saythe here that the multitude made answere to the demaunde This confession is the effect of the word of God wonderfully working in the multitude it is also the effecte of faythe whiche is not offended at the basenesse of the person This is Iesus a Prophete S. By this woorde Iesus the people make a dyfference betwene hym and the other prophetes For all other proclaymers and preachers of the worde among the Iewes were prophetes but not Iesuses that is to say sauiours Moreouer by this worde Iesus the multitude confesse the bothe that the promised Messias was now present and also his proper office which is to saue M. The people therfore vnderstand that prophete of whom Moyses wright thus sayinge A prophete shal the lorde your God rayse vp vnto you of your brethern lyke vnto mee hym shall you heare The which place Peter and Steuen both do interprete of Chryste of Nazareth a Cittie of Galile A. Where Christe was nourished and brought vp 12 And Iesus wente into the Temple of God and cast out all them that solde and bought in the temple and ouerthrewe the tables of the money changers and the seates of them that solde dooues And Iesus vvent into the temple Bu. It was the manner of kynges in olde tyme beinge receiued of the people to restore and amend those thinges which were deprauid and corrupted eyther by the neclygence orels by the mallice of other princes For so Dauid beinge setled and establyshed in the kingedome exercised and restored iudegement and righteousenes whiche had bene neglected in the time of Saules gouernement After the same manner therefore oure kynge and lorde Iesus Christ being receyued of the people and acknowleged to be theyr kynge wente straight waye into the temple A to the ende he mighte correcte and amende the greate abuse which was there admitted B. And trewly these thinges were done euen the selfe same day vpon the whiche he entered into Hierusalem ryding on an Asse and the people shoutinge vnto hym as playnely may be gathered both by our Euangelist Mathew and Luke also althoughe Marke seeme to wryte otherwise C. For he saythe simplely that Christ the same daye of his enterance into the citie behelde al thinges and that hee caste the byers and sellers out of the temple the day following But thus these places may be recoÌciled Marke hauynge not spoken of the purginge of the temple bringethe in the same at the last but out of order place He declareth that the fyrst daye hee came into the temple there behelde al thinges But to what ende dyd hee thus behoulde theym but onely to correcte that whiche was amisse For seinge that hee had ofteÌ times before beheld and viewed the temple it cannot be thought that he was moued by the newenes of the sight But when Marke should haue by order added by and by that they which bought and soulde were caste out of the temple he then sayth that Christ went out of the cittie But that whiche he omitted worthy of mention he rehearseth afterward Peraduenture some man wyll saye that Marke obserued that tyme whiche was neglected of the other two but this whiche we haue already noted is more probable a greate deale For it is lykely that this shewe of Christes power was sette forthe in the presence of the people But who so euer dothe dyligently marke and consider howe lyttell the Euangelystes obserued the notynge of tymes this dyuersitie of wrytinge shall not offende And cast out all them that soulde Bu. Here we must acknowledge the office of Chryste that he was the hye priest of the temple hauynge power in the temple Furthermore we must acknowledge hym to be a kynge but spirituall yea the trewthe of the temple being endewed with great power to take away offences and stombling blockes C. But for all this hee oftentimes comminge into the temple and seinge these abuses before his face dydde but twise onely moue his hande to correcte theim once in the begynnynge of his imbassage and nowe agayne in the ende of the same But seinge there was then an vtter confusion of all thynges and the temple with the sacryfices thereof beinge brought to vtter decaye Christe thoughte it sufficiente openly to reprehende the same twise onely When that therefore he had declared hym selfe to be a teacher and a prophet sent of God to styrre vp the Iewes and to make theÌ more attentiue he toke in hand to purge the temple And the Euangeliste Iohn onely in his second chapter toucheth this former history But nowe towarde the ende of his rase he takyng the same power againe to hym selfe admonyshethe the Iewes as concernyng the pollutyng defyling the temple and dothe also shew that there is a new reformation at hand In the meane tyme notwithstandynge there is no doubte but that hee testifyed hym selfe to be bothe a kynge and also a hyghe priest as wee towched euen now and the chiefe gouernour of the worship of the temple But this pertayneth not to euery pryuate personne but the zeale with the which Chryst was moued to do these thynges belongeth to all the godly For leaste any man rashely rushe oute beyonde his boundes vnder the pretence of Imitation he must fyrst se how farre his vocation will extend it selfe If there be any abuses crepte into the Churche of God it becommeth all the sonnes of God to be greued But because God hath not geuen power aucthoritie to euery man those whiche are priuate personnes let them sighe vntill suche tyme as it shall please God to sende a remedy We graÌte certainely that they are worse than inceÌsible blockes whiche are nothynge moued and not displeased at the defylynge of the temple neither is it sufficient
the people to attrybute the name of a kynge to Chryste yea in the smalleste thynges they woulde haue their decrees to be counted for dyuine oracles that it myghte not be lawefull to allowe or to reiecte any thynge excepte it had passed by theyr consente So that they counte it an absurde and peruerse thynge to haue any man extolled with the tytle of the Messias by the people whome they with theyr consente hadde not aduaunced thereunto by somme decree And trewelye it had bene meete if that they had discharged their offyce and calling that they shoulde haue gone before al the people as authors and captaynes For the priestes were created and apointed that all men myghte seeke for the knowledge of the lawe at their lyppes and that they mighte be the angelles and interpreters of the Lorde of hostes But because they had falsely extinguished the lighte of the trueth Christe dothe verye aptely aunswere that they profyte nothinge at all whileste they go about to suppresse the doctryne of saluation because rather then they shall brynge that to passe it shall by violence burste out of the stones Notwithstanding vnder this there is conteyned a secrete grauntinge for Christ dothe not deny but that this is a preposterouse order that the vnlerned multitude and children should be the first that with their voyce and crye should cellebrate the comminge of the Messias but because they do maliciouslye choake the truethe whiche oughte to be the lawfull witnesses thereof he saithe it is no meruaile if God stirre vp others and do chose children in their steede to theyr greate ignominie and shame Hereby there coÌmeth to vs no small consolation For althoughe the wicked wyll not a little seke to couer and obscure the kyngedome of Christe yet notwithstandinge here wee heare that all their laboures and deuyses are in vaine They hope when they haue destroyed somme and stayed other some throughe feare from helpinge forwarde the kingedome of Christ that they haue obteyned their purpose But trewly the lorde will frustrate their expectation because he wyll rather geue mouthes and tongues to stones than the kingedome of his sonne shold want witnesses C. The priestes and scribes speake in contempt saying Doste thou heare what these say As if they should say Thou sekest praise of these children which knowe not what they say But Iesus saithe vnto them vvhy not Bu. That is to saye I heare them well enoughe The whiche answere doth constantely meintaine it all doubte beinge wholly taken away but it semeth to signifie somwhat more as if he should haue saide The voice whiche you your selues ought to vtter these children do expresse Haue ye neuer redde Out of the mouthe of babes C. The priestes and Scribes take occasion to calumniate of that that he suffereth him selfe to be called a kyng of chyldren according to the manner of the wicked which alwaies prowdely despise humillitie in the disciples of Christ This mallice Christ confuteth by the testimonie of the Prophete Dauid whiche maketh infantes also to be proclaymers of the glory of God A. This place whiche our sauiour Christ alleageth is takeÌ out of the .viii. Psalme C where as towchinge the letter is thus written Out of the mouth of very babes sucklings hast thou ordayned strength By the whiche wordes the prophet meaneth that although tongues holde their peace yet God hath no nede of other retoritians or eloquente personnes to set forthe his power than yonge infantes whiche as yet hange on their mothers brestes They trewly are many but the wonderfull prouydence of God whiche shyneth in them is like vnto the sounde of greate eloquence A. as if the Prophete Dauid shoulde haue sayde Thy wonderfull workes O Lorde which thou shewest in infants whom thou wonderfully preseruest do declare that thou arte suche a one which haste a care for mankinde by whose prouidence all things are gouerned There is no great néede of eloquence to extoll set forthe thy power the very infantes which sucke their mothers teates doe preache the same C. For they whiche waye and consider with them selues how the childe is begotten in the wombe of his mother howe the same is nourished there for the space of nyne moneths how the same at length is wonderfully borne and how it fyndeth foode to nourishe it so soone as it commeth into the worlde he must of necessitie not only fele confesse that God is the creator of the world but also he shal wonder merueyl at the same Euen so the Sonne and the Moone although they be dombe creatures yet not withstanding they are saide to preache set forthe the prayses of god Yea treuly whatsoeuer is in heauen whatsoeuer is in the earth although it waÌt a tonge yet notwithstanding it setteth forth the praise of god To be shorte seing in the tonge of infants the glory of God dothe sounde Christe doth hereby gather that it is no absurditye at all if he receiue the prayse of Infants whiche are endewed with the vse of speaking As if he should saye If Infants do preache the power of God to all men why do ye counte it an vnsemelye thing that children should yelde prayses vnto me at this daye For these of the twayne are more fete therevnto because they haue their tonges By these woordes but couertly he proueth hym selfe to be god M. There are certaine which saye that the Lorde vsurped this place not accordinge to the letter seinge that they were neyther sucklinges nor infants which cried Hosanna in the temple but children of more riper age then those of whom the Prophet maketh mencion in the Psalmes but accordinge to the spirite of the Prophete whome they saye had not respecte in this place to infants and suckelinges in age but to children in spirite and estimation Because the lyttel children did geue testimonye in the temple to the power of God whome the Scribes and Phariseis beinge enemies to God and desierouse of reuenge and bloudy men did most obstinatly resiste therefore they thinke that this verse was obiected vnto theÌ of Christ But the former exposition is more apte and agreable to the sence M. Moreouer by this example we are taughte not to be children in vnderstanding but in malice that we may deliuer out of our mouthes the praise of God to the confusion of wisedome and the power of this worlde and that wee maye instructe oure children with a singuler study to the praise of God all hypocrisy and dissimulation being set aparte 17. And he lefte them and went out of the Citty vnto Bethany and had his abiding there And the lefte them M. The Euangeliste Marke hath And when he had looked rounde about vppon all thinges and now the euen tyde was come he wente oute vnto Bethany with the twelue Many shewe a reason why our Sauiour Christe did so namely because he would not before the time geue occasion to his enemys to laye handes on hym Vnto Bethany Where he had raised
vnto him when as neuerthelesse they woulde seeme to be the sonnes of God and the doers of his wil. And this is the Scope of the parable as he himselfe expouÌdeth in the two thirty verse following In that expositioÌ to the ende he might expresse their malice and obstinacy he vseth a collation comparinge them not to their equalls but to their inferiours for what was more inferior to the hye Pristes Scribes and Phariseys then publicans and harlots 29. He answered and said I will not but afterward he repented and wente C. Here he setteth forth the type of publicanes and harlots whose lyfe saythe nothing lesse than we wil not do the wil of god Suche were Mathewe Zache and the synfull woman of whome sainct Luke maketh mencion in the vij chapt 30. Then came he to the seconde and sayde lykewyse And he aunswered and said I will syr and wente not Then came he to the second E. Oure Sauiour Christe goeth forwarde with the parable bringinge in here the aunswere of the other which saide I vvill syr These wordes are read in al Gréekes bookes in the olde Latin interpretor It is a kinde of speache declaringe a man to be ready and at hande to do any thinge C. Specially belonging to the Hehrewes For when the Hebrewes go aboute to offer their endeuour and declare that they are in a redynes to fulfyll any thynge they speake after this maner Beholde I am here Lorde Euen so the childe Samuell when he thouhgte that he was called of Heli saide I am here For the whiche the Lattines haue I am readye or at hande M. This sonne did represente the hye Priestes Scribes and Phariseys who in woordes and profession said Beholde Lorde wee are here and are readye to do what soeuer thou commaundest but in dede they did nothinge lesse C. It is a vertue deseruing greate praise to fulfill with all diligence the will of God so soone as by his woorde he hath commaunded the same But as oure Sauiour Christe doth not here commende the promisinge of that which wee fulfill not so he doth not allow negligence or starknes in the Lords busines for to promise and boaste of that whiche wee doe not is mere hypocsyire an a vice lesse tollerable a greate deale 31. VVhether of them twayne did the will of the father And they saide vnto him the firste Iesus saith vnto them verely I saye vnto you the publicans and harlotes goe into the kingdome of God before you VVhether of them M. To do the wyll of the father is as it followeth by and by to repente and beleue the Gospel whiche is to enter into the kyngdome of God. And they sayd vnto him M. Here our Sauiour Christe dothe by force wreste oute of their mouthes their owne IudgemeÌt against theÌ selues euen as Nathan caused Dauid to do Bu They could not saye before the people wee know not to this question without to greate impudencye but they are constrained by reason of the manifeste verity to aunswere that which was true The publicanes and harlots When he had hearde theyr aunswere he declareth to what end he propounded the parable namelye that he mighte declare that they by their impenitency and hardnes of harte depriued them selues of the kyngdome of God the which they did not now onely shewe but also before when Iohn came Go into the kingdome of God before you By those woordes oure Sauiour Christe meaneth that the publicanes and harlots were more ready to repente them and to beleue the Gospel than were the hye Priestes Scribes and Phariseys For thus doth the verse followinge teache vs to expounde it But we muste not vnderstande this woorde go before as thoughe the hye Priestes Scribes elders should followe the Publicanes and harlots into the kingdome of heauen For the wordes following do deny that where it is said And ye when ye had sene it wer not moued afterward with repeÌtance that ye might haue beleued him Moreouer the parable following doth sufficiently declare how greatly they were hardened in their malice For although som of them as we maye reade in the Actes were afterward conuerted to the faith yet notwithstandyng this priestlye corporation or state of the hye priests here Scribes and elders of the people abode in their vnbelefe Also we se here howe hard a thing it is to bringe them to repentance which being moste vngodly yet hypocritically boaste them selues to be the true worshipers of god Yea this is so harde a thinge that it is more easy to bringe the vilest synners to a newe and reformed life Wherefore it is no merueyle if these kynde of hypocrits in oure time can by no meanes be broughte to repentance There is no doubte but that the Phariseys tooke it greuouslye at the last to be compared to publicanes and synners of most wicked name when as they thought scorne to haue the holyest sorte of men compared vnto them C. Now let vs note the purpose of Christe He dothe not onely reprehende the Scribes and Phariseys because they obstinatlye resisted GOD and because they repented not beinge so often admonished but he spoyleth and taketh from them that honor wherof they were vnworthy because theyr impiety was more abhominable than the lasciuiouse wyckednes of harlotes For the one was hypocrisye the other whoredome Of the whiche euells the fyrste is most abhominable in the sight of God. 32. For Iohn came vnto you by the waye of righteousnes and ye beleued hym not but publicanes and harlotes beleued him And ye when ye had sene it were not moued afterwarde to repentance that ye mighte haue beleued him For Iohn came C. Seinge that Iohn was the faythefull minister of GOD whatsoeuer he taughte Christe attributeth it to the personne of GOD himselfe It had been a more perfecte speache to haue sayde GOD came shewinge the waye of righteousnes by the mouth of Sainct Iohn but because S. Iohn dyd not speake in the name of GOD as a priuate man he is iustlye as a substitute set in the place of God. Also this place bryngeth no smale authoritye to the preachyng of the worde when they are sayde to bee rebells againste the same whiche despyse the Godly admonitions of the teachers A. Whereuppon oure Sauiour Christ sayd not in vayne to hys Aposteles he whiche heareth you heareth me he whiche despiseth you despiseth me And in an other place Whosoeuer receaueth whome I sende receaueth me and he that receaueth me receyueth him that sente me C. There are some which more subtilly expounde the name of righteousnes but here it seemeth to signifye nothynge ells than that the doctrine of Saincte Iohn was pure and true as if he shoulde haue sayde there was no cause why they shoulde reiecte the same For whosoeuer receyueth not the true minister of GOD he is a rebell to god He sayth therefore that they haue no excuse to laye for them selues And ye beleued hym not Namelye when he
euyll and vniuste personnes are worthy of destruction But when they vnderstode that this parable was spoken against them they retracted and denyed their former sentence sayinge God forbyd that the wicked shoulde be destroied and that we shoulde kyll the Messias And this is alwayes the manner of the wicked when other mennes matters are in hande they wyll streight waye define geue Iudgement against them but yf the case toutche theÌ selues they are soone chaunged into an other mynde And vvyl let out his vineyarde C. They dyd not onely geue sentence againste theym selues being deceiued by the parable but also they pronounced that the Gentyles shoulde iustely in their steede be receiued into the grace and fauour of the Gospel and that they shoulde by Faythe a greate deale better order the vyneyarde then they them selues dyd The whiche thyng Christe a lyttel after confirmeth saying The kingedome of God shall be taken froÌ you and geueÌ to a nation that shal bring forthe more fruite M. This therfore is to be noted that the lord of the house wil let out his vineyarde to other husebande men For althoughe he shall destroy the wicked yet notwithstanding he wil not neglecte his vineyard but wyll alwaies haue a regarde to his Churche and wyll not suffer it to lye waste but wyll committe it to the charge of other men who also stande in the lyke danger and peryll of destruction if they followe the stepps of their predecessours A. As touching the yeldinge of fruite indewe time that pertayneth to stewardes and dispensatours that they maye be founde faithful 42 Iesus saith vnto them did ye neuer reade in the Scriptures The stone whiche the builders refused the same is become the headde of the corner this is the lordes doinge and it is meruaylouse in our eies Dyd ye neuer reade M. Because they wold not admit the parable in that the wycked shoulde be destroyed and in that the son of God the lorde of the vineyarde should be destroyed of them for they wolde not be counted such which shoulde kil Christ promised of the prophetes and comming into his vineyarde he bringeth in a most euidente place of Scripture oute of the prophete whiche euidently teacheth that Christ shall be reiected of his owne and that he beinge reiected shal be by the woÌderfull counsell and power of the Lorde the prince and heade of the house of God and that with the greate admiration of al men C But this interrogation hath a greate Emphasis and force in it as if he had sayde You counte it a very absurde thinge that it shoulde come to passe that the labourers of the vineyarde shoulde wickedly conspyre againste the sonne of god But I praye you Dothe the scripture make mention that he should be receyued fauourably with gladnes or doth it not rather declare that the chyefe rulers shall be his ennemies The stone vvhiche the buylders refused M. As before the Churche was compared to a vineyarde euenso nowe it is also compared to a buildinge Christ is the stone the priestes maiestrates and seniours of the people are the builders For so saith the Apostel Peter This is the stone whiche was cast asyde of you buylders whiche is nowe become the head stone in the corner To builde in the Scripture is oftentimes vsurped for to teache But this place which our sauiour Christ here alleageth is takeÌ out of the same psalme out of the which the prosperouse cry that the people made to Christ when they cried Hosanna was taken And that it is a prophesie of the kingdome of the Messias it is hereby euidente that Dauid was made kinge vpon this condition that his seate shoulde stande for euer so long as the sonne and Moone endured and that the decayed kingedome shoulde come againe by the grace of God into his former state Seing therefore that psalme doth contayne a description of Dauiddes kingedome there is a perpetuitie and a restitution also annexed to the same If the Prophete had spoken there of any temporall kingedome Christ should very improperly haue drawne the same to him self but we must alwaies note what kingedome God erected and set vp in the personne of Dauid surely that which he mente to stablishe in the trewe Messias euen to the ende of the worlde For that auncient custome of anointing was but a shaddowe Whereby it is gathered that that whiche was done in the personne of Dauid was a foreshewing and figure of Christe M. The priestes and Scribes therfore could not denie this Scripture and say vnto it God forbyd For they coÌfessed that this Psalme was made of the Messias and at that tyme also the crye of the people and the crye of the chyldren shoutinge and sayinge Hosiah-na blessed is he that commeth in the name of the Lorde c. dyd declare what vnderstanding and knoweledge the common sorte of people had of the Messias the whiche cries and shoutes as we said before were taken out of this psalme C. Nowe let vs com to the wordes of the psalme The priestes Scribes thought it incredible that Christ should be reiected of the chief rulers of the Churche But he proueth by the psalme that he muste be placed in his seate by the wonderful power of God in despight of men the which thing was prefygured in Dauid who beinge reiected of the rulers of the people was receyued of God to the ende he myght declare what he wolde do at lengthe in his Christ And the prophete taketh the metaphor of building For seing the church was the holy place of God Christ in whoÌ the same was builded was worthely called the corner stone that is to saye that parte whiche holdeth vp the whole buildinge For the similitude shoulde agree in all poyntes if any man woulde apply euery parte thereof vnto Christe but in this it dothe excellently well agree because the sauinge healthe of the whole Churche resteth in hym and he houldeth vp the state thereof And therefore other prophetes also tooke herevppon occasion to followe the same manner of speache as Esaias and Daniell But Esaââ¦as commeth nerer to this place speaking in the person of almyghty God thus Beholde I laye in Sion for a foundation a stone euen a tryed stone a preciouse corner stone a sure foundation at the whiche bothe the houses of Israell shall stomble Also this selfe same manner of speaking is often tymes founde in the newe testament Therfore the somme of this place is that the kingdome of God must be built vpon that stone which the builders them selues reiecte as a cast awaye and good for nothing and the sence and meaning is this that the Messias shall not be chosen by the common consent of men but when God wyll wonderfully aduaunce hym by his secrete power and vnloked for then shal the princes set them selues against hym to whom the charge of buildinge was commytted Bu. It is manifest therfore by this testimonie of scripture and by the iudgemente of
should denie theÌ to profite any thing at al without the permission of god Least that the Scribes should obiecte some such thyng Christ foresheweth that the psalme was not made of the persoÌ of Dauid but that he was inspired with the spirite of Prophesie to describe the kyngdome of Christe to come euen as also we may gather easely by the text that those thinges which are there red do neither belonge to Dauid nor to no earthly king els For there it bringeth in Dauid the kynge to be adorned with a new priesthode by the whiche it was necessary that the old figures and shadowes of the law shuld be abrogated Nowe we must se how hee proueth that Christ shuld be of more excelencie thaÌ if he sprang only of the sede of Dauid namely because hee calleth hym selfe the lorde which was the king head of the people WherupoÌ it followeth that there was in him somwhat more thaÌ in a man notwithstanding it semeth to be a weke slender reason because it maye be obiected that when he gaue the psalme to the peple to be song not hauing respecte to his person be attributed the rule gouernemente to Christ ouer others but we answere on the contrary part that seing he was one of the members of the churche there was nothing more vnmete thaÌ that he should depriue him selfe of the comon doctryne Here he commandeth al the sonnes of the God of heaueÌ and of the inuincible king to glory as it were and reioyce with one voyce that they by his helpe and ayde are in safegarde If he be seperated from the body of the church he shal not be partaker of the promised saluatioÌ in Christ if this were the voyce of a fewe the rule and lordship of Christ would not extende it selfe euen till Dauid But now neyther he nor any other can make himselfe free from his subiection but he must fall from the hope of eternal saluatioÌ Therfore seing there was nothinge better to the prophete Dauid than to be comprehended in the Churche hee applyed this Psalme no lesse to him selfe than to the rest of the people In fyne by this titell Christ is made the chiefe and only king by the whiche he maye excell amonge the faithfull Neither oughte there any exception to be admitted but so sone as the redemer is made head of the churche all meÌ ought to submit theÌ selues vnto him Wherfore there is no doubt but that Dauid submitteth him selfe to his domination and rule that he might be reckened among the people of god But here another questioÌ may be demanded whether god could not extol some one man which should be the redemer to be Dauids lord although he were his son For here the substancial name of God is not put but the name of lord only which oftentimes pertaineth to men also We answere that Christ taketh this for a graunt that hee which is taken froÌ among men and is so exalted to honor that he is the head of the Church is not a meere man but indued also with the maiestie of God. For the eternal God which challengeth this thing to him selfe with an othe that euery kne shulde bowe before him doth also swere that he wil not geue his glory to another But trewly as the Apostell Paule witnesseth when Christe was ascended into heauen established in the kingdome he had a name geueÌ to him aboue al names that before him euery knee should bowe And althoughe Paule had neuer spoken this yet notwithstandynge the matter standeth so that Christe was therefore made Dauids lord and the head of other kinges also because he excelleth angels the which thing cannot belong to a mortall man except the same were God manifested in the fleshe We graunt truely that his diuine essence is not here expressed accordinge to the woorde but a man may easely thereuppon gather that the same is God whiche is exalted aboue all other creatures M. Whereuppon we may note that there are twoo natures in Christe Iesus For he is perfecte God perfect man as he is God he is like vnto the father and equall vnto him in all thinges and as he is man hee is inferyour to the father He which iudgeth not of Christ according to bothe natures affirmethe hym eyther to be God onely or man onely the whiche many heretiques do and haue done 44 The lord said vnto my lord sit thou on my right hande till I make thine ennemies thy footestoole The Lorde saide to my lorde B. The Hebrew texte for this worde Lorde in the firste place hath Iehouah and for Lorde in the seconde place Adonai As if it had bene sayde The eternall God sayde vnto my Christe Our sauiour Christe woulde be knowne to be more excellente than Dauid in this that Dauid him selfe calleth him his Lorde For the father wolde not haue called the sonne Lorde excepte hee had knowne him to be greater than him selfe C. Therefore here the holy ghost hath set downe and commytted to all the children of God a verse of tryumph that they might boldly scorne at Sathan and all his mynisters and deryde theyr furor because they go aboute to cast downe Christe from his throne Least therefore men beholdinge great busines and trouble in the earthe shoulde quake feare they are commaunded to set againste all the practises of men the holy and inuiolable decrée of god The sence therfore and meaninge of the place is this That althoughe men do rage and swell yet notwithstanding whatsoeuer they shall take in hand to destroy the kingdom of Christ shal be voide because the same being erected set vp by the power of God and not by the will of man is stayed and vpholden of hym for euer So often therefore as we se this kingdome assalted with violence let vs remember this heauenly diuine senteÌce of the holy ghost For certainely this promise was putte into the handes of Christe that all the faithefull might applye the same to their vse For God is neither inconstant nor deceitfull that he shuld alter the thing that is gone out of his lyppes Sit thou on my right hand C. The sittinge at the right hand of God is here taken metaphorically for the seconde or next degree which belongeth to the vicar of god Wherefore it is euen as much as to obtaine his rule and power in the name of God euen as we know the God coÌmitted to his only begotten son his partes and portions that by his hand he might gouerne his Church B. Therfore to sit at the right hande of God is to raigne in his name so that hee myght be thought iustly to holde the same power that wherefore so euer he did raigne hee might be thought to sustaine the power of god For as the legate and embassadoure doth represent and sustain the person of the kinge euen so God gouerneth all thinges by the handes of his Chryste C. So that this manner of speakynge doth
