and to séeke with great care and dilygence for the precious stoone of the Gospell of the lord and hauing found it to embrace the same to preferre it before all the Iewels in the world and to sel all that euer wée haue to get the same This cometh to passe whē wée hauing denyed our selues and trodē the worlde vnder our féete withall oure hart and a true fayth receyue Christ and his truth and cleaue to the same as to the chiefe felicity leauing and forsakinge all that might withdraw vs from the euangelicall pietye cleauing only to Christ our reedemer Dauid of the most excellēt and pure mysteries of Gods worde speaketh thus they are more to be desired thē gold yea then muche fyne gold they are swéeter then the hony the hony combe Againe hée sayth I haue loued the commaundementes aboue golde and precious stoones 47. Againe the kingdome of heauen is like vnto a net that was caste into the sea and gathered of all kind of fishes Againe the kingdome of C. Christ here teacheth no newe thinge but confirmeth that wherof hée spake before with another similitude namelye that the Churche of God so longe as it is in the earthe must haue the good among the euil and the euill among the good and that it shal neuer be pure from blots and spots vntil the ende of the world when as there shall be made a full and perfecte seperation Notwithstanding peraduenture the ende of this parable is otherwise namelye that Christ might not onely take awaye the offence which troubleth many of the weake because such purity as ought to be is not found in the world but also that hée might kepe his Disciples in feare and modesty least they should flatter and please themselues with a vaine tytle and bare profession of fayth We receyue therefore both of them willinglye first in the Christ doth teach that wee must pacientlye suffer the mixture of the good and euill tyll the ende of the worlde because before that time the Churche shall not be perfectlye restored Secondlye in that hee admonisheth vs that it is not sufficient for vs to be gathered into the sheepefould vnlesse wee be the true and chosen sheepe to the which effect pertayneth the woords of S. Paule when hee sayth the Lorde knoweth those that are his let all those therefore depart from iniquity which cal vpon the name of the Lorde Is like vnto a net C. Our sauiour Christ dothe very well compare the preaching of the Gospel to a net drowned vnder the water to the end wee might knowe the presente state and condition of the Churche to be confuse For although our God as hee is the God of order and not of dissipation cōmēdeth and delyuereth vnto vs his disciplyne notwithstanding for a time hee suffereth hypocrits to haue their being among the faithfull vntill the reforming of his kingdome in the last day Let vs therfore endeuoure our selues so much as wée maye to correcte all maner of vyce and let vs be seuere in purginge awaye all filthye spots yet notwithstanding the Church shall not be frée from al spots and blemisshes before that Christ come to seperate the shéepe from the Goates 48. VVhich vvhen it was ful men drew it to lande and sate downe and gathered the good into Vessels but cast awaye the bad C. The effecte and sum of this sentence is that the Church can neuer be purged from hypocrits vntill wée be broughte to land or shore that is vntill wée be brought to the day of iudgement 49. So shal it be in the ende of the world The Angels shall come and seuer the bad from amonge the good A. For this sentence reade the exposition of the forty verce going before 50. And shall cast them into a fornace of fyer there shal be waylinge and gnas 51. shing of teeth Iesus sayeth vnto thē haue yee vnderstand all these thinges they sayde vnto him yea Lorde C. Hée calleth the punishment which the wicked shall suffer after the Iudgement a fornace of fyer Esaye the Prophete calleth it a worme which neuer dyeth Read the two and forty verce of this Chapter There shal be vvaylinge C. The scripture cannot sufficiently expresse the punishmēt which remayneth for the wicked Héere hee goeth about to expresse the horror and payne of the effecte for as wée cannot expresse the glorye and happye estate of the godlye and blessed so wée are not able to vtter the punishment of the wicked Iesus sayth vnto them M. The Lord sought by all meanes to instructe and bring hys Disciples to the knowledge of the kingdome of god And therefore being not cōtented that hée had alledged so many parables of the kingdome of heauen hée demaundeth of them whether they vnderstande all these thinges or no. But wée must remember that which wée saw before how that all parables were priuatelye expounded to the Disciples After the therefore the Lord had so gentlye and familiarlye instructed them hée dothe also admonish and declare that hée did not bestowe so great dilligence in teachinge of them that they shoulde be onlye wyse to them selues but also that they should bestowe and participate that to others publikely which they themselues priuatelye had receyued 52. Then sayd hee vnto them therefore euery scribe vvhiche is taughte vnto the kingdome of Heauen is like vnto a mā that is a househoulder which bringeth foorthe oute of his treasurie thinges newe and olde A. Wée muste presuppose that some other saying of our sauioure Christ went before as this I asked you because a minister of the word of God must be like vnto a husband man And after this sort hée doothe the more encourage styrre them vp to learne Therfore euery scribe that is taught C. A Scribe by the Hebrewes is not called a Scriueuer or writer but they call him a Scribe which is expert in the scriptures and the Lawe suche a one was Esdras And hée whom Mathewe calleth a Scribe Luke calleth a doctor of the law But here a Scribe signifieth a teacher one sufficientlye learned to set forthe the kingdome of God and to preach the Gospell of saluation Is like vnto a man that is an househoulder C. A wyse and prouident househoulder in gouerning his house doth not prouide for a day onelye but hath store layde vp to the ende hée may fetche forth from his store-house both olde and newe thinges abundantly By this man hée shéeweth that he which is sufficiently learned instructed by the spirite of the Lord to Preach must teach copiouslye and plentifully whatsoeuer pertayneth to the purpose and is necessarye to bring the knowledge of saluation euen as if a lyberall househoulder should fetche out of his storehouse all maner of daynty and dellicate dishes as well old as new so that nothing should be wātinge to the feast This lyberality trulye Christ both here and in manye other places also most plentifully shewed in bringinge
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 coÌ„demned 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 â–ª 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 coÌ„stitution 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 secoÌ„d 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 eueniÌ„g 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 soleÌ„ne 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
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 vengeaūce 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 cōclusion of our redemption For herevppon commeth the liuelye trust of our reconsiliatiō 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 Heauē 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
doubte but that they brought these gyftes as a present of the beste thynges that they had in theyr countrey But note here that euery one brought not his seueral proper gyft as one to bring Gold an other frankensēce and the third Myrrhe but they broughte these three seuerall thynges as parteyninge to euerye man alike They chose these three thinges as principall among others Goulde Frankensence and Myrrhe The profyte whereof dyd much enryche the East part After this maner we may reade that Iacob dyd sende of preciouse fruites of the lande into Aegypt Lykewise the quéene of Saba broughte gyftes vnto Salomon the kynge It was vsuall amonge the Persians to haue some gift in theyr hande so often as they saluted their king For by such oblation and offeringe of gyftes they declare the good affection and good wyl that they beare to theyr kyng But where as the wyse men worshippinge the king according to the maner of the Persians whose kyngdome they thoughte to be earthely and of this worlde offered the fruites of the earthe it is our parte to offer spiritual thynges and to worshyppe him spiritually seing that we ar fully perswaded that his kingdome is heauenly Therefore the fyrste kinde of worshipping is the study of doctrine and Fayth and the second is inuocation For so he is trewly worshypped not when wee geue but when we aske After this there followeth not only bodely afflictions but also the craftye assaultes of the deuyl by the which faith is exercysed and tryed To conclude this is the laufull and trewe worshyppinge whiche he requireth to geue our bodies a holy and acceptable sacrifice vnto him 12 And after they were warned of God in sleepe that they shoulde not go agayne to Herode they returned into their owne countreye an other waye And after they vvere vvarned B The wyse men coulde not perceyue the deceyte of Herode So symple alwaies is godlines that it measureth other men by it selfe The oracles therefore of God is at hand whiche taketh awaye all daunger from them maketh them to retourne home againe in safetie M. God wolde not haue these good sincere and innocente men retourne to the wicked tyrant lest that they for lacke of knowledge shoulde haue ben made against their willes ministers of his mallice And meter it was that they obeied the commaundement of God then the crafty and deceytfull petition of Herode B. These thinges were done and wrytten for oure instruction to teache vs that our simplicitie wyl neuer deceiue vs and that God doth continually care for vs. So that he wyll soner send his aungel if occasion shuld serue then he wyll suffer vs to peryshe in any daunger accordynge to the sayinge of the Prophete Who so dwelleth vnder the defence of the moste highe shal abide vnder the shaddowe of the almyghtie Yea almoste all the Psalmes and the whole Scripture being written for our consolation do often inculcate the same matter that God in all thynges dothe defende those that feare him althoughe he do not declare the same by manifest reuelations 13 VVhen they were departed beholde the aungell of the lorde appeared to Ioseph in slepe saying arise and take the childe and his mother and flie into Egipte and be thou there till I bring the worde For it will come to passe that Herode shall seke the child to destroye it VVhen they vvere departed C. How many dayes it was from the departure of the wyse men vntill the time that Ioseph was commaunded to flie into Egipte it is not knowen neither maketh it any matter saying that it is probable that the lorde spared Mary vntill she was recouered of her childbyrth that she might be able to take that iourney This was the wonderfull counsayle of God whiche woulde saue his sonne by sleynge from one place to an other M. But this is an other temptation and trybulation of Ioseph in this cause of Chryste C. There is no doubte but his mynde was assaulted with verye daungerouse temptations when as there appered no hope but in running awaye besyde this it was very vnlikely that he which shuld be the sauiour of al mē could be saued by no other meanes then by the worke and industry of mortall man But God vsed this moderatiō in preseruing his sonne that he might geue some signes of his heauenly power neither did God make this so manifest but that it laye hid vnder the shewe of infirmitie For the full tyme of the glorifiyng of Christe openly was not yet come And flye into Aegipte M. Why into Aegipt Could he not flye into Iury and be priuely kept in some place there I aunswer in Aegypt Herode had no power or libertie to searche where the childe was hidde because it was in an other mans dominion but in Iuda he had Furthermore this was done by the iust iudgement of God to declare that it should come to passe that the kingdom of God should be taken from the Iewes caried to the Gentiles And beside this Aegypt being nere vnto Palestine was more proffitable to flie vnto Moreouer it was necessary that the scripture whiche the Euangeliste resisteth here should be fulfilled It is very well therefore If Iury dryue away Christe Aegypt will receiue him Euen so if our kinsmen if our frendes yea if our countrey dryue vs and expulse vs awaye yet let vs not dispayre for we shal haue place and frendship among straungers If Europe do banishe vs Asia will receiue vs Dauid being expulsed Iuda was receiued and entertained in Palestine Ioseph being solde of his brethren in Aegipte was greatly exalted Elias being driuen from the company of men was nourished of Rauens And after that he was kept by the widowe of Sarephta By this therefore we are tought that God doth not always preserue those that are his by one kynde of meane but sometimes mightely he declareth his power and some tymes again very obscurely he sheweth forth the same Nowe this wonderfull meane of sauing and preseruing vnder the crosse of the sonne of God teacheth vs that they do very wickedly and ill whiche will prescribe vnto God any meane or waye of deliueraunce Let vs suffer therefore our health to be wrought of him by vnlikely meanes Neither let vs refuse to humble our selues whereby the better he may shewe forth his glory But specially we must take hede that we flie not from the crosse with the whiche he hath exercised his sonne from his infancy For this flight is a parte of the folishenes of the crosse and yet the same excelleth all the wysdome in the world That the Sauiour of Iury may come forth and shewe him selfe in dewe tyme he is constrayned to flie out of the same Aegipt nourisheth him out of the whiche nothing came at the firste but that whiche was cruell and hurtefull Who therefore is not amased at the worke of God so farre beyond mans expectation And be
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 toÌ„gues 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 repentaÌ„ce 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 iudgemeÌ„t 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 woÌ„t to be cut vp The efecte is this that God is purposed to purge his church For the grace of God neuer coÌ„meth 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 cuttiÌ„g 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 laÌ„d and be consumed with fier which hitherto haue ben vnfrutful vnthankful to Goâ—…
To this efecte was the parable of the figge tree alleaged of our sauiour Christ in Luke saying Except ye repent ye shal al likewise perish he tolde also this similitude A certayne man had a figge tree plāted in his vyneyard he came and sought fruite therō and found none Then said he to the dresser of his vyneyarde Beholde this three yere haue I com and sought fruit of this figge tree find none cut it downe why combereth it the ground he answered and said vnto him Lord let it alone this yere also tyl I digge round about it and dounge it to see whether it wyll beare fruits and if it beare not then after that shall you cut it downe And in an other place Christ faith thus If any abyde not in mee he is caste out of the doores as a branches withereth men gather them and cast them into the fyer they burne 11. I baptise you with water vnto repentance but he that shal com after me is mightier then I whose shoote I am not worthy to beare he shall baptise you with the holy ghost with fier I baptise you vvith vvater C. The thre Euangelistes do reherse the selfe same wordes of Iohn the Baptiste In this one thynge Luke is more plentyfull because fyrste he dothe shewe for what occasion this sermon was made that is to saye because it was a doubte that the people would take away the honour of Christ by a false wrong opinion M. For he saith As the people were in a doubt al mē mused in their hartes at Iohn whether he were very Chryste Iohn answered said vnto thē all I baptise you with water c. C. Therfore that he might in time take away the occasion of the errour he doth plainely say that he is not Christ and so he doth disseuer him self frō him that he may bringe him that right which aparteined vnto him And truly he did this willingely that he myghte bringe disciples vnto Christ as the prouerbe is from hand to hand but he preuenteth it the soner least in holdinge his peace any lōger he shuld confirme the errour of the people C. His wordes therefore tend to this efect I cal al men to re pentance and hauing professed the same I signe them with the seale of Baptisme whereby they maye be assured that theyr sinnes are forgeuen thē if they beleue in him which shal come after me that is to say in Christe whiche onely forgeueth sinnes geueth the holy ghost printing a true faith in our hartes of remission of sinnes and mortifying also the affectiōs of our fleshe He vvhiche commeth after me This is spoken in the present tence The greke participle is doubtful so that thou maist vnderstand it that Christ was Iunior or younger then Iohn or elles that he shoulde succede Iohn in the office of preaching So the Euāgelist Iohn resiteth the same wordes saying After me there came a mā which went before me for he was before me Is stronger then I. C. By these wordes he dothe shewe that Christ was of a greter power dignitie in respect of whom he also was subiecte as if he should say The worke of Christ to come that is the redemption of mankind the kingdom which he receiued of God the father do require greater force power then I or any man els cā shew I am his minister he is the lord whiche hath receiued all power of his father Therfore in that Iohn doth acknowledge his own imbecillitie it is done to attrybute the glory of vertue power to Christ to saue and to destroy to saue the elect to destroy the reprobate also he doth admonish vs that there is no sainct or angel Christ only excepted that hath power to saue destroy VVhose shoose I am not vvorthy E. He said before that Christ was stronger then he to āplifie the same he saith that he is vnworthye to cary his shoose He vseth the common forme phrase of speche by the which he doth so extol the glory of Christ that aboue him he cōpareth nothing To the whiche ende this is also spoken He must increase but I must decrease He shal baptize you vvith the holy Here Iohn maketh Christ the authour of spyrituall baptisme but yet neuerthelesse a minister of the externall thing Here he dothe seme to preuent before secretly a question that might be obiected agaynst him to what ende pourpose the baptisme that he toke vnto him serued Neyther was it any small triffell to bringe a new vnwonted thinge into the churche of God and that specially to set forthe a new kind of begīning that shold be more perfecte and better then the law of God. Therfore he answereth that he hath don nothing rashly though he be a minister of the outwarde signe that yet he dothe nothing at al diminish the vertue power of god Wherfore we may easely gather that it was no parte of his meaning to distinguishe make a differēce betwene his baptisme that which Christ gaue his disciples in cōmandement to vse the vse wherof also he wold haue cōtinually establyshed in the churche Neither doth he compare the visible signe to the inuisible but cōparing the persons of the seruant lord together he doth teache what is proper apperteining to the seruant what also as due right is to be rendred to the lord And also herby is gathered a general doctrine that is to say what are the partes of men in baptisme also what is properly to the son of god For only to men is cōmitted the administratiō of the outward and visible thing but that trueth it self doth onely remaine with Christ The scripture somtime doth improperly assigne to men that whiche Iohn doth affirme onely to belong to Christe which he denieth to apperteine vnto men but thā he doth not way and consider what man hath specially by him self but simplely doth teach what is the force and profite of signes howe God doth woorke with his holy spirite by them Here is geuen a distinctiō betwene Christ and his ministers least that the world geue that vnto them which only of duetie and right perteineth vnto him as nothing is more ready and inclined then the world to beautifie adorne the creatures with the spoyles of God. We knowe what howe great outragiouse contentions haue ben in these days as concerning the vse and efficacy of the signes al the which may be taken awaye with this one word that the whole institution of the lorde doth comprehende the author hym selfe and the vertue of the spirite with the figure minister but when as the mynister is compared with the lord that he maye haue al we muste bring the other to nothing VVith the holy ghost It may be demaūded why Iohn did not say as wel that it was Christ which did washe our soules with his bloud
affyrme not in vayne that the meke are lordes and heyres of the earthe The children of this world thyncke that they can be in no better sauegard then if they cruelly resyste the euill brought vnto them and so they defende theyr lyfe with force and armes But trewly seing we must appoynte none to be the preseruer and staye of our lyfe but onely Christ there resteth nothinge elles but that we hyde oure selues vnder the shaddowe of his wynges Furthermore we must becom shéepe if we wyll be of his flocke P. Those whiche are tyrauntes think that theyr empire authoritie and rule is supported and kept by the crueltie of vengeaunce on the contrary parte the gospell teacheth vs that in a iuste cause we shoulde be constante and yet for all that that wee shoulde not seeke the reuengement of our owne cause but commytte the ende vnto God that we maye lyue a quiet lyfe If any do obiecte that this whiche is here spoken is contrarye to experience fyrste let hym here waye and consyder howe vnquyete fierce and cruell personnes are in so muche that they are troubled euen of them selues Trewelye in so troublesome a lyfe although they be lordes of the earth a hundred tymes yet in possessinge all thynges they possesse nothynge But the sonnes of God althoughe they can at no time possesse and kepe that which is their own yet do they quietly inioye the mansion place of the earthe neyther is this any immagined or fayned possession by the which they do inhabite the earth the whiche they knowe to be geuen theim from aboue Agayne they are defended against the intemperancie and furiousenesse of the wycked and beinge subiecte to all the assaultes of Fortune beinge in daunger of the dishonestie of the wicked beinge compassed aboute with all daungers yet notwithstandinge they commytte them selues wholly to the tuition of God that they might tast of his grace And this is sufficiente vnto them vntyll they come to the euerlasting inheritance in the laste daye Our lorde therefore in this place saithe in effecte Let the children of this worlde braule and chide let them go together by the eares let theim moue sedition for empires kingdoms for rule and lordshyp for authorytie and power for estimation and prefermente for in these vaine and fonde titles doth the worlde delight but you that are my disciples shall not appoynte and determine any blessednesse to be in those most fraile and vayne thynges but rather in this that with a quiete mynde ye leade your liues in that you are chosen before the foundation of the worlde to be heyres of euerlastinge lyfe This sentence semeth to be takē out of the psalme where it is thus wrytten The wycked doers shal be rooted out but they that paciently abide the lorde shall inherite the lande The méeke spirited shall possesse the earth shal be refreshed in the multitude of peace 6 Blessed are they that hunger thirste after ryghteousnesse for they shal be satisfyed Blessed are they that hunger C. To hunger and thyrste here are taken by a figure called Synecdoche by the whiche parte is vsed for the whole and the whole for part so that to hunger and thyrste is to be in neede to wante those thinges whiche are necessary and also to be defrauded of a mannes owne righte Where as the Euangelist therfore saith to hunger after righteousnes he putteth the parte for the whole Obiection S. Some man might here say if we be meke vice wyll increase and preuaile To the which Iesus answereth priuily sayinge I meane not that ye should be méeke in allowing wickednes but I say that such are blessed as haue a hūger thirst after righteousenes Because they shal be satis That is God wyll here their sighynge and wyll accomplishe their desyre whose office is to fulfil the hungery with good thinges M. Euen so the prophetes before Christ which were put to deathe of the wycked hungered and thyrsted after ryghteousnes Christ hym selfe the whole multitude of martires bothe of that and oure tyme also whiche were innocentely oppressed commended theyr spirites to the iuste iudge They shall be satisfyed at that day in the whiche all secrete thynges shall be made manyfest and al thinges shall be brought to iudgemente He shall make theyr righteousenes as clere as the lyghte and theyr iuste dealynge as the noone daye 7 Blessed are the mercyfull for they shall obteyne mercy Blessed are the mercifull The reward is here promised to the mercyfull which do help and defende the afflicted For mercifulnes is taken here for gentlenes and liberalitie A. by the whiche one man being touched with the misery of an other taketh pittie on hym that suffereth and to his power helpeth him that laboureth Euen so the faythfull whiche are knytt vnto Christe do bewayle those that are in myserye speciallye when they them selues are afflycted and troubled manye wayes so that by theyr owne afflictions they are moued to haue compassion and mercy vpon other mennes mysery these are pronounced to be blessed of Christe because that whiche is wonderfull and seldome hard of is contrary to the iudgement of man For the worlde countethe them happy whiche hauing no care of other mennes mysery lyue quietlye and in ease and seke to vphoulde the same But Christe in this place doth call those blessed whiche are not onely contente to beare theyr own troubles but do take vpon them other mennes mysery also Chryste reprouynge the vnmercyfull Phariseyes murmurynge agaynste his disciples sayde If ye knewe what thys mente I wyll haue mercye and not sacrifyce ye woulde neuer haue condempned innocentes He aunswered them also that murmured againste hym because he kepte companye with publicanes euen in lyke sorte sayinge Go learne what this meaneth I wyll haue mercy and not sacrifyce Furthermore the parable of the Samaritane doth playnely declare what it is to shewe mercy Because they shall haue mercy C. They shall not onely haue mercy at the handes of God but among men also whose mindes God dothe inclyne to humanitie And although often tymes the whole world is vnthanckful and recompenceth euyll to theym that haue well deserued yet this oughte to suffyce that God hath in store to rewarde those that are mercifull so that they shal be sure to haue him louing and fauourable vnto them For the good man that is merciful and lendeth shall neuer be moued 8 Blessed are the pure in harte for they shall see God. Blessed are the pure B. This is the office of a true Christian to defende the purenes and cleanes of his harte whiche is simplicitie and integritie that he thinke not one thing in his harte and with woordes and externall shewes declare an other but that al thinges be done with a simple and pure harte to the glory of God and to the profite of our neighbour not sekyng our own proffite C. All men do graunt that
the Lawe be once shaken For so sayth the Prophete Thus saithe the lorde If the couenaunte which I haue made with the daye and the night may be brokē Then may my couenaunt also be broken whiche I made with Dauid my seruaunt And a littell after he saythe agayne If I haue made no couenaunt with daye and nighte and geuen no statute vnto heauen and earthe then wyll I also caste awaye the seede of Iacob and Dauid my seruaunt One iot or titell of the Lavve shall not passe tyll all C. What meaneth this Question that euery iot and titell of the Lawe shall be fulfilled For we sée howe farre men are yea ando suche as are borne a newe by the spirite of God from the perfecte obseruation of the Lawe I aunswere that this fulfilling of the lawe is not referred to the life of man but to the sounde perfect truth of doctrine as if he shoulde haue sayde there is nothing vnstable in the Lawe there is nothing rashely put in the same and therfore it can not come to passe that one letter shall vanishe or passe awaye Wherefore this place here is of the certaintie and truthe of the woorde of God that we might not doubte no one tittell in the Lawe no one iot to be in the Prophetes in the whiche the vndoubted and infallible woorde of God is not declared For the woordes of the lorde are pure woordes euen as the syluer which from the earth is tried purified seuen times in the fier Bu. Tittels are the smalest thinges in wryting by the whiche also Christe dothe signifie that the smalest thynges sene and red in the Lawe shall be fulfilled V. Neyther is the lawe of God a humane and mutable constitutiō as are the preceptes of money or apparell whiche are dayly altered but as the wysdome of God his euerlasting righteousnes are immutable euen so his lawe of perpetuall and euerlasting obedience abideth for euer 19. VVhosoeuer therfore breaketh one of these least cōmaundementes and teacheth men so he shall be called the least in the kingdome of heauen But who so euer dothe and teacheth the same shal be called great in the kingdome of heauen VVhosoeuer therfore breaketh C. Here Christ speaketh particularly of the commaundementes of life or of tenne sentēces by the whiche all men that are the children of God ought to frame theyr lyues And therfore he pronounceth them to be false and peruerse teachers whiche kepe not theyr scholers vnder the obedience of the lawe and he counteth them vnworthy whatsoeuer they be that be of the church whiche diminishe the aucthoritie of the lawe in any poynct those to be honest and méete ministers of God which do allowe and commende the obseruation of the lawe as well by the example of their life as with woordes S. To breake the lawe and to fulfyll the lawe are contrary He breaketh the lawe whiche desyreth another mannes wyfe although he commit not adultery and he is in this opinion that he beleueth that the fulfyllynge of the lawe maye be forgeuen for oure imbecillitie and weakenes sake or elles that God wil not so straightly deale with vs for the fulfyllinge of the lawe One of these least commaundementes C. He calleth them the least commaundementes according to the sence meaning of men For although all are not of lyke force weyght but when we compare them together one is greater and lesse then an other Notwithstandinge we may not thincke any thynge smale of the whiche it pleaseth the heauenly lorde and lawe maker to commaunde For howe great derogation is it to the glorye of God to take any thynge disdainefully which cōmeth out of his mouthe For by this meanes his maiestie shoulde be controlled Wherefore where as Christ calleth them lyttell commaundementes it is a kinde of graunting And teacheth men so B. He doth not reiecte him onely which transgresseth some cōmaundement and despiseth the parfection of the same but also him which teacheth others so namely that so greate perfection is not requyred as the Phariseyes and Saduceyes whiche requiringe onely the externall workes and contemninge the spirite of the lawe counted it nothinge to lust after a woman and so they taught also Shall be called the leaste C He alludeth this to that whiche was spoken of a lyttell before as concernyng the comaundementes notwithstandinge the sence is manifest and playne that they shall be reiected as the outcastes of all men which make the lawe to be contemned in any one poyncte The kingdome of heauen is taken here for the renouation or renuyng of the churche or for the second state and condition of the church which arose then of the preachinge of the Gospall So Christ maketh him which is least in the kingedome of heauen greatter then Iohn This maner of speakinge is because God renuinge the worlde by hys sonne Christe made his kingdome firme and sure Therefore Christ admitteth no teachers into his churche after it is renued but such as are faythful interpretours of the lawe and apply them selues to mainteine and set forthe the wholsom doctrine therof Bu. Let such reade these thinges more diligently whiche at thys day handle the law of the lorde very negligently and slyghtly when as by these woordes of the lorde a man may plainly perceiue that there is nothinge set forth by the heauenly wysedome of God in his diuine lawe whiche requireth not onely greate and earnest study but also much estimation and credite But some men wyll here demaunde Question Are not the ceremonies amonge the preceptes and commaundementes of God and what néede haue we of them to what ende shall wee obserue them They are answered that if they weye and consider the ende purpose of the lawe maker they shall be satisfyed For althoughe God do cōmaund ceremonies that the externall vse of thē shoulde be temporall but their signification eternall yet he doth not lose take away the ceremonies whiche kepynge still theyr effecte omitt that whiche is figuratiue and shadowed Nowe when as Christe dothe banishe all those from hys kingdome whiche accustome and teache men to despise the lawe theyr senceles sence is wonderful who ar not ashamed with theyr robbinge indulgences to remit that which God moste seuerely doth require and vnder the coullour of venial synne to treade vnderfote not regarde the righteousenes of the lawe But vvho so euer dothe and teacheth the same c. M. This that is spoken here perteyneth to the ministers of the word C. He teacheth them therfore what perfectiō is required of thē namely that they expresse and declare those thynges in theyr lyfe whiche by their doctrine they declare and teache So Paule dyd chastice his bodye and brought it into subiection least whē he preached to others he hym selfe shuld be a cast awaye And writinge to Timothe Be sayth he vnto them that beleue an exsample in woord in conuersation in loue in spirite in
fayth in purenes And to Titus he saythe In all thynges shew thy selfe an example of good works in the doctrine with honestie with gra uitie and with the wholsome woorde which can not be rebuked that he which with standeth may be ashamed hauynge no euill to saye of you The lyke wordes hath S Peter in effecte 20 For I saye vnto you excepte youre righteousnesse exceede the ryghteousenes of the scrybes and Phariseis ye can not enter into the kyngdome of heauen For I say vnto you excepte C. Now he towcheth the scribes which wente aboute to blott the doctrine of the Gospel as thoughe it were a destroying of the lawe Of this matter he reasoneth not at large but briefely shewethe that there is nothing in their mind lesse then the zeale of the law As if he should haue saide they fained thē selues to be against me because thei wil not violate or breke the lawe but by theyr lyfe it apperethe howe colde they be in reuerenceinge the lawe yea howe careleslye they mocke with God when they boast them selues to men with theyr false fayned righteousenes The lyke do manye interpretours But beholde and se if that they do not deceyue the people euen as the scribes Phariseyes dyd For when as they restrayned the lawe of God to externall offices onely they fasshioned their discyples as apes to hypocrisie We denie not trewely but that they led their liues as muche amis yea rather worse then they taughte therefore we ioyne vayne ostentation of ryghteousenes with peruerse doctryne Notwithstanding it is manifest wherfore Christ dothe inuaye against this righteousenes in the wordes following where he purginge the lawe from theyr wicked inuētions restoreth it to his proper puritye To be shorte he turneth that vppon the Scribes whiche wickedly and vniustly they obiectted againste hym Behoulde saithe he howe parfect and cunning interpretours of the lawe they be for they faine and inuent vnto thē selues righteousenesse whiche shutteth the gates of heauē against them And therfore Christ mente not to adde here any perfection to the lawe neyther woulde he teache the Gospell to be more parfect then the law but onely how our righteousenes ought to excede the righteousenes of the scribes and phariseyes which was false and fayned A. by the whiche they greatly seduced the people C. He ioyneth the phariseys to the scribes to amplifie because that secte were counted muche more holy then others And here they are deceyued whiche thincke theim to be so called because they beynge separated from the company of the common sorte of people chalenged to them selues a proper state and degree of the whiche we haue spoken before Into the kingedome of heauen C. Here the kyngdome of heauen dothe signifie the immortalitie eternall lyfe and euerlasting felicitie to the sonnes of God promised 21. Ye haue harde that it was sayd to thē of olde tyme Thou shalte not kyll VVho so euer killeth shal be in danger of iudgement Ye haue harde that it vvas sayde Bu. For so muche as euery errour as concernynge trew righteousenes sprange of the false construinge and vnderstandinge of the lawe the lorde to the ende true righteousenes might be obserued doth restore the trewe and proper sence and meaning of the lawe and dothe pourge the same from the inuentions and additions of the phariseyes shewynge by the lawe that spirite and faythe loue and the very affection of loue is required of God which he plainly sheweth by exāples taken out of the lawe C. Wherefore this sentēce and others following do agre with that whiche was laste spoken of before For Christ dothe shewe more largely by particulars howe ccokedly the Phariseyes did depraue the lawe that their ryghteousenes might be nothyng elles but the reffuse and abiecte of all But manye of our elders wer deceiued which thought that this was the correction mendinge of the lawe and that Christ did extoll his disciples to a higher degree of parfection than coulde Moyses the dull and carnall people which were scarse apte to learne the externall elementes and signes So did many men beleue that the beginning of righteousenes was geuen in the lawe but parfection to be taughte onely in the Gospel But Christ ment nothing lesse then to alter chaunge or renewe any thinge of the lawe or the preceptes thereof For there God dyd once ratifye the rule maner of liuyng of the which he neuer repented him Whervpon Moses promised lyfe vnto them that kept the lawe in the whiche there ought to haue ben parfection or elles he did sette before them that whiche was false The same rule of lyuing wel was from the beginninge whiche is at this daye And God required the same parfectiō and integritie of Abraham whiche at this day he requireth of his seruantes For the whole scope of the lawe is that we worshyppe and loue God with our whole harte And what hath the Gospell more A. Trewly he whiche hath suche loue that he loueth God with all his hart and his neghboure as hym selfe wanteth nothinge to the chiefe parfection C. Therefore the law as touching the preceptes of a godly lyfe leadeth men to the parfection of righteousenesse Therefore Paule doth not make the lawe weake in it selfe but in our fleshe And Moses sayd I take heauen earth to witnesse that I shewe you to daye the waye of lyfe and deathe the whiche witnessinge had ben vayne if the lawe had bene imparfecte Moreouer he saithe And nowe Israell what dothe the lorde thy God require more of thee but that thou cleaue onely vnto hym This were a vayne promyse also yf the lawe were to none effect when he saith he that dothe these thynges shall lyue in them But it is euidente by many other places that Christe went not aboute to correct any thinge in these commaundementes For they whiche will enter into lyfe by good workes are commaunded of hym to kepe and do exactly all the cōmaundementes Neyther doth Chryste nor his apostelles alleage the commandementes of a godly and holy lyfe for any other intent and trewly they are very iniuriouse to God the aucthour of the law which imagin only the eies hādes and feete to be disposed ordered there to a false fayned shewe of good workes and that in the Gospell onelye as they fayne God is taught to be beloued wyth the whole harte Therefore lett that errour seace namely that the defection of the lawe is corrected by Christ Neyther muste we immagin Christe to be a newe lawemaker which wolde adde any thing to the euerlastinge righteousenes of his father but we must here him as a faithfull interpretoure that we may knowe what the law is to what vse it serueth Nowe it resteth to see what Christe condempneth in the Phar. and what his interpretation differeth frō their cōments It is certaine that they broughte the doctrine of the law to a pollitike order that it might suffice to perfourme the same
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
vnto vs that he dothe promise his spirite which ingraueth the righteousnes of the law in our hartes We are cōmaunded therfore to aske both and in the fyrst place the petition to obtaine remissiō of sinnes is put Oure dettes M. Luke in the xi Chapter hath forgeue vs our synnes or trespasses C. Therfore our sinnes are called dettes because they bringe vs before the trybunall seat of God make vs detters vnto him yea they do wholly seperate vs from God that there is no hope to atteine peace and grace but only by pardō And so is fulfylled that whiche Paule wryteth All haue synned and are destytute of the glorye of God that all mowthes maye be stopped and that all the world may be subdued vnto god For althoughe the righteousenes of God doth partely shine in the sainctes notwithstanding so long as they are in the fleshe they lie ouerladē with sin So that there is no man founde in the whole world so pure whiche hath not nede of the mercy of God of the which if we desire to be partakers it is necessary that we féele oure owne misery But they whiche fayne to thē selues such perfectiō in this worlde that they think them selues frée frō al sin and vice do not so much neglect their sinnes as they do Christ frō whose church they banish them selues For when he cōmanded al his disciples daily to aske remissiō of their sins he excludeth al out of theyr nomber cōpany whiche thinke this remedie to be superfluous vnto thē Let vs put awaye therefore by this praier the wrath indignation of our heauenly father the iust ponishmētes whiche wee haue deserued let vs seke to please him by reconciliation For what can be more greuous then the displeasure of the father For so much as therfore our hole health consisteth in this to keepe the fauour of our heauēly father good and iuste cause we haue to put awaye his displeasure Now this remissiō which we here desire is cōtrary to satisfactiōs by the which the world seketh redēption For that credytour is not said to remit whiche beinge paid asketh the det no more but he which willingly frely departing frō his right dischargeth the debttor Neither dothe that cōmon distinction of falte ponishement here take place for there is no doubt but that dets do signifie the desert of ponishment or paine We must note also here that if we be forgeuē fréely al dispensations cōming from the Pope are in vaine For to obteine remission of oure sinnes Christ sēdeth vs to his father alone that rightly for who can forgeue the offence cōmitted against an other not againste him self Nay can any man forgeue sins beside God Wherfore Christe sent hym which had hurt his brother to go reconcile him self to his brother Therfore whē we syn against God our health saluation only cōsisting in him it is manifest that we can be forgeuen of none but of him therfore at his hāds we must aske forgeuenes according to the form of this praier Herevpon Dauid saide I saide I wil confesse my syns vnto thee lord so thou forgauest mee the wickednes of my sin For this shal euery one that is godly make his prayer vnto thée in a time whē thou maiest be found Neither is this repugnāt to that authoritie which was geuen to the Apostels to remit sinnes For they did not forgeue sinnes by their own power but as ministers of Christ prechers of grace they did pronounce to the penitent faithfull that their sins were forgeuen According to the saying of the lord by the Prophete Esay I euen I am he that put away your sinnes that for my owne sake As vve forgeue our detters C. This condition was therefore added that no man should presume to aske pardon for his sinnes excepte he were free from mallice hatred Notwithstāding the pardō which we aske dependeth not vpon that which we shewe to other but by this meanes Christe exhorteth vs to forgeue all offences and dothe make our trust and confidence also of absolution pardō more fyrme and strong Furthermore it was not the purpose of Christ to note the cause but onely to teache vs of what mind we ought to be one towards an other when we desire to be reconciled vnto god And trewely if the spirite of God do raigne in our hartes all mallice euil wyl reuengement wil ceasse But for so muche as the spirite is a wytnesse vnto vs of our adoption we se that there is here a note geuen vnto vs who are the sonnes of God and who are not B. Our remission therfore is a motion of the spirite because God ruleth our affections Nowe since the case standeth thus how can they be excused whiche will not forgeue theyr neybours offences How can such presume to aske pardon of their sinnes at the handes of God Is it a triffle to lye vnto the lyuinge God and to play the Hypocrytes Yea when we say forgeue vs as we forgeue others what do we elles but call for vengeaunce at the handes of God vpon our selues if wee forgeue not oure offendours And for this cause there are many nowe a daies which rather then they wil remit forgeue they will neuer say the lordes praier But suche escape not the iudgemente of god For it shall abide for euer whiche the lord saith If ye forgeue not mē their trespases your father whiche is in heauē shall not forgeue you your trespases To this ende also parteineth the parable which he sheweth following Wherfore we may not let to forgeue our ofenders if so be that we will haue god to forgeue and forget our synnes 13 And leade vs not into tēptation but deliuer vs from euill for thine is the kingdome the power and the glory for euer and euer amen And leade vs not into tempta C. Here many amisse do deuide this into two petitions when as by the matter it is euidēt to be but one not two as they imagine For the coniūctiō set betwene both coupleth both the sentēces together whiche S. Austine very wiselye examined Thus therefore ought this praier to be resolued Least vve be led into tēptation deliuer vs from euill But the sōm of this prayer is this that we knowing our own infirmities desier god to be our aide helpe that we may stāde valiantly against al the assaltes of sathā M. We are taught therfore in this petion that we are as yet set in a doubtfull dāgerous cōflict in the which we must fight against the deuil the world and the fleshe For the godly haue an other maner of fight in this worlde then haue the childrē of darknes For they haue a carelesse conscience sekinge at no time to resyste Sathan whiche worketh in them but the godly because they geeue theim selues wholly vnto God they haue Sathan the prynce of this worlde
iudge of his doctrine whether it parteyne to the glorye of God to the iustifycation and merytes of Christ to the settynge forthe also of the syncere and parfecte loue towardes oure neyghboure The whiche if it do wee maye boldely adiudge hym to be a faythfull and trewe teacher 17 Euen so euerye good tree bryngethe forth good fruites But a corrupt tre bringeth forth euill fruites C. Here is to be noted that men cannot do wel vnlesse they be first good O generation of vipers saith Christe howe can ye speake good thynges when ye youre selues are euyll For out of the aboundance of the harte the mouthe speaketh A good man out of the good treasure of his harte bringeth forth good thinges And an euyl man out of the euil treasure of his harte bringeth forth euil thynges Also in the acts it is wrytten The hartes are purified by fayth For whō soeuer is regenerate by the spirite of god it is necessarye that he testifie by good woorkes that he is a good tree although his workes do tast somwhat of the natural gaale whiche is in him alwayes 18 A good tree can not bring forth euill fruit neither can a corrupt tree bring forth good fruite B. As if he shoulde saye As the tree is knowen by his fruit so is the teacher if any man marke by worde and doctrine Bu. But there are certayne heretiques which haue abused this place of scripture apointing to thē selues twoo diuerse beginninges sayinge that there are twoo contrary natures betwene them selues But we ought not to referre the wordes of the lorde to any other ende then hee hath spoken them but we oughte rather to consider to what ende and for what occasion he spake them So longe trewely a good tree bryngethe forthe no euyll fruite as he abideth in his good state and an euil tree abydeth in the fruites of his sinnes so longe as he conuerteth not to the fruites of repentance For none abydynge in that whiche he was begynneth to be that which he is not 19 Euery tree whiche bringeth not forth good fruite is hewen downe and cast into the fyer Euery tree vvhiche Bu. Here by the way he sheweth the great cruell ponishement prepared for false prophetes al those which delite to persist in a vaine pretenced shew of godlines He goeth on still with the allegory signifiing that they shal be tormēted with cruel fier whiche either seduce others by false doctrine or do not expresse the true faith of the mynde by good woorkes M. Here therefore we see that it is not sufficient only to refraine frō doing of euil but also it is required of vs to do that whiche is good For this vyne whiche is Christ will not haue vnfruitfull brāches vnited vnto him in whō the fruitful are pourged that they may bring forth more fruite And in an other place they are accursed not which take away the goodes of the poore but whiche do not féede theim Moreouer in the same place the ministers are cōmāded to cast the vnprofitable seruante into vtter darkenesse yet he had not lost any of his masters money but he had this ponishment because he brought no gaine And after this maner the vnsauery salt is cast out of the dores although it do no hurt in corrupting but because it dothe not take away the corruption Is hevven dovvne and cast E. Christ sheweth not here what shal happen to euyll corrupte trees as referring it to a tyme to come but he speaketh in the presēt time that as trees that are corrupt they shall presently be hewen downe 20 Therefore by their fruites ye shall know them Bu. He repeteth again bringeth in a conclusiō necessary for vs at al times namely the false prophetes at the lēgth shal be known by their fruites B. Let vs obserue therfore this canon or rule at this day let vs counte al thē for false prophetes which speake the immagination of theyr owne hartes not by the mouth of the lord let vs take hede of thē let vs flee from suche repell them 21 Not euerye one that saithe vnto me lorde lorde shall inherite the kingedome of heauen but he which dothe the wil of my father which is in heauen Not euery one C. Christ nowe doth farther extēd his talke neither doth he onely speake of false prophetes which onely to deuoure spoyle enter into the flock but also of hierlinges which vnder the pretence of pastors do subtilly creepe in whē as notwithstāding they haue no affection of godlynes And although this doctrine doth cōprehend al kinde of hypocrites what degree or place so euer they be of notwithstanding properly he toucheth now false teachers whiche woulde seme to excel all mē Neither doth he only direct his talke vnto them that he might take away the securitie in the which they lie as it were drunken but also he doth admonishe the faithful that they attribute not to such vaine titles more then is cōueniēt necessary Finally he doth shew that so sone as the doctrine of the gospel doth begin to bring forth fruite in so muche that it hath gottē vnto it many disciples there wil not only be many of the cōmō sort of people whiche falsly through dissimulation hipocrisy wil geue their name but also among the cōpany of pastors thē selues there shal be such deceit that with their liues dedes they deny the which they professe with their mouth Therfore whosoeuer coueteth to be counted a disciple he must do his indeuour to adict geue him selfe sincerely to the meditatiō of a new life For it is not enough to professe the faith with the mouth but a good cōsciēce is also required the spirite of renouation Lorde Lorde M. He doth not only reherse the liplabour which he touched a lyttel before but also he expresseth the propertie of the hebrew worde which increseth that with doubling or multiplying whiche before it heaped together of the whiche kind also was that which the prophet hath the temple of the lord the temple of the lorde In Luke this sentēce semeth to be a general obiurgation Why do ye cal me lord lord do not those thinges which I cōmande you But because this corruption doth very much aryse of false teachers he doth expressely inuey agaynst thē Shall not enter into the. C. Here some do think that the kingdom of heauē is to be takē for the lif to come other do expounde it to be taken for the churche As if he should say he shall not be of the nōber of my disciples and of my faytheful A. Bothe these expositions may well be takē allowed But he that doth M. The wyl of the father and the sonne is al one the woordes of Christ are the woords of his father For he came to do the will of his father not his owne wil as he witnesseth in the Gosgel after