not apointe any certain place but it doth rather include heaueÌ earth vnder the rule gouernmeÌt of Christ A. How Christ doth sit at the right hande of God reade in the first chapter of s Paules epistell to the Ephesians in the first chapter of his epistell to the Hebrewes Vntill I make thine ennemies C. This woorde vntil doth not signifie somwhat to come or not to come but it signifieth the tyme which goeth before B. We muste also note the Christ vseth the testimony of this psalme to declare that he is not only Dauids lord but also to set forth the inuincible power victorye of his kingdome against his enemies As if he should haue said ye shal be so far froÌ resisting me that ere it be long my father wil set me at his right hande and geue me full possession of all power the which power I wyl exercise vntyll suche tyme as you and all my ennemies are made my footestoole C. The holy ghost therefore dothe pronounce that Christe shall sytte vntyll his enemies are laide prostrate and brought into subiection that we myghte knowe that his kingedome shall euer remayne inuincible not because his enemies beinge ouercome his power shall be taken from hym agayne but because all the rable of his ennemies being ouerthrowen it shal stande whole and sounde for euer In the meane season the state and condition of his kingdome at this day is noted vnto vs to the ende it shoulde not be greuouse vnto vs when we se the same resisted on all handes For it wyll come to passe that whosoeuer rashely rysethe to rebel against the kyngdome of Christ shall vtterly be destroied and cast downe As concernynge the which matter reade the fyftene chapter of the fyrst epistell of S. Paule to the Corinthians Thy foote stoole B. M. By these woordes hee vnderstandeth absolute subiection euen suche subiection as that whiche the Apostell Paule speakethe of when hee saythe that in the name of Iesu euerye knee shall bowe These woordes do contayne seuere threateninges againste the ennemies of Christe The holy martyre S Steuen had the like meanynge also when he said Beholde I sethe heauens open and the sonne of man standynge at the right hande of the power of God. 45 If Dauid then called him lorde how is he then his sonne A. Our sauiour Christ concludeth with greate boldenesse that there shoulde be somewhat more in the Messias than the Humanitie M. Yet notwithstandinge hee dothe not this to proue that hee is the sonne of Dauid but to reproue the ignorance and blindenesse of the hie priestes scribes and Phariseyes by the whiche they iudged nothynge elles of Chryste than that whiche mighte also appertayne to the sonne of a man A. They dyd so assigne vnto him the terrene and transytorye kyngdome that they neuer remeÌbred the heauenly and euerlasting power with the whiche the father endewed his sonne Hee seeketh therefore to brynge theim to the consyderation of this heauenly kingedome 46 And no man was able to answere him any thinge neither durste any man from that daye forthe aske him any mo questions C. They dyd perceiue the power of God in his aunsweres the whiche they were not able to resiste excepte they shoulde seeme to contend and striue against God and that in vayne M. These woordes are added of the Euangelistes partely to declare the lighte of the trewthe whyche cannot be extinguished and partelye to declare howe hardely the mallyce of the wicked maye be ouerthrowne For although they be not able to make any answere nor dare any more aske hym questions to proue him yet notwithstanding they ceasse not to hate But this profyte commeth by the confusion of the ennemies of the trewthe namely that theyr impudencie is reuealed And this is the cause that the Apostel Paule commaunded Tytus to reproue sharpely the obstinate with wholesome doctrine The xxiii Chapter THEN spake Iesus to the people and to his disciples sayinge The Scribes and the Phariseis syt in Moyses seate Then spake Iesus to the. Bu. When our sauiour Christ had tried and assaied all the waies and meanes hée coulde and seynge there was nowe no hope left to conuert the hie priestes and rulers of the people at any time vnto the lorde for they were fully determined to perseuer in their errours and obstinatly to peryshe in their synnes leaste they should bring the people with them selues into the same ruine and destruction hee teacheth them at the laste to beware and take hede C. This admonition aboue al other was necessary profitable that amonge the discordes dissentions burliburlies in matters troblesome confused in the dissipatioÌ of the right lawfull order the autoritie notwithstanding of the word of God shuld remaine safe sound For to this ende did the purpose of Christ tende leaste the people beynge offended at the wickednes of the Scribes shoulde cast from theÌ the reuerence of the lawe For we knowe howe easely the myndes of men are inclyned to disdaine the same speciallye when the lyfe of the pastor or teacher is dissolute and louse and not agreable to his doctrine For then al men for the moste parte by theyr exaumple thincke that they maye do the lyke without daunger of ponishement The lyke yea a greate deale worse coÌmeth to passe by discorde discention and strife For the greater parte the yoake beinge caste of geue them selues to pleasure burste forthe into extreame contempte But at that tyme the Scribes were excedynge couetouse they swelled with pryde and ambition and theyr rapyne gredynesse and terrible crueltie was so wel known with the corruption of theyr manners that they myghte seeme to haue conspyred the vtter destruction of the lawe Besyde this they had peruerted the true and naturall sence of the law with their false commentes and interpretations in so muche that Chryste was constrayned sharpely to contende with them because that a wonderful outragious madnesse caryed theim headlonge to extynguyshe the lyghte of the trewthe Therefore because it was daungerouse leaste that manye partely by suche corruptions and partely by the tumulte of contentions shoulde wholly contempne and despyse trewe godlynesse Chryste in good tyme meeteth with the same and pronounceth it to be done amisse if that trewe religion and reuerence of the lawe runne into contempte throughe the wyckednesse of menne Seinge the Scrybes were altogether obstynate ennemies of the trewthe because through theyr tyrannye they helde the Churche in oppression Chryste was constrayned to deââ¦ecte and dysclose theyr wyckednes For excepte that good and simple menne had bene drawne from theyr seruytude and hoââ¦dage the passage and waye had bene shutte and stopt against the Gospel There was also an other reason namely because the people thought that to be lawefull for them whiche they saw their guides and ringeleaders do and fayned vnto them selues a lawe of theyr vicious and corrupte manners Moreouer leste any man should misconstrue that which he
Christ therefore in this place went not subtilly about to intreat of all the partes of righteousnes or of their order but hee taughte simplelye so farre as the common capassity of men would beare that the lawe is then kepte when meÌ deale iustly gently and truly one with another because in so doinge they declare that they loue God that they reuerence him yea they shewe foorth a lawfull and meete testimonye of syncere godlynes not that it is sufficient to do our duty towardes men except first of all God haue his righte geuen vnto him but because it is necessary that he be a true worshipper of Godwhich frameth his life according to his prescript lawe Yet notwithstandinge the obiection is not fully answered for the tenthes which Christ setteth after equity and mercy were a part of the worship of God and some part thereof was wont to be distributed to the poore And so they coÌtayned in themselues a double sacrifice Wee aunswere that tenthes are not simplelye compared here with almes deedes fayth and Iudgement but the fayned holines of the Scribes is conferred with sincere perfect loue For why were they so willing and ready to paye their tenthes but only that they mighte please God with the least expence and grefe For they were not so readye to the whole and therefore it ought not to be nombered amonge the duties of loue because they soughte to deceiue both God and men with small trifles of little price These things ought ye to haue done This is a figure in Rhetorique called occupatio by the which Christ preuenteth the cauill of his aduersaries For they might haue cauilled and construed his woordes amisse as though he had made no accompte of that which was written in the law of god Hee graunteth therefore that whatsoeuer God hath commaunded oughte to be kepte and nothing thereof to be omitted but yet that the loue of the whole lawe doth not let men to stand vppon the speciall pointes thereof Wherevpon he gathereth that they do amisse preposterously which busye themselues in the smalest things when as they should rather begin at the greatest matters Christ therefore denyeth it to be his purpose to derogate euen the least thinge from any of the comaundements although hee commende and require an order in the obseruation of the lawe Let therefore the vniuersall lawe abide sound and whole which can be broken in no part without the contempt of the author For he which forbad to commit adultery to kill and to steale the same condemned also all concupiscence Wherby wee gather that all the commaundementes are so linked and knit together that it is not meete to disseauer them one from another Wherefore it is also written Cursed be euery one which doth not those thinges that are written By the which wordes the vniuersall righteousnes of the law is ratifyed withoute exception but this reuerence as wee said before taketh not awaye the difference betwene the commaundements neither yet the scope of the law to the which the true embracers therof directe their minde least they should onelye beare an outwarde shewe B. Therefore the Scribes Phariseis are not blamed of our sauiour Christ because they gaue exactly tyeth of all their fruite for this was meete also to be done but because they dide neglect those greater thinges without the which there coulde no piety at all consist Herevppon certaine do boast that the righte of tithe is confirmed of the Lorde when as wee must put a greater difference betwene those of our time which receiue tithes and those to whom tythes were due by the lawe The whole tribe of Leuy receiued no possessions in the lande of Chanaan because the Lord had appointed the same to the ministery of the tabernacle wherfore he appointed also that tythes should be payed vnto them by the rest of the Isralites as appeareth in Numerye and Deutronomye Therefore so longe as the mynisterye of these men and externall worship of the tabarnacle continued the Isralites ought to haue payed their tithes according to the lawe but the priesthode being remoued the law is remoued also Christ is our hye priest and that in heauenlye thinges to whoÌ it is not nedefull that we geue parte of our oblations and tithes but it is meete that wee offer our selues wholy vnto him for the continuall meditacion of a heauenly life NotwithstaÌding wee must geue those thinges that are necessary to such as stande in nede of them yea those ministers also are worthye of double honoure which rule well and labour truly in word and doctrine But whether wee do these thinges in geuinge of tythe or by anye other portion of substance with the which the Lorde hath blessed vs it shal be all one before God if so be wee seeke not thereby vaine glorye but geue the same with a pure affection to those that be in neede 24. Ye blinde guides which straine out a gnat and swallow a Camell Yee blinde guides A. Againe he calleth these ypocrites blinde guides to the ende hee might the more moue the people to forsake them For if the blinde lead the blinde both shall fall into the ditche VVhich strayne out a gnat svvallovv C. This is a prouerbiall sentence by the whiche the precise care of ypocrites in small trifles is noted for they are so horribly affrayed at the least offeÌces as though one only transgressioÌ should be more sharpe vnto them than a hundred deathes but in the most greuous sinnes they swetelye lull themselues and others a sleepe They do therefore euen as if a man shoulde straine at a small crumme of bread and swallow a whole loafe Wee knowe that a gnat is a small creature and a Camell a huge beast there is nothinge therefore more rydiculous than to strayne in wyne and water least in swallowinge a gnat thou hurte thy Iawes but careleslye to suppe vp a Camell But truly it is euident that ypocrites do this dallye because they lettinge passe Iudgement mercy and faithe are to seuere and strayte in matters of no great importaunce A. Moreouer in this place the participle of the present-tence is put for the indicatiue moode As if hee should say ye are like vnto them who if it chaunce vnto them to haue a gnat fall into their wyne they sucke and strayne in their wyne hardely through theyr lippes teethe least in swallowinge the little gnat they should be strangled in the meane time they do not onelye eate a Camell beinge a monsterous beast but also swallowe hym downe without feare all you Scribes and Phariseis ye ypocrites are like to these I say who will not omit the smallest point of the lawe but those thinges whiche are the waightiest pointes of the Lawe ye altogether neglecte withoute anye pricke of conscience Suche manner of men are they which are diligent abstayners from fleshe obseruers of confession and suche like trifels but in charity in a good conscience they
bloude of Zacharye the sonne of Barachias whome he slewe betwene the temple and the altar That vppon you may come B. Bu. To haue the iust bloude come vpon any man is to be gilty of bloude and to haue bloude required at his handes that is to be punished and to haue vengeance recompeÌced for the bloud whiche was shed C. Christ doth not only detracte and plucke away froÌ the Scribes Phariseis that whiche they falselye arrogated to them selues but also teacheth that they were adorned with the Prophetes to a quight coÌtrary ende that no age might be frée from the mischife of wicked rebellion For the pronoune you doth generally comprehende the whole people from their firste originall or beginning Obiection If anye man do obiecte and saye that it doth not agrée with the iudgemente of God that the punishementes of the fathers faltes shoulde be layed vppon the children wee maye easelye aunswere that seinge they also by wycked conspiracy wrapped them selues in the same vngodlines it oughte not to seme absurde if God punishinge euery one of them alike do laye the punishemente dewe to the fathers vppon the heades of the children Therefore iustly a count is to be made and punishment also to be had of the whole people for the continuall contempte at the lenghte in whose time or in what age soeuer it commeth Forâ⦠as God by the longe continuance of his pacience did constantly contende with the malice of the whole people euen so all of them by their iuste deserte werr made giltye of the inflexible obstinacy which coÌtinued euen vntil the laste hower as euery age by compacte consente murthered their Prophetes euen so it is mete that they be called to common and general iudgement and all the slaughters which were coÌmitted by one consented to be reuenged vpon al B. Bu. The Lorde therfore doth not only threaten the reuenge of those whome they shoulde kil but also the reuenge of those whome their elders had slaine signifiyng the beseginge and vtter destruction of this people For these men did kyll Christe the heade of all Saints and his Apostles also greater than all Saintes as they whiche broughte the more perfecte knowledge of God to the world therefore they did not onely finishe but also excéede the crueltye of all their forefathers whiche had shed the innocent bloud of the Prophetes So that euen as they had the crueltye of them al finished to the full so they made themselues gylty of all the iuste bloud which they at any time had shed For as all the saints from the first to the laste are all one body hauing Christe their heade and what benefits the Lorde geueth to their posteritye he saythe that he geueth them to their fathers euen so all the wicked doe consiste of one bodye hauynge Sathan their heade wee saye that vengeance is rewarded them and that they are punished with such punishmeÌts which are not felt of theÌ in this lyfe with the whiche they are afflicted in dede but firste of all are takeÌ vpoÌ their posterity So the Amalachites fought against Israel wheÌ they came out of Egipte The which thing the Lord coÌmaunded to be written in a booke for a remembrance and to be committed to the eares of Iosue promisinge that he wolde vtterly roote oute that people in somuch that no remnaunte of theÌ should remayne for a memoriall But the lorde performed that thing first of al by Saule within forty yeres after or thereabout that this people the Amalachites had offeÌded and so the vengeance or reuenge of that falte fell vpon them whiche neuer committed the same by externall falte Notwithstanding this God was not vniust in reuenging vpoÌ them that which their fathers had coÌmitted For these at the last had fulfylled and whollye rynyshed the wickednesse of their fathers so that the same wickednes did specially deserue to be ponished externally in them After this manner therefore the crueltie also of all those whiche haue shed at any time iust bloud and the impietie of these Iewes at the laste whiche were destroyed by Titus came to the full and fulfilled the same measure whiche deserued extreame vengeaunce It was reuenged therefore and ponished in them by right and they were iustely plagued for an example to the whole world NotwithstaÌdinge in the meane tyme also they which were before these men were no lesse ponished for their offence but priuatelye but they receyued the more publique and greatter ponishement whiche were destroyed by Titus This is a horrible malediction and cursse if we communicate and take parte in the wyckednesse of the vngodly we shall not onely beare the ponishemente of oure owne synnes but of their synnes also From the bloud of the righteouse Abell C. Althoughe Abell were not slayne of the Iewes yet notwithstanding Christ imputeth his deathe vnto them because euen among those there was a certain affinitie of the wickednes of Cayne otherwise it wolde not agree that he saith that the iust bloud was shedd from the begynninge of the worlde by this generation Cayne therefore is appointed the headde the prince and authour of the Iewishe people because in that they began to kill the prophetes they succeded and came into his place whose followers they were A. He calleth Abell iuste because by a lyuely fayth in the promised redemer he offered vp sacrifice acceptable to God. As concernynge the which matter reade the leuenth chapter to the Hebrewes Vntyll the bloudde of Zachary C. He nameth Zachary not as thoughe he were the laste martyr for the Iewes had not then made an ende of kyllynge the Prophetes but rather herevpon their boldenes and mad fury increased and they which came after dyd ingurge and fyl them selues with the bloudde whiche theyr fathers onelye had lycked neyther yet because his death was the more comonly known although the holye Scrypture dothe celebrate the same but there is an other cause the whiche beinge worthye to be noted was vnknowen to the interpretours Wherby also it came to passe that they were not onely deceiued but the readers also were brought into greate doubte For Christ might seme to be forgetfull when he rehersynge an olde slaughter omitteth an innumerable heape of murthers whiche were afterwarde commytted vnder Manasses For the Iewes dyd not ceasse to persecute wickedly the saintes and holye men of God euen vnto the time of transmigration or departure into Babilon yea when the affliction of the Iewes was come we knowe howe cruelly they dealt with the prophete Ieremy But trewely the Lorde didde not seeke to cast in theyr teethe those lately done murthers but he rather chose this old and ancient slaughter whiche was the beginninge and originall of mischeuouse libertie that they might afterwarde burste forthe into vnbrydled crueltie because this was more meete for his purpose For wee declared euen nowe that this was the effect of his counsell and purpose that seing that nation did not cease and leaue
for there shabe greate trouble in the lande and wrathe ouer all this people And they shall fall throughe the edge of the swerde and shal be led awaye captiue in to all nations He meaneth the lande of Iewry By this woorde wrathe he vnderstandeth the vengeaunce of God froÌ Heauen that is to saye greate afflictions and calamitis sent of God from heauen which declare that God is angrye He ioyned wrath and trouble together because God beinge angery sendeth trouble as if he shoulde saye by this greate trouble the Lord declareth that he is angrye against this people dwelling in the lande of Iewry And what this trouble should be he afterward declareth when he saith And they shall fall through the edge of the swerde c. And in this place is putte in stede of For. B. He that readeth the story of Iosephus shall see that these thinges are true in all pointes For so many euels happened vnto them in the tyme of beséeginge that they can not be tolde an innumerable sorte of them in this tyme perished daylye some by kyllinge themselues some by honger whiche continued so longe that a certayne woman was fayne to seeth her owne sonne for foode there were also taken of them in the tyme of this warre a thousande and foure score and seuentene prisoners and theyr dyed betwene the beginnynge and endynge of this séege ten hondered thousande as writteth Iosephus C. The Euangeliste saincte Luke addeth that all those thinges whiche were written mighte be fulfilled For seinge the couenaunte of GOD was then broken by the obstinate malice of the people it was necessary that the earthe it selfe and the ayer shoulde be stricken wyth a wonderfull alteration and chaunge There coulde no plage truely bee more deadlye and greuouse to the Iewes than to haue the lighte of the heauenlye doctrine extinguished and they them selues also reiected of god But they were constrained to fele the plage of their reiection by sharpe and greuouse scourges as in greate obstinacye it was necessary More ouer the cause of so horrible vengeaunce was for that the desperate impietye of this people was come euen to the full For the medecine whiche was broughte for theire disease was not onlye proudlye despised of them but also contumeliouslye reiected yea they dyd cruelly as it were mad men rage against the Phisition hym selfe Seinge therefore the Lorde reuenged on them so seuerelye the obstinate contempte of his Gospell let vs alwayes haue before our eyes their punishement and let vs therby learne that there is nothynge that the Almighty God can lesse suffer at our handes than the obstinate contempte of his grace And althoughe the same rewarde dothe abyde the lyke contemners of the Gospell yet notwithstandynge God woulde haue the same documente or instruction to abyde in memorye aboue all others to the ende the glory of Christe his commynge mighte be more euident to those that shoulde come after For wee can not by woorde of mouthe expresse anye crime more hainouse than to put the sonne of God to death the author of lyfe offered vnto them from heauen Therefore when they had fulfilled this horrible acte they seassed not by one wickednes or an other to brynge vppon them all the causes of extreame destruction A. Therefore Christe sayth there shal be greate tribulation Suche as vvere not from the beginning of the vvorld Bu. Marke hath from the beginninge of creatures whiche God created callinge there the world the creature of god as in the eight to the Romanes also Neither shal be C. Christ saith here that the like afflictioÌ shal neuer be in the world because eueÌ as the only repulse of Christ beinge ioyned with suche obstinacy and ingratitude was the moste detestable sinne that euer was committed euen so also it was iust and mete that the reueÌge therof should passe all other in cruelty M. But if the Lorde did so seuerely punishe and reuenge himselfe on that nacion whiche he had chosen to be a holye one to himselfe what shall wee thinke will come to passe excepte wee beinge warned by these examples followe oure callinge 22. Yea and except those dayes shoulde be shortned there should no fleshe be saued but for the chosens sake those dayes shal be shortened Yea and except those dayes should be shortened A. That is except the Lord should shorten those dayes For Marke hath Except the Lorde had shortened those dayes that is except the Lord had ended them As if he shoulde saye if the Lorde had suffered that calamity as it was vehement so to haue continued if also he had suffered the enemys to rage so much and so longe as they listed not one amonge all that people should haue escaped There shoulde no fleshe be saued C. He putte this worde fleshe for man accordinge to the maner of the Hebrewes We must vnderstande these things to be spoken of the Iewes not of all mankind as some falsely interprete as if he should haue saide that no man shoulde abide in safety He amplifieth therfore the cruelty of the destruction notwithstandinge he mitigateth the same againe with a consolation namely that the name of the Iewes thereby shoulde vtterlye be destryed blotted out excepte the Lorde shoulde haue respecte vnto his electe and for their sakes to release somwhat of the extremity And this place agreeth with that of the prophete Esay where he saith And excepte the Lord of hostes had lefte vs a fewe alyue we shoulde haue bene as Sodoma lyke vnto Gomorha For it was necessary the that veÌgeaÌce of god which happened in the Babilonical exile should be fulfilled againe by the comming of Christ as the Apostell Paule witnesseth Yea the greater that the wickednes was the more greuouse ought the vengeance of God to be Therfore our sauiour Christ saith that except God should make appointe an ende to these euels the Iewes shoulde vtterly perishe in so muche that not one of them shoulde remaine But God hauing a consideration of his coÌuenaÌt saith he spared his electe according to the Prophesy of Esay in an other place saying Thoughe thy people O Israell be as the sande of Sea yet shall the remnaunte of them conuerte in him and bee saued But for the chosens sake those dayes A. The EuaÌgeliste Marke hath he hath shortned those dayes Because he had as yet and woulde haue some of the chosen oute of this people the Lorde shortened those days of calamity leaste the whole stocke of the Iewes shoulde altogether be extinguished Whereuppon Peter also writteh The Lorde knoweth howe to deliuer the godly oute of temptation and to reserue the vniust vnto the day of iudgemeÌt for to be punished He preserued Noe the eight preacher of righteousnes and broughte in the floude vpon the worlde of the vngodly and he deliuered iust Loth being vexed with the vncleanly coÌuersatioÌ of the wicked C. And this is a notable documeÌt or lesson of the diuine Iudgement of God
What therefore remaineth nowe but that wee shoulde looke daye by daye and euery hower for this latter daye of iudgemente the verye moment whereof is only knowne vnto the Lorde 29. And knewe not of it till the floude came and tooke them all awaye So shall also the comminge of the Son of man be And they knevv not Z. When he saythe that they knewe not it semeth to signify as much as they would not know in this place For there are some whiche wittinglye wyll fall into error and ignorance Or els it maye thus be expounded They dyd not knowe that is they did not beleue that there shoulde bee a floude vntill suche tyme as the floude came vppon them in dede C. The well springe therfore and cause of their ignorance was vnbelefe whiche had altogether blinded their mindes as the Apostell also teacheth in his epistell to the Hebrewes sayinge that by the eyes of faith he sawe afore hande the vengeance of GOD whiche was hydden as yet that he mighte feare the same in tyme And oure Sauiour Christe here compareth Noe with the reste of the worlde and the Euangeliste â⦠Luke compareth Lot with the Sodomites that the saithfull maye learne to prepare them selues leaste they wanderinge with others vanishe awaye And wee muste note that the reprobate did therefore syt downe carelesly in their wickednes because the Lord did not voutchsafe to aduertise any with his sauing admonition to beware but his seruaÌts only not because the floud was altogether hidden from the inhabitants of the earth whose eyes might behold a sorowful sight by the space of a hondered yeres more all the whiche time Noe was preparinge the Arke but because one maÌ was specially admonished by the wil of God as concerninge the destruction to come of the whole worlde was erected to the hope of saluation And nowe althoughe the fame of the last iudgemeÌt do sounde in the eares of al men yet notwithstaÌding because fewe being taught froÌ aboue do vnderstaÌde that Christ shal come a iudge in his time it is mete that they be stirred vp and their sences sharpened by this singuler benefite of God least they fal into the coÌmon ignorance For to this ende Peter compareth the Arke of Noe with our baptisme namely because a fewe that is to saye eyghte soules were saued by the water and seperated from the reste Wherefore wee muste seke to be of this small nomber if we desyere to be saued And tooke them all avvaye S. He noteth the small nomber of those whiche were deliuered and saued from the floude for all perished excepte eyghte persons only as testifyeth the Scripture So shall the comming of the Sonne of man be Reade the ende of the seuen and thyrtye verse goinge before 40. Then shall twoo be in the felde the one receiued and the other to be refused B. He sheweth here that there shal be wonderfull choyse and also that fewe shal be saued at his comming and he doth therewith admonishe vs by these woordes to watche carefully that wee maye be of the nomber of those whiche shal be receiued into eternal life As if he should saye Euen as in the time of the floude a fewe were taken vp into the Arke saued the reste shut out of the dores and perished so at the comminge of the Son of manne those that shall perishe shall sodenly be deuided from those that must be saued neither shall God spare anye man from the hyeste to the lowest For the elect shal be taken vp and the damned shut into prison Two shal be laboring in the felde about one worke for one rewarde the one of them shal be receyued and the other forsaken 41. Twoo women shabe grinding together at the mill the one shal be receiued and the other refused Twoo in a bed the one receiued the other refused Tvvoo vvemen shal be grynding at the mill A. By these woordes he declareth the wonderfull diuision that shal be at the laste daye C. Therefore the EuaÌgeliste Luke speaketh of those which are ioyned together in one bed leaste that couples by the which men are mutually bounde one to an other in this worlde shoulde holde backe or staye the godly For often times it commeth to passe that while one man looketh vpon an other none setteth forwarde Therfore that euery maÌ the bond knot being loused might spedely ronne for himselfe Christ teacheth the out of one paire or couple one yoake fellow shal be receiued the other refused not because it is necessary that they whiche are ioyned together shoulde be so deuided for the holy bonde of piety wil bringe to passe that the honest woman shall cleane to the honeste man but Christe onelye wente aboute to exhorte all men to make haste that he mighte cut of all lets and stayes that they whiche were now ready to roonne shoulde tary for theyr fellowes in vaine A. To the which effecte pertayneth this exhortacion of the Apostell Seinge then that all these things shal perishe what maner of persons ought ye to be in holy conuersation and godlynes lookinge for and hastynge vnto the comming of the daye of God. The one receiued the other refused Z. As if he shoulde saye the Lord knoweth who are his the electe shall not be forsaken but shal be gathered and receiued vnto me althoughe some sodeine feare do take theÌ at the firste yet shall faithe come at the laste and putte awaye all feare To receiue is a worde of Grace And as touchinge that whiche appartaineth to the grynders wee maye gather out of the lawes and hystories of them of old time that men seruants maides were wont to be sente and put into the wyll As appeareth in the eleuenth chapter of Exod. where it is saide vnto the firste borne of the mayd seruant that is behind the mill 42. VVatche therfore for ye knowe not what howre the Lord will come VVatche therefore B. He taketh occasion to exhorte them to watche of the vncertainty of his comminge What it is to watche he afterwarde declareth by this that he saith Be ye ready For vigilaÌtly to looke for the comming of the Lorde is nothynge els than to be in a redines to receiue hym with ioye He speaketh not of the bodelye watche but of the watchynge of the minde that is a continuall care desyer and looking for the Lorde to come The Euangeliste Sainct Luke addeth continually leaste we should thinke that wee must watche onelye for a tyme. For ye knovve not vvhat hovver C. We must note that the vncertaine time of Christs comminge which bringeth slouthful security to the greatest part of men ought to be a prouocatioÌ to stirre vs vp to watchinge warding For God would haue this time hidden from vs by his secrete counsell that wee beinge voyde of care at no tyme maye alwayes watche For what triall should there be of faith and pacience if the faithfull leading their whole life in pleasures mighte haue