Iohn He therfore that dothe the will of the father doth the will of Christe B. To do the wyll of the lord is to expresse the same to endeuour our selues with all our mindes to that which he cōmaundeth although we be vnable to performe the same For the lorde in this life doth not require of vs to performe fulfil his cōmandements but to do thē whervpon in the lawe he saith Here O Israel take hede the thou do therafter For he knoweth howe sore we are molested with this sinful fleshe that we can not fulfil al thinges that we cannot be cleane voide of sin Wherfore S. Iohn saith If we say that we haue no syn we deceiue our selues the trueth is not in vs And yet the same S. Iohn saith if we say that we haue felloship with him walk in darckenes we lie do not the trueth Again Euery one that is borne of god sinneth not and he cannot sin because he is borne of god A godly man therefore can not syn because he is not willingly geuē to syn wickednes as the wicked are but alwaies hath a delight in the lawe of the lord yet notwithstāding because he hath no good thinge in his fleshe he cōmitteth many thinges which he hateth which ar sinful whervpon Paule saith The good which I wold do I not but the euil which I wold not that do I. If I do that which I wold not then is it not I that doth it but sinne that dwelleth in me But because the inward mā is not delighted with sin but is wholly geuen vnto Christ god imputeth not syn vnto him Wherfore they ar no sinnes no more thē they are deltes which the creditour hath forgeuē thoughe duely thou owe the same do not paye C. Furthermore to do the will of the father doth not only philosophically signifie the life maners of men to be framed according to the rule of vertu but also to beleue in Christ as it is said in Iohn By these wordes therfore fayth is not excluded but is pointed as it wer a beginning frō whence the rest doth ensue A. Herevpō S. Iohn saith This is his cōmandement that we beleue on the name of his sonne Iesus Christe and loue one an other as he commaunded vs. 22 Many wyll say vnto me in that daye lorde lorde haue we not prophesied through thy name And throughe thi name haue cast out deuils done many myracles through thy name Many vvyl say Bu. Here he reherseth one thing twise doth inculcate that whiche he spake before C For he cyteth hypocrisie to his tribunal seate For loke how lōge they haue place in the churche they bothe flatter them selues and deceiue others also He saith therfore that there shal com a day in the which he wil pourge his florth clēse the chaff dust frō the pure wheate In that day B. He vnderstādeth the day of iudgemēt in the which the good shal be seperated frō the euyl the sheepe from the goates whē al secretes shal be reuealed Haue vve not prophesied in thy name E. To prophesie in the name of Christ is to teach vnder the autoritie of Christ as whē it is sayd Blessed is he that cōmeth in the name of the lord Or as som others do expoūde it in thy name that is in thy power strēgth For alwais these speches by thy name or in thy name or for thye name to the hebrewes from whom they com signify no more thē if thou sholdest say by thee Euen so whē Christ saith to his father I haue declared thi name vnto men it is as if he had said I haue declared thée Also wheras it is said in that scripture oftē times deliuer vs for thy name sake it is in efecte thus Delyuer vs for thy selfe The like maners of speach also ar these I beseche your grace your maiestie your honour it may please your lordship suche like The whiche are nothing els thē I pray you it shall please you Therefore to prophesy in the name of Christ in this place doth properly signify to do the office of teaching by his authorite This word prophesy in this place is takē very largely as in the .14 of the 1. to the Corin. He mighte truely haue vsed more simplely this woord preachinge but not without cause he put the which was more honorable whereby he mighet the better expresse the external professiō was nothing how gloriouse so euer it semed vnto mē Bu. Many will boste saith he that they haue shewed them selues excellente teachers interpretours of the scriptures in the church And haue cast out deuills A. He reherseth one kynde of miracles for exāples sake then generally he addethe And done many miracles C. To do miracles in the name of Christ is nothing els then to worke wōders by his power aide and gouernment for although the name of miracles is restrained to one kinde of miracles yet notwithstanding in this place in many other it doth signifie al kinde of wōders M. Here we se the God lendethe his power to euil ministers sometimes As to Baalā to Saule whervpō this prouerbe came Is Saule also among the prophetes To Iudas the traitor also who receiued power of Christ to cast out deuils to heale the sicke to do al thinges as the other Apostels dyd Furthermore we do reade the many claue vnto Paule which afterwarde fel frō him whervpon he complaineth saiyng All men do seeke theyr own not that whiche is Christes The which no doubt for the maner of the tyme did wōders cast out deuils prophecied We must not thinke therfore that they are happy streightway blessed truely aperteining to Christ which do miracles signes wonders in this worlde by the name of Christ Wherfore we reade that Christ answered the three score and ten which were returned bosting of the myracles which thei had done thus Reioyce not in this that deuils are subdued vnto you but reioice in that your names are written in the booke of life And Paule reprouing the foolishenes of the Corinthiās which they conceiued by miracles the same being set apart he requireth loue at their handes We must note also farther what Paule teacheth that the deuil by his subtiltie craft can trāseforme him self into an angell of lighte shewe miracles by his ministers to corrupt the truth of the gospel that which cōmeth to passe by the permission of God because men loue not the trueth As Paule in an other place wryteth He shall destroy the aperance of his cōming euen him whose commynge is after the working of sathan with al lying power signes wonders with all deceiuablenes of vnrighteousnes amōg thē that perishe Euen as it happened to the Iewes also in the old testament Finally we se by this place the prophesie casting out of
deuils all maner of miracles do nothing at al profite those that haue thē neither ought we to thinke thē holy beloued of god or aperteining to his kīgdome 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 thē I neuer knew you Departe from me ye that work iniquitie And thē 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 thē affirminge that he neuer counted them amonge the nomber of his although they boasted thē selues to be heads pillers of his church And therfore he biddeth thē depart which by a false title haue stolne a false profession for a tyme saying Depart from me Paule doth seme to haue takē that which he writeth out of this sentēce of Christ whē he saith The lord knoweth who are his Let him depart frō iniquitie what soeuer he be that calleth on the name of the lord For the first parte tēdeth 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 thē 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 coūted the disciples of Christ that they in time departe frō 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 vnderstād here the christ speketh of adulterers murtherers vserers drūkerdes such like but of suche as beare a shewe of holines would seme aboue all mē 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 cōclusion 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 cōmon metings But our lord Iesus Christ here pronounceth that trewe pietie doth not cōsiste 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 vpō 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 mē 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 sēce 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 cōpareth the false professiō of the Gospel to an imperfecte building which stādeth 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
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 prysonmētes the bondes and tormentes that they maye discerne them as if they were present before thē 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 prouidēce of God are vnderstode Suche Christe calleth his because they should be the seruaūtes 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
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 coÌ„mende 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 roÌ„ne 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 coÌ„mendeth 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 recoÌ„pence 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 seruauÌ„tes 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 coÌ„maunding his twelue disciples he departed theÌ„ce to teache and to preache in their citties And it came to passe B. Luke saith that they departed wente through the townes â—…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 coÌ„maunding because Mathewe declareth that they had not frée liberty in their Embassage but it was prescribed
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadath which the Gretiās haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double cōsideratiō First where as all men do not obey and beleue the gospel it cōmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a cōsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makīg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a wōderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudēt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
dothe pacyfye and quiete our myndes B. For so soone as he hath geuen vs knowledge of hym selfe that we shal not nede to doubt but that our sinnes are forgeuen vs of the father through him and that we are made by hym sonnes heyres of euerlastyng lyfe what thing is there then can trouble vs yea what greater peace and tranquillitie of the mynde can there be then this Saynt Paule in his epistels persisteth muche in preachinge and setting forthe of this peace A. Moreouer this pronoune I hath a great Emphasis and force in it I saith he will refreshe you As if he shoulde say Why do ye loke for ease where it can not be founde Whye do ye seke in vaine I am he alon which can helpe you Therfore leauinge all other come vnto me alone that ye maye possesse the trewe peace 29 Take my yoake vpon you learne of mee for I am meeke and lowly in hearte and ye shall fynde reste vnto your sowles Take my yoake C. Because we se many abuse the grace of Christ whē they tourne the same to the libertye of the fleshe Christ therfore after he had promised ioyful rest to thē that laboured in their cōsciences miserably he also admonisheth that he is the deliuerer vpō this conditiō that men shold take his yoke vpon thē as if he should say I do not therfore ease you of the burthē of sin make God mercifull vnto you to the ende ye shold take libertie to sinne but that ye beīg erected lifted vp by his grace shold also take the yoke vpō you according to the spirite to restraine the lasciuiousenes of the flesh And hereby the definitiō of that rest wherof Christe spake is gathered namely that Christ here doth not exempt or exclude his disciples frō the burthē of the crosse that they might liue plesantly but rather he seketh that he myght exercise thē vnder the yoke of discipline kepe them vnder the banner of trouble And learne M. Some reade this as though it were spokē of Chryst to the ende his disciples should learne mekenes humilitie but there is an other meaning of these woordes as thus Because through the cōtumacte of the fleshe wee shonne caste of the yoke of Christ as sharpe harde he seketh to frame vs after his ensaumple This therfore is the sence and meanyng of these wordes Because Christ exhorted his discyples to beare his yoke leaste that the hardnes of the same shold make them afraide by and by he addeth Learn of me signifyinge that the yoake should not be greuouse vnto vs when as we ar accustomed by his ensample to mekenes humilitie Let vs consider that he sayth in an other place the seruaunt is not aboue his maister If he therefore vouchsafed to beare the yoake of trouble wee must not disdayne to beare the same And ye shall fynde rest C. For so longe as the flesh kycth resisteth so long we are troubled when they go about to please god otherwise in casting of the yoake of Christ they wery them selues in vayne Euen as men may se the Papistes who miserably vexe and trouble them selues because they wil not be vnder the yoke of Christ But this spirituall rest whiche the lord promyseth to those that com vnto hym can not be gotten by the studye and industry of man He saith trewly ye shall fynde but before hee saide I wyll ease you that we might vnderstand that we finde this ease by his grace power 30 For my yoake is swete and my burthen is lyghte M. Nowe he sheweth an other reason why they shall finde reste by his yoake namely because it is swete and light not harde or sharpe C. He calleth his yoake swete whē as notwithstandyng there is nothing more hard then his doctrine and crosse which he laieth vpon vs neither is there any thing more harde then the lyfe of Christians if thou haue respecte to the presente condition and state of the same A. But if thou haue respect to the spirite of adoptiō by the which the sonnes of god are led if thou consider the disciplin in it selfe it will seme bitter harde to the fleshe but to the spirite sweete easy and light As witnesseth s Iohn saying This is the loue of God that we kepe his commaundementes and his cōmandements are not greuouse for all that is borne of God ouercommeth the worlde And this is the victory that ouercōmeth the world euen our faith C. Therfore they which are regenerate by the spirite of God are framed to the obedience of his will And when they haue once tasted what Christ is what they owe vnto him there is nothing hard Bu. Last of al by this sentēe of Christ there are two sortes of men cōfuted The one sorte are they by whose wicked boldenesse and troublesome foolyshe and couetouse lawes the Church of God is oppressed The other sorte are they which so sone as they heare that mē are iustifyed onely by faith in Chryst by and by they thynke that they may reiecte all godlynes and vertue liue in Epicurisme and fylthy pleasure But the lorde requireth that we being delyuered from the handes of our ennemies should serue hym submittyng our selues to the yoke in holynesse and ryghteousenesse all the dayes of our life The xii Chapter AT that tyme Iesus wente on the sabboth daies thorow the corne and his discyples were an hungred and began to plucke the eares of corne and to eate At that time Iesus vvent C. In this hystory it was the Euangelistes meanynge and pourpose to shewe partelye of what deuelishe disposition the Phariseies were and partely to declare how they were supersticiouselye addycted to externall and triffelyng thynges in so much that they counted pure and deuoute holynes to cōsist in the same For they accused the disciples of Chryste because they in theyr iorneye plucked the eares of corne beinge by hunger constrayned therevnto as though therby they had broken the saboth daye The obseruation trewely of the saboth was a holy thyng but yet not in suche wise as they immagined namely that a man might scarse sturre his finger vppon the same without grudge of conscience Hypocrisie therfore was the cause whye they were so scrypulous in lyght matters regarded not the grosse superstitions in the whiche they wallowed euen as Chryst casteth them in the teethe that they tythed mynte and commyn regarded not the principal points of the Lawe And this is always the māner of hypocrites to seke for libertie in great matters and to be very precyse in ceremonies and outwarde tryfelinge shewes Hereupon it commeth to passe that they so seriously contende to obserue externall rytes because they seke and endeuour them selues to worship God only with carnall worshyp But malice and enuy rather then superstition pricked thē forwarde to this reprehension because they were not so captiouse and frowarde to others But it
is profitable for vs to note howe they were affectioned leaste that any man should be troubled and offēded because the doctours of the law were suche enemies againste Christe and his disciples E. This history therfore wyll teache vs what we ought to thinke of all the ceremonies of the lawe and howe we ought to vse externall outward things that is to say according to the arbitremēt of true loue Also it wyll shewe vs the obstinacy of the reprobate and for what thinges specially hypocrites do cōtende On the Sabboth dayes A. Luke saith it came to passe on an after principall Sabaoth C. But there is no doubte but that this Sabaoth pertayned to one of those speciall feaste dayes whiche the lawe commaundeth to be celebrated euery yeare Therfore some thought that euery other twoo dayes the Iewes obserued they re feastes or holy dayes but because after the exyle into Babylon the Iewes dyd so distribute their festiuall dayes that alwayes one daye shoulde come betwene therefore their opinion is refuted They speake more probabely which saye that it was the laste daye of solemnitie whiche was as holy as the firste in all poyntes But their opinion semeth more true whiche vnderstande it to be the seconde festiuall daye of the yeare and the name agreeth very well to haue it called an after principall Sabaoth whiche was the seconde of the chiefe and yearely festiuals But the feaste of Easter was the firste and chiefest therefore then was the tyme of the firste fruites as it myght seme B. namely as cōcerning haruest when the eares of corne were rype M. But it came not to passe without the speciall counsel and dispensation of God that the disciples of Christe on this holy daye aboue all others should be so hungry and that they should go through the fieldes of corne specially the Phariseis being present For it was necessary that the lorde should haue occasion offered vnto him that he might teache what they should thynke of the holy and sacred religion of the Sabaoth And his disciples vvere an hungred M. Christe might sufficiently haue fed his Apostels whiche fed fyue thousande men with a littell bread But he did rather seke that his disciples in suffering this shoulde be contented with meane and symple fare For it should come to passe as it came in dede that after his departing they should fele hunger therfore he thought good to let them haue some felinge of that he beinge present whiche they afterwarde shoulde taste in his absence And they plucked the eares of corne Bu. The hūger of the disciples reprehēdeth greatly the glottony and excesse in eating and drynking whiche we vse at this daye 2 But when the Phariseys sawe it they sayde Beholde thy disciples do that whiche is not lawefull to be done on the Sabaoth daye But vvhen the Phariseis M. The Phariseys as righteous and men godly disposed followed Christe among the reste of the multitude not to learne of hym but to the ende they might marke his woordes and dedes that thei might haue somwhat to carye and cauill at as though they had bene studious kepers of the lawe and to haue speciall charge committed vnto thē for the obseruing of the lyfe and religion of men They are lyke vnto these Phariseis which come only to the hearing of sermons to the ende they may carpe and cauill at the same Beholde thy disciples do that C. The Phariseis do not reprehende the disciples of Christe because they plucke the eares of corne out of an other mans fielde but because they violate the Sabaoth daye As though in dede it had bene so ordeyned that men beynge hungry should rather starue perishe then they should remedy or preuente the same But truely the Sabaoth was ordeined to this ende that the people sanctifying thē selues vnto God shoulde exercise them selues in the true and spirituall worship of hym And that they forsakynge all worldly busynes should geue thē selues the more quietly to godly deuotiō Wherfore the lawefull obseruation of the Sabaoth ought to be referred to the ende because the interpretatiō of the lawe ought to be according to the mynde of the lawemaker But these Phariseis as false interpretours rather of malice then of ignoraunce construe the doinges of Christ to an euell end and take the same being neuer so well mente in euell parte Where as Matthewe Marke saye that the Phariseis made this obiection vnto Christe and Luke sayth that they made it to the disciples there is no great difference For it is probable that the disciples were so vexed that the accusation was layde to the maister him selfe For it may be that after they had begon with the disciples they came vnto Christe imputinge that as a faulte in hym which his disciples had done As if they should haue sayd beholde what disciples thou hast se howe well thou instructest them Why doste thou not rebuke them for breakyng the Sabaoth day 3 But he sayde vnto them haue ye not redde what Dauid did whē he was an hūgred and thei that were with him Bu. The lorde striketh his aduersaries with the testimonie of scripture defending the dede of his disciples and expoūding the lawe of God as concerning the Sabaoth VVhat Dauid did C. Christe refuteth the cauillation that was obiected by fiue argumentes First he excuseth his disciples by the example of Dauid For Dauid flyinge from the wrathe of Saule when that hee required foode of Achimelech the prieste he hauing no cōmon meate to geue hym obteyned that the holy bread might be geuen vnto him If necessitie excused Dauid the lyke may excuse others Whereupon it followeth that the ceremonies of the lawe are not violated when godlynes is not hurte Christe also taketh this for a graunt that Dauid was voyde of all blame because the prieste is cōmended by the holy ghost whiche suffered hym to take the shewe breades M. But we must note that he alleageth not the example of Dauid simplely but saythe haue ye not redde As who should saye haue ye no knowledge of that which is so manifest and commen in the scriptures If you haue redde it howe commeth it to passe that ye accuse not and condemne Dauid hauing committed the like fact that my disciples haue done 4 Howe he entred into the house of God and did eate the shewe breades whiche were not lawefull for hym to eate neyther for them that were with him but only for the pristes Hovve he entred into the house M. That is into the Tabernacle But for the priestes onely Reade the nyne and twenty of Exodus the fower and twenty of Leuiticus Whē as Christe saythe that it is lawefull for none to eate of those breades but the priestes onely we must vnderstande it by the common Lawe For if Dauid had done any thyng contrary to right Christ should in vayne haue alleaged his example But necessitie made that lawefull whiche was forbodden to a certaine ende and
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 iudgemēt 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 whē 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 offēd 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 Thē 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 coūsell 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 intāgle the ministers of the same trāsforming it selfe into many shapes at the length taketh coūsell 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 coūsell with Herodes seruauntes or officers whiche were called Herodians whome notwithstanding they hated wōderfully 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 tyraūtes of this worlde are at debate strife one with another yet notwithstāding to destroy Christ his power with one cōsent they can linke vnite thē selues in frēdship 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 cōmon practise of the wicked that when they
woorde towardes theim shall be taken away least it should mollifie their hartes to repentaunce By this woorde of healinge Matthewe and the Prophete comprehende a delyueraunce from all euyll for they do compare the people afflycted by the hand of God Metaphorically to a sick man therfore they say that health is wrought when the lord releaseth the ponishement But because this healthe dependeth vpon the remission of synnes Marke very aptly sheweth the originall and cause For wherupon commeth the mitigation of ponishementes but onely because the lorde beinge pleased with vs dothe bestowe vppon vs his benediction and peace And although somtimes our offence and wickednes being abbolished he ceasseth not to ponishe vs eyther because he wolde humble vs or els because we should afterwardes be more ware notwithstanding because he shewing signes of his fauour doth quikken and renew vs and for the most part ponishementes do ceasse with the faulte the healing is very wel ioyned with pardon forgeuenes But therby we ought not to gather that repentance is the cause of forgeuenes as thoughe God wold receiue them that conuert into his fauour through desert for the conuersion it self is a signe and token of the free fauour of God but onely the order and consequēce is noted because God dothe not forgeue synnes but only those for the which men are sory and displeased with them selues M. By this place I say we may easely vnderstande what the order meane or way is by the which men are saued Before all thynges the harte is to be opened and made apte to here the woorde of God that the same being hearde men may conuerte vnto god and repente for the preachinge wherof Christe sente his Apostelles Furthermore no man can trewely tourne and repente vnlesse his harte be made apte to vnderstande that is vnlesse it be illuminated Therfore he saithe here and vnderstande with their hart and be conuerted Thirdly the vnderstanding of the harte which is the reuelation of the trueth is not hearde but onely by the hearinge of the woorde Hereupon it commeth that the eares are so requisite to heare that is desirouse to heare So saith the Apostell faythe commeth by hearyng and hearing commeth by the woord of God Fourthly healthe and remission of sinnes followe couersion and repentaunce But the reprobate can not heare whose hartes are hardened because they are not of god And therupon it commeth that they neyther heare nor vnderstand nor be conuerted and be healed 16 But blessed are your eies because they see and your eares because they here But happy are your M. The obstinacy excecation and dampnation of the wicked and reprobate beinge declared Chryste our sauiour is rapte as it were drawen to the preaching and publyshing of theyr beatitude to whom it is geuen to haue eies of seinge and hearyng eares that he myght therewith geue a reason wherefore the misteries of the kingdom of heauen whiche being hidden from others were reuealed by hym to his Apostelles C. Luke semeth to referre this sayinge to an other tyme notwithstandinge the solution is easy that the Euangelist there heapeth many sentences together withoute any distyncte order of times But Matthew in his texte dothe more plainely expresse and shewe whervpon he toke occasion so to speake For as at the fyrst the disciples were admonished and put in minde of the synguler grace of God bestowed vppon theim in that they were by the lorde exempt from the common sorte of people admytted familiarly to the misteries of the kyngedome so nowe the same grace by an other comparison is extolled in that they do excell the olde prophetes and the holy kynges For this is much more then to be preferred before the vnbeleuing multitude But Christe here vnderstandeth not euery kinde of hearing nor the simple aspecte or sighte of the fleshe but hee pronounceth their eies to be blessed because they beholde the excellent glory of the onely begotten sonne of God in soo much that they know and acknowledge hym to be the redemer and because the lyuely Image of God shined vnto them in the whiche they perceyued sauynge health and the sounde of perfect blessednes Furthermore because the saying of the Prophetes might be fulfilled in them namely that they being fully and perfectly taught of God no man nede be taught of his neyghbour And thus is the obiection put away which might be broughte of the other part of the sentēce of Chryst when he saith that they are blessed which haue not sene and yet beleued For ther is noted a contrary kind of seyng which Thomas grossely required But the sight whereof Christe speaketh nowe in this place is common to the faythefull of all ages with the Apostels For we not seinge Christ se him and not hearing do heare hym because in the Gospell he appereth vnto vs face to face as saith saint Paule that we might be trāsformed into his Image or lykenes and the perfection of wisedome of righteousnes and of life being once offered vnto vs in him doth there continually shyne 17 Verely I say vnto you that many prophetes and righteous men haue desired to see those thinges vvhich ye see and haue not seene them and to heare those thinges whiche yee heare and haue not hard them Verelye I saye vnto you Z. Christ shéeweth that the fathers of olde tyme were very desirouse of his comming whose corporal presence notwithstāding they might not see And righteous men C. Luke hath many Prophtes and kinges The condition of the present churche is very well said to be better then the state of the holy fathers whiche liued vnder the lawe to whom that was shewed vnder types shaddowes which now by the shynynge face of our sauiour Christ most brightly shined and appered For the vaile of the temple beinge cut we enter by faith into the heauenly sainctuarye we haue a familiar accesse vnto god For although the fathers beinge contented with their condition and state dyd quiet and pacifie their mindes yet notwithstanding this did not let or hinder but that they might haue a farther desire So Abraham sawe a farre of the day of Christe and reioysed yet notwithstanding he wished to behold it more nere and obtained not his desire For Symeon spake according to the affection of all men when he saide Lorde nowe let thy seruaunt departe in peace Nor truely could it come any otherwise to passe when as all men had an earnest desire and longing for the promised delyueraunce beinge vnder the burthen of malediction with the whiche euery one is oppressed Let vs vnderstand therfore that they longed after Christe as men that are extreame hungery and yet notwithstanding their faith was safe in so much that they murmured not againste God but paciently suspended their mindes vntyll the fulnes of the tyme came in the which they should beholde the reuelation and manifesting of the sonne of god R. But if Abraham sawe in the spirite that
deceitfulnesse of richesse C. Christ here put in the deceitfulnesse of rychesse for couetousenes Hee calleth ryches deceytful to the ende men might take hede to auoyde the snares thereof As concerninge ryche men and rychesse howe greate a stomblinge blocke and let they be to a Christian man reade the .vi. of Luke the .xii. and xvi the .vi. chapter of the fyrst of Timothy the fifth chapter of S. Iames and the .xix. chapter also of S. Matthewe followinge And so is he made vnfruitefull A. Luke hath And bringeth forth no fruite C. By this we learne that the affections of our flesh whiche are innumerable are altogether hurtefull to the corruptinge of the seede of lyfe 23 But he that receiued the seede into the good grounde is he that heareth the woorde and vnderstandeth it whiche also beareth fruit and bringeth forth some an hundred folde some syxtie foulde some thirty folde But he that receyued the seede into the A. That is to saye that whiche was sowne in the good and fruitful ground signifieth him which here the woorde and so forthe Bu. Christ hath rehersed three kindes of hearers whiche heare the worde of god without fruite and therfore they greatly displease Nowe followeth the fourth kynde of hearers of those I saye whiche receiue the seede of goddes worde which vnderstande kepe bringe forth fruite of the same C. They onely therfore are compared to good and fruitefull ground in whom the woord of God dothe not only take depe rote but also ouercommeth all lettes impedimentes which mighte hinder choke and ouergrowe the same If any man obiecte that noo man can be founde without briers and thornes wee maye aunswere that Christe dothe not speake of the parfection of fayth but onely sheweth in whom the word doth fructifie Whosoeuer therfore he be that doth not degenerate or swarue from the syncere worshippinge of God althoughe he profyte but meanely he is counted good grounde and fruitefull It is our duety truely to indeuour our selues to plucke vp thornes but because we shall neuer bringe our purpose to such effecte by our dayly labour but that some part of these thornes will remaine let vs not ceasse but continually seke to mortifie the same that the fruite of the worde therby be not hyndered Is he that heareth and vnderstandeth M. Marke addeth And doth receyue it that these thre might be ioyned together heare receiue and vnderstand Luke in stede of this hath That whiche fell into the good grounde are they whiche with a pure and good harte heare the woorde and keepe it That is as muche to saye whiche is hearde receyued and vnderstode That is They haue the sence and meaning of the word of God so fixed and ingrauen in their hart that by the grace of God it becōmeth as it were natural the liuely rotes being so grounded in the hart that it cānot be plucked vp by any temtation B. Luke calleth that a pure good hart which is changed drawne vnto god by the holye ghoste A. There is neuer a one of vs truelye that is prepared to receiue the seede of the gospell or apt of our selues therfore we shoulde heare in vayne if God dyd not kyll oure heartes with his holye and graciouse spirite for otherwyse there woulde sprynge vp many naughty weedes whiche wold choke the sede This commeth to passe not by the nature of men but by the housebandrye and woorkemanshippe of God. VVhich also beareth fruite Wheate sede wil brynge forthe nor beare no other grayne or corne then the which is of the same nature kind as wheate It is contrary to nature for wheat to bring forth rye barlie or pease Euen so the Gospell beyng preached what other thyng doth it bring forth of a good harte then that whiche it containeth in it selfe teacheth appointeth Faith in Christ is preched sowne the repentāce of the life past the knowledge of god Loue also towards God and our neibour such lyke which neuer bringe forth the contrary fruites Luke addeth saying in Paciēce B. The chiefest fruit whiche the knowen woorde of God bringeth forthe is the participatynge of the same to others also that men beynge taken from the tyranny of Sathan maye be citezens of the kingdome of Chryste This thynge can not be brought to passe without the crosse persecutiō and trouble in this worlde Wherefore Pacience is truelye sayde to be a woorke neyther can this excellent fruit be brought forth without the pacient sufferinge of manye euilles for S. Paule sayth Al they that will liue godly in Christ Iesus must suffer persecutiō So Christ brought forth his excellent fruit vnto vs namely with singuler pacience Some an hundered foulde C. This confirmeth the sentence goinge before of the meane and smalle proffite fruit of the Gospel For Christ teacheth here that euerye one bringeth not forthe fruite in measure quantitie alike For althoughe the fertilitie and encrease of that grounde which bringeth forth fruite thirty folde is very small in respecte of that whiche bryngeth forthe an hundred fould yet notwithstandinge we se that Christe ioyneth all those groundes together whiche do not whollye frustrate the hope and expectatiō of the husband man M. Therfore according to our dispositiō we bring forth fruit som more som lesse And hereby we are taughte that they are not to be despised which excell not as others do because that although the husbādeman him selfe do preferre euerye one accordinge to his aboundāt encrease yet it pleaseth him to geue ascribe the title of goodnes fertillitie to those of inferiour sort as well as to the other The seruāt whiche gayned but two talentes had no lesse cōmendation and praise thē had the other which gained fiue for it was sayde vnto thē bothe alike Well thou good and faithfull seruant Some very ignorantly do write and wrest this place to virgins widdowes maried persons as though the proffit which the lord required at our handes did onely pertain to a single life that the pietie and godlynes of maried persons were not more plētiful in bringing forth al the fruite of vertues This also is to be noted by the waye that Christe doth not seke here Hiperbolically of this fruit which was an hundred fould according to the fertilitie of certaine regions there in those daies as is well approued by diuerse hystories witnesses that sawe the same M. By this parable the lorde doth forewarne vs that we be not offēded at those thinges which should be in the kingdom of heauen in the preachynge of the gospel at such things I say which might geue an occasion of falling to the ignorant and a cause of calumniating to the maliciouse namely when they shold se so many hearers and so few bringers forthe fruite of the Gospell 24 An other similitude put he forth vnto thē saying The kingdome of heauen is like vnto a man whiche sowed good sede in his field An other
prepared to obeye his wyl are oftentimes geuen ouer to al kynd of wickednes There is no cause therefore whye they shoulde please theym selues whiche obey manye holsome and godlye admonitions vntyll suche tyme as they haue lerned to addict geue them selues wholly vnto God. M. Furthermore by this place it appereth howe myserable foolishe the condition state of the wycked is they feare where no feare is and feare not that which ought to be feared Herode feared as God wolde haue it the multitude whiche had Iohn in great veneration for he feared leaste he shoulde styrre them vp against him if he should decree to execute any crueltie vpō Iohn And this certainely is spoken to the consolation of al those that are mynisters of the woorde For we do se that God careth for those that are his seruantes and suffereth not tyrantes at their pleasure to take away their liues Furthermore we see that kynges and tyrantes whom all men feare stande in feare theym selues oftentimes The wicked hye priestes seniours of the people feared the multytude in so muche that they durste not do or speake any thinge agaynste Iohn the Baptist because the people helde Iohn as a prophete of god A. Therefore Herode feared the multitude but hee carelesly contempned the iudgement of God whiche for his wicked and horyble acte was euen at hand Because they counted him A. Iohn was of greate price estimation and fauoure amonge the people because he baptysed many had many dysciples and was thought of some to be the promised Messias There was noo man but counted him a Prophete sence from God and therfore they had hym in great estimation 6 But when Herodes byrthe daye was kept the daughter of Herodias daunsed before them and pleased Herode But vvhen Herodes C. Nowe the Euangelist beginneth to shew by what fraud deceyt Herodias at the length wrought the destruction of Iohn the Baptist whiche she a longe time sought to brynge to passe for occasion was offered vnto her by the solemne feast which Herod made at the solemnisation of his birth day For it can not well be that suche magnifical and sumptuouse feasting should be voide of euyll but that it should bryng with it many perniciouse snares beside luxury disdayne immoderate mirthe and other wickednesses whiche are abhomynable in the sight of God not that the lyberall making of a feast is euyll of it selfe but because mankinde is so prone to lassiuyousenesse that the raynes of moderate measure beinge loused he wyll easelye passe his boundes and excede Marke writeth thus And when a conueniente daye was come that Herode on his birth day made a supper to the lordes hyghe capitaynes and chiefe estates of all Galile That auncient custome of it selfe cannot be improude or dysalowed to cellebrate euery yere with ioye the birth daye for that day so often as it commeth admonisheth euery one of vs to be thankefull vnto the lord of whō we beyng brought into this lyfe continue in the same by his goodnes from yere to yere Therby also we are put in mynde of the euill and vnprofytable bestowing of our tyme sekinge to amende the rest whiche followethe But there is nothinge so pure and good which the woorld seketh not to corrupt defile with his vyces for the gretter parte with their filthy and leude behauiour do prophanate the daye of theyr Natiuitie which ought to be most holy For on that day they be drunke they vse filthy and lewde talk they ingurge them selues with to much meate they surfet they blaspheme the name of God to be short they vse no temperance but geue them selues to al kind of fylthy pleasure This was the cause why the holye man Iob after banketyng offered alwaies sacrifice He knew that in banketyng and feastinge there were many occasions to offende So it came to passe that Herode seking to welcome and chere his gestes suffered daughter of his wife to daunce before them She daunced not rudely as do the common sorte with leapynge but she daunced with a comely gesture with measure as they do in daunce so dothe the Greeke worde properly sounde And it pleased Herode A. Marcke addeth and all those that satt at meate with him E. Beholde the disposition of the wicked they glory reioyce in that which should make thē blushe for shame C. But the worlde can not but allowe that which is his owne For there is no man that hath anye care or respecte of honest grauytie that wyl commende or allowe daunsing specially in a mayde But the vnchaste Herodias had so framed her daughter Solomen to her manners that shee counted it no shame at all But what followed at the lengthe 7 VVherefore hee promysed with an othe that he woulde geue her what so euer she woulde aske C. The heate of the wyne dyd soo boyle in the brayne of Herode that hee forgate all grauitie and wysedome promysinge as witnesseth Marke to a dansyng puppet to geue vnto her euen the one halfe of his kingdome A shamefull and wycked example truely that the king in his drunkennes doth not onely shewe an euyll spectacle and patterne to those of his familie but also promiseth so great a rewarde Wherefore let vs learne to be sober and circumspect when we incounter with Sathan least by such snares he intangle and ouerthrowe vs. 8 And she being instructed of her mother before saide geue me here Iohn Baptistes head in a platter A. This is more plentifully described of Marcke for he saith but she going forth sawe vnto her mother what shal I aske she saide the heade of Iohn the Baptiste C. It is no meruayle yf she so muche estemed the death of Iohn Where as some coniecture that shee was inflamed with reuenge they seeme to want reason for the feare of diuorsement semed rather to tourmente vexe and disquiet her euen as often times when harlots or whoremongers are sylled with disdayne they are ashamed of theyr fylthy lust For she hoped that Herode shold be much bound vnto her if the league or bonde of adulterouse wedlock might be beaten downe by the bloud of the Prophete Therefore to the ende she might liue and raigne securely and voyde of feare euer after she woulde haue him extinguished by death whom she counted as her mortall foe Whereby also wee are taughte howe much tormoylinge care griefe troubleth an euyl conscience Iohn was kept in pryson the ambiciouse and cruel woman might haue helde her self with that contented forbiddynge all men to haue accesse vnto him notwithstandinge she is not quiet but is greued with care and feare vntill the prophete was dispatched of his life This also serueth greatly to set forthe vnto vs the myghtye force and efficacie of the woorde of God namelye that the voyce of the holy man although it were included and shutt vp in the pryson yet notwithstandynge it rente and tare the mynde of the kynges wyfe noo
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 notwithstāding 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 trāslated 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 notwithstāding 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
same sorte And vvent vp into a mountayne Christe hauing wrought a myracle vppon the deafe and dumbe came to the Sea of Gallilae there because hee would haue reste and quyetnes hée went vp into the mountayne not that hée feared any thing but least he should styrre vp the mindes of the Phariseys beyng allready bent agaynst him his time of reuelatioÌ„ being not yet come 30. And muche people came vnto him bringinge with them those that were lame blinde deafe dumbe and other manye and caste them downe at the fete of Iesu And hee healed them And much people came M. Behould oure sauiour Christ could not be hid as yet for howe can the brightnes of the Sunne be hidden and howe coulde the power of Christ be kept secrete Bringing vvith them the blinde M. The like generall healing of those that were disseased the Euangeliste hath oftentimes described before And caste them dovvne at M. Euen as the infected and sicke shéepe are often times cast downe at the sheepeheards féete And hee healed them Bu. Here oure Lorde declared his power which is the true Phisition both of soule and body M. Hereby also wee gather the gentlenes and humanitye of Christe who although hée soughte to hyde himselfe healed notwithstanding by and by the disseased and sicke of those which importunately on heapes ranne vnto him Bu. These things ought to confirme our fayth and to cause vs to commit our selues without all feare to so mightye and gentle a Lord and not to seeke in oure sicknesse trouble for healthe and helpe at the handes of creatures as of S Laurence our Lady and S. Cornelius which cannot helpe for saluation belongeth onely to Christ 31. In so much that the people wondered when they saw the dumbe speake the maymed to be vvhole the lame to walke and the blind to see In somuch that the people vvondered M. The cause of the admiracion is the straungenes of the myracles which exceded humane reason And for this cause myracles were ordayned before of God namely that the power of Christ thereby might be reuealed and the myndes of mortall men amazed and their fayth encreased Reade the fiue thirty Chapter of Esaye And they glorifyed the God of Israell M. Because they sawe his power visitinge hys people This euer commeth to passe by al true myracles that the name of God is glorifyed but false myracles haue a quyte contrary effect 32 Then Iesus called his Disciples vnto him and sayde I haue compassion on the people because they coÌ„tinue with mee nowe three dayes and haue nothing to eate and I will not let them depart fastinge least they miscary by the waye Then Iesus called his Disciples M. Iesus called his Dysciples vnto him to the end hee might prepare them to the myracle which hée was aboute to do and that hée mighte make them likewyse affectioned And so they were in deede as wée maye reade in the sixte Chapter of the Actes of the Apostels whereit is sayd Also commaundement and charge was giuen to Paule to be myndfull of the poore to helpe them in the which hee was very dilligent I haue compassion on the people The myracle here mencioned is not much vnlyke that which wée touched in the 14. Chapter going before this is onely the difference that where as before Christ feâ—… time thousand meÌ„ with fiue loaues and two fishes hee now féedeth sower thousand with 7. loaues and a fewe fishes Furthermore whereas then twelue baskets were filled with the fragments now of the great abundaunce lesse remayned M. Behould wée haue a king and hye Priest which is touched with compassion on those that are his Wée se here how great care hée hath alwayes for our necessitye and that in extremitye when all hope is gone wee nothing regarding or forseing the daunger to come but howe much more shall hee helpe vs if wee call vppon him and put our trust in him For sometimes hee suffereth vs to be oppressed with greate myseries euen as hee suffered these men for the space of thrée dayes to suffer hunger the which they mighte better abyde then wée because they were in a more whot Region But wée muste here speciallye note that nothinge can be wantinge to them that followe Christe for seinge the Lord hath a consideration of hunger and taketh compassion vpon them that suffer the same hee will not in any wyse suffer them to be afflicted with the same aboue that which they are able to beare Yet notwithstanding wee must not so vnderstand these thre dayes as though the people had eate nothinge all that time but they are sayd to faste three dayes because they were in a desart place wher wanted ordinarye foode and thinges necessarye for them Moreouer it may be that in those whot Regions men had a lesse desyer to eate then wee haue in this grosse colde ayre wherfore it is no marueyle if they were three dayes without meate And I vvill not let them depart M. This is the effecte of mercye and compassion which cannot but helpe the afflicted Least they myscary by the vvaye Behoulde here howe loue and compassion haue alwayes prouidence and a care for thinges to come adioyned with them not onelye respecting thinges present but hauing a care also for thinges to come and for all kinde of misery Bu. Let vs learne therefore to here the word of God to beleue in him and to cast all our care vppon him for hée careth for vs. 33. And his Dysciples saide vnto him whence should wee get so much bread in the wildernes as to suffice so great a multitude C. The Disciples here bewraye theyr vnreasonable and brutishe dulnes in that they haue forgotten the former document of the power and grace of Christ which they mighte haue applyed to theyr present necessity But now they forget to craue remedye at his handes as thoughe they had neuer seene anye such thinge M. Euen so the wysedome of humaine reason wayeth not the power of God but only the faculty and power of creatures Euen so Moyses also sayd where should I haue flesh to giue vnto all this people and againe hee sayde sixe hundred thousande footemen are there of the people amonge which I am and thou hast sayd I will geue them flesh that they may eate a moneth longe Shall the shepe the OxeÌ„ be slayne for them to finde them eyther shall all the fish of the sea be gathered together for them to serue them A woÌ„derfull obliuion dulnes was it truly in the Apostells to forget that Christe fed euen nowe so many thousande men with fiue loaues and two fishes C. And because the like dulnes creepeth dayly into oure hartes wee must so muche the more beware least that oure mindes be drawne from the remembring and consideration of goddes benefits that the experience of the time paste maye teache vs to loke for the same thing to come which God ofteÌ„times allready hath geuen
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
whiche Christ began at his resurrection afterward more fully reuealed the same by sending his holy spyrite and by working miracles B. Therfore to see Christ comminge in his kyngdome is nothing els in this place then the which Marke and Luke haue To see the kingdome of God that is the glory good successe of the kingdome of god The Euangelist Marke expressely saith Vntyll they haue sene the kingdome of God come with power The kingdome of god was com before wherupon he cōmanded to preach that the kingdome of God was at hande And in an other place he sayde vnto the Phariseis If I by the spirite of God cast out deuyls then is the kingdome of God come vpon you But because the kyngedome of God was not yet so gloriouse as it should be in all the worlde after his resurrection he truely saith Vntyll they haue sene the kingdome of God come Of this kingdome the apostel Paule writeth thus whē he speaketh of the Gospel Whiche is come vnto you euen as it is into all the worlde and is fruitefull and groweth c. But more largely in an other place whē he saith I haue therfore whereof I may reioyce through Christe Iesu in those thinges which pertayne to god For I dare not speke of any of these thinges which Christ hath not wrought by mee to make the Gentiles obediente with woorde and dede in mighty signes and wonders by the power of the spirite of God so that from Hierusalem and the coastes rounde aboute vnto Illiricum I haue filled all countreys with the Gospel of Christe This gloriouse power of the kingedome of Christ did chiefely declare it selfe within .xx. yeres or theraboutes after his passion vntyll the whiche time no doubte many of those to whome the lord presently spake were aliue But to what ende doth Christ speake this Surely to the ende he might learne them some comfort against the tyme of the crosse affliction because shortely the kingdome power of God should be declared and reuealed So are we comforted by the holy ghost so often as we heare it saide The lorde is nigh and wyll not be flacke The cōming of Christe truely semeth to be far hence but doth he not in the meane time shewe vnto vs his power Some vnderstande this place to be spokē of the transefiguration of Christ in the mount which is declared in the chapter followinge as though that Christ by these wordes shold promise that there were som disciples in the cōpany to whom he wolde shew his glory in the earth so far as the eies of mortall men might perceiue the same A. But we haue shewed alredy the true proper sence and meaning of Christes wordes VVhich shal not tast of death Bu. That is they shal not die The like phrase of speche we haue in the .viii. chapter of s Iohn in the secōd of s Paules epistel to the Hebrues The .xvii. Chapter AND after sixe dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them vp into an high mountaine A. This history is declared by three of the Euangelist namely by this our Euangelist Mathewe and Marke and Luke C. In the which hystory we must fyrst of al se to what ende and purpose Christ wolde put vpon hym his heuenly glory for so short a time and wolde take onely three of his disciples to be witnesses of this sight Some thincke that he did it to the ende he mighte arme his disciples against the temptation whiche was at hande by reason of his deathe but that is verye vnlikely For why dyd he depriue others of the same remedye Yea why dothe he plainely forbyd them to publishe that which they had sene vntyl after his resurrectiō vnlesse the fruit of the vision had ben after his time There is no doubte therefore but that Christ ment to declare that hee was not deliuered vnto death against his wil but that he came vnto it willingelye to offer the sacrifice of obedience vnto his father This kingedome came not into the mindes of the disciples vntill Christe rose agayne neyther was it necessary at that tyme to conceyue the deuyne power of Christe which they knewe to be the vanquisher and ouercōmer in the crosse and affliction but they were taught agaynste an other tyme as wel for them selues as for vs least that the infirmitie of Christe shoulde offende any man as thoughe he had suffered by necessitie and force for it is euident that it was no more hard vnto Christ to exempte and deliuer his bodye from death than to adorne the same with heauenly glory We are taught therfore that he was subiectte vnto death because he woulde and that hee was crucyfied because he offered hym selfe For the same fleshe which honge vpon the crosse and laye in the sepulchre seinge before it was partaker of the heauenly glorye might haue bene free from death and the graue But we are taught that Christ so longe as he bare the forme of a seruante in the worlde his maiestie hidden vnder the infirmitie of his fleshe there was nothing detracted or taken from him because he did abase hym selfe of his owne free wyll but now his resurrection toke a way that vaile by the which his power for a tyme was couered And the Lorde thoughte it sufficient to chose vnto hym three witnesses because this nōber was prescribed by the lawe to testifie proue any matter And after syxe dayes B. As cōcerninge the nomber of the daies Marke agreeth with Mathew But Luke hath And it fortuned that about an eight daies after these sayinges But this oughte to offende no man C. For Marcke and Matthewe nomber sixe whole dayes which came betwene the tyme the Christe spake the woordes goinge before in the xvi chapter and the tyme in the whiche he was transfigured but Luke faithe it was done within eyght daies after comprehending as well the day in the which Christ spake as also the day in the which he was transfigured Wee se therefore howe well diuerse wordes comprehende one sence and meaning And bringeth them vp into Luke saithe that the lord went vp into the moūtaine to pray no doubt to pray vnto the father that he wold manifest reueale his glory to his disciples for the which cause he brought them vp into the mountaine By the which example of Christe we are taught to be likewise affectioned to the glorye of Christes kingdome towardes those also to whom as yet it hath not apered So Paule prayed as it appereth by his epistels But Christ him self hath taught vs to pray saying Hallowed be thy name 2 And was transfigured before them his face did shine as the sonne and his clothes were as white as the lighte And vvas transfygured before them S. That is to say he put on a newe figure or forme full of all glory and excellent brightnes and dyd not appere as the sonne of man