Paule sayth that he careth not for mans iudgemeÌt but that his onely care is to be founde faithfull of the Lorde M. These thinges may be more playnly vnderstode if they be coÌferred with that whiche followeth of the euell seruaunte 47 Verely I saye vnto you that he shall make him ruler ouer all his goodes M. By this parte of the similitude he only goeth about to shewe that the minister of Christe whiche is faithfull shall haue great honour and be made equall almost with his Lorde For when Ioseph was made ruler ouer all the kinges treasure in Aegipte he was reuerenced aboue all the kyng excepted And the Lorde hym selfe saythe I appointe vnto you a kyngdome as my father hath appointed to me that ye may eate and drynke at my table in the kyngdome and syt on seates iudgeing the twelue tribes of Israell And the Apostle Paule speaketh thus of hym selfe I haue fought a good fighte I haue roÌne my race I haue kept the faith and there is laide vp for me a crown of righteousnes which the lorde being aiust iudge shall geue to me at that daye And what the happynes of this faythfull seruaunt shal be the eye hath not sene the eare hath not heard neyther hath it entred into the harte of maÌ C. Therefore let all those hereby learne whiche are called to an honourable office that the greater their office is the more thei are bounde with all their study and industry to discharge the same For seing it is the dutie of the common sorte of seruauntes to finishe the woorke committed vnto them stewardes must bee muche more dilligent to whome it pertaineth to haue a care of the whole housholde Otherwise Christe reproueth theÌ of ingratitude because they being chosen before al others frame not theÌ selues according to their honour For to what ende should the Lorde preferre theÌ before others but only because they should excel all others in faithe and wysdome A dilligent and sober attention is inioyned to all men alyke but yet for all that negligence and slouth is more vnsemely and lesse excusable in pastors and gouernours of the people Furthermore the hope also of the rewarde ought to kyndell a dilligence in them A. For they ought to be certainly perswaded that their paineful trauaile in their calling is moste acceptable vnto the Lorde and that he wyll requyte the same with a large rewarde 48 But and if that euell seruaunt saye in his harte my lorde wil be long a comming But and if the euell seruaunt saye Bu. Nowe of the contrary part he threateneth destruction to those ministers and others whiche being aduaunced to some degree of honour do not consider that they are made rulers ouer their fellowe seruauntes and that they must geue accompte vnto Christ but first of all do consume their Lordes substaunce and afterwarde shewe tyrannye against them In his harte M. This is spoken according to the maÌner of the Hebrues For a certaine secrete perswasioÌ of that minde So it is sayde in the Psalme The vngodly hath sayd in his harte there is no God that is he is fully perswaded that it is but vayne whiche is spoken of god C. Therefore Christe teacheth in these woordes howe it commeth to passe that the euell seruauntes are so secure or careles surely because they bearing themselues bolde vpon his long tariance do imagine that the daye will neuer come in the which they shall geue accompt M. Of suche the Apostell semeth to speake saying This firste vnderstande that there shall come in the last dayes mockers in deceitfulnes whiche wyll walke after their own lustes say where is the promise of his coÌming for since the fathers died al things continue in the same estate that they were in the beginning Wherfore vnder the preteÌce of Christes absence they promyse to them selues that they shall escape vnpunished For it can not bee but that the looking for him so often as it commeth in our myndes must put away all slouthfulnes restraine the fleshly affections least we be wickedly caried So that there can be no exhortacion more sharpe and of greater force to pricke vs forwarde than when we be put in minde of that tribunall seate whiche no man can auoyde Wherfore that euery one of vs may watche and seke to discharge oure duties and that we maye dilligently and modestly kepe our selues within our boundes let vs call to mynde that sodayne comming of our Lorde from aboue the whiche the reprobate wickedly contemne 49 And so beginne to smite his fellowes yea and to eate and drinke with the dronken M. This is the frute of the euell seruaunte whiche he bryngeth forthe by the false perswasion of the slackenes of his Lordes comming He dothe all thynges at his pleasure without feare Christe therfore by the waye sheweth howe easy a thing it is for bouldnes to increase when a man hauing once loused the raynes geueth hym selfe to synne Neither dothe Christe onely here make meÌcion of a dissolute and wicked seruaunte but also of suche a one whiche obstinately seketh to disturbe the whole house and peruersely abuseth the power committed vnto hym exerciseth crueltie towardes his fellowe seruauntes and riotously speadeth his maisters goodes to his reproche This is the image and picture of a secure and careles seruaunte To the whiche if you compare the Pope the Cardinalles the Bishops Abbottes Priors Clarkes with the reste of the clergy and layitie also whiche serue Antechriste you wyll say that they are moste lyke of all other to that sluggishe careles seruaunt For these had rather syt to eate drinke with the dronken thaÌ to repente at the preaching of the Gospell But thiÌke you that thei shal so do vnpunished no truly For harken to what followeth 50 The same seruauntes Lorde shal come in a day when he loketh not for him and in an hower that he is not ware of The same seruauntes Lorde shall come A. Beholde the payne and punishement of the wycked seruaunt Bu. Firste of all he shal be deceiued of his hope and expectation For when he saythe my lorde wylbe longe a comming the lorde shall come in a daye when he looketh not for hym and so the sodayne comminge of his maister shall bryng the greater terrour and feare A. And then shall followe greuous punishement For it followeth 51 And shall hewe him in pieces and geue hym his porcion with hypocrites there shall be weapynge and gnasshing of teethe And hevve hym in peeces Bu. It was the manner of those of oulde tyme to cutte the bodyes of them in pieces whiche had broken faythe and couenaunt with them Of the whiche matter we maye reade a long discourse in Aulus Gellius C. Here therfore a horrible punishement is added to terrifie the wicked seruaunt because suche vnbrydeled wyckednes deserueth the greater vengeaunce And geue him his portion vvith hypocrites B. He vsurpeth this worde portion or parte for
make the ruler ouer many thinges Enter thou into the ioye of thy Lorde VVell thou good and faithfull seruaunte This is a kinde of speache vsed in the prayse and coÌmendacion of him which hath done his dutye Christe commendeth in this man two things namely goodnes and faithfulnes which are the speciall thinges in a steward Thou hast bene faythfull ouer fevve thinges The Euangeliste Luke hath Thou hast beene faythfull in the least Hee calleth those his goodes few the least which hee gaue to his mynisters to occupye and bestowe beinge suche and so great that withoute it we cannot be saued the which the Apostle calleth the power of God and the wysedome of God hee calleth it also a treasure and the vnsearcheable ryches of God and Christe himselfe compareth it to precious stones his goodes I say beinge so greate and precious hee calleth them few and the least in respect of those thinges which wee shall receiue after this life Hereby wee are admonished howe greate the ioyes of the life to come shal be First of all hee prayseth this that the seruaunt declareth his faith trust accordinge to the substance and pryce of the thinge committed vnto him For marke this prouerbe Hee that in small thinges wil be vniust In matters of price deserueth no trust I vvill make the ruler ouer many thinges C. The Euangelist Luke hath I wil make the ruler ouer fyue Citties speakinge of him whiche had gayned fyue poundes by the which wordes he declareth that there shal be another maner glory of kingdome in his last comminge than now appeareth For now wee do but laboriouslye discharge the busines of one that is absent but then hee shall haue plentye and great aboundance of riches at his hande with the which he may largelye enriche vs But our Euangeliste speaketh more simplelye sayinge Enter thou into the ioye of thy Lorde C. By the which he declareth that faythfull seruauntes whose offices hee hath allowed shal be partakers with him of the blessed store of al good thinges Bu. To this effect pertayneth that which the Apostle writeth The afflictions of this life are nothing in respect of the glory that shal be sheewed vppon vs Inspeakeable benefites therfore shal be bestowed vppon the faithfull seruaunts of the Lorde 22. Hee also that had receiued two talentes came and said sir thou deliueredst vnto me two talentes behoulde I haue won two other talentes with them Bu. Here is set forth the other faythfull seruaunt who according to his meane gift declared a wonderfull trust towardes God wherevppon hee also bringeth forth fruite not to be repented Let no man therefore be greued with himselfe in that hee seeth his neighbour to be endued with larger gifts to flerishe with manye vertues neither let him enuye the glorye of one that excelleth him let all men pray rather to the Lord for the encrease of giftes and vertues 23. His Lorde saide vnto him vvell good and faythfull seruaunte Thou hast bene faithfull ouer fewe things I will make the ruler ouer manye thinges Enter thou into the ioy of the Lorde VVell good and faithfull seruaunt A. The duty of this seruaÌt also which had receiued lesse giftes of the Lorde is allowed his fayth praysed and rewarded of the Lorde The Lord sayth vnto him as he sayde to the first Enter thou into the ioye of M. Both of them are said to be good and faithful are receiued into the Lords ioy Let no man therefore thiÌke that he is despysed of the Lord if he haue a meane dispensation if so be that he faythfully discharge his duty For it is not considered how much thou art of ability how hard an office thou hast but the question is how faithful thou hast bene toward the Lord. 24. Then hee which had receiued the one talent came and said Sir I knew thee that thou art a harde man reapinge where thou hast not soweÌ and gatheringe where thou hast not strawed Then hee vvhich had receiued the one talent Bu. Nowe is depainted vnto vs the most wicked corrupte desposition aboue all others of this slouthful and sleapy seruaunt And this fellowe doth verye well set forthe the blasphemous words of all the wicked ones the vngodly vaine excuses of al hipocrites The wicked crye it is a hard and dangerous thinge to serue the Lord hee requireth of vs greate thinges to performe the which he hath geuen vs small ability least therefore anye of his giftes perishe here through my lacke of wisedome that which hee gaue mee vntilled I will leaue vntouched when I depart An other sayth Why shall I geue my minde to righteousnes and holynes If I be one of the electe I shal be saued without all doubt how sinfull soeuer I be againe if I be one of the reprobates I shall vndoubtedly be damned how much soeuer I vex my selfe and afflicte my bodye with chastisement and pray for fayth for I shall praye in vaine because election is not obtayned by prayer Therfore least I offeÌde I content my selfe and commit me to the election of God that I may be saued by none of my merits but by the free election and grace of God. A. As though in deede this were not the ende of our election that wee should be holy vnblameable before god Bu. Furthermore a man shall finde at this day not vnlearned and vnskilful men who when they are called eyther to office of teachinge or to the office of a Magistrate obiect and say It is a heauy and troublesome vocation whervnto I am called althoughe God hath bestowed vppon mee certaine giftes yet notwithstandinge I knowe that they are not so greate as are requyred least therefore I should offende I will liue a priuate man. A. But wee shall heare by and by what the Lord will say to these carelesse fellowes when hee shall come to recken with them for those giftes Sir I knevve thee that thou art a hard man C. This hardnes doth pertaine nothing at all to the summe of this parable and they are of a folish opinion which dispute here how straitly and hardly the Lorde dealeth with those that are his For the purpose of Christe was no more to note suche rygor than to commende vsurye when hee sayth that the Lord of the house requyred to haue his money deliuered with aduantage Christ onely meaneth that their slouthfulnes shal be inexcusable whiche both suppresse the giftes of God and also spende their time in idlenes 25. And therefore was I afrayde and weÌt and hid thy talente in the earthe Lo there thou hast that thine is A. The wicked and the ypocrites feare where no feare is and when they shoulde feare then are they voyde of all care This wicked seruaunt should rather haue stoode in feare least he should despise his maisters commaundemente by the which hee charged him to worke till he came 26. His Lorde aunswered and saide vnto him Thou euill and
haule least they should be defiled but that they might eate passeouer After that he makynge mencion of the tyme in the whiche Christe was coÌdemned wryteth thus It was the preparing day of the Easter about the sixt hower Therefore that day in the which Christ was crucified was the day of preparatioÌ or eue not of the Sabaoth but of Easter As may appere by the holy men whiche obserued this tyme also For Nicodemus Ioseph of Aramathia bought that daye swete odours oyntements and after that they had anoynted the body of the Lord they buried it whiche was no more lawfull for them to doe on the daye of Easter than on the Sabothe day Euen so those women which were with the Lord bought their oyntements also and prepared them euen the same daye of preparation that they mighte reste the daye followinge accordinge to lawe They did not put of or deferre these thinges to be done on the Easter day no not till the euening whiche broughte an ende to the daye because so soone as the euening came the Saboth began Wherefore excepte we wreste the wordes of S. Iohn we must graunt that the publique paseouer was celebrated of the Iewes the nexte daâ⦠after that Christe suffered that is to saye on the Sabothe daye ⪠Whereuppon it was called the great day of the Saboth in the which both the solemnity of the Paschall and of the Saboth came together For in that day they celebrated the paseouer accordinge to the tradition of the fathers which some saye was appointed by Rabbi Eliezer the second house of God beinge finished after the people were retourned out of the lande of Babilon into their owne contreye and was ordeined of a certeine curiouse obseruation of dayes accordinge to the course of the moone leaste that two holy and dayes of reste should come together in the which it was not lawful to do any maner of worke the whiche thing was greuouse to so greate a people This coÌstitution is intreated of at large by Paulus Burgensis in his anotacion vpon this place being ioyned to the commentaris of Nicolaus de Lyra. There wante not some whiche saye that the Iewes tooke awaye the Easter contrary to order and custome for the gredy desyere that they had to kil the Lorde the which thing how they durste do we sée not seinge that so greate a multitude were wonte to come from all quarters to this feast But now they which say that all the Iewes offered Paseouer the same nighte that the Lorde did do defende their opinion after this maner Seing that our Lorde was the most faithfull and diligent obseruer of the lawe of his father no man oughte to doubte that he offered and did eate the Paseouer the fouretene daye betwene the two eueninges as it is commaunded in the lawe And euery man of the multitude of Israell shall offer him betwene the euenings The which two euenings do not signify the euening of the fyftene daye and the euening of the sixtene day as thouge the Lord had commanded the Paseouer alwayes to be offered and eaten within the fyftene daye and not to be differed vnto the sixtene daye but it is euident that those two eueninges of the beginning of the 15. day were vnderstood For it followeth in the place before recited And ye shall not leaue anye thinge therofe vntil the morning and the which is lefte therof vntil the morning shall ye burne with fyer It must nedes be therfore the two eueninges wente before the morning of the which two the first beginneth at the soone setting continueth vntil the twy light or shutting in of the day the secoÌd beginneth at the end of the first euening the is froÌ the time the the euening is shut in vntil the morning Betwene this first second euening the Paseouer was appointed to be offered For it was not lawfull to offer the same before that the soon was set as it is writen Thou shalt offer paseouer at eueniÌg about the going downe of the Soon But the Paseouer was appointed to be eaten in the seconde euening which is the night And the first euening continueth for the space almost of six howers the seconde almost nyne howers The Euangelist Mathew speaketh of the first euening when he saythe The first daye of swete bread the Disciples came to Iesus sayinge vnto him where wilt thou that we prepare for thée to eate the Paseouer Of the second eueninge it is writen in Exodus And they shall eate the fleshe the same night roste with fyer and with vnleauened breade The which also is gathered by the wordes of Mathew where he saith WheÌ the eueÌ was come be sate downe with the twelue And that the Iewes offered paseouer in the night of the same yeare that Christe did it may appeare by that which Marke hath sayinge The firste daye of swete breade when they offered Paseouer and the Euangeliste Luke saith Then came the daye of swete breade when of necessitye Paseouer muste be offered Yf it were necessary that Paseouer should be offered in that daye why maye not wee saye that all of necessitye also offered in that eueninge paseouer And that daye was called the preparation of the paseouer in the euening whereof the Lord did offer paseouer the which daye of preparation was in dede a festiuall and soleÌne day as appeareth by the wordes of Moses which saith SeueÌ dayes shal ye eate vnleauened bread The firste day shal be an holye conuocation This firste daye here mencioned was the daye of preparation And in an other place it is said In the fower and twentye daye of the firste moneth at euen is the Lordes paseouer and on the fyftene daye of the same monethe is the feaste of swete breade vnto the Lord But the euening of the fourthtene moone is the beginning of the fiuetenth daye Therefore the daye of preparation in the which the Lord celebrated his Paseouer was a festiuall daye Notwithstandynge it is true that the same daye wiche followeth the nighte of the Paseouer and whiche beginneth at the morninge and endeth at the eueninge is called properly and particulerly the festiuall daye as well of the Paseouer as of the swete breade the denomination beinge geuen to the lighte as to the more principall parte of the daye As wee maye reade in the 28. chapter of Numery and in the thre and twentye of Leuiticus For the day doth comprehende both the nighte and the light as wee may reade in S. Luke where he saith Then came the daye of swete bread when of necessity Paseouer muste be offered For if it were necessary that paseouer shoulde be offered in the daye of swete breade and if the Paseouer were offered at no time sauinge betwene the twoo eueninges that is in the twy lighte before nighte then the twy light with the nighte was a parte of the daye of swete breade and also of the daye of
ye staie the woman from the hââ¦stnes which shée hath taken in hande M. Behoulde the gentlenesse and humanitie of Christ not only in this that he defendeth Mary but also because he dothe not by and by bewraie the deceyt and malice of the hypocrite neither seuerely reproue the deceiuer as he deserued but only séeketh to maintaine the déede of the woman and to sée that nothinge doo moleste her And as for the sinne of Iudas because it was hyd he woulde not publiquely declare it For shee hathe vvroughte a good vvoorke vpon mee C. It is marueile why Christe whose whole life was a rule example of temperance and frugality would now commende immoderate coste which alwaies proceded of luxury and superfluous delightes But we muste note what kinde of defence he vseth for he dothe not saye that the woman had done wel as though he woulde haue the like daily to be done but because the same was once donne of her he affirmeth it to be acceptable vnto God because vpon iuste consideration it muste néedes be donne Although therfore Christe did not desire the vse of the oyntmente yet notwithstandinge this annoyntinge did please him by reason of the circumstance Whereby we gather that certaine singuler deuties are sometime accepted of God whiche notwithstandinge are not to be followed But there is no doubt but that Mary came by the secrete motion of the spirit to anoynt Christe euen as it is most certaine that so often as the sainctes of God are called to any extraordinary woorke they are driuen forward by the vnwonted motion of the holy Ghoste leaste they shoulde doo any thinge without the guiding ⪠and direction of god There was no commauÌdemente whiche should enioyne this annoyntinge vnto Mary neither was it néedefull that there shoulde be a prescript lawe for one thinge but because the heauenly callinge is the onely beginning of dooinge righte and because all what so euer men take in hand of them selues is reiected of God Mary was gouerned by the inspiration of the holy Ghoste that shée shoulde finishe this woorke vppon Christe with an assured truste E. Let vs also note here that thinges made for delighte and pleasure may be vsed of the godly if so be the thei doo not pretermit occasion to healpe the poore There is no doubte but that many poore folkes were hungery when Christe was annoynted with this pretious oyntment but Christ also wanted not a good consideration why he suffered the oyntmente to be powred vpon him by this wooman to honour his deathe Let no man therfore séeke after pleasure and yet notwithstandinge let no man againe condemne those that vse delightes not farre soughte for but such as are at hande For there is nothinge whiche the moste wise God hath made to oure vse whiche the godly maie not vse well Moreouer as the Lorde woulde haue a difference in all other externall thinges euen so he woulde also haue it in the vse of delightes and pleasures It is manifest that Dauid Salomon and other godly Kinges and Princes did abounde oftentimes in sundry delightes when as many others wanted necessary foode yet for al this they did not displease god Only let there be a loue which forgeatteth not the necessitie of the neighboure let there be a studie of holynesse least the concupiscence of the fleash haue his libertie to be shorte let there be a minde séekinge the glorye of God in all thinges that there may be no creature the vse whereof may hurte C. Moreouer by this answere of Christ the cause of one wooman was not onely defended but also the holy glorying and reioysinge of all menne was approued who coumpted sufficiente that they and theire woorkes are accepted of god It dothe oftentimes come to passe and will doo alwaies that Godly men shall not be onely reprehended but also openly condemned vniustly who notwithstanding are well assured that they doo nothinge but by the commaundement of God and this is coumpted pride if they despisinge the peruerse iudgementes of the world are contente with the onely approbation of god Because this is a harde temptation and because it can scarse be but that the wicked consente of many shal pearse vs we muste note this lesson that none at any time shall be animated constantly to doo well except they depende vpon the onely wil of god Christe therfore doth here reuoke the diuersitie of the good and the euill to his onely arbitrement For seeinge he affirmeth the woorke of the wooman to be good whiche was already condemned of the Disciples he doth by these woordes state the rashnesse of men which geue them selues liberty to iudge Wherefore let vs learne also bearinge our selues boulde of this comforte carelesly to set at naughte all suche rumours and tales as are spreadde abroade of vs throughout the worlde knowinge this that the same whiche is condemned of men is allowed of god Euen so Esay being oppressed with wicked reproches calleth God a Iudge sayinge He is at hande that iustefieth me who will then goe with me to lawe beholde the Lorde God standeth by me what is he then that can condemne me And S. Paule hathe the like woordes in effecte Let vs learne therfore not to regarde the iudgmentes of men and when the worlde shall ryse againste vs with great outcries let this comforte onely suffice that the Sonne whiche is iudged to be euill in earthe is pronounced good from Heauen 11. For yee haue the poore alwaies with you but me shal ye not haue alwaies For yee haue the poore alvvaies C. Christe nowe answeareth to the obiection whiche deceiued the Disciples they did not of theire owne accorde accuse Marye but were pricked forewarde thereunto by Iudas For hypocrites are as it were a Fanne or Bellowes to sette others on fire to woorke wickednesse Christe therfore by this sentence dothe declare that the déede of Marye was acceptable vnto him not that he requireth daily vnction but as a woorke extraordinarye As if he shoulde saye As touchinge the poore it is youre duetie alwayes to doo theim good this vnction is once allowed of me So that Christe doth not simply defende Vnction that wee mighte followe the same but he admonisheth that it pleaseth God for a certaine consideration The whiche thinge wée muste wisely consider leaste with the Papistes wée faine out of order sumptuous and costly woorshippinge of God For when they hearde that Christe woulde be annointed of Marye they thoughte that he was delighted with Perfume with FrankeÌsence with Waxe candles with Goulden Vestementes and with gorgeous pompe Hereuppon came sutche glisteringe shewes in theire Ceremonies neither doo they thinke them selues to be trewe Woorshippers of God excepte they bestowe suche coste But trewely Christe here declareth plainely that the thinge which he woulde haue then once donne shoulde neuer after that be acceptable vnto him For when he saithe that the Poore shall be alwayes in the worlde he putteth a difference betwene the dailye woorshippe
ministers of Christe neither let him thinke that for the impietie of one man the Ministerye of the reste oughte to be layde aparte Bu. In the meane season let vs learne that fayned friendes are more pernitious and pestilente then open enimies Vnto the chiefe Priestes Iudas knewe that the hie Priestes were the seruaââ¦ntes of the deuill tyrantes yet notwithstandinge he byeth him apase vnto them that he maie sel his master because he thei were led by one spirit namely the deuil 15. And saide vnto them what will yee geue mee ⪠and I will deliuer him vnto you And they appointed vnto him thirtie peeces of syluer And saede vnto them vvhat vvill yee A. O sââ¦amelesse and wicked man M. He dothe not aske what matter they hadde againste Christe or what they would doo with him but simply he enquireth after the money hauinge no care what they woulde doo with his maister Christe Hereby we maie perceiue howe trewely Paule writte when he saide Couetousnesse is the roote of all euill and they whiche will be ritche falle into diuers temptations and snares Bu. This vnhappy Iudas and woe begonne will recompence the losse whiche he thoughte he had by the powringe out of the oyntmente with the price of his maister Yet for all that he dothe not require any certeine summe least it mighte séeme to be a money Treason but deliueringe him as a vile bondslaue he put the price into the Byers handes to knowe what they woulde geue And they appointed vnto him thirty peeces of syluer A. Marke and Luke saie that the Hie Priestes hearinge Iudas were glad in the whiche we haue an example sette before our eies of obstinate blindnesse they were glad vpon hope of bringing that to passe whereof they had consulted 16. And from that time forth he sought oportunitie to betraye him And from that time foorthe Bu. Luke saithe that he commoned with the hie Priestes and Elders howe he mighte deliuer him vnto them The oportunitye whiche he sought for to betray the Lorde was that he mighte deliuer him without the tumult of the people as S. Luke declareth in the sixt verse of the chapter laste mentioned He hauing takeÌ therfore the most vnhappy money that euer was receiued séeketh by and by with great diligence a conuenient time in the which he mighte deliuer him vnto them without any troble of the people So nimble diligente quicke doo Bribers make the Receiuers Christ ment by this image to declare that there shoulde come suche whiche beinge corrupted with the loue of money should betraye the Doctrine of the Gospell and that this mischefe should specially come of those whiche beinge the heades and pillers as it were of Ecclesiasticall Religion séeme to knowe the secretes of theire Lorde with whom they are so familiare that they doo betraye his Doctrine to the wicked and Heathen Magistrates by false interpretation thereof séekinge for nothing els then the destruction of the truth of the Gospell 17. The first day of sweete breade the Disciples came to Iesus sayinge vnto him where wilt thou that we prepare for thee to eate the Paseouer The first daie of svveetebreade Question C. It may be demaunded why that is called the daie of Swéetebreade whiche wente before the offeringe of the Lambe For the Lawe commaunded that they shoulde lay away their Leuen til they did eate the Lambe But this question maie be easily answered namely that this obseruation is referred to the day folowinge as may sufficiently appeare by the other two Euangelistes A. For S Marke hathe The firste day of swéetebreade when they offered Paseouer And Luke hathe The feaste of swéetebreade drewe nie whiche is called Easter C. When therfore the daye to kill and eate the Pascall Lambe was at hande which begannne at the euenynge the Disciples asked Christe where he woulde eate Paseouer The Disciples came to Iesus A. Wée reade in Luke that Christe firste sente Peter and Iohn to prepare the Paseouer and that then they demaunded of the Lorde where they shoulde prepare a place to eate it He sente saithe he Peter and Iohn sayinge Goe and prepare vnto vs the Paseouer that we maie eate They saide vnto him Where wilte thou that wee prepare In that they aske of hym where he woulde eate Paseouer it is a signe that they were wandringe and vnstable hauinge no certaine place theire entrance into the Cittye coulde not be without greate daunger For they had there mortall enimies whiche soughte occasion to take theim But behoulde howe Christe neglected nothinge whiche pertained to the common rule of the godly Fore he woulde be subiecte to the Law that he might redeme vs from the Cursse of the Law as witnesseth S. Paule he would not therfore pretermit the Paseouer no more theÌ he did the other rites 18. And he saide goe into the Cittie to suche a man and saie vnto hym the maister saithe my time is at hande I will keepe Easter by thee with my Disciples And he saide goe into the cittie E. In the Gréeke texte as touching the woorde it is readde To him After the which manner the Grecians do speake when thei meane a certaine man whom notwithstandinge they doo not name C. Whereby it appeareth that S. Mathewe nameth here a certaine man But the other twoo doo shewe that the Disciples were sente as to one vnknowen because a token was geuen vnto them of a man carryinge a Pitcher of water But this discrepance and varietie may easily be reconciled because Mathewe pretermittinge the myracle noteth that man which was then knowen to the Disciples For there is no doubte but that after they were come home to the house they founde some one of theire familiare frendes For Christe accordinge to his righte commaundeth that he prepare roume for him and his naming him selfe the maister and he without delaye fulfilled his commaundemente Moreouer althoughe he coulde expresse the man by his name yet notwithstanding he rather soughte to directe his Disciples vnto him by a myracle that when they should sée him a litle after to be abased yet their Faithe mighte be stayed vp by his Documente For this was no small confirmation that a fewe houres before he was carryed to his deathe he shoulde by a manifest token declare him selfe to be God to the ende they mighte knowe that he was not constrayned by necessitie to suffer deathe but that he tooke it on him selfe of his owne frée wil And although in the very momente of perturbation it did nothinge at all peraduenture profite them yet notwithstandinge the remembraunce thereof afterwarde was very profitable Euen as at this daye also to auoide the stombling blocke of the crosse it pertaineth vnto vs to knowe this that the glorye of the Deitie as well as the infirmitie of the Fleashe appeared in Christe a litle before the tyme of his deathe The maister saithe A. By theise woordes althoughe he were coumpted a vile and abiecte personne he taught his