whiche we beleue the promises of God apprehende the mercy grace of God in Christ Iesu this faith is said to be a iustifing faith The third is that by the which a man doth firmely beleue that there is nothinge impossible vnto God the minde caried by a certain inspiration of the spirite to do meruailouse thinges this is called the faithe of myracles The fyrste kinde of faith is most general in so much that it pertaineth euē to the wicked with the which faith also Sathan is indued as appereth by the woordes of the Apostell Thou beleuest that there is one God thou doest wel the deuils also beleue and tremble The second kinde of faith pertayneth onely to the elect chosen of God as witnesseth the Apostell Paule in his epistell to Titus by the whiche faithe we are made mēbers of Christes bodye are saued of this faith Christ speketh not here neither do al they that haue the same worke myracles straighte waye The thirde kinde of faith pertaineth to certaine Christians that not at al times but it hath a certaine time and a certaine consideration also A. This faith may also be called a particuler or special faith And it is no doubte a singular gift of the holy ghost as s Paule teacheth sayinge To some faythe is geuen by the same spirite the which truely can not be saide of the iustifying faith which pertaineth not to a certaine only but to all the electe and chosen of God. This faith saueth no man neyther doth it chaunge the hartes of men and therfore it is suche a faithe as is geuen also to the wicked M. And therefore we haue already heard in the .vii. chapter goynge before how the wicked at the day of iudgement shall say vnto Christ Lorde Lord haue not we prophesied in thy name and by thy name caste out deuilles and done many miracles throughe thy name To whom it shal be answered I neuer knew you depart frō me ye that worke iniquitie C. And in an other place the Apostel Paull sayth If I haue all faythe so that I can remoue mountaines and haue no loue it is nothing Of this fayth Chryst speaketh here when he sayth If ye haue fayth lyke a graine of mustarde seede Ye shall say vnto this mountaine B. By the remouinge of mountaines he vnderstandeth euery hard thing yea such thinges as are impossible to nature not because the faithful must therfore remoue mountaines although in dede they could do it or any other thing more impossible to the force of nature if so be the same did pertaine to the settinge forth of the glory of god For the faithefull are so addicted to the glory of God to the profyte of theyr neighbours that they can wishe for nothing but as those two thinges do moue thē wherefore they wil neyther remoue mountaines nor do any other thing of the which they are not certain that it wil make to the proffite of mē to the glory of god Paule also as we shewed a littel before brought in the remouing of mountaines for the greatteste myracle C. It is certaine therfore that this is a Hyperbollycal kinde of speaking whē Christ saithe that by faith a man maye remoue mountaines trees Notwithstanding this is the effecte and somme of his wordes that God wil neuer faile vs if so be that wee open the gate geue passage to his grace And yet he meaneth not that God wyll geue what soeuer cōmeth rashly into our mind or mouth whē as there is nothing more contrary to faith then to follow the folishe rashe desires of the flesh for who soeuer is indued with a true faithe desyereth wissheth nothinge contrary to the wyll of god This modestie and sobrietie therfore must alwaies be kepte that we desire no more then that which is promised vnto vs and that also we directe our prayers according to the rule geuen vnto vs If any man do obiect say that the disciples knewe not whether it was the lordes pleasure to heale the lunatike person we answere that their ignorance came through their owne falte For Christ as it was said before speaketh here of a speciall faith the whiche fayth as matter occasion seruid had his secret and inward instructions And this is that faith which Paule speakethe of in that place whiche we haue twise cited before How cōmeth it to passe then that the Apostels wante the power of the holy ghoste which they had receyued before to do myracles but onely because by their owne negligence they hadde extinguished the same But where as Christe spake of the particuler fayth according to the circūstance of the place it is extended to the comon faithe of the whole churche 21 Howbeit this kind goeth not out but by praier fasting Hovvbeit this kinde Chr. Some vnderstand this to be spokē vniuersally of al maner of euyll spirites M. Othersom vnderstand it onely of the chiefe spirites which are not cast out but by fasting prayer A. This later opynion is more firme true then the fyrst C. because when Sathā hath taken sure holde ful possession and rangeth at his pleasure the victory and conquest wil be more difficulte and harde and therefore we must fight with all our strengthe But by prayer and fastinge C. We must here diligently note that the disciples askinge why the deuill gaue not place vnto them he answereth saying that he wold not because of their vnbelefe to the ende we might knowe that al force power is attributed vnto fayth and not vnto fasting prayer For when this fayth praieth earnestly it requireth fastyng accordyng to the nature of trew prayer that is to saye a ceassynge from all worldely and fleshely busynes Wheruppon the Lorde in effecte maketh this aunswere to his disciples You being young coniurers dare presume to encounter with the deuill without a firme and constant faith ye go to ioyne with him as with a tryffelinge and dallyinge fighte but truelye ye haue to do with a puissante Antagonista and stronge ennemie who can not lightly be ouercom but with great fortitude Therfore your fayth should haue ben stirred vp by prayer and because ye are slowe and colde to praie ye shoulde haue taken fasting vn to you as an ayde and helpe thereunto Hereby it is euident howe ridiculous the Papistes grounde their remedy and medicine in fasting to expell deuylles whē as the lorde referreth it to no other ende than to kyndell the heate of prayer But the worlde here hath euer erred and bene deceyued For men haue thoughte that fastinge hath ben a worke meritoriouse and that of longe tyme For this is the sayinge of Hipocrites as may appere by the wordes of the Prophete Wherfore fast wee saye they and thou seest it not we put our liues in straightnesse thou regardest it not Their errour therfore is doubble because they thinke theyr
fastinge to be meritoriouse and acceptable also withoute the trewe pietie of the harte for there is no merite in our workes neither is fasting of it selfe so acceptable as this whiche the lorde requireth sayinge Honour thy father and thy mother And this is the cause that the almighty sayth thus by the mouthe of the Prophete Esay Thinke ye this fast pleaseth mee that a man should chasten him selfe for a day and to wrythe his heade aboute like a hoope and to lye vppon the earthe in a heary clothe Shoulde that be called fastinge or a day that pleaseth the Lord Dothe not this fasting rather please me that thou lose him out of bōdage that is in thy daunger that thou breake the othe of wicked bargaines that thou lette the oppressed go free and take from them all maner of burthens to deale thy bread to the hungry and bringe the poore wandering home into thy house c. Wherfore abstaining from meate drincke and the affections of the flesshe is but a preparatiue and meane to make vs apte to pray for it is as a certayne rudiment and childishe instruction for our infyrmitie and externall exercise So that fastynge is a seruante to prayer and a meane to make the same more feruent And thus dothe the Scripture speake of prayer 22 VVhile they were occupied in Galile Iesus saith vnto them it will com to passe that the sonne of man shall be betraied into the handes of men VVhile they vvere occupied C. The nearer that Christes deathe approched the oftener he admonished his disciples least that sorrowefull shewe shoulde quayle theyr fayth Christ spake these wordes immediately after he had wrought the myracle for Marke saith that they departed thēce and tooke their iorneye throughe Galile and wold not that any man should know of it for he was fully determined to com to Hierusalē at the solemne feast day because he shold suffer the Easter following It vvyll come to passe that the sonne of B. This is nowe the thirde time that oure sauyoure Christ admonisheth his disciples of this matter Reade the .xvi. chapter goinge before the .xxi verse 23 And they shal kill him and the third daye shall hee ryse againe And they were excedinge sory And they vveye exceding sory C. The Euangelist Luke sheweth the cause why they were so sorrowful saying But they wist not what that word ment it was hiddē frō them that they vnderstode it not And they feared to aske him of that sayinge Therefore althoughe they had ben before admonished of this matter yet notwithstanding they are no lesse troubled than if they had neuer heard of the same Of such force is an opinion conceyued that euen in the most clere manifest light it blindeth the minde The Apostels imagined that the state of Christes kingdome shold be delectable pleasant they thoughte the so sone as he was known he should be receiued with the consent of all men there was nothinge semed more incredible thā that the hie priestes Scribes seniours of the people shold be enemies vnto him Therefore they being before in error refused what soeuer was spoken contrarye to the same For Marke saithe that they knew not what the lord ment But how cometh it to passe that they are thus ignorant when as Christ speaketh so plainly and euidētly vnto thē but because one vaine opinion blinded their mindes And where as they durst not be so bold to aske any farther questiō it may be that they wer stayed by a certaine reuerence and also by the grosse absurde opinion with the which they were made amased But this shamefastnesse and reuerence was not al together commendable because it incresed their doubte wicked sorrowe Notwithstāding the sede of godlines whiche was sowen in their myndes dyd more stay them from departing frō the schole of Christ than dyd the pure knowledge of the trueth For they had a certaine beginninge of fayth and trewe vnderstandinge graffed in them but they had not learned so farre as to knowe the nature of the kingdome of God and the promysed renouation in Christe Hereby wee gather what praise and dispraise they deserued M. If the Apostelles had vnderstode those thinges whiche he spake vnto them they woulde not haue so greately sorrowed For Christe sayth in an other place if ye loued mee ye would greatly reioyce because I go vnto the father for the father is greatter than I. And in an other place It is good for you that I go away They sorrowed when mention was made of his death they cōsidered not the glory of his resurrection they knew not the mistery of his crosse This admonitiō trewely did not proffite them by and by but after a while it did profite thē greatly Wherefore let vs here learne that whensoeuer mētion is made of the death of Christ to remember his gloriouse triumphe ascention into heauen which bringe vnto vs a newe lyfe 24 And when they were come to the cittie of Capernaum they that vse to receiue tribute moneye came to Peter and saide Dothe your maister paye tribute And vvhen they vvere come C. First of all we muste note the ende and scope of this historie namelye that Christ by payinge tribute willingly declared his subiection accordynge to the forme of a seruante whiche he toke vpon him without constraint or necessitie and abased him selfe of his owne free and voluntary submission to the ende the world might iudge of him as of a cōmon man. But the manner of payinge was that euery man shoulde chose a cittie as a certaine habitation in the whiche he would be cessed There is no doubt therfore but that Chryste came to Capernaum as to his owne cittie to pay tribute They that vse to receyue tribute C. This trybute was not for tolle neyther for passage nor ferrye but it was a yerely trybute whiche was laied vpon the Iewes by the whiche they were constrayned to pay that vnto tyrantes which they were wonte to paye vnto God onely For we knowe that this trybute was prescribed vnto them in the lawe where it is sayde Thus muche shall euery man geue that goeth into the nomber halfe a sicle after the sicle of the sanctuary a sicle is twenty halfepence Nowe when the kinges of Asia had brought this tribute vnto thē selues the Romaynes by their example encroched the same So that the Iewes beinge as it were alienate from the empire and gouernement of God payde to prophane Tyrantes the holy tribute appoynted and cōmanded in the lawe But it might seme very absurde that Christe whiche came to redeme the people shold not be free from tribute To the ende he might take away this offēce he teacheth by plaine wordes that he did it of his voluntary wyl onely and proueth the same by a myracle because he coulde exempte him selfe from earthely gouernemente whiche ruled the sea and the fyshes therin A. As towching the somme value of this tribute
tribute and many of them wold openly haue resisted the Romaines as we maye see in Iosephus and therefore it came to passe that Christ was accused of this matter before Pilate Therefore leaste there shoulde be in hym any shewe or token of a seditious minde he wold not do that which he might haue done And cast an angle C. Although we graunte that Christ had not alwaies plēty of money yet notwithstandinge wee must not thincke that neede constrained him to commande Peter to do this thing but rather that hee dyd it to the ende by a myracle he might declare him selfe to be the lorde of all and that he had not onely men but also the wilde vntamed fyshes tributory vnto hym And we reade that this was doone but once onelye because one document was sufficient And vvhen thou hast opened his mouth M. Here we must note and waye the argument proofe of Christes diuinitie in that hee knoweth the secretes of the sea and ruleth the fyshes that swymme in the depe and causeth the fyshe here mentioned to come to Peters hooke For seing that he had declared him selfe to be the kynge of all and to be the naturall sonne of God it was necessary that he should shew som token of the same to Peter by some dede or signe to the ende he might be acknowledged to be the Lorde of all thinges and of the fyshes of the sea also That take and geue vnto them for thee and mee A. Wee haue already declared that the Papistes vppon this place do very fondely gather the supremacy of Peter because that Peter is ioyned vnto Christe in payinge tribute They consider not that Peter was a cittezen of that cittie and that therfore he was constrained to paye trybute in that place The .xviii. Chapter AT the same time came the disciples vnto Iesus sayinge VVho is the greatteste in the kingdome of heauen At the same tyme. C. By the other two Euangelists whiche wrote this historye it appereth that the Disciples came not of their owne frewyll vnto Christ but when they had priuily disputed in the way their secret talk whispering was bewrayed And there is no absurditie at all in this that Matthewe makinge hast to the aunswere of Christ sheweth not the whole order of the historie but lettinge passe the beginninge briefely sheweth why Christe reproued the foolishe desyre of Supremacy in his disciples But forsomuch as Christ inquired of their secrete talke and constrayned his disciples to confesse that the thinge whiche they wisshed for was suppressed we are taughte to beware take hede of al secrete emulation and desire to excell Further we must note the circūstance of the tyme the foreshewinge of death had made them sorrowful and heauy yet notwithstandinge they being as it were ful of toyes and drunke with the poetical Nectar do contend by and by for the principallitie Howe could it be that suche sorrowe and care should so sodeinly vanishe awaye out of their myndes if that men were not by nature too muche geuen to Ambition that forgettinge the present warre and fyghte triumphe before the victory Wherefore if the Apostels so sone forgat the sermon of Christ so lately made vnto them what shal happen vnto vs if we leauinge the meditation of the crosse geue and addict our selues to sluggishenesse to negligence and to vaine speculations VVho is the greattest in the kingdome of heauen E. The Greeke texte hath the comparatiue for the superlatiue degree as thus Who is great in the kingdome of heauē C. This disputation as concerninge the supremacy arose not hereupon the Christ for him self and Peter payde the tribute as many thincke because the same began before they came to Capernaum but because he spake vnto them of his deathe and resurrection with many wordes as they were in the waye and also comforted them they being ignorant what his resurrection was excepte it shoulde be a certaine possession and renewing of the kingdome therfore they began this disputation M. For the Apostels did not contend or dispute of the heauenly kingdome to come but of suche a kyngdome whiche they thoughte shoulde be in this shorte life according to the maner of the kingdomes of this world as concerning the whiche kyngedome they questioned with hym after his resurrection saying Lorde wilt thou at this tyme restore againe the kyngedome of Israell C. Therefore they omittyng the occasion of sorrowe and heauines drawe vnto theym selues that whiche was spoken of his resurrection wherupon amonge the secure and carelesse this contentiō arose And because they flee frō the former part of doctrine which is sower and bytter to the fleshe God suffereeh them to be seduced and to erre in his resurrection that they might dreame of that whiche should not come to passe namely that Chryste by the bare preaching of his worde sholde possesse an earthely kingedome and that they in the same shoulde be part takers of greate pleasure M. They myghte also haue ben moued to the same disputation when they heard that it was saide before vnto Peter To thée wyll I geue the keies of the kingdome of heauē A. Although this was not spoken properly to Peter alone but to al the mynisters of the word in his person as we haue shewed before M. In like maner they had seene Iames Iohn and Peter onely to be taken they beinge left behinde to the raysinge vp of the rulers daughter And also they onely went with Christ vp into the mountain C. But in this question there were twoo faltes For fyrste the Apostelles all care of the warre beinge as it were set a parte preposterously as if they had ben dismist souldiers and worne in battaile require rest to be geuen them and their pention also before their tyme Secondly in this they did offende namely where as they should haue ben of one minde and agreed together as bretherne in helping one an other they nowe beinge full of ambition seeke howe they maye peruerte one an other Wherefore to the ende our race may be acceptable vnto the lorde let vs learne paciently to beare the burthen of the crosse layed vpon vs vntill the ful tyme of the receyuing of the triumphāt crowne come then as S. Paule exhorteth vs let vs in honour go before one an other To the fyrst vice the vaine curiositie of these men at this daye is a kynne whiche leauinge the lawful race of theyr calling leape out of time aboue the heauens The Lorde in his Gospell callinge vs to his kingdome sheweth vs the waye by the whiche we maye come thyther Rashe and inconstant men nothing consideringe of Faythe of Pacience of the inuocation of God and of other exercises fall in hand to dispute as concerning that whiche is done in heauen But this is euen as if one beinge about to take a iorney inquyring where his lodging sholde be mouethe not one foote For when as the lorde cōmaundeth vs to walke in the earthe whosoeuer he
VVhich vvent out early in the morninge E. Or so soone as it wared day C. The day in this place is deuided according to the old maner for they did begin at the rysinge of the Sunne and then the other partes of the day were equall or a like But the howers of the day were eyther longer or shorter accordinge to the time for they were longer in Sommer than in Winter Beside that diuision there were fower speciall partes of the day euen as of the night and therefore here is mencion made of the thirde sixt and ninth hower Bu. But one of the clocke after midnighte accordinge to the howers of the Iewes was correspondent to sixe of the clocke before noone or in the morninge and thrée of the clocke to nyne sixe to twelue nine to thrée and a leuen to fiue Wherefore Christe sayde are there not twelue howers of the day To hyer labourers into his vineyarde C. Here wée muste note that wée are conducted called and sent of God the father which is the husbande man to labour in his Vineyarde and that wée are not created to liue ydellye and vnprofitablye in this life without fruite but that wée mighte labour to the Lord in honest fruition acceptable vnto God and profitable to our bretheren For there are many which do not thincke that they are borne to other men thincking it sufficient if they do no iniury to any man but truly wée ought to be such as must séeke for the profit of all men In the meane time let vs know that oure whole life is vnprofitable and that wée are woorthelye condempned of sluggishnes vntill euerye one of vs doo frame our liues according to the calling and commaundement of god Wherevppon it followeth that their busying of themselues doth profite nothinge at all which rashlye take this or that kinde of life in hande and haue no regarde to the commaundement of god B. It is not therefore as S. Paule sayth neither in the willer nor in the runner but in the mercye of God both that any man is called to the kingdome of God and also that hée bringeth foorth fruite in the same Let vs therefore commende our selues vnto him when wee go aboute to frame oure liues that hée may gouerne vs with his counsaile 2. And when the agreement was made with the labourers for a penny a day hee sent them into his Vineyarde And vvhen the agreement vvas made C. Some very subtillye vnderstande this place as though Christ should discerne or sonder the Iewes from the Gentiles For they say that the Iewes were called the couenant being made at the firste howre because the Lord had promised euerlasting life vnto them vnder a condition if they fulfilled the lawe but that in calling of the Gentiles there was no condition made at the least of workes because saluation was offered vnto them fréelye in Christ But all suche subtill expositions are vnsauery because the Lorde did not make any difference in the couenant or condition but onely in time because that they which came into the vineyarde not long before the euening receiued the like reward with the first For although we knowe that God in time past promised in the lawe to the Iewes the rewarde of workes we knowe notwithstandinge that this wanted effecte because there was neuer no man that God gaue saluation by his merits Question Why then may some man say did Christ make mention of the condition speaking of the first and when he spake of other helde his peace â–ª Surely he did it to the ende he might teache that the last are had in as great estimation honor without iniury done to any man as if they had bene called at the first For speaking properly he oweth nothing to any man and by his right he requireth of vs which are bound vnto him whatsoeuer we ar able to do But because he doth fréelye geue vnto vs the rewarde he is saide to condition for those works which are due vnto him Hereupon also it commeth that vnder the name of a rewarde he vouchsafeth to bestowe the crowne which notwithstanding he fréely geueth vnto vs To conclude that he might shew we haue no cause to quarell or contende with God if he make them partakers of the same honor that we haue which cam a great while after vs he borowed a similitude of the common maner of men whoe firste condition of the rewarde and then sende the workemen to their labor For a peny a day The latine texte for a peny hath denarius which is a kinde of Romane coyne woorth a groate that is thrée frenche shillinges and sixe pence as Guilielmus Budaeus supposeth And it is likely that this was the rewarde in those dayes of a dayes labour That which is conteyned in the thirde fourth and fift verses pertaineth to the same effect that the other doth going before 6 And about the eleuenth hovvre he vvent out and found other standing idle and sayde vnto them vvhy stand ye here all the day ydle And about the eleuenth hovvre A. We haue shewed already that by this howre he vnderstandeth the end of the day M. We must here note by the way that the workemen do not runne of their owne volun tary will into the vineyard but are cal and sent by the goodman of the house For he sendeth not nor calleth ydle lordes and prelates which flye as â—…auens to the carrian but laborers as concerning the which matter reade the ninth Chapter going before 8. And vvhen euen vvas come the lord of the vineyarde sayth vnto his stevvarde call the labourers and geue them their hire beginning at the last vntill the first And vvhen euen vvas come C. In that the good man of the house commaundeth to begin at the last there is no mistery to be sought for as though God would crown the first which by order of time are last For this interpretation shoulde be farre disagréeing from the doctrine of Paule which sayth We which shal liue and shal remayne in the comming of the Lorde shall not câ—…me ere they which sléepe But Christ here appointed contrarye order because otherwise he coulde not expresse that which hereafter he addeth sayinge that the firste murmured because more was not geuen vnto them Moreouer he doth not affirme neither is it his meaning that this murmuring shal be in the last day but he onely denyeth that there shal be anye cause of murmuring then For the figure called prosopopaeia which he bringeth in doth not a litle manifest this doctrine that the liberalitie of God is not subiect to any complaints and murmuringes of men when he bestoweth vpon the vnworthy without their merite great rewards They therfore had a vayne ymagination which thought that the Iewes were touched in these wordes which were malicious and enuious toward the Gentiles For it were an absurde thinge to haue such made equall in rewarde to the sonnes of god But this wickednes doth
them both For wée haue declared already that Christ sate vppon the coulte onely And the Euangelist Marke hath these woordes And they brought the coulte to Iesus and layde their garmentes vppon him and he sate theron B. Our sauiour Christ thought good to make this shew of his kingdome vnto the people before he should suffer that thereby hée might confirme the good in the faythe towardes him and mighte make the wicked voyde of excuse It was a great pompe therefore very kinglye if wée haue respect to the desier of the people and to their reioysinge and to the vertue and power also by the which hée cast the byers and sellers out of the temple and made himselfe to be feared of his cruell ennemies C. Furthermore the Iewes themselues are constrayned to expound the Prophesy of Zacharye which was then fulfilled of the Messias notwithstanding they deride vs iudginge vs to be deluded vnder the shadowe of the Asse because wee attribute the honor of the Messias to the sonne of Mary But our fayth is not only grounded vppon this place of the Prophete but vpon far greater testimonies Moreouer wheÌ„ we say affirme that Iesus is Christe wée take not the grâ—…unde ther of vpon this that he entered into Hierusalem rydinge vppon an Asse But herevppon wée ground the same because hee made the blind to sée the deafe to here the lame to walke and the dead to rise out of their graues because he raysed himself to life being put to death the third daye Yet notwithstanding this confirmation of the base enterance of Christ into HierusaleÌ„ must not be despised because the almighty did foreshew by the mouth of the Prophete Zachary the same thinge that men might knowe that the kingdome of his sonne was disagréeing with the pompe glory power of this world and that it was also rather spirituall 8. And many of the people spred their garmentes in the waye Other cutte downe braunches from the trees and strawed them in the waye And many of the people C. Here the EuaÌ„gelistes do declare that Christ was knowen of the people to be a king M. Surely the counsel and purpose of God in this was wonderfull that hee vseth the rude simple and abiecte sort of people and not the great Cittizenes of Hierusalem the Scribes Phariseis and hye Priestes to receiue his sonne and to set forth the beginning of his kingdome and so styrreth vp their minds and maketh them so ioyfull that setting all feare asyde of the hyer powers and of excommunication they proclaime him with open crye to be their kinge and the Lordes annointed and so condemned their elders And that these men were not Cittizenes of Hierusalem but suche as came from farre by reason of the feast daye wée maye gather by the woordes of Iohn who sayth On the next daye much people that were come to the feast when they heard that Iesus should come to Hierusalem toke braunches of Palme trees and wente forthe to méete him and cryed It might séeme truly a Maygame or iesting matter for the rude multitude cuttinge downe bowes and spreading their garments in the way to geue vnto Christ the vaine title of a king notwithstanding as they did this in good earnest and did faithfullye declare their mindes euen so Christe thoughte them méete and worthye proclaymers of his kingdome Neither is there any cause why we should maruaile at any such beginning when as he sitting at this daye at the right hand of his father doth sende obscure and base men from his heauenly throne of whom his maiesty is cellebrated in a most contemptible maner Other cut dovvne braunches C. Manye coniecture that the cutting of the braunches of the Palme trees came of an auncient and solemne custome of the day as concerninge the which matter we may read much in the thrée and twenty Chapter of Leuiticus but it is a greate deale more probable that this honor was geuen vnto Christe at a sodaine by the motion of the spirit first in the Disciples who had premeditated of no suche thinge than in the multitude which was set one by the Disciples as may be gathered by the wordes of Luke where hee sayth And when hée was nowe come nye to the goinge downe of mount Oliuet the whole multitude of the Disciples began to reioyce and to praise God with a loude voyce for all the myracles that they had séene sayinge Blessed be the kinge that commeth in the name of the Lord. 9. Moreouer the people that wente before and they that came after cryed saying Hosanna to the sonne of Dauid Blessed is hee that commeth in the name of the Lorde Hosanna in the hyest Moreouer the people B. This acclamation and crye is taken out of the hundreth and eightene Psalme wher other thinges properly aunswering and agreeing to the presente pompe of the Lorde it is thus red The same stone which the builders refused is become the head stone in the corner This was the Lords doing it is marueilous in our eyes This is the day which the Lord hath made wee will reioyce and be glad in it Helpe nowe O Lord O Lord sende vs now prosperity Blessed be hee that commeth in the name of the Lord c. This verce Helpe now O Lord O Lorde sende vs nowe prosperitye was applyed of them vnto Christ whereby it is euidente that the Psalmes were then vsed C. Also the Euangelist Mathew doth not withoute good cause resite the Hebrewe wordes that we might know that these acclamations and ioyful cryes were not rashely geuen vnto Christe and that the petitions and woordes of the Disciples were not spokeÌ„ without consideration but that they reuerentlye followed the order of prayer which the holye ghost had committed to the whole Churche by the mouthe of the Prophete For although hee do there speake as concerninge the kingedome yet notwithstandinge there is no doubte but that hee himselfe hath speciallye respecte and would that others also shoulde haue regarde to the eternall and euerlastinge succession which the Lorde had promised vnto him For hée framed gaue vnto the Church a perpetuall law of praying which notwithstanding that the riches of the kingdom were decayed was in vse And so the custome preuayled and grew that oftentimes they made their prayers as concerning the promised redemption in these woordes Also it was the purpose of Mathewe as wee touched euen now to recite the verse in Hebrewe to the ende hée might teache the Christ was knowen to the people to be the Messias and redemer E. This shoute therefore of the people was a wisshinge of prosperity and a prosperous crye eueÌ„ as wée in these dayes when anye Maiestrate is newlye chosen into his office shoute and wishe him good successe After the same maner this people was affectioned towards Christ they thought now that his corporall kingdome should begin and prosper therefore they prayed and wished that all things might happen vnto him luckelye For
that they be sorrowfull in mynde except they withdrawe them selues from the corruption and abuse and testysie with theyr tongue that they desyre a reformation so often as occasion shall serue but lett them whiche haue not aucthoritie publyke seke to amende those abuses with their tongue whiche they cannot remedy with theyr hande C. and lette them praye vnto the lorde that he wyll eyther pourge his Churche him selfe orels suffer those to pourge it to whom hee hath committed power and authoritie Question Notwithstanding some demaunde here why Christ dyd correcte this small and tollerable abuse when he sawe the temple to be replenished with grosse superstitions whiche he let alone We aunswere that it was neyther the purpose of Christe to restore all the sacrede ceremonyes into their former vse neyther that he had any consideration which faltes were greter and whiche lesse but that he had onlye this regarde that vnder one vysible signe he might teache that the partes of the temple were committed vnto him of God to be purged and also that he might shewe that the worship of God was corrupted with palpable sensible abuse Notwithstandinge this market of bying and selling in the temple wanted not a cloke for they sayde that it was an ease to the people least they shoulde be troubled to feke their sacrifyces a farre of and then that euery man whiche mente to offer mighte haue money at hand But these choppers and changers dyd not sit in the temple but in the courte or yarde of the temple which place is oftentymes in the scriptures called the temple But because there was nothing more vnsemely for the maiestie of the tēple then to haue a faire or market erected so nere the same this profanatiō was not tollerable And our sauiour Christ did the more earnestly inuey against the same because it was opēly known that this abuse was brought in by the couetousenesse of the pristes to receyue their fylthy luker For as a man enteringe into a shoppe or bowth in the which diuerse fine and pleasante thinges are to be soulde is intysed and allured by the glittering shewe therof to buie somewhat where as at the first enterance into the same hee had no such affection euen so the priestes of the temple layde their entisynge snares that by crafte and subtiltie they might drawe vnto them some gayne by oblations of euery one M. God trewely had commanded to offer but yet he woulde not haue his institution to serue for the mayntenaunce of the couetousenes of men furthermore he coulde not abide to haue his holy temple so prophaned For what face or shewe of the temple was this Christ therefore heinge entered into the temple fyrste of all purgeth this fowle spotte and blemishe to declare how gretlye they dyd displease howe vntollerable they were in the Churche which vnder the shewe pretence of pietie sought after nothynge but gayne There were many other wicked abuses in the temple whiche he lefte vntowched to teache vs that those euylles whiche do moste nerely concerne the glory of God ought first of all to be pourged and that there is wickednesse more abhominable in the syghte of God then Hypocrisie And where as he dothe not onelye by his worde but also by his dede abolishe those thinges out of the temple of God whiche dyd displease hym althoughe hee knewe that in shorte tyme bothe the cittie and temple shoulde be destroyed theye are taughte whiche haue receyued power from God in the Church that they ought not onelye by their woorde but also by theyr deede pourge the congregations of Chryste althoughe theye knowe that their corruption superstition and Idolatrye shall fyrmelye abyde styll in the hartes of the reprobate A. For by this meanes God hath geuen theim power to seeke chiefely and fyrste of all for the settyng forthe of his diuyne worshyppe 13 It is written my house shall be called the howse of prayer But ye haue made it a denne of theeues It is vvritten B. Our sauiour Chryste here sheweth a reason of his doing bringynge in the ende and vse of the howse of God. My house is the house of prayer C. This place is taken oute of the prophesie of Esay whiche verye well agreed with the circumstance of the tyme For there is foreshewed the callynge of the Gentiles Esayas therefore promisethe that God wyll bringe to passe not onely that the temple shal recouer the excellencie that it was wonte to haue but also that all nations rounde about shall come thither and that all the worlde shal come into trewe and syncere godlynes It is certayne trewely that he speaketh metaphorically for the prophetes do shaddowe by figures of the lawe the spirituall worship of God which should be vnder the kingedome of Christ This certaynely was neuer fulfilled that al people came to Hierusalem to worshippe When as therefore he pronounceth that the temple should be a place of prayer for all nations it is as muche as if he sholde haue saide that the Gentiles shoulde be gathered together into the church of God that with one mouthe and consente together they might call vpon the true God with the sonnes of Abraham But because he maketh mention of the temple in respect that it was then the visible and publike place of pyetie Christ dothe not without good cause cast the Iewes in the teethe that they haue brought the same to an other vse than at the fyrste it was appoynted for The sence and meaninge therfore is this namely that God wold haue the temple stand hytherto as a signe to the whiche all the worshippers of hym myghte be tyed Howe vnworthely and wyckedly therefore do they conuert it to a prophane markette Moreouer in the tyme or age of Christe this temple was in dede the house of prayer that is to say so longe as the lawe with the shaddowes thereof florished For it began to bethe house of praier to all nations so soone as the doctrine of the Gospell sounded by the whiche the whole worlde grewe into one consente of fayth And although it were afterwarde quyghte ouerthrowne yet notwithstandynge the effect of this prophesye appereth as yet vnto this daye For because the lawe went out of Sion it is necessary that all they which seke to praie aright haue respecte to that beginnynge Wee graunte truely that there is no dyfference of places because the lorde wyll be called vpon in euery place but as the faithfull ar said to speake with the tongue of Canaan whiche professe that they worshyp the God of Israell euen so they are said to come into the temple because from thence trewe religion came and there was the selfe same beginning of waters which in a short space did wonderfully increase and flowe and geue lyfe to the drinkers therof as testifieth the prophete Ezechiel In like maner also those waters of lyfe had their beginninge whiche ranne the halfe parte of them towarde the east sea
the people to attrybute the name of a kynge to Chryste yea in the smalleste thynges they woulde haue their decrees to be counted for dyuine oracles that it myghte not be lawefull to allowe or to reiecte any thynge excepte it had passed by theyr consente So that they counte it an absurde and peruerse thynge to haue any man extolled with the tytle of the Messias by the people whome they with theyr consente hadde not aduaunced thereunto by somme decree And trewelye it had bene meete if that they had discharged their offyce and calling that they shoulde haue gone before al the people as authors and captaynes For the priestes were created and apointed that all men myghte seeke for the knowledge of the lawe at their lyppes and that they mighte be the angelles and interpreters of the Lorde of hostes But because they had falsely extinguished the lighte of the trueth Christe dothe verye aptely aunswere that they profyte nothinge at all whileste they go about to suppresse the doctryne of saluation because rather then they shall brynge that to passe it shall by violence burste out of the stones Notwithstanding vnder this there is conteyned a secrete grauntinge for Christ dothe not deny but that this is a preposterouse order that the vnlerned multitude and children should be the first that with their voyce and crye should cellebrate the comminge of the Messias but because they do maliciouslye choake the truethe whiche oughte to be the lawfull witnesses thereof he saithe it is no meruaile if God stirre vp others and do chose children in their steede to theyr greate ignominie and shame Hereby there cōmeth to vs no small consolation For althoughe the wicked wyll not a little seke to couer and obscure the kyngedome of Christe yet notwithstandinge here wee heare that all their laboures and deuyses are in vaine They hope when they haue destroyed somme and stayed other some throughe feare from helpinge forwarde the kingedome of Christ that they haue obteyned their purpose But trewly the lorde will frustrate their expectation because he wyll rather geue mouthes and tongues to stones than the kingedome of his sonne shold want witnesses C. The priestes and scribes speake in contempt saying Doste thou heare what these say As if they should say Thou sekest praise of these children which knowe not what they say But Iesus saithe vnto them vvhy not Bu. That is to saye I heare them well enoughe The whiche answere doth constantely meintaine it all doubte beinge wholly taken away but it semeth to signifie somwhat more as if he should haue saide The voice whiche you your selues ought to vtter these children do expresse Haue ye neuer redde Out of the mouthe of babes C. The priestes and Scribes take occasion to calumniate of that that he suffereth him selfe to be called a kyng of chyldren according to the manner of the wicked which alwaies prowdely despise humillitie in the disciples of Christ This mallice Christ confuteth by the testimonie of the Prophete Dauid whiche maketh infantes also to be proclaymers of the glory of God A. This place whiche our sauiour Christ alleageth is takē out of the .viii. Psalme C where as towchinge the letter is thus written Out of the mouth of very babes sucklings hast thou ordayned strength By the whiche wordes the prophet meaneth that although tongues holde their peace yet God hath no nede of other retoritians or eloquente personnes to set forthe his power than yonge infantes whiche as yet hange on their mothers brestes They trewly are many but the wonderfull prouydence of God whiche shyneth in them is like vnto the sounde of greate eloquence A. as if the Prophete Dauid shoulde haue sayde Thy wonderfull workes O Lorde which thou shewest in infants whom thou wonderfully preseruest do declare that thou arte suche a one which haste a care for mankinde by whose prouidence all things are gouerned There is no great néede of eloquence to extoll set forthe thy power the very infantes which sucke their mothers teates doe preache the same C. For they whiche waye and consider with them selues how the childe is begotten in the wombe of his mother howe the same is nourished there for the space of nyne moneths how the same at length is wonderfully borne and how it fyndeth foode to nourishe it so soone as it commeth into the worlde he must of necessitie not only fele confesse that God is the creator of the world but also he shal wonder merueyl at the same Euen so the Sonne and the Moone although they be dombe creatures yet not withstanding they are saide to preache set forthe the prayses of god Yea treuly whatsoeuer is in heauen whatsoeuer is in the earth although it wāt a tonge yet notwithstanding it setteth forth the praise of god To be shorte seing in the tonge of infants the glory of God dothe sounde Christe doth hereby gather that it is no absurditye at all if he receiue the prayse of Infants whiche are endewed with the vse of speaking As if he should saye If Infants do preache the power of God to all men why do ye counte it an vnsemelye thing that children should yelde prayses vnto me at this daye For these of the twayne are more fete therevnto because they haue their tonges By these woordes but couertly he proueth hym selfe to be god M. There are certaine which saye that the Lorde vsurped this place not accordinge to the letter seinge that they were neyther sucklinges nor infants which cried Hosanna in the temple but children of more riper age then those of whom the Prophet maketh mencion in the Psalmes but accordinge to the spirite of the Prophete whome they saye had not respecte in this place to infants and suckelinges in age but to children in spirite and estimation Because the lyttel children did geue testimonye in the temple to the power of God whome the Scribes and Phariseis beinge enemies to God and desierouse of reuenge and bloudy men did most obstinatly resiste therefore they thinke that this verse was obiected vnto thē of Christ But the former exposition is more apte and agreable to the sence M. Moreouer by this example we are taughte not to be children in vnderstanding but in malice that we may deliuer out of our mouthes the praise of God to the confusion of wisedome and the power of this worlde and that wee maye instructe oure children with a singuler study to the praise of God all hypocrisy and dissimulation being set aparte 17. And he lefte them and went out of the Citty vnto Bethany and had his abiding there And the lefte them M. The Euangeliste Marke hath And when he had looked rounde about vppon all thinges and now the euen tyde was come he wente oute vnto Bethany with the twelue Many shewe a reason why our Sauiour Christe did so namely because he would not before the time geue occasion to his enemys to laye handes on hym Vnto Bethany Where he had raised
time paste he appointed priestes which should be as it were trimmers of his vyne But this is to be noted that when Christe saithe that the husbandemen receiued the vyne well ordered and trimmed in all points at the handes of the housholder he dothe not a littel sette forthe their falte For the more liberally that they were delte with all so muche the more hatred was their ingratitude worthy of This argumente the Apostell Paule vseth when hee goeth aboute to exhorte the pastours boldely to discharge theire office because they are chosen stewards to gouerne the house of God whiche is the piller and grounde of trueth And he vseth it well For the more excellent and honorable their cōdition is the more they are bounde vnto God dilligentlie to discharge their worke and office So that their ingratitude wickednes is most detestable which lightly regard so great liberality of God and honor also bestowed vpon them A. As concerning this worke in the vineyarde the Apostel writteth after this sorte saying M. He made some Apostels some Prophetes some Euangelistes some shepeheardes and teachers to the edifying of the saints to the worke and ministraciō euen to the edifying of the body of Christ till we all come to the vnity of faith knowledge of the sonne of God vnto a perfect mā vnto the measure of the full perfecte age of Christe Excepte the vine be daily trimmed cut it can not bringe forth frute so that the Lorde hath appointed that it shall be ordered as it oughte to bee Let the faithfull therefore remember that they haue nede of his dressinge and that withoute it they can not bringe forthe frute And vvente into a straunge contrey Bu. This is spoken according to imitacion and the maners of men whiche after they haue committed their possessiōs or landes to their tenantes and fermers depart into some other place But the Lord neuer departeth but dayly worketh all in all S. By these wordes he onelye noteth the expectation which the Lord of the house hath for the frute of his vine For the Lord speaking of his vine by the mouthe of the Prophets saithe I loked that it should haue brought forth grapes and it broughte forth thornes And he declaring in the seuēth verse following what he ment by Grapes saith he looked for equity but see there is wrong 34. And when the time of the frute drewe nere he sente his seruauntes to the husbandmen that they mighte receiue the frutes of it And vvhen the time of the frute Bu Hitherto he hath made mencion of the benefits shewed vppon this people nowe it followeth how vniustly they recompenced so louing and beneficiall a Father He sente his seruantes His seruantes were the Prophetes by whome the Lorde vrged the priestes to render frut vnto god But it is merueyle why Christ compareth the Prophetes to seruants who the grape gatheringe time beinge paste are sente to requyre frute For wee knowe also that they were vinedressers and that the same office that was inioyned the Priestes belonged vnto them Wee aunswere that it was not necessarye that Christe shoulde exactly or scrupulouslye expresse what was lyke or vnlyke betwene these twoo orders The priestes certainlye in the beginninge were ordeined for this cause that they with sounde doctrine shoulde perfectlye and truelye til and instructe the Churche But when they neglected the worke cōmitted vnto them by slouthfull negligence the Prophetes were sente as extraordinary helpers to purge and take awaie al wedes that were hurtefull to the vine and supplyed the want of the Priestes Notwithstandynge in the meane tyme they did sharpelye reprehende the people they restored the decayed godlynes they wakened sleapie mindes and broughte againe the worshippe of God and a newe life And what other thinge was this than to require the yearely proffite dewe vnto God out of the vine The which thing Christ both aptly and truely applieth to his purpose 35. And the husband men caughte his seruauntes and bet one killed an other and stoned an other And the husbandmen caughte C. Here the Euangelistes Marke and Luke differ somwhat from Mathewe For our Euangeliste Mathewe saith that he sente many seruants and when those were euell intreated he maketh mencion of the sending of a greater nomber but the other twoo saye that he sente them one after an other and not two or thrée at once But we must note that althoughe the purpose of the Euangelists was all one namely that the Iewes durste deale so with the sonne as they had dealte oftentimes with the Prophetes before yet notwithstanding Mathewe doth more exprestye declare the matter it selfe namely that the Lord by sending so many Prophetes did contende with the malice of the priests Whereby it doth appeare how incurable their madnes was which by no meanes could be corrected and amended Bete one killed an other S. The priestes allowing and vpholding the false Prophetes which prophessed lyes as saithe the Prophete Ieremy killed the true Prophetes of God. Some of the Prophetes they did beate as Ieremye and Mycheas Some of them they killed as Esay and Amos some they stoned in the temple ▪ as Zacharias and Barachias 36. Againe he sente other seruauntes mo then the firste and they did vnto them lykewise Againe he sente S. They slewe also the Prophetes that came in the latter dayes amonge whome S. Iohn the Baptiste was one As concernynge these wee reade thus Moreouer all the Rulers the Priestes and the people trespassed more synning after all the abhominacions of the heathen and polluted the house of the Lord which he had hallowed in Ierusalem And the Lorde GOD of their fathers sente to them by his messengers risyng vp betimes and sending for he had compassion on his people and one his dwellinge place But they mocked the messengers of God and despised his wordes and misused his Prophetes vntill the wrathe of the Lorde arose againste this people and till there was no remedy And Christe himselfe saith Beholde I sende vnto you Prophetes and wyse men and Scribes and some of them ye shall kill and crucify and some of them ye shall scourge in your Synagoges and persecute from Citty to Citty And againe he sayth Ierusalem Ierusalem which killest the Prophetes and stoniest them which are sente vnto thee 37. But last of all he sente vnto them his owne Sonne saying they will stande in awe of my sonne But last of all he sente his A. The goodnes of God as wee saide before contendeth with the malice of the Priestes For although certaine of the Iewes did not beleue yet notwithstanding their vnbelefe could not make the faithe of God of none effecte Christe was that immaculate lambe which was ordeined of God to be a sacrifice before the foundation of the worlde it was necessary therefore that he shoulde be made manifest in these latter dayes and that he should be sente into this worlde for the truth of God to