the disposinge of the inheritance and are then at the last confirmed and in full strengthe when the testators or will makers are desceased In like maner Christ being dead the Heauenly graces are exhibited and geuen to vs euen as oute of a Testamente or will. The Greeke interpreters of the Byble haue translated the Greeke word Dhiatheken to signify a Testament the whiche word our Euangelist Mathewe vseth also Howbeit S. Hierom hath translated it to signifye a league or couenant Of the which woord when the Scripture maketh mencion namely that God entered into a league whether it were by the olde or newe with his people it meaneth that couenaunte and promise by the whiche God promised that hee would be the God of his people and by the which his people promised likewise that thei would take him for their God for their father and sauiour and that they woulde geue themselues wholly to the wil of God. The oulde leage and Testamente therefore is that by the which God chose Abraham and his seede After that hee did renue with all the people by Moyses in the mounte Sion This was also confirmed agayne in Iosue as we may reade in the fower and tweÌtye Chapter of his Booke The newe leage and Testamente is that by the which God chose all Nations to be his people by the Gospell of the which Testament the Prophetes foreshewed many thinges as Esay Ieremye and others This Testamente is described by remission of sinnes and in destributinge the amplenes of the spirite to all the electe that they maye knowe the Lorde from the smallest to the greatest hauinge the lawe written in their hartes The holye fathers of olde time also were partakers of this leage and Testament but not so clerely in such mightynes of spirite as now that Christ is exalted For truly there is but one mediator of God and maÌ neither was there any man which was able to please God at anye tyme but the same had his sinnes remitted and the lawe of God by some meanes written in his hart The bloud of Christ is one price of redemption to all the saints But as the more full and perfect reuelation of the old Testament was confirmed by the same bloude of Christ but vnder the type notwithstandinge of the bloude of a yonge bullocke euen so the new was sealed by no other bloude then by the preciouse harte bloud of Christ himselfe For immediatlye after the death resurrection of the Lord the Gospell begaÌ to be preached to all creatures and a new people to be gathered Herevppon the Lord sayth that he geeueth his bloud of the newe Testament that is by the which this new Testament was sealed and the Testamente it selfe confirmed with this bloude For this cause truly wee acknowledge and worship God the father and are partakers in deede of the true spirite and of the grace of the new TestameÌt because Christ liueth in vs and because we are flesh of his flesh C. But two things are here worthy to be noted For wee gather by this worde Testamente or leage that there is a promise included in the holy Supper By that which their error is confuted which deny that fayth is holpen cherished stayed vp and increased by Sacramentes For betwene the Testament of God and the faith of men there is alwayes mutuall relation Whervppon it followeth that they are not onely amonge men externall signes of profession but also inwarde helpes of fayth Furthermore by this word Newe Christ went about to teache that old figures haue nowe an ende that they might geeue place to the firme and eternall couenant There is therefore here a crosse opposition or comparison betweene this mystery and the shadowes of the Lawe whereby it appeareth how much our condition is better than the fathers which after the sacrifyce finished on the Crosse do enioye the sounde and perfect truth That is shed for manye Luke declareth that he said also For you Christ doth here depaint and set forth himselfe as thoughe hee were hanginge on the Crosse and imbrewed with bloude For hee sayth which is shed and not which was shed And when he sayth For you in Luke hee declareth his owne innocencye which was not subiecte to deathe for so muche as the Prince of this world which had rule ouer death had nothing in him because he was free from sinne wherevppon it was not needefull that hee should offer for his owne sinnes first accordinge to the maner of the hye priestes because he is holy vndefiled voyde of all sinne Hee teacheth also howe great his loue is toward vs that when hee ought nothinge vnto death he would suffer the same for vs Greater loue hath no man than this that a man bestow his life for his frends But whereas this our Euangelist Mathewe sayth that Christe sayde For manye some man might marueile seinge the Apostle sayth Christe dyed for all that they which liue shoulde not henceforth liue vnto themselues And seinge it is saide in another place that Christ is the propitiation for the sinnes of the whole worlde The aunswere to this doubt is That our sauiour Christe vnder the name of manye doth meane not onely a part of the world but all mankinde also For hee opposeth or setteth many against one as if he shoulde saye that hee is the redeemer not of one man onelye but that hee suffereth deathe to deliuer many from the gilt of sinne and cursse Euen so in the fifte to the Romaynes S. Paule taketh manye for all men by a comparison betwene one and many Neither is there any doubt but that Christe speakinge here to a few ment to make the doctrine coÌmon to more Notwithstandinge wee must also note that in Luke he speakinge to his Disciples by name exhorteth all the faithfull to apply the effusioÌ of his bloud to their vse Thereforefore when we come to the holye Table let not onelye this generall cogitacion come into our minde that the worlde is redemed by the bloude of Christ but also let euerye man thincke with himselfe that Christ hath satisfyed for his sinnes M. For the death of Christ is a vniuersall redemption for that cause he is called the sauioure of the world and the preachinge of the Gospell was sent into the whole world that all men might be called to the fayth of Christ But because the elect onely do receiue this grace he is specially said to be the sauioure of the electe and faithfull who in comparison of the reprobate are fewe yet in them selues are many For the remission of sinnes C. That whereof Mathewe and Marke made no mencion in the signe of bread they nowe expresse in the Cuppe namelye that his bloud shoulde be shed for the remission of sinnes But this note ought to be referred to both partes Therefore to the ende wee may eate the fleshe of Christ aright wee must behould his offeringe because it was
infirmity I do therefore bouldlye call it sorrowe and heauines that he suffered because I preach the Crosse For hee toke not vppon him oure fleshe in cooller and shewe but in deede Hee ought therefore to suffer griefe that hee myghte ouercome sorrowe not that hee mighte exclude it Neyther haue they so muche prayse of fortitude whiche beinge wounded feele not the same as they that suffer the griefe of the wounde Thus farre S. Ambrose They truly which Immagine the sonne of God to be free from these passions they do not acknowledge him to be a man trulye and effectuallye Yea when it is sayde that the deuyne power of Christe beinge hid as it were rested for a time that hee mighte fullfill the partes of a mediator in sufferinge it is so farre from absurditye that otherwyse hee coulde not fulfill the misterye of oure saluation Yet notwithstandinge the infirmitye whiche Christe toke vppon him oughte to be distinguished from oure infirmitye because it is farre differinge from that whiche is in vs. For in vs affection is not voyde of fault because all of them do exceede a meane and righte temperature But Christ was so troubled wyth sorrowe and feare that notwithstandinge hee murmered not agaynst God but sayde Father if it be possible let this Cuppe passe from mee Neuerthelesse not that I will but that thou wilt be done So that hee framed himselfe accordinge to the true rule of temperaunce For it is no marueyle hee beinge pure and holy free from all spotte if that pure affections flowed from him althoughe they were witnesses of humaine infirmitye and if from the nature of man there dothe sprynge nothinge but that which is filthye and full of puddle Let vs therefore note this difference that Christe in feare and sorrow was weake without anye spot of sinne and that all oure affections because they gushe and burste forth in excesse are vicious B. Wee muste acknowledge then that he was true and perfecte man and that hee did saye by a cooller that hee was sorrye and troubled C. But nowe wee muste note the kinde of affections with the which Christe was tempted Mathewe sayeth that hee was affected with sorrowe and heauynes Luke sayth that hee was in an agonye and Marke sayth that hee was abasshed But howe came it to passe that hee was sorrowfull heauye fearefull and abasshed but onely because in his death hee conceyued some thinge more sorrowfull horrible than the seperation of the soule and bodye And trulye hee suffered death not onely that hee mighte assende from the earth into Heauen but rather that hee taking vpon himselfe the curse to the which we were subiecte mighte delyuer vs from the same Hee feared not death therefore simplelye as it is a departure oute of this world but because hee had before his eyes the fearefull Iudgemente of GOD the Iudge himselfe beinge armed with incomprehensible vengeance and the huge heape of our sinnes which were layed vpon him oppressinge him Wherefore it is no maruayle if the horrible gulphe of destruction do sharpelye vexe him with feare and sorrowe M. Here therefore is set before vs a hye preste whiche can haue compassion vppon our infirmities which was tempted in all pointes like as wee are but yet without sinne to whom let vs go bouldly as vnto the seate of grace that wee may obtayne mercye and finde grace to helpe in time of neede This place also bringeth consolation vnto vs teachinge vs not to thincke that wee displease God when wee are throwne downe with the feare of death Christ doubted not to complaine of the horror of death which he suffered in praying to the father The which thinge also we may reade in the Psalmes to be done oftentimes of Dauid Wee are also forbidden that wee doe not iudge by and by or contemne those whiche are discouraged by the feare of deathe as though they had euill consciences and that also wee do not iustify those which dye with a boulde courage 38. Then saide Iesus vnto them My soule is heauy vnto the death Tarrye ye here and watche with mee My soule is heauy vnto the death M. Christe was full of sorrowe before hee did praye C. But hee maketh these three Dysciples priuy of his death that they mighte be partakers of the same passioÌ not because their weakenes was hiddeÌ from him but because they might afterward be the more ashamed of their dulnes in vnderstandinge And this kinde of speach doth expresse a deadly wouÌd of sorrow as if he had sayd that throughe sorrow hee was out of hart and halfe dead So Ionas aunswered the Lord and sayd I am angery euen vnto the death Wee therfore geeue this note ⪠because certaine of the olde wryters handelinge this place folishly affyrme that the soule of Christ was not heauy in the death but to the death Againe this so greate sorrowe and heauines of the minde was not contrarye to the will of the father for the father woulde not haue hym suffer without sorrowe and griefe It was the wyll of the father that Hierusalem shoulde be besieged yet notwithstandinge Christ bewayled the same insomuche that hee wepte Tarrye ye here and vvatche vvith mee M. Such is the disposition of the wicked that they desyer to haue those whom they take to be their frendes to mourne and sorrowe with them euen as if thou wouldest not beare a heauy burthen alone but wouldest lay part thereof vpon other mens shoulders which in deede is some helpe to the afflicted It should seeme that Christ beinge thus affected desyered to haue these three Dysciples before anye other to watche with him that is in prayinge and sighinge to labour wyth him And least any man shoulde thincke the Christ was voyde of this affection let him note this thing which the Prophete sayth I loked for some to haue pittye on mee but there was no man neither founde I any to comforte mee This was yet a farther declaration and more euident argument of the humaine infirmity that was in Christe As if he should haue sayd Lend me your hand Althoughe hee were oute of daunger yet it behoued him to sustayne these thinges Wherefore seinge wee see these thinges in Christ let vs not despyse the prayers of our brethren hee hath vndoubted victory ouer death yet notwithstandinge hee sayth Watche with mee How be it wee may gather that Christe did not require these Dysciples to watche with him so much for himselfe as for their owne sakes as if they had bene in the like daunger that they mighte not be ouercome with the temptacion to come Luke sayth that hee added And pray least ye enter into temptacion that which wee will expounde in the one and fortye verse followinge 39. And hee wente a little farther and fell flat on his face and prayed saying O my father if it be possible let this cuppe passe from mee neuerthelesse not as I will but as thou wilt And hee vvente a little farther M. Hee went asyde as
remember the olde fayth and frendeship that hathe bene betwene vs and howe haynouse and cruell a thinge it is to betraye the Sonne of man with a kysse whiche is a token of frendeship C. Thus we must learne accordinge to the example of Christe to mingle oyle vinegar together When the wycked are admonished wee muste vse this same moderation which Christ vseth here we must neither flatter theÌ nor vse to muche seuerity and al things muste be done vnfaynedlye otherwyse we shall not followe Christe whose admonition here described was vnfayned If the wicked do repente at our admonition we haue woon the saluation of oure neighbours but if they do not repente our good will shal be neuertheles profitable vnto vs. The same admonition did the Apostell geue to the Bushopes as appeareth in his epistell to Timothe Here also wee do euidently sée that whereof we are admonished a litell before namely that by what deceite soeuer hypocrites do couer them selues when they come in the presence of the Lord their wickednes is reuealed yea and that this doth bring great iudgemente vnto them because they beinge freÌdely intreated of Christe do rebell againste him Moreouer let vs vnderstaÌd that the Church shal be alwayes subiecte to this euell whiche Christe once in his persone sustained that is it shal nourse and bringe vp in the bosome therof trayters and false brethren And therefore it was said a litel before And the trayter which was one of the twelue came beinge spoken to this ende least we should be troubled out of measure by such exaÌples because the Lord will trye our faith both wayes as when Sathan doth sett vpoÌ vs within the Church without by open enemys and when he goeth about our secrete destruction by hypocrits notwithstanding we are therewith taught that all wee whiche are the Disciples of Christe do imbrace sincerity with him For the defectioÌs and reuoltings which wee dayly beholde do stirre vs vp to the study of true piety to the feare of God as witnesseth S. Paule saying let euery one whiche calleth on the name of the Lorde departe from iniquity We are al commaunded to kysse and imbrace the sonne of God. Let euery one therefore take hede that he do it not trayterouslye Then came they and layed handes on Iesus E. The wycked multitude obserued the trayterouse signe whiche was geuen them and layed handes on Iesus ⪠and tooke hym But for this cause he was made bonde for this cause he was takeÌ that he might deliuer vs from the bondage of sinne and thraldome of Sathan into the gloriouse liberty of the sonnes of God and that he mighte teache the woorshippers of hym patience if they at any time being taken with violence shoulde be cast into bondes Neither is there any danger leaste the worde of God shoulde be bounde with vs also for Sainct Paule saith that the woorde of GOD was not bounde Furthermore the sonne of man is ouercome but neuertheles the eternall trueth of God abideth frée and inuincible 51. And beholde one of those whiche were with Iesus stretched oute his haÌde and drew his sworde strocke a seruante of the hye Priestes and smote of his eare And beholde one of them B. The Euangeliste Luke sheweth what the Disciples mindes were before that these thinges were done by Peter by these woordes When they whiche were about him saw what woulde followe they sayde vnto him Lorde shall wee smite with the swoorde It is likely that all of theÌ were ready to defende Christ for they had promised that they woulde rather dye with him than that they woulde denye hym They seme therfore nowe to be willinge to performe that whiche before they had promised C. Whereby againe it appeareth how much more ready bold we are to fighte than to beare the crosse Wherfore it is mete that wee alwayes wiselye consider what the Lorde coÌmaundeth and what he requireth of euerye one of vs leaste the feruency of oure zeale doe burste forthe beyonde reason and measure And where as the Disciples are said to aske Christ they did it not with the minde to obey his will but by these wordes they declared that they were readye and prepared to resiste the force of their enemys Neither did peter looke when he shoulde haue a commaundement and leaue geuen hym to stryke but rashelye brake forth into vnlawfull violence B. This one which stoode by Christ here mencioned is said of the Euangelist S. Iohn to be Symon Peter which durste defende Christe before so many armed men when as on his side there were but two swerdes present and not one amongest them all mete for the warre C. At the first sighte truely this boldnes might seme worthy of praise that the Disciples forgetting their owne infirmity and beinge not mete to resiste ventured notwithstanding their bodyes for their master are not afrayed to put the same in hasarde of death For they rather desyered to dye with the Lord thaÌ they to liue se him oppressed A. Furthermore they knewe that great iniury was done vnto Christ whome they knew to be irreprehensible both in doctrine and in life And againe if Moyses defended the Hebrewe againste the Egiptian why shoulde not they be excused whiche desyer to defende their master from the multitude of wycked and mad men C. But because they do attempte more than the callinge of God wil beare or permit their rashenes is iustly condemned Wherefore let vs learne to take hede that our diligeÌce may please the Lorde and that we maye depende vpon his wil that no maÌ moue his finger without his comaundemente And therfore specially we ought to geue our selues vnto this modestye diligently because in stede of true and iust zeale troublesom rashenes dothe very muche raigne in vs. And stroke a seruant M S. Iohn saith that this seruants name was Malchus And cut of his eare Saint Luke and Sainct Iohn saithe that it was his righte eare Furthermore S. Luke addeth that Christe saide Suffer ye thus far forthe As if he should saye God forbid that ye shoulde fight with the swerde for me but I will that ye suffer my aduersaryâ⦠to take their pleasure of me so far forth as it is permitted vnto them By these wordes of S. Luke we may easely gather that not Peter only rose againste the enemys of Christe but that others also were fellows with him in the same inteÌperancy rashnes For Christ doth not speake only vnto one but saithe generally to all Suffer ye thus far forth 52. Then sayde Iesus vnto him put vp thy swerde into his sheath For all that take the swerde shall perishe with the swerde Then sayde Iesus vnto him Z. This is a greuouse rebuke by the which Christe teacheth that the dede or zeale of Peter was nothing els but rashe seditioÌ against authority contumely againste God the father arrogancy againste the maiesty of God violating of the whole Scripture so
common waye that hee mighte be neyther in the pallace nor in the porche C. But it is lykelye that Peter wente forthe for feare because he durste not weepe before witnesses in the whiche his infyrmity dothe farther bewraye it selfe Whereby wee gather tht he deserued not remission and pardone by satisfaction But obtayned the same throughe the fatherlye goodnes and mercye of GOD. And by this example we are taughte that althought our repentaunce do haulte yet notwithstanding wee must hope well because the Lorde doth not despyse the weake repentaunce so that it be syncere Notwithstanding the secret teares of Peter did wytnesse his trewe repentance before God and his Angels For being out of the sight of men he setteth before his eyes God and the Angels and therefore these teares flowe euen from the bottome of his harte The whiche thyng is therefore to be noted because we see that many powre our teares plentifully so long as they are loked vpon but beinge out of syghte their eyes waxe drye by and by agayne And there is no doubte but that those teares whiche are no teares in the iudgement of God do bringe foorthe ambition and hypocrisie Whereas this weaping of Peter is a signe of repentaunce for where the synne and offence is greate it is necessary that there be teares and griefe And let vs vnderstande that we are neuer truely conuerted excepte we bee earnestly sorrowe neyther must we onely testifie our repentaunce before God but also before men Euen so S. Paule teacheth the Corinthians For godly sorrowe causeth repentaunce vnto saluation not to bee repented of Notwithstanding it may bee demaunded whether trewe repentaunce requireth weaping Wee aunswere that the faythfull doe often tymes syghe vnfayneedly with drye eyes and doe confesse vnto to the Lorde their faulte to obtayne pardon but we saye that they are to incensible and dull whiche in great synnes are wounded with no sorrow griefe and are not brought vnto teares Therefore the Scripture after it hath accused the gylty exhorteth them to Sackcloth and asshes The xxvii Chapter WHen the morning was come all the chiefe priestes and elders of the people helde a counsel againste Iesus to put him to deathe VVen the morninge Bu. The Euangeliste Mathewe nowe descendeth to the description of those thinges whiche were done with our Lorde in the iudgement haule vnder Pontius Pilate that Iudge C. For when at the first the hyghe prieste with his couÌsel had examined Iesus in the vntimely season of the nighte at the lengthe about the Sunne rising thei determine to bring him before the deputie And in this they obserue kepe the trew forme of iudgement least their haste should be suspected if they ran as commonly it is the manner in a tumulte before the tyme vnto Pilate Notwithstanding it is probable that Christ being led away from their sessions they gathered by and by a counsell that they decreed without any longer delaye what they would do For before it was shewed what tyme Christe after he was departed from them came into the remembraunce of Peter namely after the Cocke crowyng and when the daye breake was at hande Wherefore the Euangelistes do not meane that they were remoued from the place but to onely shewe that they adiudged Christe to death early in the morning and that they ceassed not one momeÌt in finishing their mischiefous purpose But wheras Luke saith that they were gathered together in the morning it ought not to be expounded of the very beginning but of the last action whiche is afterwarde added as if he should haue sayd that they as soone as it was day pronouÌced their iudgemeÌt of his death because he confessed him self to be the sonne of god But if they might haue certainly knowen his death they would all in their fury haue runne vpon him at once with violent haÌd But because Pilate was apointed chief iudge of life death thei bring him before his tribunal seate vsing their own iudgement before only to intrap tangle him For the stoning of Steuen was done by a tumulte seditiously the people running vppon hym but it was mete that the sonne of God should be condemned by a solemne order of the earthly iudge that he might blot out the gilte of our transgression in heaueÌ And elders of the people A. S. Luke addeth the Scribes To put him to death Bu. The priestes truely in their counsell had adiudged Christe vnto death as we haue shewed in the .xxvi. chapter going before Whome also as if he had bene condemned by lawe they misused the moste parte of the nighte moste vilanously by iniury vyle reproche yet notwithstanding they did not kyl hym because that power was reserued to the Romaines So soone therefore as it waxed daye they deuised howe they mighte propounde their cause whiche they thought was not very good to the deputie and by what argumentes they mighte vrge hym if he should stande against them and also howe they might induce and perswade him to committe this horrible murther of an innocente 2. And brought him bounde and deliuered him to Pontius Pilate the deputie And brought him bounde C. And anone saith S. Marke and S. Luke the whole multitude of them arose or theire whole counsell when they had bounde Iesus and led him away and deliuered hym to Pilate This is that matter wherof they coÌsulted in their couÌsel helde in the morning To P. Pilate being deputie Bu. Of this man Iosephus wryteth He succeded Valerius Gratus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernement he crucified Christe And twoo yeares after that being expired he was put out of his office by Vitellius deputie of Syria for the innoceÌt Samaritanes that were slayne an other being put in his place and he constrained to go to Rome to pourge him selfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Caius appointed in his roume Vnder this Caius as Eusebius maketh mention in his ecclesiasticall hystory Pilate flewe hym selfe He was a man as appeareth by his actes that bare no great good wyll to the nation of the Iewes because he suspected that they bare but a false harte and fayned mynde towarde Caesar This man doe the highe priestes thynke to bee very fytte for their purpose as one that woulde not suffer Iesus whiche ambitiously desyred the kyngdome to escape vnpunyshed 3 Then Iudas whiche had betrayed him seing that he was condemned repented him self and brought again the thirry plates of siluer to the chief priestes and elders Then Iudas vvhiche had betrayed him Bu. Before the Euangelist Matthewe describeth those thinges that were done in the iudgement haule he incerteth and putteth in the history of the false repentaunce and horrible destruction of Iudas the traytour For as in Peter we had a tipe of true repentaÌce euen so in Iudas
receiue than for them to offer let them bestow in gods name vppon tyles and brickes by the which they may repayre the ruine of the Temple Now to the ende it might more certainlye appeare that Christ is the God of hostes towardes whom the people euen from the beginninge had bene euill disposed and vnthanckefull when he was manifested in the flesh it was necessary that the same which at the first was spoken figuratiuely should be fulfilled in deede and by a visible meane in his person Therfore when hee beinge constrayned by theyr mallyce forsoke them and withdrewe his labour and trauaile from them beinge vnworthy of it they valewed him at the price of thirtye pence that is they gaue him that for his rewarde And this contempte of the sonne of God was euen the fulnes of their impietye The price of him that vvas valevved Mathew doth not repeate the very wordes of the Prophete Zacharye because hee alludeth to the metaphor vnder the whiche the Lord doth there complaine of the ingratitude of the people Notwithstanding the summe and effect is all one that seinge the Iewes did owe themselues and all that euer they had as det vnto the Lorde they coulde not recompence him with a bondemans rewarde without great contumelye and reproche as thoughe hee had deserued at their handes nothinge more for gouerning them so many ages than a Cowheard which is hiered but for a yeare He complayneth therefore that hee is valewed at so vile a price when that hee is inestimable so precious that nothing may counteruaile him But whereas in the ende hee sayth VVhom they bought of the children of Israell It is an obscure and intricate kinde of speach For Iudas bargayned wyth the priestes which bare the name person of the whole people 10. And gaue them for the potters fielde as the Lorde appointed mââ¦e And gaue them for the potters fielde A. The Euangelist Mathewe seemeth to go about rather to expounde the sence of the Prophete Zacharye than to alleage him woorde for worde As the Lorde appointed mee C. By these woordes of the Prophete Mathewe proueth that this was done not withoute the prouidence of God because their purpose tendinge to another ende vnawares they fulfil the deuine oracle For how could it come to passe that they should remember to bye the potters fielde excepte the Lorde had framed their error to the execution fulfillinge of his decree 11. Iesus stoode before the debitye and the debity asked him saying art thou the kinge of the Iewes Iesus sayeth vnto him Thou sayest Iesus stoode before the debitye M. The EuaÌgelist retourneth to the Historye of those thinges which were done before Pilate But the order of these thinges cannot be seene excepte wee ascribe the wordes of the reste of the Euangelistes to euerye place that there may be as it were one text of fower For many thinges must be taken out of the other Euangelistes and be put into this Verse And first of all the Euangelistes Luke and Iohn write as concerninge this place thus And the whole multitude of them arose and ledde him vnto Pilate from Caiphas into the haule of Iudgement It was in the morninge and they themselues wente not into the Iudgemente least they should be defyled but that they might eate Passeouer C. The Romaines called as well the house of the debity as the tribunal seate where IudgemeÌt was vsed the iudgement haule In that the Iewes do abstaine from al kinde of pollusion that they might eate the Passeouer of the Lorde accordinge to the commaundement of the Lawe their zeale is to be allowed but yet there remayneth two faultes in them and both of them to grose first because they thincke not that they carye more pollution and filthe within themselues than they may draw vnto them by their enteraunce althoughe into a prophane place Secondlye because they are to diligent in triflinge matters and negligente in the principall Nothinge sayth S. Paule is cleane to the vnbeleuers and vncleane because their mindes are defyled But these hypocrites flowinge with mallice ambition deceites crueltye and with couetousnes with their stincke and corruption did almoste infecte both Heauen and earth and yet for all that they onely stand in feare of defilinge themselues with externall pollucions Therefore this is a foolish fancye not tollerable that they seeke to please God by abstayning from the externall touchinge of vncleane thinges onelye and forget the true puritye which is internall and of the minde Hipocrisy hath another fault because carefully in obseruinge and keping Ceremonies it careleslye omitteth the greatest matters For God did not coÌmit those rightes and Ceremonies contayned in the Lawe to the Iewes to any other ende than this that they shoulde vse and accustome themselues to the study and loue of true holines Moreouer it was forbidden in no place of the Law to enter into the house of a man that was a Gentile but there was a caution or prouiso geeuen of the fathers namelye that no man throughe follye or rashnes shoulde bringe anye corruption or filthe out of an vncleane house But these are good interpreters of the Lawe whiche straine out a gnat and swallowe a Camell And this is ordinary and common to hypocrites to thincke it a more haynous matter to kill a flea than to murther a man To the which vice the other hath some congruance and affinitye namelye that they preferred humaine traditions before the holye commaundementes of god Therefore that they might eate Passeouer aright they seeke to keepe themselues cleane But they include and shut vncleanenes within the gates of the IudgemeÌt haule and are not afrayd Heauen and earthe bearinge testimonye that they put an innocent to death To be short they solemnise and celebrate the shadowed Passeouer with a counterfeite and false reuerence but they do not onelye violate the true Passeouer with hands defiled with sacriledge but also go about so much as they may to ouerthrowe the same with eternall destruction A. Seinge therefore they would not come in as S. Iohn writeth Pilate went forth to them and sayd What accusation doo yee bringe agaynste this man This heathen man Pilate doth willynglye suffer theyr superstition whiche hee derideth and contemneth but in the ground and very issue of the matter he playeth the parte of a good Iudge commaundinge them if they haue anye accusation against the man to bringe it forth For hee would not coÌdemne Christ beinge brought vnto him before he hearde the accusations They aunsweared and fayde If hee were not an euill doer wee woulde not haue brought him vnto thee The chiefe priestes as thoughe they had full authoritye to condemne whom they made giltye aunswere nothinge at all but that hee must stande to their fore iudgemente for they do croselye murmere against Pilate because hee doth not geeue sufficient credit to their honest faithfull dealinge Why shoulde not thou say they willingly perswade thy selfe that hee is worthye to dye whom wee
time that hee had not seene Christe Wee do also see howe the Prophetes are loued of wycked and Heathen menne in whome the power of God doth shyne Herode had desyered a longe tyme to see Christe whye also did hee not desyer to heare him that hee mighte profite by hys doctrine Surelye because hee had rather be a behoulder onelye of the deuyne power than godlye and humblelye to reuerence him as it became him And this is the disposition of fleshe so to seeke God in his woorkes that it will not submitte it selfe to hys gouernmente so to desyer the sighte of his seruauntes that it refuseth to heare him speakinge in them Yea Herode althoughe hee hoped to see some myracle done by Christe yet notwithstandynge hee rather desyered to let him lye at hys feete giltye than to admit him a teacher Wherefore it is no marueile if God do withdrawe hys glorye from the wycked which looke that hee shoulde be vnto them as a player to make pastyme And hee asked of him manye questions but hee made him no aunsweare Nowe Christe sheeweth an example of that commaundement whiche hee had geuen before to hys Apostles namelye this Geeue not that whiche is holye vnto dogges neyther caste yee your Pearles before Swyne leaste they treade them vnder their feete and the other tourne against you and all to rente you A. Hee came not to satisfye the wyll and pleasure of the hye Priestes but that hee mighte declare the name of God vnto men whiche were geeuen to hym of hys father But the chiefe Priestes and Scribes did greuouslye and sharpelye accuse him The chiefe Priestes and Scribes whose hypocrisye the Lorde had often times detected cryed wyth greate noyse continuallye againste him fearinge leaste hee should escape their handes And Herode wyth his companye despysed him C. It coulde not otherwise be but that Christe shoulde be despised of a proude man delightynge altogether in pastime in riches king like honour seyng that he at that time was altogether to loke to in a base and contemptible forme Yetnotwithstandinge the disdayne of Herode is not excusable whiche did stoppe the waye of the grace of God neither is there anye doubte but that God to the ende hee mighte punishe hys former sluggishnes did by his secrete Counsaile harden his hart with this sighte For hee was vnworthye to behoulde anye sparke of grace in Christ because so longe time hee had beene blinde in suche perfecte brightnes with the whiche all his Dominion was lightened Christe coulde haue stricken Herode with some feare whiche came with great pompe but let vs remember what Christe had in hande to do for it was meete that hee shoulde be mocked and despised for oure sakes So that wee see this thinge was not done without the purpose and will of god And the Euangeliste Luke ddth not onely declare that Christe was not despised of Herode alone but also of all hys rable that wee mighte knowe howe that the honoure due vnto God is verye sildome times founde in Kinges courtes For seinge all Courtiars for the most parte are geeuen to pompe and pleasure their mindes are altogether bent to vanity insomuch that the spirituall graces of God are eyther careleslye despysed of them or els obstinately resisted But by this contempte of Christe there is gotten to vs a newe dignitye insomuche that wee are nowe precious vnto God and Angels Notwithstandinge wee muste note the example for wee do take nothinge more greuously than to be made a mocking stocke but seinge we see that the same happened to the sonne of God let vs not take it greuouslye if Kinges and Courtiers do mocke and deride vs but rather let vs take it in good parte and in so doinge wee shall shewe our selues to be companions of the sonne of God. And when hee had mocked him hee put a white garment vppon him and sente him againe to Pilate It might be that hee put this garment vppon Christ to the ende hee might the better be seene of men yet this is vncertaine but to what ende soeuer it were done hee mente to sende him awaye with mockinge and scorninge And Herode and Pilate were made frendes together that same daye for before they were fallen at vareaunce C. But in that Christ was a meane to make them frendes let vs hereby learne how coÌtemptible the sonnes of God are vnto the world It is likely that both of them beinge of ambitious mindes came into contention aboute gouernmente and rule But whatsoeuer was the origiginall of their contention neither of them both in earthlye matters woulde geeue place one to another or woulde loose anye thinge of their righte notwithstandinge because Christ was nothinge regarded Pilate doth easlye and wythoute staye geeue him to Herode and Herode in like maner forgeeueth Pilate Euen so at this daye wee see when Iudges do contende amonge themselues for theeues and other wicked personnes that the sonnes of God are contemptuously handeled For the hate of pietye doth oftentimes reconcyle the wicked one to another insomuche that they whiche had no fellowship betweene themselues before do conspyre together to put oute the name of god And Pilate called together the hye Priestes and the Rulers and the people and sayde vnto them yee haue brought this man vnto mee as one that peruerteth the people And behoulde I examine him before you and finde no faulte in this man of those things wherof yee accuse him No nor yet Herode For I sent you to him and lo nothinge worthye of deathe is done vnto him I will therefore chastice him and let him louse Although the other Euangelistes do set forth the innocensy of Christe with dilligence yet notwithstandinge Luke doth most plainlye declare the same For the whole action of Pilate and the delyueraunce whiche hee so often soughte dothe pertaine to this ende that wee mighte vnderstande and plainlye perceiue Christe to be an innocente and not to haue deserued deathe in anye poincte but that hee offered himselfe to deathe willinglye Neither doth Pilate handle this matter negligentlye For at the firste hee dothe propounde the heade and principall parte of the accusation and than hee declareth what hee hath founde in Christe all things being considered and wayed namelye innocensye And because hee was not verye skilfull in the lawes and customes of the Iewes hee sente Christe and his accusars to Herode whiche was skilfull in the customes of the Iewes referringe all the examination of the cause to his IudgemeÌt But neither this man sayth hee fyndeth any thinge in him worthy of death What therefore resteth nowe but that I shoulde sende him away as an innocent By this place therefore the innocency of Christ doth verye well appeare for the more they caryed him about to accuse and condemne hym the more was his innocencye confirmed At the first hee was ledde to Anna from Anna to Caiphas from Caiphas to the Counsaile from the Counsaile to Pilate from Pilate to
these tormentes not naturallye as manye doe at this daye often times but rather by singuler instincte and motion of god Manye haue thoughte that the Deuill suborned this woman and craftelye coollered this matter in her that hee mighte staye the redemption of mankinde The which is very vnlikelye in all poinctes when as by the motion and continuall prouocation of the Deuill the chiefe Priestes and Scribes did so greatlye seeke and desyer to destroye Christe Therefore wee must thus rather thincke of it that the innocencye of Christe was proued by manye meanes of God the father to the ende it might appeare that hee dyed not for his owne but for oure sakes And for that cause he thought good to bee absolued so often tymes by the mouthe of Pilate before that he was condemned that in his innocent damnation there myght appeare a lawfull satisfaction for our sinnes But Mathewe very expressely and playnly setteth foorth this matter leaste any man should meruaile why Pilate was so careful and dilligent to defend and contende in the tumult of the people for the life of a coÌtemned man And truely God constrayned him by the terrors of the dreame whiche his wyfe suffered to defende the innocensy of his sonne not that he myght delyuer hym from deathe but onely to declare that hee was punyshed for other mens faultes whiche he had not deserued As touching dreames whiche are lyke vnto visions reade the first chapiter going before M. although Pilate went about to delyuer Christe yet notwithstandinge he profited nothing because it was necessary that the decre purpose of the father should be fulfylled Neyther wyll hee that his seruaunt should so be delyuered that their cause might differ nothyng from the cause of theues 20 But the chief priestes and Elders perswaded the people that they shoulde aske Barrabas and destroye Iesus But the chiefe priestes C. The Euangelist doth here declare who were the speciall authours of the mischiefe to the ende wee myght knowe that the commoÌ people were not of their owne accorde ennemies vnto Christe who notwithstanding are not excused by the prouocation of the priestes but whyle they obey the priestes they forget as well equitie and modestie as theire owne saluation Persvvaded the people They moued saythe S. Marke and perswaded the people at the lengthe to aske Barrabas and that because Christe was already condemned by the authoritie of the priesthoode and counsell of blasphemy and that els the Romaines woulde come and destroye them A. Whiche semed to be a notable pretence to destroye Christe And destroy Iesus Bu. That is that they woulde craue Iesus to put hym to deathe the whiche they afterwarde dyd 21 The deputie aunswered and sayde vnto them whether of the twaine wil ye that I let louse vnto you They sayde Barrabas The deputie aunsvvered A. The Iudge thought by the greuous faulte that Barrabas had coÌmitted to tourne the myndes of the Iewes and to perswade them to deliuer Christe But they sayde A. Luke more plentyfully declareth this thyng saying And all the people cryed at once saying awaye with hym and delyuer vnto vs Barrabas C. Hereby we are taughte howe deadly and full of mischiefe the authoritie of the wycked is who can easelye drawe the common sorte of people euery waye to all kynde of mischiefe then the whiche nothing is more inconstante But by the waye we must note the purpose of the Euangeliste whiche was to shewe that Christe was by the voyce of the people earnestly craued to be put to death not because he was hated of them but because the greater parte desyring to obey their Prelates ambitiously consented to the wycked conspiracie of a fewe A. This thing at the lengthe Peter caste in their teethe sayinge The God of Abraham and of Isaac and of Iacob the God of our fathers hath glorified his sonne Iesus whom ye deliuered and denied in the presence of Pilate when he had iudged hym to be loused But ye denied the holy and iuste and desyred a murtherer to be geuen vnto you and killed the Lorde of lyfe 22 Pilate sayde vnto them VVhat shal I do then with Iesus whiche is called Christe They all sayde vnto him let hym be crucified VVhat shall I doe then vvith Iesus Bu. The Euangeliste Luke hathe Pilate spake agayne to them wylling to let Iesus louse C. Because Pilate seeth them to be so blinded in madnes that to their greate shame they let not to delyuer a thiefe from death he goeth about to syfte them by an other practyse that he myght brynge them to a sound iudgement namely that the death of Christ would bring ignominie vnto them because the fame of Iesus was greatlye knowen among all men to be a kynge and the annoynted of God. As if he had sayde If ye haue no compassion on the man yet at the least haue regarde to your honour because straungers wyll thinke that all ye by his punishement are put to rebuke But truely the rage of their crueltie by this meanes was nothing asswaged but they went forwarde styll to bee more ennemies to them selues than to Christ Therefore Pilate seking more sharpely to touche them as appeareth by Marke sayth that they also called Iesus a kyng meaning thereby that this tyttle was as commen to hym as if it had bene his syrname But truly all shame being caste asyde they cease not styll to vrge and procure the death of Christe whiche brought with it the reproche of all the nation For They all sayde vnto hym let him be crucified C. Here wee may perceiue howe greate the obstinacy of the people was whiche coulde not be moued with so greate affliction of Christe The whiche thing truely happeneth to all the reprobate whiche beinge forsaken of God are very beastes that it may appeare what the Image of God is in man and the Image of the Deuell And although the Image of God in vs be blotted out yet notwithstanding some proportion thereof doth remayne But when wee bee forsaken of God all humanitie is caste asyde and wee seeke for nothing els but murther rapyne and suche lyke When as neyther the chief priestes nor the people founde any cause of death in Christe as sayth saint Paule yet notwithstanding they desyer with wonderfull obstinacy of Pilate that he woulde put hym to death 23 The deputie sayde what euell hathe hee done But they cryed the more saying Let him be crucified The deputie sayde vvhat euell hathe hee done B. Saint Luke saythe that Pilate asked the people the thyrde tyme to the ende we myght see howe fayne he woulde haue sette Iesus at lybertie hee addeth also those thinges whiche doe more confirme the innocensy of the Lorde He sayde vnto them sayth hee the thyrde tyme What euell hath he done I fynde no cause of deathe in hym A great argument truely of the innocensy of Christe Pilate by this his question as a ciuile Iudge doth in euery point iustifie Christe to be an innocent and proclaymeth
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 notwithstaÌding 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 reprehentioÌ 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 condeÌne 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 gouernemeÌt 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 violeÌt cries Neyther truely doth S. Iohn prosecute and inculcate these circomstaÌces so diligeÌtly in vaine because it pertaineth greatly to our profite to knowe that Christe was not coÌdemned 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 patieÌce S. Iohn moreouer addeth WheÌ 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 eueÌ as if one player should play twoo partes He sitteth downe in the Iudgement seate that according to the manner he might pronouÌce 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 theÌ 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
This he spake he beinge in bondes Furthermore althoughe the brightnes of the trueth do seme for a time to be obscured yet notwithstandyng the cloude being takeÌ away it is much more clere and bright than it was before euen as after the resurrection of Christ his glory did shine brighter a greate deale than it did at any other tyme before 42 He sauid other him selfe can hee not saue If he be the kyng of Israell leââ¦t him nowe come downe froÌ the crosse and we wyll beleue hym He sauid other him selfe can C. This ingratitude was not to be excused that theye being offended at the present abasyng of Christ regarded nothiÌg at all those miracles which before time he had shewed in their sighte For they confesse here that he saued others By what power or by what meanes Whye doe they not at the least in this part reuerence the manifest worke of god Surely the reason is this because they wickedlye obscured wente about so muche as in them laye to extynguishe the lyghte of God whiche shyned in miracles they are vnworthy to haue a right iudgement of the infirmitie of the crosse Because Christ doth not presently delyuer hym selfe from deathe they reproche him with impotencye ⪠A as if they shoulde say At the length it appereth what those great benefites bestowed vpon the blynde do profyte thee thou whiche healest the lame and all others that were troubled with disseases arte not nowe able to helpe thy selfe Where is nowe thy power This is alwaies the manner of the wicked ⪠to measure the power of God by the presente aspecte that whatsoeuer he doth not they thinck that he can not do and therfore they condeÌne him of debillitie so often as he doth not satisfie their wicked desire But we must note this that Christe beynge able to delyuer him selfe easelye from deathe dyd it not because he woulde not And why had he no care of his owne saluation for a time but onely because oure saluation was more dere vnto hym Why wolde he not delyuer him selfe but onelye because he wolde saue vs al This temptation is like vnto that which went before 43 He trusted in God let hym delyuer him nowe if he wyll haue him for he saide I am the sonne of God. He trusted in God. M. The prophete Dauyd foreshewed that these thinges sholde be cast in his téethe sayinge He trusted in God that he woulde delyuer him let him delyuer hym if he wyll haue him These thinges are very greuouse hurtfull if they be put into the eares minde of hym that is tempted and forsaken and feelynge nothinge but the wrath of God against him C. This is a greuous teÌptation of sathan when hee perswadeth that God hathe forgotten vs because hee dothe not helpe vs at the verye instante and in due tyme For saythe hee seinge God hath alwayes a care to saue and defende those that are his and dothe not onely helpe them in dewe tyme but also preuente their necessittie as the Scrypture oftentimes teacheth hee seemethe not to loue those whom he helpeth not By this subtyll perswasion he seketh to make vs dispayre and to thyncke that wee trust to the loue of GOD in vaine when as his helpe dothe not manyfestlye appere vnto vs And as he putteth this kynde of subtyltie and deceypte into our myndes so he doth craftely suborne his mynisters whiche may perswade vs that oure saluation is not regarded of God because hee differreth helpe Therefore we maye reiecte this as an euyll argumente that they are not loued of God whom hee seemeth to hate for a time yea there is nothing more absurd than to restrayne and tye his loue to euery particular time God trewely hathe promised that he wyll be our delyuerer but if at any time he wincke at our trouble we must paciently abide his leisure Wherefore the chiefe priestes do gather amisse that Chryste is not the sonne of God because hee is not delyuered from the crosse for hereby he fulfilled the wil of his father and herby he redemed mankinde from deathe and hell But Chryst against these temptations of the wicked comforted him selfe thus Thou arte hee that toke me out of my mothers wombe thou waste my hope when I hanged yet on my mothers brestes I haue ben lefte vnto thee euer sence I was borne thou arte mye God euen from my mothers wombe O go not from mee c. 44 The theues also which were crucified with him cast the same in his teethe The theeues also vvhiche vvere M. S. Austine thinketh as concernyng this place that the plural nomber is here put for the singuler S. Hierome saith that it is a fygure called Silepsis because for one these two are said to blaspheme But it is manifest that it is a figure called Synecdoche because Matthewe and Marke do attribute that vnto théeues which Luke saith was proper to one for hée writeth thus And one of the euill doers whiche were hanged rayled on him sayinge If thou be Christ saue thy selfe and vs Neyther ought this sayng to offende any man because the purpose of the other two Euangelistes was nothing els than to teache that Christ was rayled vppon on euerye syde insomuche that the theeues which were halfe deade did not spare him And althoughe they do omit that notable storye of the other théefe whereof Luke maketh mencion yet notwithstaÌding there is no absurditye at all in this that they shew that Christe was derided of all estates yea of the théeues because they speake not particulerly of euery person but generallye Luke sayth that they sayde If thou be Christe saue thy selfe and vs. Bu. This was not the least reproche For what innocent can beare and suffer to be contemned and rayled on of a wicked person of a théefe and reprobate But yet the Lorde did suffer it and that with great pacience By suffering wherof he hath gotten honor vnto vs amonge the Angels that they may acknowledge vs to be their brethren But by the way here is described vnto vs a notable example of obstinacye in this reprobate man not ceassinge with great rage in the middest of his torment to spewe oute horrible blasphemye And thus are desperate men wonte to do who when they cannot escape tormente in the whiche they are they seeke to be reuenged by contumacy But the other aunswered and rebuked him In this myserable man is set before vs a singuler spectacle of the woÌderfull and inspeakeable grace of God both for that hee is sodenlye chaunged a little before death into a new man broughte from hell to heauen and also because hee obtayned remission of all the sinnes and wickednes with the which his whole life was ouerwhelmed insomuche that hee was receyued vp into Heauen before the Apostles and firste fruites of the newe Church First of all therefore in the conuersion of this man wée haue a singuler example and profe of Gods grace for hee did not put of the
beastlye crueltye and proude contempte of God by the proper instincte and motion of the fleshe and so came to his repentaunce but hee was brought thereunto by the hande of God euen as also the whole Scripture teacheth that repentaunce is his worke And this grace excelled so muche the more because it happened contracye to the expectacion of all menne For who would euer haue thoughte that a theefe beinge nowe at the laste caste shoulde bee not onelye a true worshipper of God but also an excellent mayster of fayth and godlynes to the whole worlde insomuche that wee also may be glad to fetche the rule of true and lawfull confession from his mouthe And firste of all truely he brought forth this fruite of repentaunce because with seuere correction he stayed the wicked rage of his fellowe Secondely he humbled hym selfe by a trewe confession of his wickednesse and attributed vnto Christ the due praise of righteousenes After that he declared a wonderfull faith committynge himselfe and his saluation wholly vnto the defence of Christe whom notwithstandinge he sawe hangyng on the crosse and nere vnto deathe Fearest thou not God seinge thou arââ¦e in the same dampnation C. As if he shoulde haue sayde What a thinge is this that this damnation constrayneth thee not to feare God For hereupon the these doth exaggerate and make the obstinacie of his fellowe more haynouse that beinge broughte to extremitie and the last pange beginneth not for all that to feare God. Hereby let vs gather that theye are desperate and altogether voyde of the feare of GOD which are amended nothing at all by punishementes Wee are righteously punished for we receyue accordinge to our deedes but this man hath done no euyll As if he had sayde There is greate difference betwene this mannes punishment and oures for the punishemente whiche thou and I suffer is due vnto vs for our euyll dedes but as for Christe he hathe done no euyll whereby he should be punished nay rather hee is put to death by the mallice and crueltie of his enemies Here let vs note that the theefe hath geuen vs the same lesson of repentaunce whiche God requireth of vs all when he confessed that hee receyued a iuste rewarde for his deedes But this is specially to be noted that the crueltie of the punishement did staye hym nothinge at all from the pacient suffering of the bitter tormentes Wherfore if we be truely sory for our synnes let vs learne willyngely to vncouer them without dissymulation when neede requirethe and not to flee from the ignominye whiche we haue deserued For this is the onely meane by the which we bury our sinnes before God and his Angelles if wee go not about to colloure them before men And he sayde vnto Iesus Lord remember mee when thou commeste into thye kyngedome This prayer contayneth a testimony of faythe and repentaunce The Euangeliste Luke briefelye declareth this matter whiche is so excellente that it cannot sufficientely be set forthe accordynge to the worthynesse thereof For trewely this example of faythe is so notable that the like hath beene sildome seene sence the beginning of the worlde The theefe whiche was not onely vnlerned in the schole of Christe but also geuinge him selfe to murther had gone about to extinguishe all feling and vnderstandinge of that whiche was right doth now at a sodayne assende hyer than al the Apostels and rest of the disciples in teaching and instructing of whom the lorde him selfe had spente so muche tyme and bestowed so greate laboure and not only this but also he worshipeth Christe as a kinge hanginge on the crosse he celebrateth his kingedome whiche semed altogether miserable and deformed and he pronounceth him to be the auctour of life whiche laye then a dyinge What excellencie what dignitie or what life did hée perceiue to be in Christe that he should thus thinke of his kingdome This truely was euen as if one should assend from the deepe goulfe of hell to the toppe of heauen He calleth Christ lorde and maketh mention of his kingdome whom he seeth to be condempned despised and reiected of all men Who woulde not haââ¦e sayde that he had bene out of his wyttes C. This certaynelye was rydiculouse and a fable to fleshe and bloude to attrybute a kyngedome more noble than all earthely empires to a condempned and abiecte persone Hereby wee maye gather what parfecte and quicke sight the eyes of theyr myndes haue who can beholde lyfe in deathe strengthe in weakenesse glorye in reproche victorye in destruction and a kyngedome in bondage Faythe was almoste decayed in all men there was no man but hee was discouraged onely the theefe standeth to the battayle openlye The Apostelles were dombe theyr faythe saye hydde but the faythe of the theefe declareth it selfe agaynste all impedymentes Wherfore let vs not be ashamed to learn of this scholemaster mortification of the fleshe pacience the depenesse of faythe the constancie of hope the desire of godlines whom the lord hath made our teacher to beate downe the pride of fleshe For the more diligently we follow hym the nerer wee approche vnto Christe A. This also is to be noted that hee dyd not onely beleeue in Christe but did also call vpon him whersoeuer therfore faith is there is coÌmonly inuocation also And Iesus said vnto him Verely I say vnto thée to day shalt thou be with me in Paradice We do se here that the thefe praied not in vaine for he was hearde neyther was Christ onely mindefull of him but also perfourmed his promise Wherfore if Christe dyd drawe the theefe vnto him when hee was vpon the crosse howe muche more now shall he heare vs from his heauenly throne vpon the which hée sitteth his ennemies beinge ouercome Whosoeuer therfore when he is a dying committeth the custody of his soule with a trew faith vnto Christ hee shall not be long differred to laÌguishe in extremitie but shal haue his desire the same mercy granted vnto him which Christ granted to the théefe vpon the crosse Away therfore with that fonde and folishe immagination of Sophisters Papistes as concernyng the reteyning of punishement when the faââ¦te is remitted because wee do see that Christe doth also deliuer hym from punishement whom hee absolueth from sinne Let vs also note with what keyes the gates of the kingdome of heauen were opened vnto the théefe For there is no mention made here of popishe confession nor of satisfactioÌs but Christ is contente to receyue those that come willingly vnto him with fayth and repeÌtaunce Furthermore we do hereby gather that as the deathe of Christe dyd by and by bring forth his fruite euen so our soules so sone as they parte from the body do liue otherwise the promise whiche our sauioure Christe made here vnto the théefe with an othe were but vayne In Paradice C. As touching the name of Paradice we do knowe that the glory of God is described vnto vs vnder the