sentence was muche vsed of Christ and obiected to the common sort of people as a prouerbe 13. VVo vnto you Scribes and Phariseis ye ypocrites for yee shut vp the kingdome of heauē before mē ye neither go in your selues neither suffer ye them that come to enter in VVo vnto you Scribes and Phariseis C. Our sauiour Christ as yet doth earnestly inueye against the Scribes Phariseis the which he doth not so muche for their sakes as hee did it to reuoke the people and simple sorte from their secte For although we see that the vengeance of God is oftentimes in the Scriptures pronounced against the reprobate to the ende they mighte be made the more voide of excuse yet notwithstandinge vnder their person the children of God are profitablely admonished that they wrap not themselues in the same snares of wickednes but that they beware of the like destruction Truly when the Scribes the worship of God beinge ouerthrowne and the doctrine of godlines being corrupted woulde beare no correction and set themselues against the redemptiō offered vnto them by desperate madnes to the destruction both of themselues and of the people it was necessary that they should be hated and detested of all men Howbeit Christe had not respect so much what they deserued as hee had what was profitable to the rude and ignoraunte For he mente about the ende of his life to leaue some solemne testimonye least that anye man excepte willinglye and wittinglye might be deceiued by those wicked varlates For wee know howe great a let to the simple the foolishe reuerence of false teathers is least they should be deliuered frō errors The Iewes at that time were endued with false doctrine yea from their infancye they had sucked in manye superstitions How difficult hard a thing should it be then of it selfe to bringe them into the waye for the preposterous and wronge opinion which they had conceiued of the false teachers did greatly hinder them because in deede they thoughte them to be the lawfull gouerners of the Churche the prelates of deuine worship and the pillers of pietye Moreouer we maye deeme that they were so bewitched that they could not well be drawne from the same except it were by violent feare Christ therefore doth not pronounce the horrible vēgeance of God against them that hee might cure the Scribes but that hee might feare the rest from their deceites and snares In like maner at this daye wee are constrayned to thunder more vehementlye againste the Popishe clergye for no other cause but this that they which are tractable and easye to be taughte and not altogether reiected and caste of of the Lorde may attende and geeue eare to their saluation and beinge striken and astonyed at the iudgemente of God maye breake the deadlye snares of superstition wyth the which they were helde captiue Whereby wee may gather how cruell their tender softnes is to whom our vehemencye is greuous It displeaseth them that the wolues are sharpelye vexed and punished whiche dailye seeke and gape to spoile and deuoure the sheepe and yet notwithstandinge they see that the sillye sheepe beinge deceiued by a vaine and counterfeite shewe do willingly cast themselues into the mouthes of the raueninge wolues excepte the sheepeheard whiche desiereth to haue them saued and goeth aboute to deliuer them from destruction do driue them awaye with the crye of his voyce Wee must note therefore the purpose of Christ that wee by his example may seuerely threaten the wolues and wicked deceiuers and may bouldly cry against them that whosoeuer are cureable maye flee from them for feare of destruction For although this profiteth nothinge with the ennemies of the truth yet notwithstandinge they muste be cited to the tribunall seate of God and others admonished that they may know that the same curse hāgeth ouer their heades excepte they departe be times from their wicked purpose Yee hypocrites M. Christe pronounceth this malediction or cursse against these ypocrites eight times in this Chapter and that trulye with suche vehemencye of the spirite as he is read neuer to do the lyke to anye man at anye other time Wee are therefore admonished and taughte by this place that no sort of men howe pestilent and hurtfull soeuer they be can be subiecte to a greater curse than these ypocrites and not onelye these but all suche of like condition For yee shut vp the kingdome of Heauen C. Christ doth denounce a cursse agaynst them because they peruert their office to the destruction of the whole multitude For seing that the regiment of the Church was in theyr handes they should haue bene as porters of the kingdome of Heauen For to what ende pertayneth Religion and holye doctrine but onelye to open the kingdome of Heauen vnto vs For wee knowe that all mankinde is banished from God and excluded from the inheritaunce of euerlastinge life and saluation But the doctrine of Godlynes is as it were the waye by the which wee enter into life Therefore the Scripture sayth metaphoricallye that the keyes of the kingdome of Heauen are geuen to the pastors as wee haue more largelye declared in the sixtene Chapter goinge before And this definition must be obserued which more euidently also maye be gathered by the woordes of S. Luke where Christe reproueth the Lawyears and casteth in their teethe that they toke away the keye of knowledge and that because they beinge the keepers of the deuine lawe defrauded the people of the true vnderstandinge thereof Euen as therefore at this daye the keyes of the kingdome of Heauen are committed vnto the pastors that they maye admit the faythfull into euerlastinge life and depriue the faithfull of all hope of the same euen so in times paste the same office was inioyned and committed to the hye Priestes and Scribes vnder the lawe M. The doore of the kingdome of Heauen was opened by the comminge of the preachinge of the Gospell the which the Scribes did shut vp before men when they draue them from the enterance thereof that is to saye from the fayth of the Gospell condemninge the doctrine of Christe least the people shoulde receiue the same C. Furthermore by this woorde knowledge whereof Luke maketh mencion we gather howe folishly the Papistes faine and imagin to themselues keyes as though there were a certaine magicall power without the word of god For Christ declareth that no other vse these keyes than they whiche are the ministers of doctrine If anye man obiect that the Phariseis although they were peruerse interpretors of the law yet that they had neuerthelesse the keyes we answe are that although they were committed vnto them in respect of their office yet notwithstāding that they were suppressed by mallice and fraude insomuch that no vse of them remained Therefore Christ saith that they toke away or stale that keye of knowledge by the which they shoulde haue opened Heauen doore euen as it is seene in the Papacy
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 frō 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 afflictiō shal neuer be in the world because euē 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 reuēge 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 vēgeāce 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 cōuenāt 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 Euāgeliste 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 iudgemēt 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 cōuersatiō of the wicked C. And this is a notable documēt or lesson of the diuine Iudgement of God
this kingdome And that there shoulde be manye false Christes whiche shoulde promyse outwarde and worldelye happinesse but falsely and therby also shold turne their followers from the spirytuall and euerlastinge felicitie and that therfore they ought to take hede of all those which promise the externall kyngedome of God in this world or do tye the same to any certaine place whiche because it is deuine spirituall can not be tyed These thinges also are more manifest to be seene in Luke by the aunswere of our sauioure Christ geuen to the Phariseies For they demaunding of hym when the kingdome of God should come we reade that Christ answered there thus The kingdome of God shall not come with waitynge for neyther shall they saye Lo here or Lo there for beholde the kingedome of God is within you What other thing is this than to saye The kyngedome of God is not carnal as you thincke that it might be shewed in any certayne place For either it is comprehended in fayth and is neuer seene and althoughe it bryngeth forthe plentifully his fruites wheresoeuer it be yet notwithstandyng it is with greate persecution and afflyction of the fleshe Or elles it wyll be so manifestlye presente to the whole worlde that it shal not nede to be wayted for or marked or that men shoulde saye Lo here is Christ or lo he is there For he is nowe among you you haue the kynge of that kyngedome present already ye haue the trewe cittezens thereof namely my disciples But these thynges whiche appertayne vnto vs seme vnto you contrary and disagreing with the kyngdome of God and glory of the Messias yet notwithstanding it is so ordained of God that I must fyrste suffer many thynges and be reiected of this nation before that I shall raygne in glory Hereuppon commethe that my humillitie and base shewe of glory whiche so greatly offendeth you Let the reader way diligently the wordes of Luke Hereby nowe it is euident who are properly noted by the true christ to be false Christs what they were whō we mentioned before with many others which all had their false Prophetes their signes and wonders But we must diligently note that a false christ is one an Antechrist is an other There haue ben many Antechristes from the beginning of Christes kyngedome vnto this daye namely all they whiche haue taughte at any tyme any thinge whereby menne might be seduced from Christ and from the faythe of our lorde Iesus leaste they shoulde be perswaded that by his onely deathe they haue euerlastynge lyfe of this reade in the seconde chapter of the fyrst epistell of S Iohn But they were properly false Christes whiche boasted them selues to be Christ as some which came to the Iewes Others which were the authors of errors are more rightely called false prophetes than false Christs Where as some do nowe bringe in this place against the seducing doctrine of the Papistes and Mahomett they do verye well because when Christe testified in this place that the kingdome of God doth consist in him by fayth and that it is not adicted to any certain place in this world these notwithstandinge haue taughte to seeke the kingedome of God in externall thinges But yet no man maye trewely teach that Christ in this place did speake of these men There are other places as concerninge these as the first chapter of sainte Paule in his second epistell to the Thessalonians and the third of the secōde to Tymothe the fyrste and thirde also of the seconde of Peter For the Pope dyd neuer saye that he was Christ that is to say that restorer of lybertie and all felycitie whiche wolde exhibite and offer in this present life al those thinges that the Prophetes had foreshewed as touchinge the Messias But Mahomett came more neere to this abhomination 24 For there shal arise false Christes and false Prophetes and shall shew great myracles and wonders In so muche that if it were possible the very electe shoulde be deceiued For there shall arise false Christes A. Euen as the trewe Christ had his preachers of the truethe namely the Apostelles other disciples which may be called prophetes that is faithful interpreters of holy thinges euen so the false Christes wil haue their false prophetes that is to saye the masters of lies whiche maye leade men from the sincere doctrine of the trewthe to a lye And shall shevve greate myracles C. Christe admonysheth that suche deceyuers shall bringe with them no small deceites to deceyue withall but greate signes and wonders which shal astonishe the myndes of suche as are weake and make them amased For seinge that God dothe testifie and declare the presence of his power by miracles and that therfore they maye be seales as it were of trewe doctrine it is no meruaile if they bring reuerence and credite to deceiuers And by suche kynde of illusion dothe God reuenge ponishe the ingratitude of men that they may beleue lies whiche haue reiected the trueth and that they maye be more and more in darknesse which haue shut their eies against the trueth lighte offered vnto them Howbeit he doth therwith exercise the constancie of those that are his whiche doth more playnely shew forthe it selfe when they geue place to no deceites B. And as deceitfull doctryne hath alwaies her signes and wonders by the whiche they that woulde not beleeue the trueth might be seduced to beleue a lie and as no age wanteth his false prophetes agayne as all superstition hath his originall and beginning of the flesh and dothe frame and applie it selfe to the commodity and profite of the fleshe euen so there is nothing of those things wherof Christe hath spoken which accordyng to their maner do not offer them selues vnto vs Whereuppon trewly all men oughte dilygentelye to waye these forewarninges of the Lorde and to keepe them in mynde For althoughe there be none at this daye whiche doo openlye professe them selues to be Christes yet notwithstandinge there are manye false Prophetes and Antechristes who go about to drawe the mindes of men frō the true and only Christ to their workes to their Masses to their dirges and trentals to their owne fastings and choyse of meates and of apparell and to such kind of nedeful elements and necessary creatures of the worlde and also to the merits and intercessions of saints being in this pointe like vnto false Prophets and false Christes of whome Christ properly in this place forewarned his Disciples that they do seduce men frō the trueth to a lye and do falsely promise a Carnal Christe a carnall worhsip and external felicity For they do teache men to seeke for saluation by other meanes than by a lyuely faith in Christ and do suffer men to liue after their owne pleasure promisinge furthemore by theyr Masses and other lyes of the like leuen that men shal haue remission of theyr sinnes and recōcilliation betwene God and them Hereby therfore we
to be drawne awaye from Christ and to geue their faith vnto a theefe robbing God of his honour Where as the Papistes theym selues do take this place for the societie of those which professe one fayth and do expoūde the Eagles altegorically for those which are of sharpe wyt and occulate it is to folyshe seing that it is euidente that the pourpose of Christ was nothing els thā to call vnto him to retaine in him selfe the sonnes of God wheresoeuer they be dispersed Neyther is the body putt here simply but the carcas And Chryste attributeth nothinge to the Egles sauyng that which might agre with our crowes or rauens accordyng to the nature of the region in the which we inhabite Moreouer theyr reason is nothing sure or effectual which vpon this place say that the deathe of Christe was so effectuall that it allured the electe and chosen of God. For it was rather the pourpose of Christ to bringe an argument of the lesse to the more as thus If there be such wit in birdes that many of thē wil com from far to one carcas it is a great shame to the faithfull not to be gathered to the author of lyfe by whom onely they are truely fed 29 Immediatly after the trybulations of those dayes shall the sonne be darkened and the moone shall not geeue her lyghte and the starres shall fall from heauen and the powers of heauen shall be moued Immediately after the trybulations M. Nowe Christe maketh answere to his disciples as concerning his comming the ende of the worlde C. and promiseth ▪ that after they haue bene vexed troubled with so many euylles the redemption in his tyme shall come For by his aunswere he wente chiefely aboute to stabishe his disciples in a good hope least they sholde faynte for the confused motions Therefore he dothe not simply speake of his cōming but vsurpeth propheticall maners of speache to the whiche the more that euery one was bente geuen the more sharpe battaile of temptations of the contrary euente and successe it was necessary he shoulde haue For what coulde be more absurde than to beholde the kingdome of Chryste to be not onely contemtible and base but also oppressed with the crosse couered with many reproches and ouerwhelmed with all kynde of affliction of the whiche kingedome the prophetes preched so magnificently Could not that maiestie be required which mighte bringe darckenesse to the Sonne to the Moone and to the starres which might stryke the whole foūdation of the earth and chaunge the cōmon order of nature These tēptations our sauiour christ now seketh to preuent pronouncing that allthoughe these prophesies be not by and by fulfylled yet notwithstandinge that they shall be approued to be trewe by the euente and ende it selfe The sence and meanynge therefore of this place is that those thynges whiche were foreshewed in tyme paste as concernynge the miraculouse and wonderfull stryking as well of the Heauen as of earthe oughte not to be restrayned to the begynnynge of the redemption because the prophetes comprehended the whole race and course vntyll suche tyme as theye came to the marcke M. Moreouer the Lorde wold haue his discyples prepared at all times to departe hence and therefore he would not shewe the tyme of his comming and yet notwithstandinge would haue them loke for hym euery houre And therefore he woulde haue it preached as well by his owne sermones as by those that the Apostelles made that this daye was not farre of So the Apostell Peter sayde The ende of all thinges is at hande And saincte Paule saithe We are they vpon whom the endes of the worlde are come And therefore our sauiour Christe saith in this place immediately after the trybulations of those dayes But neuerthelesse he mente not by this to declare any certayne tyme of his comminge From the whiche opinion saincte Paule dehorteth the Thessalonians with great dyligence wrytynge vnto theym after this manner I beseche you brethern that ye be not sodaynely moued from your mind nor be troubled neyther be spryte neither by woordes nor yet by letter which shold seme to come from vs as thoughe the day of Christ were at hande Lett no man deceiue you by any meanes for the lorde shall not come except there come a departynge fyrst Wherfore this woord immediately which wee reade here signifyeth no more than that whiche wée reade in Marke where he sayth Moreouer in those dayes c. As if hee shoulde say After the trybulation of those daies in the whiche the whole worlde shall be ouerthrowne immediately howbeit in an vncertayne tyme when men thynke leaste of it shall the ende of the worlde come with the full reuealynge of mye glory and the perfecte redemption of my electe and chosen M. to the great horroure and feare of those men which haue not beleeued in mee I say that the ende of the worlde shall come then immedyately because afterwarde there shall no greate thynge be shewed I wyll take no suche open and manyfest vengeaunce on the impietie of mortall men vntyll that daye come in the whiche I wyl retourne to iudge all fleshe the which day with the Lorde is not farre for one daye with hym is as a thousande yere and a thousande yere as one daye Shall the sunne be darckened M. These are those signes in the Sonne Moone and starres whereof Luke maketh mention B. The whiche woordes of the Euangelist Luke are not so to be taken as thoughe those signes must go before the daye of the Lorde but signes are taken here for myracles and thinges not commonly sene whiche shall not so much betoken the very daye of the lorde as they shall bringe the present wrath of GOD vpon the wycked As concernynge the darkenynge of the sonne and the reste there are dyuerse opynions of interpreters yea of the auncienter sorte but it seemethe that the symplicitie and playnnesse of Christe his wordes oughte to be retayned and kept He saith that the son shal be darkened that the mone shal loose her light and that the starres shall fall from heuen and so forth We must now beleeue that it shall so come to passe But how the sonne shal be darkned we know not at this day neither can we coniecture but the euent of the same wyll declare And the starres shall fall from heauen He meaneth not that the starres shal fall in dede but that men shall thyncke them to fall And therfore Luke onelye sheweth that there shal be signes in the sonne mone and starres The meanynge therefore of his wordes is that the strikinge and shaking of the foundatiō of the heauen shall be so greate that the very starres shal be thought to fall The Euangeliste Luke speaketh moreouer as concerning the terryble motion of the sea that men shall fainte throughe very feare and sorrowe But the whole somme is that all creatures bothe aboue and beneathe shall be as it were cryers in sityng of men
nie at hande euen so ye c. C. By the whiche woordes Chryste dothe not onely meane that the perturbation and trouble before mentyoned is as certayne a signe of his commynge as the grenenesse and buddynge of the tree is a sure token that sommer is at hande but doth also note a further matter For as the tree beinge stayed and bounde a longe whyle by the harde and byndinge rigour of the frost beginneth neuerthelesse in his tyme to budde and brynge forthe fruite euen soo his Church although it be bonde and staied for a season by the sharpe and cruell stormes of persecution yet notwithstaÌ„dynge in dewe tyme it shall bring forthe his fruite to the glory of god For as the internall sappe and moysture whiche is in euery parte of the floryshinge tree by his force doth mollifie renouate restore and reuiue that whiche was before dead and decayed euen so the Lorde by the internall and secrete woorkynge of his holy spirite maketh the corruption of man to beare and brynge forthe that fruite whiche he coulde not elles beare Wherfore the somme of Christes wordes is that we shoulde not be dismayed at the weake estate and externall shewe of the Churche but rather that we shold hope for the glorye whiche the Lorde by the crosse and trybulation hath prepared For that whiche Paule affirmeth of euery partycular member must be fulfylled in the whole body for thoughe our outwarde man perishe yet is the inwarde man renewed day by day c. 33 Euen so ye when ye se these thynges come to passe vnderstande that he is nye euen at the doores Euen so ye vvhen ye see these thinges Bu. As sommer is not come by and by so sone as we see the buddes of the fygge tree but fyrst the bud cometh then the blossome then the leafe then the figge and last of all the rypenesse of the same euen so wée muste vnderstande that all those thynges whereof Christe hathe spoken shall not come at the fyrste but by degrees in order that when we se the beginning we doubte not but that the middest wyll come shortely after and when the midst is come that we thyncke it not long vntyll the ende by fynished Euenso when the disciples of Christ sawe that manye at the fyrst exalted them selues for Christes seduced many they knew streight way that warres and rumors of warres wold followe yet notwithstandyng that Hierusalem shoulde not be destroyed immediately but that they shoulde fyrste suffer many persecutions and the Gospell be preached euery where And then they looked for the desolation of the holy citie and after that that many false prophetes and false Christes shoulde preuaile and so orderly they knewe that the ende of the worlde should come In like manner when we knowe that manye of those thinges whereof the lorde hath spoken here come to passe we ought to acknowledge that the kyngedome of god and the day of the lord is eueÌ„ at the dozes and therefore to be loked for by framing oure selues with diligence to godlynesse and vertue For if wee followe the estymation of God as in these thynges wée muste a thousande yeres with vs are before hym as one daye yea as a watche in the nyghte Vnderstande that he is nye euen at the doores C. That which Mathewe here speaketh obscurely the Euangeliste Luke more plainlye expoundeth sayinge that the kingdome of god is nie eueÌ„ at the dores And this place the kingdome of God as often times in other places is so called not of his beginniÌ„g but of his perfectioÌ„ and that accordinge to their vnderstandinge whome Christe taughte For they did not apprehende the kyngdome of God in the Gospel in the peace ioye of faith in spirituall righteousnes but they sought for that blessed reste and glorye which is hyd vnder hope vntill the laste daye Bu. It is sayd to be at the dores by an allegory because it is at hand A. So S. Iames saith Beholde the Iudge standeth before the gate 34. Verely I saye vnto you this generation shall not passe tyll all these thinges be done Verely I say vnto you Bu. Leaste any man shoulde doubte in anye pointe of these thinges or esteme them as vaine threateninges and therefore to be despysed he dothe confirme that whiche went before as coÌ„cerning the calamities to come like a Prophete with an oathe sayinge Verely I saye vnto you This generation shall not passe C. Although oure Sauioure Christe vseth a vniuersall note yet notwithstandinge he dothe not speake generally of all the miseries of the Churche but doth simplely teache that before one age or generation be â—…oon out whatsoeuer he had spoken as concerning the destruciton of the temple should be proued by the euente and successe For within fyfty yeares after the Citty was beseged the temple destroyed the whole contrye wasted and spoyled the worlde shewed it selfe obstinate against God cruel madnes also waxed whote to take awaye the doctrine of saluatioÌ„ there arose false teachers whiche peruerted the syncere Gospell with their lyes Religion by wonderfull meanes shaken all the company of the godly was miserablely vexed and molested And althoughe a longe time after the same mischiefes continued in like order continuallye yet notwithstanding it was truely saide of Christe that before one generation was ended the faithful should perceiue in very dede and by plaine experience how truely he had prophesyed of these thinges for the Apostels suffered the like that the blessed martyrs and saints suffer at this day For it was not the purpose of Christe to promise to his Disciples the ende of calamitys to be within a shorte time because if he had so done he shoulde haue beene contrary to himselfe for that he had told theÌ„ before that the end was not yet come But he rather sekinge to confirme them in sufferance and pacience plainely telleth them that it pertayneth to the generation of their time The sence and meaning therefore of the place is this as if he should haue saide This prophesy is not of those euels whiche are a farre of the which the posterity shall sée that commeth long after but it is of those plages which are now at hande and that in one heape in so much that this age shal waÌ„te no parte thereof Therfore the Lorde heapinge all kinde of plages vppon one age did not exempte their posterity froÌ„ the same but onelye commaundeth his Disciples to be prepared constantlye to suffer all thinges 35 Heauen and earthe shal passe but my wordes shall not passe Heauen and earth shall passe A. This sentence is diuersly expounded B. Some will haue it an Hebrewe comparison as if a man should saye heauen and earthe shall sooner perishe than my woordes M. Other some referre the passing away of heauen and earth to the last daye in the whiche their transitory state shal be abolished A. Of the whiche the Apostel Paule writteth in many places C. But because ther is no doubt but that Christ