Lorde Iesus Christe that though he was ryche yet for youre sakes hee became poore that ye through his pouertie might bee made ryche The whiche argument the Apostell vseth to moue the myndes of the faythfull to geue almes to the poore Christe oure Sauioure by this his pouertie gaue example that they whiche receiue spirituall thinges shoulde bee ready to geue parte of theire goodes to theire teachers Otherwyse it had bene an easye matter for the Lorde to sustayne hym selfe and his disciples without any helpe of these women He knew that the labourer was worthy of his hyer Here also by the example of these women wee are taughte not to bee wearye of well doynge and to perceuere in the race whiche wee haue well begon as they followed hym beyng alyue so now they prosecute hym beyng dead 56 Among whiche was Marie Magdalene and Mary the mother of Iames and Ioses and the mother of Zebedes chyldren Among vvhiche vvas Mary Magdalene A. They whiche were beste knowen are here expressed by name The Euangeliste Saint Marke addeth sayinge And other women also whiche wente with hym to Hierusalem For as Luke saythe hee had healed many of them from euell spirites and diseases And what was done after these thynges Saint Iohn declareth saying The Iewes therefore because it was the preparynge of the Sabaoth that the bodyes should not remayne on the Crosse on the Sabaoth daye for that Sabaoth daye was a hyghe daye besoughte Pilate and so foorthe vntyll the eight and thyrty verse in the whiche he declareth those thynges whereof our Euangeliste Matthewe maketh mention in the eight and fifty verse saying He wente to Pylate and begged the body of Iesus 57 VVhen the euen was come there came a ryche man of Aramathia named Ioseph whiche also was Iesus Disciple VVhen the euen vvas come C. Nowe the Euangeliste addeth the buryall of Christe as the myddell passage from the ignomynie of the Crosse to the glory of the resurrection God woulde haue his sonne to bee buryed for an other cause also that so it myght bee the better declared that hee suffered deathe in dede for oure sakes but by the waye this ende is specially to be noted that by this meanes the curse began to be abolyshed which he toke for a shorte time For his body was not cast into the pyt after the common manner but was layde honourablely in a Sepulchre of stone VVhen the euen vvas come E. Or rather when it was toward the euen the Sunne beynge readye to sette after the nynthe hower For the euen was not come when Ioseph desyred the bodye of Iesu Because before the nyghte began also the preparinge of the Sabaoth beyng not yet ended the Lorde was layde in the Sepulchre For so soone as that euen was begonne the greate Sabaoth beganne also In the whiche it was not lawefull to take downe the bodye or to burye it in the Sepulchre No man ought to doubte but that this is the sence of the Euangeliste bothe the obseruation and custome of the Iewes requyringe the same and also the holye father Ignatius wrytynge in his Epistle thus Before the Sunne settyng he was taken downe from the Crosse and buryed in a newe Sepulchre C. Therefore wee muste vnderstande that Ioseph came not in the twylyghte but before the Sunne settynge that hee myght doe this deede of Charitie to hys maister withoute the violatynge of the Sabaoth For the begynnynge of the Sabaoth was from that euen And from the deathe of Christe to the obseruation of the Sabaoth were three large howers There came a ryche man. M. The Euangelistes doe declare manye thynges of this Disciple of Christe namely that hee was a ryche man that he was a good man honeste iuste a Senatoure that hee looked for the kyngdome of God that hee was a Disciple of Christe but secretlye and that hee agreed not to the counsell and deede moste wycked of the Iewes C. Nowe allthough this affection of Ioseph deserued greate prayse for that hee soughte to burye Christe so honourably yet notwithstandyng fyrste of all me must consyder the prouidence of God because amonge his seruauntes hee chose a man noble and of greate dignitie whiche should begynne with the honoure of the Sepulchre to couer the reproche and ignomynie of the Crosse And truely seeyng hee put hym selfe in daunger and hatred of all men and aduentured hym selfe in greate perylles there is no doubte but that hee was made thus boulde by the secrete instincte of the holy Ghoste For althoughe hee were before one of the Disciples of Christe yet notwithstandynge hee neuer durste openly and freelye confesse his faythe But nowe when in the deathe of Christe there was a syght to bee seene of great desperation and whiche was able to breake a stoute courage howe commeth hee to bee so boulde that beynge in greate terrour hee feareth nothynge and goeth farther than hee maye doe with ease Let vs vnderstande therefore that the sonne of God was buried by the hande of Ioseph by Gods appointment To this ende also the circumstaunces whiche are here noted ought to bee referred M. Fyrste oure Euangeliste saith that hee was ryche not that hee dyd preuayle anye thynge the more because hee was ryche but to the ende he myght shewe a reason as it were why this Ioseph so easely obtayned the bodye of Iesu at the handes of the Romayne Deputie For great is the prerogatiue of ryche men with the Iudges of this worlde And wee knowe howe fylthye and infamous a woorke it was to take the carcas of a crucefyed man out of the hande of the Hangeman or tormenter But wee are taught by this example that ryche men are so farre from excuse if they robbe Christe of his honour that they are rather gyltye of twoo faultes when they conuerte those prouocations whyche shoulde styrre them vp into lettes Wee graunte truely this thynge to bee very commen and oftentymes seene that they whiche seme to excelle others pluck theyr necke out of the coller that they are to nyce and tender and that they are to circumspecte and fearefull But wee must haue an other manner of consideration that excepte oure ryches and honours bee helpes to the woorshyppes of God wee do wyckedly abuse them Moreouer Ioseph hath perpetual praise because he agreed not to the Iewes which condemned Christe By the whiche example Senatours and Magistrates being admonyshed ought to take hede vnto them selues leaste they synne against theire conscience in sheadynge of Innocent bloude A. Saint Luke addeth sayinge whiche wayghted also for the kyngdome of God. Ioseph is here praysed for waytinge for the kyngdome of god Hee is praysed also for his ryghteousnes But this waytinge for the kyngdome of God was the very roote and originall of righteousnes By the kyngdome of God wee must vnderstande the promysed renewynge in Christe For the integritie of order cannot stande whiche the Prophetes sayde shoulde bee at the commyng of Christe but when God dothe gather those men
it might foreshewe the glory of his resurrection Ioseph and Nicodemus do bestowe so greate coste that it myght seme superfluous But we must coÌsider the purpose of God which led them by his spirite to geue this honour vnto his sonne that the swete odoure of the Sepulcher might take away the horror of the Crosse Moreouer those thinges which are extraordinary ought not to be drawen into example Saint Iohn also by those woordes before recited doth declare that this was one of the ceremonies of the lawe For it was necessary that the people of olde tyme namely the Iewes shoulde bee stayed vp by suche lyttle helpes who had not suche manifest testimony of his resurrection that with constant faythe they myght looke for the comming of the mediatour Wherfore wee must note the difference betweene vs to whom the brightnes of the Gospell hath shyned and the fathers to whom figures and shadowes supplyed the absence of Christ This is the reason then greater pompe of Ceremonyes was tollerable which at this day caÌnot be vsed without faulte For they which at this day burye the deade so sumptuouslye do not onely burye dead men but also they so muche as they can plucke Christ himselfe the kinge of life from Heauen and do shutte him into the Sepulcher because his resurrection hath abrogated those oulde Ceremonies For the promise and the worde of God is the soule as it were whiche geeueth lyfe vnto Ceremonies the worde beinge taken away all rightes what soeuer that men obserue are nothinge but meere superstitioÌ because immoderate coste doth extinguishe the sweete odoure of Christes resurrection Moreouer S. Iohn addeth sayinge And in the place where hee was crucifyed there was a garden and in the garden a newe Sepulcher wherein was maÌ neuer layed There layed they Iesus therefore because of the preparinge of the Sabothe of the Iewes Because the time was farre spente and the Sunne settinge which was the beginninge of the Saboth was at hande Ioseph and Nicodemus chose this garden as a fitte and conuenient place for their purpose 60. And layed it in his new tombe which hee had hewen out euen in the rocke and rolled a great stone to the dore of the Sepulcher and departed And layed it in his B. Luke and Iohn do declare what Matthewe meaneth by this newe Sepulcher sayinge In the whiche neuer anye man was layed C. Whereby wee gather that Christe was honourablye buryed For there is no doubte but that Ioseph beinge a riche man and grauntinge his Sepulcher vnto the Lorde spared not any other coste which was necessary for his buriall VVhich hee had hevven out The Euangelist Marke hath Whiche hee had hewen out of the rocke And rolled a greate stone to the dore of the Sepulcher Hee rolled this greate stone to the dore of the Sepulcher eyther lest some shoulde spoile the deade carcas or els steale it away But by this meane the prouidence of God woulde take awaye all vaine suspicions and make a waye to the gloryous resurrection of Christe 61. And there was Mary Magdalene and the other Marye sittinge ouer against the Sepulcher And there vvas Marye Magdalene A. The EuaÌgelist Marke hath And Mary Magdalene Mary Iosephe beheld where he was layed Luke hath The women that followed after which had come with him from Galile behelde the Sepulcher and howe his body was layed She whom Mathew calleth the other Marye is sayde of Marke to be the mother of Ioseph and the brother of Iames. S. Luke addeth sayinge And they returned and prepared sweete odores and oyntmentes Mathew and Marke onlye declare that the women behelde howe where hee was layed but Luke here expresseth their purpose also namelye that they retourned into the Cittye to prepare swete odores and oyntmentes that two dayes after they might celebrate his funerall E. But when they prepared their sweete odores and oyntmentes Marke declareth sayinge And when the Sabothe was past Marye Magdalene and Marye Iacob and Salome brought sweete odoures that they might come and anoint him For after that they had marked the place and sawe howe the Lord was put into the Sepulcher the Sabothe came vppon them On the which Saboth they rested accordinge to the commaundement but the Saboth day beinge paste they prepared by and by theyr sweete odoures and oyntmentes Wherefore the wordes of Luke seeme to be placed oute of order whiche should be red thus But the womeÌ returned and rested the Saboth day according to the commaundemeÌt the which beinge paste they prepared sweete odoures and oyntmentes 62. The next day that followed the day of preparinge the hye Priestes and Phariseys came together vnto Pilate The next daye that follovved C. In this narration the purpose of Mathewe was not so muche to shew with what obstinate madnes the Scribes Priestes persecuted Christ as to represente vnto vs in a glasse the inspeakeable prouidence of God in prouinge the resurrection of his sonne The crafty and false Iewes conspire amonge themselues and do deuise a waye by the which they might extinguishe the memorye of Christe beinge deade For they see that they haue profited nothinge excepte they oppresse the fayth of the resurrection But while they go about to bring this thinge to passe they bring that other thinge which they sought to hyde into the lighte of knowledge For truly the resurrectioÌ of Christ should haue bene more obscure or at the least they should haue had more libertye to denye the same excepte they had set witnesses to keepe the Sepulcher Therefore wee see that the Lord doth not onelye frustrate the expectacion of crafty men but also snaringe them in their owne deuises causeth them to obey his wil. The ennemyes of Christe were vnworthye to behoulde his resurrection but yet it was meete that their impudencye should be reproued and that the pretence of sclaunder shoulde be taken from them yea that theyr owne consciences might be conuinced least they shoulde be excusable throughe ignoraunce For what greater testimonye of Christes resurrection coulde there be than to finde the Sepulcher emptye after Christ was put into it the souldiers watchinge the same The hye Priestes and Phariseys came Behould here how these hye Priestes these hypocrites which were wont to reprehend Christ for healing those that were sicke on the Saboth day do themselues violate the Saboth day that they may prosecute their mallice against Christ 63. Sayinge Sir wee do remember that this deceyuer saide while hee was yet aliue After three dayes will I aryse againe A. This our sauioure Christ spake in the 16. Chapter goinge before But they mighte also haue more plainly learned this thinge at the mouthe of Iudas who hearde the Lorde himselfe saye that hee would ryse againe the third day 64. Commaunde therefore that the Sepulcher be made sure vntill the thirde day lest his Disciples come and steale him awaye and saye vnto the people hee is rysen from the deade And the last error shal be worse than the
first Commaunde therefore that the Sepulcher C. There is no doubt but that this cogitacion came into their myndes by the instincte of the holy ghoste not onely because the Lord would take iust vengeauÌce of their wickednes but also because hee mente to brydle their vncleane tonges And by the way we maye also see howe greatlye the wicked are blinded when they are bewitched of Sathan They call him a deceyuer whose deuine power and glory brightly shyned a little before by so manye myracles By such examples wee are taughte that wee ought to consider the glory of God betimes with godlye modestye and diligence when it declareth it selfe least that brutish and horrible blindnes follow our obstinacy Least his Dysciples come Bu. Behould here the care of the wicked and the disquietnes of their consciences whiche feare leaste the great stone should be rolled awaye and the body of Christ taken out of the Sepulcher by those men which were so farre from this bouldnes that they rather stoode in feare of them and which so hardly beleeued after the resurrection that Christe was rysen againe that for this cause Christe reprehended the hardnes of their hartes And saye vnto the people hee is rysen These hypocrites would seeme to haue a greate care for the simple people when as in deede they went about nothing but to prouide for their owne kingdome mockinge the people in their hartes as if they shoulde saye Wee feare least the people shoulde be seduced And the last error shal be vvorse than the firste This they adde to moue the minde of the Iudge as if they should saye This also belongeth to the publique peace For except thou do this thinge the laste error will be worse than the first to bringe trouble They call the truth of the Gospell and the kingdome of God error and the cause of trouble and that falselye 65. Pilate saide vnto them yee haue the watche go your waye and make it as sure as ye can C. Pilate by these wordes declareth that hee geeueth them leaue accordinge to their requeste to sette souldiours to watche the Sepulcher Pilate mighte haue beene iustlye angerye wyth these hypocrites and haue denyed them theyr pitition but it was broughte to passe by the secrete counsayle and purpose of God that hee shoulde not hinder that whiche they went about For it did greatly serue to the manifestinge and settinge forth of the Lordes resurrection 66. So they wente and made the Sepulcher sure with watchemen and sealed the stone Bu. The Iewes toke a great manye souldiours made a very stronge watche compassed the Sepulcher rounde about shutte the dore of the Sepulcher with the greate stone so close as mighte be and sealed the same least there might be some deceite also in the keepers M. All things were done with greate diligence that Christe mighte be kepte in the Sepulcher Wyth the like diligence manye go about at this daye to keepe the truth in secrete But as this keepinge of the bodye of Christe appointed by the ennemyes with the more dyligence it was done the more it confirmed the certaintye and glorye of Christes resurrection euen so theyr violence also which go about at this day to kepe the truth hidden in darkenes the greater that it is and the more it is confirmed with the power of the Magistrate the more a greate deale it setteth forth the power and glory of the truth C. By all these thinges trulye which the Iewes obtayned at the handes of Pilate they were the more bound that they might not excuse them selues by any cauilles For althoughe they durste rage and rayle at Christe without all shame after his resurrection yet notwithstanding they sealed theyr owne mouthes faster a greate deale with the signet of Pilate than they did the Sepulcher And thus far as concerning the Passion and sumptuous buriall of Christe The xxviii Chapter VPpon an eueninge of the Sabothes whiche dawneth the first day of the Sabothes came Marye Magdalene and the other Mary to see the Sepulcher Vppon the eueninge of the Sabothes C. Now we be come to the coÌclusion of our redemption For herevppon commeth the liuelye trust of our reconsiliatioÌ with God because Christ is the conquerour of death and hell that hee might declare the power of a newe life to be in his handes Wherefore rightly sayth the Apostle Paule that there shal be no Gospell and that the hope of saluation is vaine excepte wee beleue that Christe is rysen from the deade For so at the laste righteousnes was purchased vnto vs and the enteraunce into HeaueÌ made open furthermore oure adoption was confirmed when Christe in rysinge agayne and declaringe the power of his spirite hath proued himselfe to be the sonne of god And althoughe hee manifested his resurrection otherwyse than our fleshlye sence and reason would requyre yet notwithstandinge this order maner which pleaseth him oughte to seeme best of all in our eyes Hee wente out of the Sepulcher without witnes that the voyde and emptye place mighte be the first token then he thought it good to shew the women by the Angels that hee was aliue after that hee appeared to them and at the lengthe to the Apostles and that oftentimes And so hee brought his Apostles by little and little accordinge to their capascity to more full and perfecte vnderstanding But whereas hee began first with the woman and did not onely shewe himselfe vnto them but enioyned vnto them also the preachinge of the Gospell to the Apostles that they might be as it were their maisters he doth it to correcte the sluggishnes of the Apostles which throughe feare laye allmoste out of hart when as the women diligently made hast to the Sepulcher who for their dilligence receyued no small rewarde For although their deuise to anoynt Christ was not without fault because they thought him to be as yet dead yet notwithstanding hee forgeuinge their infirmity did greatly aduaunce them to honor resigninge vnto them the Apostolicall office for a time which was forsaken of the men And so hee sheewed that to be true which the Apostle Paule wryteth sayinge God hath chosen the folishe and weake thinges of this worlde to confounde the wyse and mightye Vppon an eueninge of the Sabothes C. The Hebrewes call the whole night the eueninge And whereas it is sayde of the Sabothes wee muste note that the plurall nomber is here put for the singuler Furthermore this word Sabothe signifyeth that day whiche was consecrated of the Lorde it signifyeth the whole weeke also that holy daye onely excepted wherefore the day followynge is called the first of the Sabothes Whervppon the proude Pharisey said I fast twyse in the Sabothe accordinge to the lattine translation or weeke Hee calleth therefore the eueninge of the Sabothes whiche dawneth or beginneth his light the first of the Sabothes the morninge or dawninge of that day in the which Christ arose the which hee calleth here the first of the Sabothes
that is to say the first daye after the Sabothe in the weeke followinge The whiche hee so calleth because the Iewes accordinge to the manner of the Scripture beganne the day from the eueninge accordinge to this saying of Moyses And the eueninge and the morninge was made one daye The Euangeliste Marke hath Early in the morninge the first daye of the Sabothe S. Luke hath But vppon the first day of the Sabothes very earlye in the morninge when it was yet darke These three do sufficientlye declare what the eueninge of the Sabothes is euen as if one shoulde saye In that nighte the morninge whereof was the beginning of the first day of the weeke All the Euangelistes therefore do meane that the Saboth beinge ended the women consulted to meete betymes in the morninge to see the Sepulcher Came Mary Magdalene c. Mathewe sayth here that there came onlye two of the Maryes to see the Sepulcher Marke ioyninge the thirde sayth that they boughte sweete odoures to anoynt the bodye And by the wordes of Luke it may be gathered that there came not onelye two or three but manye But this is verye vsuall amonge sacrede writers amonge manye to expresse a fewe To see the Sepulcher C. These ment when they had found the body of Christ to anoint it with oyntmentes and sweete spyces as Iosephe and Nicodemus had done Notwithstandinge it may be demaunded howe this dilligence of the women mingled with superstition pleased god But there is no doubte but that they takinge the maner of anoynting the dead froÌ the fathers did apply it to this ende that they might get consolation in the sorrowe of death by the hope of the life to come Therefore they sinned in this that they remembred not the whiche their Lorde had sayd before as concerninge his resurrection but sought the lyuinge amonge the deade 2. And behould there was a great earthquake for the Angell of the Lorde descended from Heauen and rolled awaye the stone froÌ the dore and sate vppon it And behoulde there vvas a great earthquake C. The earthquake was made before the women came to the Sepulcher but truly not without the counsayle of god For it was meete that there shoulde be some testimonye of the resurrection of Christe Euen as if a kinge shoulde anoynte his sonne before the people euen so God declared by the resurrection and consecrated his sonne a kinge This earthquake therefore was a token of deuine power it was also a type of the earthquake to come with the whiche the earthe shal be striken when it shall geue vp the bodies of the deade Moreouer this woÌderfull signe was necessary to styrre vp the mindes of the women that they should not conceyue any humaine or terestrial thinge but shoulde lift vp their mindes to the new worke of God and vnloked for For the Angell of the Lord descended C. The cause of the earthquake was the comminge downe of the Angell from Heauen If the force of an Angell be suche that his descendinge from Heauen should shake the earth what shall wee loke for at the comminge of Christ to Iudgement And rolled avvay the stone The Angell came not because of Christ as though hee coulde not come oute of the Sepulcher withoute his helpe but to the ende the women and the Apostles mighte beleeue that Christe was rysen that the Sepulcher was opened by the Angell that it might be shewed to be emptie But it is certaine that hee arose went out of the Sepulcher the stone lyinge still in the mouthe of the same Howbeit there are some whiche saye that Christ arose and went forth of the Sepulcher without anye myracle by the worke of the Angell But hee whiche was able by his owne power to rayse himselfe in the Sepulcher was able also by the same power to go out of the Sepulcher the dore thereof beinge shut with a great stone that hee might be myraculouslye raised without any worke of the Angel. 3. His couÌtenance was like lighteninge and his rayment white as snowe His countenaunce vvas like lighteninge A. As in the earthquake a certaine heauenly power of Christe was declared euenso also in the apparell and forme of the Angell the brightnes of the dietye as it were by beames shewed forthe it selfe to the ende the women mighte knowe that hee was not a mortall man whiche beinge nye vnto them seemed like a man For althoughe neither the brightnes of the lighte nor the whitenes of the snowe is nothinge to the glory of God in comparison yet notwithstandinge hee teachinge himselfe to be nere by externall tokens doth call vs vnto him accordinge to the weakenes of our capascitye This one thinge onely we must know that visible signes of his presence are offered vnto vs that our mindes may apprehende him being inuisible and that vnder corporall formes a tast of his spirituall essence is offered vnto vs that wee may seeke him spiritually Notwithstandinge there is no doubte but that a certaine internall efficacye was ioyned to the externall signes whiche did printe in the harts of the women the feelinge of the dietye For althoughe they were made afrayde in the beginninge yet notwithstandinge by the order of the texte it shall appeare that they beinge incouraged againe were so taught by little and little that they felte the present hande of god M. But there are manye appearinges of Angels mencioned in the Scriptures in the whiche such excellente brightnes and forme as is here described is not to be founde because there is a difference betwene this that was done in them and that whiche was done in the resurrection of Christ Moreouer as they in respect of theyr nature are not corporall euenso vnto men they are inuisible of themselues but to the ende they maye be seene and perceiued of men they take vnto themselues externall formes accordinge to the commoditye and fitnes of the presente busynes or matter in hande and they do take them not to kepe them coÌtinually but for a time vntill they haue discharged their ministery in this world for the which they were sent So Angels appeared to Abraham and to Lot in the forme of wayfayringe men C. This is the onely difference betweene the two Euangelistes that Mathewe and Marke make mencion but of one Angell onely when as Luke and Iohn make mencion of two But this shew of repugnancye is easlye put awaye because wee know how oftentimes the figure Synecdochen is vsed in the Scripture Two Angels therefore were seene first of Marye after that of her fellowes But because the other which did speake did specially turne their mindes vnto him Mathewe and Marke thoughte it sufficient to make meÌcion of his imbassage Moreouer where as Mathew in the verse going before sayth that the Angell sate vppon the stone it is husteron protaeron or at least the order of the history is neglected because the Angel appeared not at the first vntill the newnes of the thinge caused the women to be
carefull and to marueile 4. And for feare of him the kepers were astonied and became as deade men And for feare of him M. This matter came farre otherwyse to passe than the hye Priestes loked for They got watchmen to fraye the poore and fearefull Dysciples from the body of the lord But behould the contrarye for they which were set to make other afrayde and to kepe the body of the Lorde are so vnable to hinder the resurrection of the Lorde that they are wonderfully terrefyed at the appearinge of an Angell The whiche thinge ought to be a great consolation and comfort vnto vs And wee muste note the difference betwene the two kindes of feare which Mathewe compareth together The souldiers were made afrayde beinge vsed to tumulte and so were ouercome with feare that they fell downe as it were halfe deade but beinge caste downe no power did lifte them vp The feare of the women was like vnto this but the consolation whiche by and by followed did restore their courage agayne whiche almoste quailed that they mighte haue a better hope And it is meete that the maiesty of God shoulde bringe a feare and horror as well to the godlye as to the reprobate that all fleshe mighte fall downe at his presence But when God himselfe hath humbled his electe and broughte them vnder hee doth straighte waye mittigate their feare leaste they should faynt beinge oppressed and not only that but by the swetenes of his grace also hee healed the wounde that is geeuen but as for the reprobate he doth either exanimate them with a sodaine feare or els he suffereth them to languishe vnder longe tormentes But our Euangeliste Matthewe leauinge of to make mencion of the watchmeÌ goeth forwarde with the narration which he had begon of the women comminge to the Sepulcher which founde not the watchmen For they beinge afearde ranne while the women were a comminge to tell the hye priestes what had happened And to the end all things which are written of so blessed and wholesome resurrection by the Euangelistes may be the more easely vnderstode wee will bringe in and expounde what soeuer any man doth speake of the same in that order in the whiche the most diligente and best interpreters thincke all things to be done And firste of all what the women thought while they were in their iorneye it maye be gathered by Marke which sayth And they sayd amonge themselues Who shall rolle awaye the stone for vs from the dore of the Sepulcher And when they had loked they saw that the stone was rolled away for it was a great one C. This doubt Marke onely expresseth but seing the other thre do shewe that the Angell rolled away the stone it may easelye be gathered that they stode in a doubte not knowinge what to do vntill they were certifyed by the power of god But hereby we may learne that they beinge caryed by theyr zeale came thither not certaine of their purpose They saw before that the Sepulcher was shutte with a great stone which kept all men from comminge therein whye did they not consider this hauinge leysure at home but onlye because reason memory failed them through great feare But because in a godly zeale they were blinded God dothe not impute this fault vnto them After these wordes it followeth in Luke and Marke And they entered into the Sepulcher and found not as sayth Luke the body of the Lord Iesu And it came to passe when they were abasshed at this thinge they saw as sayth S. Marke a yonge man sittinge on the right syde clothed in a longe white garment and they were afrayde B. The Euangeliste sayth that he was a yonge man not because Angels are men but because they appeare vnto vs in the likenes of men beinge otherwise inuisible wherefore they haue oftentimes the names of men geuen vnto them But the women beinge made afearde are comforted by the Angell with these words Be not afrayde Yee seeke Iesus of Nazareth which was crucifyed He is rysen he is not here Beholde where they had put him But go your waye tell his Disciples and Peter that hee goeth before you into Galile there shal ye see him as he said vnto you And they went out quickely fled from the Sepulcher for they trembled were amased neither said they any thinge to any maÌ for they were afraide A. These thinges for the most parte are expounded in the 5. 6. and 7. verses of this Chapter of Mathewe But in that Christ here by his Angell commaundeth the womeÌ to shew his resurrection to Peter by name he seemeth therfore to do it because Peter thoughte himselfe vnworthy to haue any thinge to do with the Lord for that he had denied him a deede truly which made him worthye to be reiected for euer To recreate comforte him therefore in this perplexity hee thoughte good to expresse his name to the ende he might be fully certifyed that as yet he was reckened in the nomber of his Disciples And where hee sayth hee shal go before you into Galile we must not vnderstande that hee went by by before them after his resurrection for as it appeareth in Iohn the Dyscipses were eight dayes at the least in HierusaleÌ And in the last Chap. it is red that the Lord was seene of theÌ as they were a fishing And he would go before them into Galile shew himselfe there vnto his Disciples either because he would bring his disciples these womeÌ also backe againe into Galile froÌ whence they folowed him to HierusaleÌ or els to instruct confirme them beinge as yet rude in the knowledge of the kingdome of God in Galile because he might do it there more freelye safely than in HierusaleÌ wher he might be in daunger of the Phariseis hye priestes C. But now the first thre Euangelistes do pretermit that which S. Iohn declareth of Mary Magdalene namely that she hauing not as yet seene the Angels came againe into the Citty complayned weepinge that the body of Christ was taken away The which as sone as the two Disciples Peter Iohn heard they ran to the Sepulcher into the which Peter entered and then that other Disciple NotwithstaÌding both of them returned home againe with doubtfull suspended minds as yet Mary standeth still at the Sepulcher weepinge And although S. Iohn doth make mencion of Mary Magdalene only yet for all that it is likely that other women also of the which the other thre EuaÌgelistes make mencion that were with her At the first therefore they came to the Sepulcher the which wheÌ they found voide they tell the Dysciples saying They haue takeÌ the Lord out of the Sepulcher wee knowe not where they haue layed him After that she returned to the Sepulcher with the other women whom Peter Iohn followed who seinge the Sepulcher to be emptye returned home with suspended minds But Mary the other women abydinge there stil
haue tould you C. By this kind of speach the Angell doth affirme that it is true which he said B. as if hee should say Go your way take experience of that which I haue saide if ye distruste it is your owne fault as for me I haue declared that vnto you which I know to be true C. This the Angell speaketh not of himselfe although he were the first author but subscribeth to the promise of Christe and therefore in Marke hee doth onelye put him in minde of the wordes of Christ Luke sayth that they remeÌbered the words of the Lord By the which wee are taught that althoughe they did profite very little in the doctrine of Christ yet notwithstaÌding the same did not perishe but was choked vntill it began to growe in due time A. Euenso the Disciples saw many thinges in Christ and heard those things of him which they vnderstode not by and by but after that hee was rysen againe from death 8. And they departed quickly from the Sepulcher with feare and great ioye and did runne to bringe his Dysciples worde And as they wente to tell his Disciples And they departed quickelye C. This ought to be vnderstoode of the second returne into the Citty in the which Mary Magdalene and the reste of her fellowes tould the Disciples that Christe was risen whiche they had learned as well by the testimony of the Angell as by the sight of Christ himselfe But before Christ sheewed himselfe they ran to the Dysciples as they were coÌmaunded of the Angell And as they were goinge they were coÌfirmed againe Christ makinge him selfe manifest vnto them as it shal be said in the next verce following The womeÌ therefore runne to the Disciples VVith feare great ioye C. By these woordes Mathewe meaneth that the womeÌ were greatly comforted at the voice of the Angell yet notwithstandinge that they were striken with feare that they burne betwene ioy sorrow M. So that we do see two affections almost contrarye one to the other to be mixed together namely ioye feare But spirituall ioye is such that we cannot truly reioyce in the Lord except the fleshe be caste downe humbled Wee must mortify the flesh otherwise wee cannot be partakers of the immortall spiritual ioy Herevpon it commeth that so often as God appeareth geueth some feeling of his presence we are made afraide almost discouraged They went therfore with ioy for the resurrectioÌ of Christ which they had learned of the Angell and with feare for the straungenes of the vision greatnes of the myracle They were not as yet fullye certifyed in minde of the resurrection of Christ and yet notwithstandinge they receiued no small ioy and comfort by the wordes of the Angel. For if they had had a sound and perfecte faith it would haue put away feare greatly quieted them but nowe feare mingled with ioy plainlye declareth that they were not satisfyed by the testimonye of the Angell For they beinge in the middest of sorrow and hearinge this tydinges which they neuer looked for of the Angell they could not beleue for the great ioy The like we reade of the Dysciples in Luke that they could not beleeue for very ioye that is for the desier of the Lord and for the straungenes of the myracle C. Here therefore Christ did woÌderfully declare his mercy in taking awaye the doubte and feare whiche was a great let to the fayth of these women 9. Behoulde Iesus met them sayinge All haile And they came and helde him by the feete and worshipped him Behoulde Iesus met them M. The Lord had a consideration of his Disciples insomuch that hee woulde not haue his resurrection sheewed to his Dysciples by these women vppon the report only of the Angell but offereth himselfe also to be seene that nowe not only the testimonye of the eares but also of the eyes might certify them And for the certainty of his resurrectioÌ hee would haue the same declared not only of the Angels to the women of the womeÌ to the Disciples but also offer himselfe both to that the women to the disciples to be seene felt Saying all Haile M. Or reioyce and be glad There is no doubt but that he spake in Hebrew accordinge to the maner of the couÌtrey said Salom that is to say Peace Here the manner of salutacion is coÌmended vnto vs the words thereof beinge common both to the godly wicked also notwithstandinge in deede and effecte proper only to the godly He is not a true frend which loueth not truly in God. Therfore S. Iohn exhorteth vs to loue one another not in word only but in deede and verity And they came and helde him by the feete C. This thinge seemeth not to agree with the wordes of Iohn where hee sayth that Mary was forbidden to toutch Christ But these two places may be easelye reconciled that the Lord seinge Mary to be to busye in embrasing and kissinge his feete commauÌded her to go from him because it was meete that superstition shoulde be corrected and the ende of his resurrection also declared from the which partly earthly grose affection and partly folishe zeale did withdrawe her But the Lorde at his firste meeting suffered them to toutche his feete least anye thinge shoulde be wantinge that might certifye them of his resurrection Therefore by and by Mathewe addeth And vvorshipped This was a signe of certaine knowledge Wee reade not that they said any thinge A sauinge that S. Iohn saith that Mary sayde Rabboni But this their deede is as muche as Thomas expressed afterward in a word sayinge My Lord and my god This worship was a signe of reuerence whiche they gaue vnto the maiestye of Christ Hereby we may learne what our duty is namely to prostrate our selues before the lord And as for the resurrection of Christ it oughte to make vs acknowledge his power whiche in deede oughte to styrre vs vp to reuerence him 10. Then saide Iesus vnto them be not afraide Go tell my bretheren that they go into Galile and there shall they see mee Then saide Iesus vnto them C. Wee gather that feare was euill because Christ deliuereth the women from the same againe For although it came of admiracion yet notwithstandinge it was contrary to a quiet truste Therefore to the ende they mighte lift vppe themselues to Christe the Conqueroure of deathe they are commaunded to be of good cheere But by the same woordes wee are tought that wee do then trulye knowe the resurrection of the Lord if with an vndouted faith wee haue bouldnes to boaste that wee are made partakers of the same life Christe therefore taketh from them feare not ioye For his resurrection bringeth not any occasion of feare to the beleuing but of true perpetuall ioy These wordes therefore bringe great consolation to a fearefull conscience Go and tell He geeueth them the same commaundement that the Angell did C. And
the Churche can finde no authoritye by the pretence of continuance And this sayinge is noysed B. Namely that the Desciples stoale away the body of Iesus while the watchemen slepte As if he should say This lye beinge published abrode by the watchmen is so receiued of the Iewes that they will not otherwise beleue vnto this daye C. This was the full measure of Gods vengeaunce to blinde the Iewes because by the periury and falsehoode of the souldiers the resurrection was buried vnder foote and so vaine a lye receiued And hereby it appeareth that they were deceiued by voluÌtary error which did not thinke that Christ was rysen agayne euen as the world willingly offereth it selfe to be mocked by the deceiuers of Sathan But trulye if any man had but opened his eyes he neded not any longe inquisitioÌ The armed souldiers saye that the body of Christe was taken from them by a weake fearefull small and vnarmed company of men By what cooller do they pretende this They say that it was done when they were a sleape But if they suspected the Dysciples why did they not make after them why did they not rayse hewe crye This therefore was a childish excuse the which should not haue bene vnpunished if the deputy had bene iust of a stout courage But because Pilate winked at this matter it had the more credit Howbeit this seemeth very much that God should suffer this rumor to spreade abroade to extinguishe the glory of his sonne notwithstandinge we must attribute this matter to his iust vengeance which deserueth all honoure Moreouer because all of them had stombled at the stone of offence it was necessary that theyr eyes shoulde be darkened leaste they shoulde perceiue the purpose of God which went about to blinde them altogether as it was foreshewed by the prophesye of Esay For God would not haue suffered them to be deceiued by suche rashe beleefe but onely to depriue them of the hope of saluation of whom the redeemer himselfe was despised B. This of all other is the most iust Iudgement of God that they which refuse to beleeue the truth might beleeue lyes When wee see therefore lyes and false signes to be beleeued it is a signe of reprobation and of the vengeaunce of God. Vnto this daye B. The Scripture coÌmonly vseth this kinde of speach when it signifyeth the durable coÌstancy of any thinge As when it is said And Iosua set vp twelue stones also in the middest of Iordan c. and there haue they coÌtinued vntill this day In like maner it is written And therfore it is that the priestes of Dagon tread not on the thresholde of Dagon vnto this day C. But although this lye preuailed amoÌge the Iewes beinge deuised of the hye priestes and wickedlye published by the souldiers yet for all that it did not let but that the truth of the Gospell mighte haue free passage euen to the vtmoste partes of the earth euen as alwayes it hath and doth ouercome all the stoppes and stayes of the world For the godly do alwayes houlde this as a sure bulwarcke namely that Christ died for our sinnes and rose againe for our iustificatioÌ B. The same day in the whiche the women sheewed the resurrection of Christe to the Disciples the Lord offered himselfe to be seene of the two Dysciples as they wente to Emaus After this wheÌ the ââ¦ores were shut hee stoode in the middest of his Dysciples and wished them peace sheewed his handes and his feete did eate with them to certifye them of his resurrection To the whiche the wordes of Marke are to be ioyned when hee sayth And he cast in their teeth their vnbelefe and hardnes of harte because they beleued not them whiche had seene that hee was risen againe Besyde this hee gaue vnto them the holye ghoste as S. Iohn declareth saith vnto them Peace be vnto you c. Furthermore hee taught them that all thinges whiche were written of him were fulfilled and opened their mindes also that they might vnderstaÌde the Scriptures that it must needes be that Christ should suffer and ryse againe 16. Then the eleuen Disciples went away into Galile into a mountaine wheras Iesus had appointed them Then the eleueÌ Disciples vvent M. To the ende they mighte see Christ they went into Galile as the Angell had sayd vnto the womeÌ in the seuenth verse before To the whiche place when they came they wente not by and by vppe to the mounte as oure Euangeliste here semeth to shewe but they went to the sea of Tiberias that is to the lake of Genesar to fyshe To whome as they were a fisshing Christe appeared as sayth S. Iohn in these woordes Afterwarde did Iesus shewe him selfe againe at the Sea of Tiberias c. From the fyrste verse vntyll the fourtenth verse beginning thus This is nowe the third tyme that Iesus appeared to his disciples after he was rysen againe The first appearaunce was vpon the daye of his resurrection The seconde eight dayes after The third at this fysshing euen nowe mentioned After these thinges the same S. Iohn maketh mention of the talke that Christe had with Peter after dynner In these woordes When they had dyned Iesus sayth to SymoÌ Peter Symon Ioanna louest thou me more than these and so forth vntyll the .xxv. verse Therefore our Euangeliste onely maketh mentioÌ of this fourth appearing Into a mountaine vvhere Iesus had appointed them ⪠C. Although mention was not made of this mountaine in any other place yet notwithstaÌding we gather that is was noted vnto Mary and a place appointed vnto her But what mountaine this was it is vncertaine It is not that vpon the whiche he stoode within fourty dayes after when he ascended vp into heauen For that is not farre from Hierusalem but this is in Galile It is likely that this mountayne was chosen as a solitary place that the Lorde was oftentymes sene in the same 17 And when they sawe him they worshipped him but some doubted And vvhen they savve him R. This is that greate appearing by the whiche Christe woulde proue and ratefie his resurrection with moste certaine argumentes in the mounte of Galile before the greatest parte of his disciples that if we will not beleue one woman bearing testimony of the resurrection of Christe if we will not beleue many if not Peter if not Thomas if not the eleuen We may yet at the least beleue the fyue hundred brethren to whome Christe openly appered in the mounte The Apostel Paule semeth to remember this when hee sayth and that he was seene of Cephas then of the twelue After that was he sene of mo then fyue hundred brethren at once of whiche many remayne vnto this daye many are falleÌ a slepe They vvorshipped him M. The women are sayde to doe the lyke in the nynthe verse going before It is not in vayne that the Euangelistes make mention of this worshipping
may keepe them also and shewe them in dede And lo I am vvith you alvvaye It was a hard office whiche hee committed vnto them to beare the whiche good were able in no pointe And it is likely that the Dysciples were not a little terrefyed by the consideration of it C. Therefore hee doth incourage them with the truste of his heauenlye ayde promisinge vnto them his presence euerye where at all times throughout the whole worlde his helpe and grace also euen to the ende and finishinge of their embassage For before hee promised that he woulde be with them hee declared that hee was the kinge both of Heauen and earth whiche with his hand and power gouerneth all things Therefore in this word I there is a great Emphasis and force contayned as if he had sayde that if the Apostles would discharge their dutye bouldly they must not haue respect what they themselues were able to do but must leaue to his inuincible power vnder whose banner they fight Bu. As if he should say So longe as you do these thinges the world wil be against you as it hath bene againste mee For my spirite agreeth not with the spirite of this worlde and my doctrine is altogether contrary to their affections which loue those thinges that are of this world So that with many tumultes men will ryse againste you but there is no cause why ye should dispayre althoughe ye be not noble but simple weake and few in nomber I haue ouercome the world you by my helpe and my example shall ouercome By my power not by your owne shall yee ouercome what soeuer seemeth feareful to you in this world And although I will cary vp shortlye this body into Heauen which thinge is good for you that it be so yet not withstandinge I will neuer forsake you for after that I shall cease to be with you in body then more effectually wil I be with you in spirite C. Therefore the maner of presence which the Lord promiseth to his Dysciples ought spiritually to be vnderstode because it is not needefull that hee shoulde descende from Heauen to helpe vs because hee canne helpe vs by the grace of his spirit as it were stretching his hande from Heauen Euen vnto the ende of the vvorld These wordes do declare that this was spoken not to the Apostles onelye because the Lorde doth promise his helpe to continue not to the ende of one age onelye but also to the consumation of the worlde His wordes therefore are in effect as if hee should saye How weake soeuer the mynisters of the Gospell be and what neede soeuer of thinges necessary they suffer I wyll be their ayde and defender insomuch that they shall haue the victory ouer all the conflictes of the worlde M. The order of the Historye doth require that wee adde those thinges which the Euangeliste Luke writeth as concerning the Assencion of Christ in the latter ende of his Gospell and in the Actes of the Apostles He sayth therefore And hee led them out into Bethanye C. Because Mathewe had greatlye exalted the kingdom of Christ aboue the whole world hee maketh no mencion of his Assention into Heauen Marke maketh mencion of the Assention but where and how he assended hee speaketh nothinge at all But Luke very plainly setteth forth this matter for hee sayth that Christe led his disciples forth into Bethany that he might assende from the mounte Oliuet into his heauenly throne R. For the Euangeliste Luke saythe in an other place that when the Lorde was assended the Apostels retourned to Hierusalem from the mount Oliuet C. As hee woulde not be seene of all men after his resurrection as wytnesseth Peter so hee would not haue all men to be wytnesses of his assention into heauen because he would haue this mistery of the fayth to be knowen rather by the preaching of the Gospell thaÌ to be seene with the eyes R. But what talke the Apostles had with Christe in the mounte S. Luke wryteth in these wordes saying Lorde wilte thou at this tyme restore the kyngdome of Israell But he said vnto them It is not for you to knowe the tymes and seasons whiche the father hathe put in his owne power It followeth in Marke and Luke So vvhen the Lorde had spokeÌ vnto them he lifted vp his handes and blessed them C. And so he taught them that to blesse which office was committed to the priests vnder the lawe did truely and properly be long vnto him Seing therefore he was the onely authour of all blessing yet to the end his grace might bee the more familiar hee would haue the priests from the beginning to blesse in his name as mediatours So Melchisedech blessed Abraham And for this matter there is a lawe geuen whiche lasteth for euer To the same ende pertaineth that which is written in the Psalmes where it is said We haue wyshed you good lucke ye that be of the house of the Lorde And the Apostle saith that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Nowe when Christ the true Melchisedech and the euerlasting prieste declared him selfe it was necessary that the same whiche was shadowed in the figures of the lawe should be fulfilled euen as the Apostell Paule also teacheth that wee are blessed of God the father in him that we may bee ryche in all celestiall benefites Therefore he once blessed the Apostels solemly that the faythfull might come vnto hym if they desyred to be partakers of the grace of god So that he lifting vp his handes and blessing them and theyr ministery declareth by a certain signe that he wysheth vs well that we might receyue consolation by this blessing so longe as the Gospell is preached It followeth And it came to passe as he blessed them he departed from them and was taken vp an hie and a cloude receiued him out of their sight into heaueÌ After Christe had done all those things which were appointed to him of his father and whiche pertayned to our saluation it was not nedefull that he should be any longer conuersaunt in earth He therefore being taken vp into heauen hath taken out of our sight the presence of his body not that he seasseth to be present with the faithfull whiche as yet are pylgrymes on the earth but that he might gouerne heauen earth with a more present power The heauens are sayde to be the seate of God who notwithstanding fulfilleth all thinges The heauen therefore into the with our Lord is ascended is the inuisible glory of the father where the sonne of man whiche was before so contemned and reiected of his enemies reigneth for euer in power glory hauinge all thinges subiect vnto hym and fulfilling all thinges in his electe by his holy spirit And wee obtayne two specallye fruites by this assention For in that hee ascended into heauen for oure sakes hee hath opened
awaye for vs to come thyther that the gate may stande open for vs whiche before was shut by reason of synne Furthermore he is an aduocate and intercessor with God for vs as it is said in the Epistle to the Romaynes And sitteth at the right hand of god C. This kynde of speache signifieth that he is taken vp an highe that hee might excell Angels and all other creatures that the father by his hande myghte gouerne the worlde and that before hym euerye knee might bowe C. This similitude is taken of the manner of princes which haue their counsellers and assistentes to whome they geue seuerall offices of gouernement EueÌ so Christe is sayde to bee receiued vp to the right hand of the father solemly to receiue possession of the administration committed vnto him and to kepe the same till his comming to iudgemeÌt And therfore the Apostel saith The father hath set him on his right hande in heauenly thinges aboue all rule and power and mighte and dominion and aboue euery name that is named not in this worlde only but also in the worlde to come and hath put all thinges vnder his feete and hath made hym aboue all things the head of the congregation whiche is his body and the fulnes of him whiche fylleth all in all Therefore this is as much as if he shuld be called Gods vicar whiche taketh vppon him his persone After these thinges the Euangeliste Luke declareth howe the disciples behaue them selues and what they did when the Lorde was taken from them saying And when they had worshipped hym they behelde as he was taken vp an high and a cloude receiued him vp out of their sight And while they looked stedfastly vp to heauen as he went beholde two meÌ stoode by them in whyte apparell which also sayde ye men of Galile why stande ye gasing vp into heauen This same Iesus whiche is taken vp from you into heauen shall so come euen as ye haue seene him go into heauen C. This sentence consisteth of two partes The first is that Iesus is receiued vp into heauen least men any more by a foolysh desire should plucke him down into the earth The seconde is added for a consolation as concerning his seconde comming R. The summe and effecte is that although Christ be nowe taken vp into heauen and will not at this tyme reueale the publique maiestie of his kingdome in this worlde that his excelent treasures might bee perceiued and felte by humane sence yet notwithstanding he ascended not into heauen to dwell there alone and to enioye the celestiall glory alwayes him selfe inuisible and to suffer the worlde after his olde manner to passe from tyme to tyme but rather that hee myght come in his tyme into this worlde visibly with great power to set al thinges in a better order that is to geue vnto the Godly and faithfull euerlastinge felicitie and to the wycked and contemners of the Gospell perpetuall damnation And by these twoo partes ioyned together a strong argument to confute the Papistes and all others whiche affirme that the carnall presence of Christe is ioyned with the signes of bread and wyne may be gathered For when Christe is sayde to bee taken vp into heauen the distance betwene heauen and earth is manifestly noted Wee graunt truely that this worde heauen is diuersly taken some tymes for the ayre some tymes for the whole compas of the Sphere some times for the glorious kingdome of God wheÌ as his maiestie hath his proper seate howsoeuer it fulfilleth the worlde For the whiche cause Paule placeth Christe aboue the heauens because he is aboue the worlde and in that mansion place hath the hyghest roume of immortalitie because hee is aboue all Angels of whome he is the head But this letteth not that he should not be absent from vs and that by the name of heauens a separation from the worlde may be signified And how soeuer they cauil it is playne that heauen into the whiche Christe is taken is apposed and sette against the compas of the whole worlde Therefore if he be in heauen as no doubte he is he cannot be in the worlde But first of all we must note the purpose of the Angell that wee maye geue the better iudgement of his wordes The Angels go about to reuoke the disciples from the carnall presence And to this ende they saye that he shall not come agayne vntyll the second tyme which is at the generall iudgement But they thynke that thei haue made a good distinction wheÌ they saye that he shall then come in a visible forme but now daily in an inuisible forme But there is no disputation here about the forme onely the Apostels are admonished to suffer Christe to abyde in heauen vntyll the last daye appeare As Peter also admonisheth in an other place sayinge When the tyme of refreshing commeth which we shall haue at the presence of the Lorde wheÌ God shall sende him whiche before was preached vnto you that is to wytte Iesus Christe whiche must receiue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all his holy prophetes since the worlde began he restored againe Therefore according to the commaundemene of the Angell let vs not with our fayned inuencions plucke Christe out of heauen before the tyme but let vs consider that accordinge to the presence of his spirite he is euery where and according to the presence of his fleshe at the right hande of God in heauen For this matter reade the .xxvi. chapiter going before Then retourned they to Hierusalem with great ioye from the mount Oliuete R. Although the Disciples had loste the sight of the Lorde ãâã they retourne to Hierusalem with great ioye Thei felt then that it was true whiche the Lorde had said namely that it was good for them that he shoulde departe from them in the fleshe Whyle hee was with them in the fleshe they were altogether carnall and sauored nothing but that whiche was fleshelââ but when he departed as touching the fleshe was present with them in the spirite they were wonderfully affected with ioye and began to extoll and magnifie the name of god They obey the commaundement of Christe in going to Hierusalem which said vnto them before But abide ye in Hierusalem vntil ye be indewed with power from aboue It was very daungerous for them to be in Hierusalem among the middest of Christes enemies yet they obey Surely if we waye the circumstances well we shall see that they retourned all moste to present death For howe should they spare the disciples whiche so cruelly put Christ to death But the power of the spirit of Christe filled them with suche ioye and made them obedient to do their office And when they were come in thei weÌt vp into a parler where abode both Peter and Iames and Iohn and Andrewe Philip and Thomas Bartholomewe and Mathew Iames the sonne of Alpheus
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing ⪠I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ possession thereof ãâã wee hereafter might be partakeââ¦s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs ãâã all good workes to ââ his wyll and bring to passâ⦠that the thing whiche we do may be pleasaunt ãâã his ââghtâ⦠through Iesus Christe our lord To whome ââ¦e prayse foreuer wâ⦠ãâ¦ã Amen FINIS Matth. 13 ââ¦a 10. ââ¦r 1. ââ¦s 9. ãâã 3. ââ¦h 28. ãâã 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. ââ¦he reason of ââ¦e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â⦠Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â⦠Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. ââ¦oma 15. ââon 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â⦠Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â⦠Ruth â⦠â⦠Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â⦠para 1â⦠2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ The reuerent ââ¦steming of gods worde â⦠Para. 34 â⦠King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. ââe 6. ââ¦th 13. ââ¦o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ⦠and anger must be had punishing vâ⦠The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâârnaturall ââd naturall ââ¦he cause of ââturall ââames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌce Christ is not our sauiour without we beleue The coÌming of Christ hatâ⦠abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiââ¦tie betwene God and vs ââ¦y his sonne Christe ââ¦phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne ââed by the ââ¦slatour ãâã of HieroÌ ââ¦ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes ââ¦a 19. ââ¦ges 12. ãâã li. anti ââ¦ic 14. ãâã 18. ââ¦he ende of ââ¦apering of ãâã starre Psalm 72. The fond immagination of
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 caÌ 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
not here nowe caste the Iewes in the téeth with their wicked coÌtempte 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 notwithstaÌding 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 amoÌg his ghestes of the which there is mencioÌ 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 coÌtende about the wedding garment whether it be faithe or a holye and godly lyfe seinge that faythe can neither be separated froÌ good works neither can good workes procede but froÌ 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 repreheÌsion 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 haÌde 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 coÌming 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
at the lengthe by the Iuste deserte of their ingratitude he forsaketh them striketh them with greater blindnes The thyrd calling is special and of great efficacye by the whiche God dothe very muche aduance the electe and faythfull onelye when that by the inwarde lightning of the spirit He bringeth to passe that the word preached abydeth in their hartes To these testimony is geuen by the same spirit that they are the adopted sonnes of god Wee can not Iudge who are the electe and who are the reprobate for we ought to leaue this Iudgement vnto god A. Notwithstandinge by signes there may be some coniecture had but we muste alwayes beware of rashe Iudgement M. Euerye one that is the electe and chosen of God is fully certifyed in hymselfe of his calling the which thing we may dayly beholde For many are broughte into the Churche whiche afterwardes fal awaye from the same either being terrifyed by persecution or els beinge ouercome with some other temptation Suche truely are of the nomber of them that are called but are not elected For hereby oure election is proued if we perseuere to the last ende C. To be shorte oure Sauioure Christe by this place teacheth that the external profession of faithe profiteth lytell and suffiseth not that GOD should acknowlege euery one for his soÌn which seme to haue obeyed his callyng M. And the name of election doth only signifye a separation because the electe are so discerned that they haue a peculiar lot as we sée often times in Iudges Bu. We haue harde now in these twoo parables that the Iewes shal be greuously punished which so oftentimes haue reiected God their caller And againe that the Gentils shal not be spared which succede and come into the place of the reiected Iewes if they go forwarde in hypocrisye and defile their Euangelical profession with filthy and wickednes Therfore let euery on of vs in all things feare the Lorde whiche loueth faith and righteousnes hateth hardnes of harte and wickednes 15. Then wente the Phariseys and toke counsell howe they mighte tangle him in his wordes Then vvente the Phariseys and toke C. When the Pharises had oftentimes and many waies sought how they might hurte Christe at the last they thoughte this ready waye and excellente meane to bringe their purpose to passe if they might deliuer him to the deputy as a seditiouse persone an inuentor of newe thinges As concerning tribute there was at that time as we may see in an other place greate contencion amonge the Iewes For when the Romanes had transported to them selues the tribute whiche God in the lawe of Moses commaunded to be payed vnto him the Iewes oftentimes fretted and saide that it was very vnmete and a horrible thinge not tollerable that Prophane men shoulde rake vnto them selues after this sorte the righte which pertained vnto God. Moreouer it maye be that seing that legall appointing of tribute was a witnes vnto them of their adoptioÌ they thought them selues to be spoyled of their dewe honor Nowe the more poore that any man amonge them was the more bolde he was to make a tumulte The Phariseys therfore deuise this snare to take our Sauiour Christe because howe so euer he shoulde aunswere to this question of payinge tribute he shoulde as they thoughte snare hymselfe if he shoulde denye tribute to be payed he shoulde be gilty of sedition but and if he should coÌfesse it to be dewe by right then shoulde he bee counted an enemye to his nation and a betrayer of the liberty of his countreye But their whole intente was in dede to drawe awaye the people froÌ hym This snare the Euangeliste noteth when he sayth Hovve they mighte tangle hym in his vvordes B. So greate was their blindenes that they could not be quiete althoughe they had tried this matter so often before in vaine To intangle or intrap one in his woordes is to propounde a doubtefull or daungerouse question out of the which a man hath no lesse trouble to vnfolde himselfe than out of a snare or net The Euangeliste Marke hath to take hym in his woordes And so hath the Euangeliste Luke also 16. And they sente oute vnto him their Disciples with Herodes seruauntes saying maister we knowe that thou arte true and teachest the way of God truelye neyther carest thou for anye man for thou regardest not the outward apparence of men And they sente out to him C. Because the Phariseys were the sworne enemis of Christe and therefore knewe that they shoulde be suspected they suborned and craftely set forth certaine of their Disciples B. Of whome they thoughte hym to haue no knowledge or consideration Luke saith that they sente forth spyes whiche shoulde fayne themselues rightouse men that is which shoulde deceitfully pretende a simple affection to learn that whiche is true For the fayninge of righteousnes in this place is not taken generally but it is restrayned to the presente cause excepte they had borne a pretence of docillity and sincere study they had not bene admitted VVith Herodes seruantes M. E. He calleth those Herodians or Herodes seruauntes whiche defended Cesars cause WheÌ Iuda begaÌ now to be tributary to the Romanes Kinge Herode the sonne of Antipater was by Augustus Cesar put in authority to gather the tribut C They ioyne therfore vnto theÌselues the Herodians whiche did more fauore the Empire of Rome whereby they were more feete to accuse But this is worthy to be noted that although there was great dissention amonge theÌselues yet notwithstanding such was theire hatred against Christ that they could conspire in one againste him As concerning the secte of the Herodians this is to be noted Seinge that Herode Antipas was only halfe a Iewe or vnlyke to his ââ¦unceters and a counterfeyte professor of the lawe whosoeuer woulde exactly and in euery point obserue the lawe hym they condemned with their impure worship counterfeite holynes for he had flatterers about him which brought in a cooller to his false and peruerse doctrine So that beside other sectes at that time there was spronge vp a courtelyke religion Master M. This is a deceitfull dissimulation E. They are not ashamed of inconstaÌcy by the which they now call hym master whereas before they blasphemed him sayinge that he had the spirite of Beelzebub A. Euen so in an other place the Phariseys whiche were the maisters of these imbassators saide vnto Christ master we woulde sée a signe of thée And againe Maister this womaÌ was taken in adultery But they called him maister whose disciples they woulde not be For they saide vnto that begger to whome Christe restored his sighte Be thou his dissiple for wee are Moses Disciples Here the prouerbe is fullfilled such lyppes suche lettice The Phariseis were dissemblers and hypocrites and their Disciples follow them in all points VVe knovve that thou art true C. This is the righteousnes which they fayned when they flatteringlye submitted
far it was from true fortitude or godlines Let vs therefore vnderstaÌde that Christ condemneth in the person of Peter whatsoeuer men presume to atteÌpte of their own braine The which doctrine is specially worthy to be noted For ther is nothing more commen nowe a dayes than to defende that which we do vnder the pretence of zeale As though truely it were no matter whether that thinge which men thinke to be right and good be allowed of God or no whose wysedome is nothing els but mere vanity If wee did perceiue nothing to be amis in the zeale of Peter yet notwithstanding it shoulde become vs to be contente with this one thinge that Christe pronounceth that it pleaseth not him But truelye we do see that he did all that he coulde that Christe mighte be reuoked from his death and that his name mighte be subiecte to perpetuall infamy For in that he resisteth violentlye the Romane capteyne and the soldiers he playeth the parte of a rebell because he resisteth the power ordeyned of god And Christe beinge to muche alreadye hated of the worlde might by this dede haue geuen occasion to haue all the reproches layed on him with the whiche his enemys did falselye oppresse him Againe this was to far out of order to proue his saith with the swerde whiche he coulde not do by worde When he is hereafter called as you shal heare to confesse his fayth hee denyeth and nowe without the commaundement of his master he goeth aboute to make a tumulte Wherefore wee beinge warned by so notable an example let vs learne to moderate oure zeale And because the lasciuiousnes of our fleshe doth presume to enterprise farther than God doth commaunde let vs knowe that our zeale shall haue euell successe so often as wee dare doe anye thynge withoute the warrant of Gods woorde Let therefore obedience be the foundacion of all those thinges that wee take in hande C. Therefore by this reprehension of Peter he confirmeth the commaundement of the lawe by the which priuat persones are forbidden the vse of the swerde And speciallye wee muste note the confirmation of the punishement whiche is here added For euery one vvhich taketh the svverde shal perishe For the punishemente was not appointed at the wyll or minde of men by the whiche they might reuenge their owne bloude but God himselfe seuerally forbiddinge vs murther declared howe dere mankinde is vnto him And this is a perpetuall doctrine and the verye same whiche Moyses writeth in effecte sayinge Whosoeuer sheadeth mannes bloude his bloude shal be shedde First of al therfore Christ will not haue hymselfe to be defended with force of armes because God hathe forbydden to strike in the lawe And this is a general reason but by and by he sheweth a speciall reason But here a question maye be moued whether it be lawfull at no tyme with violence to resiste wronge Question For althoughe Peter rose againste wycked and abhominable theues yet notwithstandynge he his condemned because he tooke the swerde if in this dede the exception of honeste defence and moderate woulde not serue Christe semeth to binde the handes of all menne and to take from them the swerde in the lyke caces Wee answere that firste of all we must distinguishe betwene the ciuile lawe and the lawe of conscience for if a man resiste a thefe because the lawes do arme him and geue him power againste a commen eneny of mankinde he shal not be subiecte to punishmeÌt and so as often as defence is opposed or sette againste vniust violence the punishmeÌt doth cease which the Lorde hath coÌmanded the Iudges of the earth to execute But the simple goodnes of the cause doth not absolue the coÌscience from giltines excepte there be ioyned with it a pure affection Therefore whosoeuer wil rightly lawfully defeÌde him self he must first of all put of the ferneÌcy of anger hatred desyer of reuenge and all the euell motions of the minde that the defence may haue nothing in it that is troblesome or proceding from a wycked desyer Because this is a rare thinge and neuer almoste hearde of Christe doth not without iuste consideration call his Disciples to a generall rule For whosoeuer passeth the boundes of his callinge although he be commended of the worlde shall neuertheles haue blame at Godes handes for his dede Moreouer by this place certeyne mad men very foolishely go about to take away the swerde froÌ iudges affirminge it not to be lawfull to strike with the swerde We graunt that certainly to be true because it is lawfull for no man to take the swerde at his pleasure and so to be the author of murther but wee deny that magistrates whiche are the ministers of God by whome hee exerciseth is iudgement should be counted as the commen and vulgar sorte are and so to haue no difference Moreouer by these woordes of Christe this power is plainelye committed vnto them For seinge he pronounceth that all murtherers muste be executed with the swerde it followeth that the swerde is committed into the handes of iudges that they may take vengeance vppon al vniust murthers It commeth to passe truely some times that meââ¦ne whiche are shedders of bloude are punished by other meanes yet notwithstanding this is the ordinarye meane by the whiche the Lorde woulde haue the crueltye of the wycked brideled leaste they shoulde rage at their pleasure vnpunished But and if the Magistrate be negligent in this parte God him selfe will execute this iudgemente whiche he had committed to the Magistrate And nowe wheras certaine Canonistes were so impudente that they durste affirme the Swerde not to be taken from Peter but that he receiued a CommauÌdement to kéepe it secrete vntil the time conueniente to drawe it foorthe came Hereby wée perceiue howe grossely these dogges haue dallied with the Woorde of God. 53. Thinkeste thou that I cannot nowe praie to my Father and he shall geue me more theÌ twelue Legions of Angels Thinkest thou that I cannot novve praie G. Nowe followeth that speciall reason of the whiche wée made mention a litle before For Christe admonishethe that he coulde haue a farre better kinde of defence and more lawefull at hande if it were not that he muste obeye his Fathers will For this is the summe seinge he was appointed by the eternall pourpose of God to be a Sacrifice and because the same was declared also be testimonie of Scripture it was not méete to impugne or resist the same And thus the rashenesse of Peter is condemned by an other circumstance because he wente not onely about to frustrate the heauenly Decrée but also to stoppe the waye of mannes Redemption Peter did not only vnlawfully lifte vp the Swerde but also foolishe and madde were the Disciples in that they being a fewe weake durste withstande a bande of Souldiers and greate multitude Therefore the Lorde to the ende he mighte more euidently reproue theire folie putteth this comparison that if
he woulde séeke for helpe and munition to defend his life he coulde haue not only a leuen Angelles but a greate and an inuincible armye of Heauenly warriours Seing therfore he called not for Angelles to helpe him muche lesse woulde he haue hadde a rashe motion whereby no profite was to be hoped for to helpe him For the tumult of the Disciples profited no more then if a fewe frogges had made a noyse He vseth therefore this reprehension for twoo causes The firste was because it was not lawfull althoughe there were greate necessitie yet notwithstandinge it doth not excuse For wée must alwaies consider what God wil suffer to be done neither dothe this excuse profite Necessitie whiche hathe no Lawe constrained me Let vs geue eare to the admonition of Christe whiche saithe It is not lawfull because God dothe not permitte it And now for an other cause Peter is reprehended namely for that by distruste he enterprised and tooke in hande a remedie that was not lawfull as thoughe Christe had wanted power For if wée consider well wée shall finde that we doo sinne of infidelitie so often as wée doo attempte any waie or meane not permitted vnto vs. Obiection But certaine Interpreters doo trauaile here in vaine to séeke out howe Christe coulde obtaine Angelles of his Father by whose Decrée he was appointed to die For these are contrarye one to an other that God hath geuen his Sonne vnarmed as it were to die because it was so necessary once decreed and yet notwithstandinge might be perswaded and moued by Prayers to sende him helpe and ayde Answeare But the woordes of Christe are expressed with a condition that he coulde haue a meane of greatter force to deliuer his life were it not that it should be contrary to his Fathers wil. And so all contradiction or shewe of repugnancy is taken away because Christ did abstaine from praying to his Father being fully certified of his contrary Decrée Notwithstanding we may hereby gather a profitable Doctrine that they doo iniurye vnto God whiche flye vnto shamefull meanes by the pretence of necessitie as wée shewed euen nowe If any man wante lawfull ritches or helpes he is by and by carried headlong to naughty deuises and wicked practises and that because few haue regard to the secret defence of God which only ought to be sufficient to quiet content vs There hangeth danger ouer our heads now by by because wée sée not the ende thereof accordinge to the fleashe wée deuise with our selues this thing and that as though there were no Angels in heauen whom the Scripture so often pronouncethe to be set and appointed to be oure kéepers and defenders So that wée doo depriue our selues of their helpe For whosoeuer are carried with vnquietnesse and too muche care to take in hande forebidden remedies it is moste certaine that they forsake the prouidence of God. Tvvelue Legions of Angelles C. A Legion did consiste almoste of fiue thousande footemenne and fiue hundred horsemen Hereby wée perceiue what greate care the Lorde hathe for the Godlye For séeinge that Christe is geuen to the faithefull whiche beleue in hym it is certaine that this dignitie also is geueÌ vnto them with Christe that they maye haue the helpe and seruice of Angels The which thing was proued by a certaine Myracle in Elizeus who was compassed round aboute with a mountaine full of Horses and Chariottes of fire to defende hym from his enimies A. Therefore Christe referreth Peter here to the Decrée and Will of his Father euen as in Iohn also when he saith Wilt thou not that I shall drinke of the Cuppe whiche my Father hathe geuen me C. The which woordes doo teach that it became Christe to be doumbe and not to open his mouthe that he mighte be brought as a Lambe to the Sacrifice Notwithstanding this pertaineth to example because the lyke sufferance is required of vs all The Scripture compareth afflictions to Drinkes For euen as the goodman of the house distributeth meate and drinke to his Sonnes and seruauntes euen so dothe God deale with vs vsinge vs as it séemeth good vnto him selfe But whether he make vs mery by prosperitie or humble vs by aduersitie he is saide to geeue vnto vs either swéete or sower Drinke This Drinke was appointed vnto Christe that he mighte suffer the death of the Crosse for the reconciliation of the whole worlde He saithe therfore that he must drinke of the Cuppe which his Father had geuen and measured vnto hym In like manner wée oughte to frame oure selues to suffer the Crosse And yet notwithstanding the opinion of fanaticall and madde menne oughte not to preuaile amonge vs whiche affirme that wée may not séeke remedie for diseases maladies and other euilles leaste wée reiecte the Cuppe whiche God hathe geuen vnto vs because wée knowe that wée muste once die it is méete that wée be prepared vnto deathe but notwithstandinge because the time of deathe is knowen vnto vs the Lorde doth permit vnto vs to defende oure Lyfe by those meanes helpes that he hathe ordeined Diseases muste partely be suffered although they be greuous vnto our fleash and so longe as they are not knowen to be vnto deathe wee maye séeke for ease Onley wee must beware and take hede leaste we take any thinge in hande contrarye to the prescripte rule of his word To conclude let vs alwaies haue this in oure mindes that wee séeke to fulfill the Lordes will then doo wée not refuse the Cuppe whiche the Lorde hathe geeuen vs in séeking for deliuerance from these euilles with the whiche we are vrged 54. But howe then shall the Scriptures be fulfilled For thus muste it be But hovve then shall the Scriptures be fulfilled C. The reason why he prayed not vnto his Father is because it was necessary that the Scriptures shoulde be fulfilled which had foreshewed that Christe shoulde suffer He wanted not the Scriptures truely to proue that it was then appointed vnto hym from aboue to dye but because mortall men doo not knowe what God hathe determined vntill it be reuealed by the Woorde Christ hauing respecte vnto his Disciples dothe vppon iuste occasion openly shewe what was the testimonie of Goddes will. Wee doo know that what euils so euer do happeÌ vnto vs they are sente from God but because we are doubtfull of the ende in séekinge for those remedies which he dothe permitte wée doo not striue againste his power but when we know his wil there remaineth nothinge then but patience and quietnesse Christe therefore nowe plaieth here a newe part he doth no more intreat neither doth he fle or feare death and althoughe he dothe feare yet neuerthelesse he goethe forewarde because he knoweth that it is his Fathers pleasure to haue it so and that therefore it muste be accomplished of necessitie By these wordes also the Scripture is commended vnto vs because this is the speciall scope thereof to shewe that Christ hathe by his Passion put
probable Notwithstanding there is no doubte but that the ministers did deuise howe they mighte more despightfully strike him and spit in his face after they sawe that he was appointed to dye by the fore iudgement of the counsell It was wonderful madnes truely in the priestes who handeled Christe with so great cruelty forgetting that they were Iudges He is thus shamfully intreated for the iudgement that they gaue for they thought that he whome so greate a potentate as the hie priste pronounced to be a blasphemer and an enemy vnto God was worthy of all reproche and ignominy But thus oughte the Scripture of the Prophete be fulfilled when it is saide I offer my backe vnto the smiters my chikes to the nippers I tourne not my face froÌ shame and spitting But let vs note that he suffered these thinges for oure sakes For what are we before God so often as we beholde our lyfe and consider what we wante If God call vs to iudgement with howe muche and howe manye reproches shal we be couered But Christ toke away this ignominy and reproche that there might appere no blott or spot in vs Nowe for a time he executeth not the office of a teacher but of a redemer When he was sente to teache he faithfully discharged his duety and nowe diligently he fulfilleth the office of a rededemer that as a lambe he mighte be led to be slaine The Almighty God truelye pronouÌced this voyce from heauen saying heare him but if we coÌpare the office of the redemption with that wee shall finde it muche more excelent Last of al we are admonished by the example of the Lorde in this place howe many euels we must suffer of the wicked and hypocrits if we will followe our master 68. Sayinge tell vs thou Christe who is he that smote thee M. The Euangelist sainct Marke saith that they did firste couer his face The gyfte of Prophesy in Christe so necessary for mortal men is derided made a ieste Therefore the miserable Iewes are not withoute iust cause lefte altogether destitute of Prophetes They had also before time vnreuerently handeled the worde of prophesy as Ieremy complaineth saying And they caste the woorde of the Lorde in my téeth and take me euer to the worste C. But to this ende al their mockes and iestes did teÌde namely that there was nothinge more vnmete than that he shoulde be the chiefe of all Prophetes which hauinge his face couered coulde not arede and gesse who it was that gaue him a blowe on his face But truely the prouidence of God did tourne this dalliaÌce vnto an other ende because the face of Christ being striken with the fiste and defyled with spettell God did repayre and restore in vs that Image whiche was corrupted and blotted oute through synne 69. But Peter sate without in the pallace And a damsell came to him saying Thou also wast with Iesus of Galile But Peter sate vvithout C. Nowe the EuaÌgeliste goeth forwarde with the narration of Peter which he had begon before in the 58. verse after he had declared what was done vnto his Lord by Cayphas and his ministers And the fall of Peter whiche is here described is a manifeste example of oure infirmity Moreouer in his repentaÌce wee haue a liuely patterne of the goodnes and mercy of God sette before vs So that the history whiche is here declared of one manne dothe containe a generall doctrine and very profitable for the whole Churche bothe to bringe a careful feare to those that staÌde and also to lifte vp those that fal by the hope and truste of pardone VVythout in the pallace A. That is to say not within the vppermoste and inward parte of the house where Caiphas examined Christe but in the lower parte namely in the pallace S. Marke hath And as Peter was beneath in the pallace And a damsell came to him Sainct Marke saithe that this damsell belonged to the hye Priste and Sainct Iohn saith that she was the dorekeper and peraduenture the same that let him in C. Here therefore wee sée that there is no nede of any greate conflicte neyther of greate armis or preparation to ouercome a manne For whosoeuer is not stayed and helde vp with the hande of God falleth by and by at a small pufte of winde or at the falling of a leafe Peter truelye was no lesse couragiouse and bolde than one of vs and euen now declared no small token of sloute minde howbeit with preposterouse rashenes yet notwithstandynge hee looketh not when he shoulde be broughte before the the tribunal seate of the Iudge or when his enemys shoulde séeke his deathe but being terrifyed at the voyce of a woman he denyeth his master straite way wheras before he thought hymselfe such a stoute soldier that he coulde not See ouercome by death Let vs remember therefore that we are so weake to sustaine greate force that in the onely shadowe of fight wee fall In peace and tranquillity wee are more bragge and bold then nedeth But when wee come to the tryall wee shewe oure selues to be nothing but proud boââ¦sters yea when Sathan goeth not aboute to hurte vs euen then also wee imagine through vayne feââ¦re before the time that wee are in greate daunger Saying A. S. Marke S. Luke haue When she sawe Peter warminge hymselfe she looketh ââ¦n hym and saythe Thou also vvast not Iesus of Galilae S. Marke hath VVast not thou also with Iesus of Nazareth And S Iohn hath VVast not thou also one of this manes Disciples 70. But he denyed before them all sayinge I wot nos what thou sayest But he denyed The Euangeliste Luke hath But he denyed him C. Peter had bosted before that he woulde stande as an inuincible wrasteler in his masters cause euen to the death but nowe at the voyce of a poore wentche he is terrifyed in so muche that he geueth ouer in the plaine felde Beholde here a plaine proofe and tryall of mans strengthe It is but a smoke truely what strengthe soeuer appereth in man whiche wyth a blast of winde is by and by driuen away A man here fylled not with vertue but with winde promiseth to hym selfe that he will easelye get the vyctory againste the whole worlde But truely seing only the shadowe of his enemy he is made afrayed by and by C. So that God doth iustlye recompence our distrust when he doth despoyle vs of al his power vertue that wee mighte be afrayde of nothinge after wee haue caste awaye his feare For if Peter had had in his harte the sounde and perfecte feare of GOD it shoulde haue bene vnto him a stronge and inuincible bulwarke whereas now he beinge naked and withoute all defence is very muche afearde of no danger Wherefore let vs learne that wee are at no tyme nor in no place stronge without the Lorde Before them all C. This circonstance dothe make the falte more haynouse because Peter in denyinge his master feareh
not a greate multitude of witneses And the holy Ghoste thought good to expresse this to the ende the very sighte of men might stirre vs vp to kéepe the confession of the saythe For if wee denye Christe before the weake because by oure example they be shaken and slyde awaye wee do destroy so manye soules as lyeth in vs to destroye And if wee doe defraude Christe of his dewe testimony before the wycked and aduersarys of the Gospell we doe make his holye name a iestynge stocke to the to the whole worlde To be shorte as a stronge and free confession dothe edify and buylde all the Godlye and maketh the wycked ashamed euen so the denyall and fallynge from the faythe bringyngeth with it publique ruine in the Churche and the reproche of sounde doctrine Therefore the more a manne is in estimation the more let him take hede to hymselfe because he canne not fall from his degree but he shall do the more hurte I vvot not vvhat thou sayest C. S. Marke and Sainct Luke haue I knowe hym not neyther wot I what thou sayest This maner of deniall dothe sufficiently declare that crafte and subtilty doth profite suche as are in misery nothynge at all whiche by delayes excuses and circonstances séeke to escape when they are called to geue accounte of theire faith Peter dothe not plainelye denye the whole doctrine of the Gospell He onelye denieth that he knewe the man But because he doth priuelye vnder the parsone of Christe bury the lighte of the redemption offered he is condemned of foule and fylthy distruste He had hearde a lytell before oute of the mouthe of the Lorde that the confession of faythe was an acceptable sacrifyce vnto god Therefore that denial is not to be excused by the whiche GOD is robbed of his lawefull woorship and Christ of his dewe honor Let vs know this therefore that so soone as men forsake the simple and true profession of Christe he is disapointed of his lawfull testimony He dothe not simplely aunswere to the wordes of the maide I was not with him but I knowe not what thou sayest He knewe well inoughe what the woordes of the mayde mente but to the ende hee mighte auoyde daunger and not denye by and by he dissembled ye he plainly denyed that he vnderstoode not what the damsell spake Wee oftentimes beinge craftye do vse this caution or prouiso namely Trueth can not alwaye be spoken without danger But this refuge pertayneth to hypocrites and to suche as are of corrupte disposition not to seme to do the thyng whiche in dede notwithstandynge they are a doinge Sainct Marke addeth to these thynges sayinge And he wente oute into the porche and the cocke crew 71. VVhen he was gone oute into the porche an other wentche sawe him and sayde vnto them that were there This fellowe was also wyth Iesus of Nazareth VVhen he vvas gone oute into the porche M. He semeth to take hede vnto hymselfe because after the fyrste temptacion he goeth foorthe oute of the pallace into the Porche féellinge hymselfe not to bee in sauegarde in this house of the hye Prieste He hadde done somewhat if he hadde gott hym oute of the pallace altogether But hee dothe nothinge whiche dothe not wholelye withdrawe himselfe from all occasion of euell Peraduenture he durst not sodenlye departe althoughe he wente aboute to get awaye leaste by his sodeyne departynge he should with daunger haue bewrayed that whiche before he dissembled M. This oure Euangeliste saith that Peter wente oute into the porche in the whiche it is lykelye that the seruants of the hye Priest had made a fyer where at Peter warmed hym selfe or ells that he entered into the pallace agayne For Sainct Iohn writeth thus The seruaunts and the ministers stoode there whiche had made a fyer of coles for it was colde and they warmed them selues Peter also stoode amonge them and warmed hym _____ After this he Describeth what Caiphas demaunded of Christe from the 19. verse vnto the 25 verse and from this he retourneth to the second denyall of Peter An other vventche savve him C. It maye rather be gathered by the wordes of Marke that it was the same damsell for he maketh no mencion of anye other In this notwithstandyng there is no repugnancy or contrariety because it is probable that the same question whiche was demauÌded by one was also demaunded by the reste and affirmed to be true yet Saint Iohn saith that this questioÌ was not demaunded by the damesell the seconde time but by the company of men that stoode by Whereby it is euidente that the voyce whiche came from the mayde was hearde of those that stoode by who strayte waye questioned wyth Peter Peter therefore was vrged both of men and women This fellovve vvas also vvith Iesus A. The Euangeliste S. Luke saith And after a lyttell while an other sawe hym and sayde thou arte also of them And Peter sayde man I am not But our Euangeliste sayth 72. And againe he denied with an oathe sayinge I do not knowe the man. And againe he denyed C. Horrible is the vnsensible dulnes of Peter whiche hauinge denied his master is not onelye moued with no repentance but also hardeneth hymselfe with libertye If euerye man had asked hym in order he woulde haue made no staye to denye hym a thousande tymes Wee muste note the circonstance whiche our Euangeliste expresseth here namelye that after he coulde not escape awaye by one simple denyall he dothe wyth an oathe double the falte and after that beinge more vehement vrged he beganne to cursse Whereby wee gather that when the synner hath once gone forwarde in synne he is by and by caryed from euell so worse euenso they whiche beginne with small faltes doe after that fall hedlonge into fylthy sinnes whiche at the fyrste they abhorred This happeneth daylye vnto manye in the beginninge the fall shall not be so greate but afterwarde commeth a custome when the conscience is nusled and brought a slepe And this is the iust vengeance of God that so soone as wee are depriued of the helpe of the holy Ghoste Sathan at the laste ruleth with violence in somuche that wee beinge addicted vnto him wholye hee caryeth vs hyther and thyther at his pleasure But this thinge happeneth specially in the denyall of the faith because when one throughe feare of the crosse hath swerued from the pure profession of the Gospell if he sée that the enemys bee not yet satisfyed hee goeth farther and that whiche he durste not purelye confesse he vtterly forsweareth withoute any clokynge of the matter I do not knovve the man M. He denieth more than was nedefull For seinge it was onelye sayde vnto hym Thou was with him it hadde bene sufficient to answere that he had not ben one of his companye and not to adde that he knewe hym neuer yee and beinge not contente with this he addeth an oathe also C. This therefore is to be noted that Peter fell almoste three