respecte to the office committed vnto hym of his father euen as he did at an other tyme when he sayde that it belonged not vnto him to set this or that man at his lefte or righte hande in the kingdome of his father For he did simplelye detracte that power from hym selfe as we haue already declared vppon that place but he meaneth that he was not sente of the father with this cōmandement so longe as he was conuersante amonge mortall men And thus we now perceiue that in respect that he came vnto vs to bee a Mediator he receiued not that whiche was geuen vnto hym after his resurrection vntill he had fulfilled his office For then at the lengthe he affirmed that the power of all thinges was geuen vnto him Bu. As therefore he toke vpon him all the infirmitis of man and was like vnto men in all thinges sinne only excepted so also he toke vnto him the knowledge the ignorance the reason and minde of man accordinge to the which he is saide not to know the latter daye And therfore in an other place it is said Iesus prospered in wysedome and age and in fauore with God men 37. But as the dayes of Noe were so shall also the commynge of the Sonne of man be But as the dayes of Noe vvere B. The Euangeliste Luke addeth to this the example of the Sodomites where by occasion not regardynge the time he reciteth this sermone of Christe But it is no absurditye that the twoo Euangelistes were contente with one example although twoo were propounded by Christ specially seing the same doth agrée in all pointes that all mankinde once beinge ouercome with securitye was sodenlye destroyed excepte a fewe By these thinges the Lorde mente that the daye of iudgement which he calleth the comminge of the Sonne of man and Luke the daye in the whiche the sonne of man shal be reuealed shall come when worldly men thinke not of it beinge altogether drowned in the cares and delights of this life euen as the floude and the vengeance of the Sodomites came in time paste on the wicked with theire horrible destruction C. Therefore althoughe Christe before suspended the mindes of his Disciples that they might not curiouslye inquire as concerning the later day yet notwithstandinge leaste they shoulde carelesly settell them selues in the pleasures of this worlde be exhorteth them nowe to carefulnes Therefore he woulde so haue his Disciples vncertaine of his comminge that neuertheles they might daylye be occupyed to wayte for hym euerye moment And to the ende he mighte putte awaye from them slouthfull negligence and mighte geue them occasion to take the more hede he foresheweth that the ende shall come sodenly the worlde beinge drowned and ouerwhelmed in beastlye slouthfulnes euen as in the dayes of Noe all nations were vnawares drowned in the floude when as they swetely crammed them selues wyth delightes and pleasures and a lytell after that the Sodomites being in the middest of their pleasures and fearinge nothing were consumed with heauenlye fyer Seing that the securitye of the worlde shall be suche towarde the latter daye there is no reason why the faythful should please them selues with the careles behauiour of the common sorte of people Nowe let vs note the purpose of Christ who leaste the faythful shoulde be sodenly ouerthrowne teacheth them to watche continually because the laste day of iudgemente will come vnloked for M And this is to be noted also howe the Lorde to confirme this bringeth not in anye similitude but a plaine example and suche a one whiche in tyme paste happened to the whole worlde and was not beleued till it came to passe that they whiche wyll not beleue things to come maye at leaste be moued by this crample that is paste The Apostel Peter also maketh mencion of these examples shewinge that GOD made them an ensample vnto those that after shoulde lyue vngodlye Howe greatly all thynges were corrupted in the time of Noe Moyses sufficiently sheweth in his firste booke Hereby wee are taughte that the faithfull shal be a very small nomber which shall lyfte vp their mindes vnto Christ and to the hope of his comminge But this obscure kynde of speakynge As it was in the dayes of Noe so shall the comminge of the Sonne of man be is more plainlye expounded by the Euangeliste sainct Luke when he saith And as it happened in the dayes of Noe so shall it he also in the dayes of the Son of man This he speaketh generallye Then recitinge the same particularly and as it were by parts he saythe they did eate and drinke they maried wyues and were maried euen vnto that same daye that Noe entered into the Arke Accordynge to these thinges shall the daye be in the whiche the Sonne of man shal be reuealed 38. For as in the dayes thot wente before the floude they dyd eate and drinke mary and were maryed euen vntill the daye that Noe entered into the ship For as in the daye M. Nowe he describeth the security of men whiche lyued wyckedlye in those dayes They did eate and drinke C. In that he saythe that men gaue them selues to eatynge and drinkynge to celebratynge of mariages and to other worldlye busynes when GOD destroyed the whole worlde with he floude he meaneth that they were so occupyed aboute the commodityes and pleasures of this present lyfe as thoughe there were no néede to feare anye alteration or chaunge So that he dothe not by this place directelye condemne the intemperancy of those times but rather the obstinacy by the whiche it came to passe that they despysinge the threateninges of GOD looked desperatelye for horrible destruction M. For who woulde haue maryed planted and buylded and that vntil the same daye in the whiche Noe entered into the Arke if this security had not raygned amonge them For they are not appointed for the present vse onelye but also for the time to come Seinge therefore they promised vnto them selues a durable state they were not afearde to go forwarde voyde of all care in they re olde fashions And truelye this of it selfe hadde not béene vitiouse or damnable to prouide for theire necessities if so be they hadde not carelestlye resisted the iudgemente of GOD ronninge hedlonge of their owne volontarye will into all kynde of wickednes as thoughe there were no Iudge in Heauen Euen so now Christ teacheth that the laste age of the worlde shal be altogether careles in so muche that it shall consider of nothynge but of this present lyfe and shall haue a continuall care to mayntayne the common course of lyfe as thoughe the earthe shoulde alwayes continewe in one state This the Apostell confirmeth sayinge When men saye peace and all thinges are quyete thee shall sodeyne destruction come vppon them Bu. And truely our people at this daye doe plainely declare by theire wycked maners and wonderfull contempte of the Gospell what oure Sauiour Christ meaneth in this place
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 ◅ 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 seruāts 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 mā 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 iudgemēt do sounde in the eares of al men yet notwithstāding because fewe being taught frō aboue do vnderstāde 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 cōmon 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 Euāgeliste 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 mā 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 thē 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 vigilātly 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 prouocatiō 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
three dayes warninge to prepare them selues to mete Christe M. Watche therefore saithe our Sauiour Christe for ye knowe not what hower the sonne of man will come this hee speaketh in an other place also 43 Of this yet be ye sure that if the good man of the house knewe what hower the thief would come he would surely watche and not suffer his house to be broken vp Of this yet be ye sure C. The EuaÌ„gelist Luke doth not recite these words in the same place that Mathew doth no marueile For in the .xii. chap. he seking diuersiy to gather a summe out of diuerse sermons doth put in amoÌ„g the rest this parable also Beside this in that chapiter there is put a generall preface that the disciples hauinge their loynes girded and candels burning in their handes should wayte for their Lorde To the whiche sentence the parable of the wyse and foolyshe virgins in the chapiter following agreeth very well VVhat houre the thief vvould come M. By this similitude we are taught howe sodayne and vnloked for the comming of Christe shal be For the speciall desire of theues is that thei may steale vpon men vnloked for and therfore they woorke their feates in the nighte when they thinke the whole housholde to be in their depe sleape By the good man of the house he meaneth euery one of vs and by the thiefe he vnderstandeth the last day Therefore seing it shall come vnloked for as a thief in the night at what time we knowe not it behoueth vs to watche continually leaste it oppresse vs sleaping C. If any maÌ„ here the theues to breake in in the nighte feare and suspicion will not suffer him to slepe Oure slouthfulnes therefore shall haue no excuse if we being so ofteÌ„ times admonished of the comming of Christe which shall come stealing on vs do slepe stil voyde of care E. The Greeke texte hath in what watche For thei of olde time did deuide the night into fower watches of the whiche we may reade in the fourtene chapter goinge before And not suffer his house to be broken vp The Apostel Paule sayth ye your selues knowe perfectly that the daye of the Lorde shall come euen as a thiefe in the night And saint Peter hath the same woordes 44 Therfore be ye also ready for in such an hower as ye thinke not wyll the sonne of man come A. Now he sheweth what he ment by watchinge namely that we should be ready for that daye C. seing that here we must not only feare the bursting open of the gates and the losse of oure goodes but also the deadly wounde to the destructioÌ„ of our soule except we take hede The wordes of Christe therefore teÌ„de to this ende that by this admonition he might awake vs out of sleape because although the last iudgement be differred a long tyme yet notwithstanding we may looke for it euery moment it were great folly therefor to fall a sleape hauing suspicion of this approching tyme and daunger M. Wherefore if euer it were nedeful to geue regarde vnto the light of Gods worde it is truely nedefull in these dayes that we casting of the sluggishnes of carnall affections may stande before the tribunall seate of the iudge 45 VVho is a faithful and wise seruaunt whome his lorde hath made ruler ouer his houshold to geue theÌ„ meate in due season C. This place is more set forth by the EuaÌ„gelist Luke where the demauÌ„de of Peter is added whiche gaue occasion to a new parable But to this end the answer of Christe tendeth that if it be mete that euery one of the coÌ„moÌ„ sorte do watche much more it is mete for the Apostles to watche Wherefore as at the first Christe exhorted the whole faâ—â—ily to watche for his comming so nowe he requireth a speciall care of the chiefe seruauntes whiche are therefore pointed the rulers of the reste that by their example thei may shewe the waye of sobrietie and temperance By these woordes he declareth that they are not set in idell dignitie to liue carelesly in pleasure but that the hier they are set in honor the more diligently they ought to labour in their calling Therefore he teacheth that they must specially declare them selues to be faythfull and wyse M. He is faythfull whiche faythfully dispenceth that whiche is committed vnto hym for hys maisters proffite not his owne gayne or priuate commoditie A wyse seruaunt is hee whiche doth bestowe that whiche is committed vnto him in due tyme or whiche constantly perseuereth in his office vntil the comming of the Lorde The Euangeliste Luke calleth hym a Stewarde whome Mathewe here calleth a seruaunt And who are stewardes saint Paule sheweth saying Let a man thus wyse esteme vs as stewards and dispensators of the misteries of God it is requyred of Stewardes that a man be founde faythfull This faith comprehendeth other vertues also with the whiche he that is a minister or seruauÌ„t ought to be endued Reade the thirde chapiter of the first epistle of S. Paule to Timothe VVhome his Lorde hath made ruler He must be called and sent of the Lorde For they which ronne being not sent of God are theues robbers Ouer his housholde He meaneth that he is chief ouer his family seruauÌ„tes To geue them meate in due season He speaketh according to the common manner for this was the duty of the chife seruaunt to distribute to euery one his foode in due tyme they wer not appointed to be lordes ouer others Here therefore we may beholde the louinge kyndnes of God towardes his housholde He will not haue those that are his to perish with hunger nay he wyll not haue them fedde negligently What is the ministery of the worde but a stewardship to nourishe and fede the housholde of the Lorde The Gospel is the meate with the which men are fedde and nourished to euerlasting life 46 Blessed is that seruaunt whome his lorde when he commeth shall fynde him so doing Blessed is that seruaunt M. He sheweth in these woordes that ministers shall not bee faythfull and wyse in vayne whiche shall wysely gouerne the family of the Lorde For although a faithfull stewarde be not greatly accepted of the family because it hath very small consideration of the Lorde yet notwithstanding of the Lorde to whome he is a faithfull seruaunt he shal be blessed A. and shal receiue a large rewarde As the Apostell Peter testifieth in these woordes saying And when the chiefe shepehearde shall appeare ye shall receiue an incorruptible crowne of Glory VVhom vvheÌ„ his lord coÌ„meth Christe is nowe absent from vs by his carnall presence but hee shall come to iudgement as it shal be declared anone in the fiue and twenty chapter Shall finde so doinge M. The happynes of the minister of Christ doth not consiste in this that he appeareth faithfull to the eyes of men but in this that he is founde faithfull of Christe So
Paule sayth that he careth not for mans iudgemēt but that his onely care is to be founde faithfull of the Lorde M. These thinges may be more playnly vnderstode if they be cōferred 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 rōne 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 mā 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 thē of ingratitude because they being chosen before al others frame not thē selues according to their honour For to what ende should the Lorde preferre thē 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 māner of the Hebrues For a certaine secrete perswasiō 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 cōming for since the fathers died al things continue in the same estate that they were in the beginning Wherfore vnder the pretēce 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 mēcion 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 thā to repente at the preaching of the Gospell But thīke 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
hath obtayned the rule power both of Heauen and earth yet notwithstandinge because hee hath not as yet subdued his ennemies and because hee hath not appeared as yet the Iudge of the world neither hath reuealed his maiestye hee is not withoute good consideration sayde to be absent from his seruauntes til hee returne againe glorifyed with new honour and power It is most true that hee raigneth when hee doth regenerate his to euerlasting life and repayreth them to the Image of God and associateth them with the Angels when he gouerneth his Church with his worde defendeth the same with his helpe replenisheth the same with the giftes of his spirite maintaineth the same with his grace sustayneth the same with his power and geueth vnto it whatsoeuer is necessary for his saluatiō when hee stilleth the rage of Sathan and his ministers and disapointeth all their deuises but because this maner of rayning is hid from the fleshe the reuealinge thereof is properly differred vntill the last daye Therfore seinge the Dysciples toke hould of the shadowe of the kingdome the Lorde declareth that they must seeke for the kingdome a farre of that they maye learne to abyde delaye Called his seruauntes C. By the name of seruauntes hee doth not onely vnderstande Preachers but also all those that are in the Churche whom hee appointeth to this that euery one according to his porcion and abillitye helpe his neighbour But specially in these wordes hee hath respecte vnto the mynisters The Euangelist Luke maketh mencion of ten seruauntes but wee must not stande so much vppon the nomber of the seruauntes as vppon the summes of money For Mathew making mencion of diuers summes doth comprehende a more fruteful doctrine namely that Christ doth not commit to euery one an equal burthen or portion of worke but geueth to one a little summe to another a great portion In this both the Euangelistes do agree the Christ doth as it were take a longe iorneye from his houshould vntill the last day of resurrection in the meane time that it is not meete that they sit ydell and vnprofitable for euery one hath a seuerall office enioyned vnto him in the which he may exercise himselfe and that therefore they ought to be deligent in their busynes that they may finish faythfully the Lordes worke Luke sayth simplely that a pounde of money was committed to euerye one because if the Lorde commit somewhat vnto vs whether it be more or lesse euery man shall geue acompt for himselfe The Euangelist Mathew as wee sayd euen now speaketh more expresly and plentifullye who maketh seuerall degrees in the distribution of the money For wee know that the Lord doth not deale a like with all men in the distribution of his giftes but geeueth to euerye man as it seemeth to him best that one may excell another But what giftes soeuer the Lord bestow vppon vs let vs knowe that it is committed vnto vs as it were moneye that some gaine mighte come thereof For there is nothinge more displeasaunte vnto God than to burye his graces the force wherof consisteth in fructefyinge in secrete and to bestow them to no vse M. Hee sayth here that hee called his seruaunts to the ende wee might know that vocation is necessarye insomuche that no man without the same can play the true seruaunt of Christ They being called Heauenly giftes are committed vnto them for the profite of the Church They which runne of themselues or are set in auctority by mē onely as they are not called of the Lord so also are they destitute of the distribution of his giftes and graces But the certainty of the callinge beinge more secrete is knowē by the Heauenlye giftes namelye by those which are not common but meete for the promoting of the kingdome of god Wher these are found wee may be sure that there is that secrete calling of God thrusting out his mynisters into his Vyneyarde And deliuered vnto them his goodes Wee haue nothinge therefore of our owne what good thing soeuer is in vs it belongeth vnto God yet neuerthelesse it is cōmitted vnto vs vppon this condition that wee shoulde be coūte able vnto him for it No man therfore ought to arrogate any thing to himselfe as though it were his owne although hee excel the rest in great giftes What hast thou O mā that thou hast not receiued If thou haue receiued it why doste thou glorye as though thou haddest not receiued it For this is not so to be vnderstode that he gaue them his goodes to the ende they should be theyr owne to vse them at their pleasure but rather to dispence and bestowe for the profit of others So the Apostle Paule sayth in another place He assending on hye gaue giftes vnto men For whatsoeuer is geuen to the mynisters of Christ it is geuen more vnto the Churche than vnto them 15. And vnto one hee gaue fiue talentes to another two and to another one to euerye man after his abilitye and straight waye departed And vnto one hee gaue fiue talentes M. All receyued not like giftes but to some more to some lesse was geuen As concerninge the diuersity of giftes reade the twelfthe chapeer of S. Paule to the Romaynes The grace of God is not equallye poured vppon all men but accordinge to measure accordinge to neede and accordinge to the office committed Wherefore we must not onely see what wee haue receyued but also what our callinge and office doth requyre To euery man after his abilitye By these wordes Christe doth not put a difference betweene nature and the giftes of the spirite for there is no power or aptnes which being receiued oughte not to be referred vnto god So that whosoeuer will deuide with God hee shal haue nothing left to himselfe What is the meaninge therefore of this that the good man of the house is sayd to geue to euery one either more or lesse accordtnge to their ability Surely the meaning is this that as God hath desposed and geuen to euery one naturall giftes so also hee enioyneth to them eyther this or that hee exerciseth them in doinge one thinge or another hee exalteth them to diuers functions and hee doth alwayes plentifully offer them occasion to worke M. Wee must take heede therefore least wee thincke that any hath any power in the kingdome of Heauē in that sort that he hath power ouer his owne but wee must graunt that not onely the officies themselues but also the power to accomplishe the same cōmeth of the lord Not that wee are able to thincke anye thinge of our selues as of our selues but our abilitye cōmeth of God which hath made vs meete ministers of the newe Testamente And the Apostle Peter sayth if any man mynister let him do it as of the abillitye which God mynistereth vnto him C. Rediculouse therefore is the opinion of the Papistes in gatheringe herevppon that all men receiue the giftes of God according to
defende his Churche but then hee shall openlye sit vppon his tribunall seate that hee maye stablishe perfect order in Heauen and in earthe that hee maye prostrate his ennemyes vnder his feete and that he maye gather his faithful into the society of the Heauenlye and blessed life yea then it shall appeare in deede wherefore the kingdome of Heauen is committed vnto hym of the father In his glorye M. Hee doth so discribe the quality of his seconde comminge that hee declareth the same to be farre vnlike the first in the which hee was then In the first comminge hee appeared base in the forme of a seruaunte In the seconde hee shall appeare glorious in the forme of the kinge of all kinges and iudges In the first comminge hee was subiect to reproche and ignominye in the latter comminge hee shal appeare in glorye In the first comminge hee appeared weake In the latter comminge hee shal appeare with Heauenly power In the first comminge hee was subiect to the Iudgemente and condemnation of wicked men In the latter comminge hee shall geeue Iudgement vppon al reprobates So that hee calleth that his glorye in this place which in another place he attributeth to his father in the same sence for hee meaneth simplelye the deuyne glorye which then shyned in the father onelye forsomuch as it was hid in him M. The glorifyinge of Christes bodye maketh verye muche for this glorye some sighte whereof the Apostles had It is also well approued by the companye of all the Angells whiche shall waite vppon him and by the power of Iudginge also And all his Angels vvith him As if he should saye I which nowe seeme to be base and of smal reputacion by your contemptible seruice and waytinge will then appeare wyth a trayne of Heauenlye souldiours and Angels For hee goeth about to expresse with what vertue and power hee shall come And the Apostle describinge the glorious comminge of Christ to the terror of the wicked and consolation of the godlye calleth the Angels that shall come with Christe the Angels of power when hee sayth It is verely a righteous thinge with God that hee recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lorde Iesus shall shewe himselfe from Heauen wi◅h the Angels of his power with flaminge fyer which shall render vengeaunce to them that know not God and that obey not the Gospell of oure Lord Iesus Christe which shal be punished with euerlastinge dampnation from the presence of the Lord and from the glory of his power when hee shall come to be glorifyed in hys saintes Howe great the power of Angels is wee may see by that one Angell which sleyinge .185000 troubled all the host of the Assyrians And how great a multitude shall come with Christe wee are toulde in this that hee saythe And all his Angels with him And the Prophete Daniell describinge the comminge of Christe sayth A thousande times a thousande serued him ten thousande times ten thousand stoode before him that we mighte know that the nomber of Angels comming with him shal be infinite Then shall hee sit vppon the seate of his glorye M. Those thinges that are spoken toward the latter ende of this Chapter seeme to be spoken by the similitude of a sessions haule But what this seate of Iudgement shal be let no curious person in so serious a matter seeke This is certaine that hee shall come corporally and visiblelye in the cloudes to be seene of all the wicked Hee shall so come sayd the Angels as ye see him go into Heauen And Christ of himselfe sayd Then shall they see the Sonne of man comminge in the cloudes of Heauen with power and greate glorye Howe terrible this seate shal be to the wicked the Prophete Daniell declareth when hee sayth that the throne of Christe shal be like to a flaminge fyer Also accordinge to the maner of the Scriptures the Lord is said to sit as Iudge when by iust Iudgement he deliuereth the innocent and punisheth the wicked So the Prophete Dauid saide Thou haste maintayned my righte and my cause thou arte set in the throne that iudgest righte The which truly is not so to be vnderstoode as though Christ also at this day sitteth not on the seate of his kyngdome gouernynge all thinges but that then he wil call all things openly to iudgemente and will declare his glorye 32. And before him shal be gathered all Nations And hee shall seperate them one from another as a shepeherd deuideth the sheepe from the goates And before him shal be gathered C. With large and magnifycent titles hee extolleth his kingdome that the Dysciples mighte learne to hope for another felicity than that whiche they had conceiued in their mindes For they thoughte this sufficiente to haue their counterye deliuered from myseries with the whiche at that time they were oppressed that it mighte appeare that God had not made his couenaunt in vaine wyth Abraham and his posteritye But Christe doth farther extende the fruite of the redēption which hee brought because hee should be the Iudge of the whole worlde and to the ende hee might exhorte the faythfull to a godly life hee denyeth that the same shall belonge to the good and bad alike because hee shoulde bringe with him the rewarde which is layed vp for them both And the summe of his woordes is that the state of his kingdome shal be then profited when the iuste haue obtayned the crowne of glorye and when the rewarde which the wicked haue deserued is payed vnto them Al Nations sayth hee shal be gathered before him Bu. namelye from all partes of the worlde when hee sitteth on his trybunall seate By al Nations hee meaneth al those that are deade and those also which shal be founde then at that day lyuing as teacheth the Apostle Paule in the fourthe Chapter of his first Epistle to the Thessalonians And in another place hee sayth Wee must all appeare before the tribunall seate of Christ that euery man may receiue the workes of his body accordinge to that hee hath done whether it be good or bad And hee shall seperate them M. This seperation also is noted before by certaine similitudes as by the fanninge and pourginge his flower by the similitude of the tares by the net cast into the sea But in that this seperation of the sheepe and goates is differred vntill that daye hee declareth that the wicked and reprobate are nowe mixt with the godly and electe that both of them may liue together in one flocke of god And the Prophete Ezechiell seemeth to vse this cōparison wher the Lord complayneth thus I will put a difference amonge the sheepe amonge the weathers and the goates Was it not anoughe for you to eate vp the good pasture but ye must treade downe the residue with your feete Wherefore the wordes of Christ tende to this ende that
it dryueth them from euell actions by the feare of eternall punishement Furthermore Christe added this thing as coÌ„cerning the reprobate that the electe might haue consolation in trouble by hearing that thei are accurssed and not appertaining to Christe whiche do not refreshe hym when he is hungry thyrsty and suffering aduersitie And it is a moste myserable thing to be cast out of the sighte of god For the Prophete Dauid saythe The fulnes of ioye is in thy presence and at thy right hand there is pleasure for euer more We are taught therefore what a singuler thing it is to be ioyned to the sonne of God because eternall destruction and the tormente of fyer is prepared for all those whome he putteth from hym in the laste daye For then he shall commaunde the wycked to departe from hym because many hypocrites are nowe myngled with the iuste euen as though they were nere of kyn vnto Christe Departe from me ye curssed Bu. By faythe in Christe the cursse is takeÌ„ awaye and tourned into a blessing For Christe toke vpon hym the cursse euen so by vnbeliefe the curse is retaineth and abideth For saint Iohn saythe He that beleueth in the sonne of God hath euerlastinge lyfe but he whiche beleueth not the sonne shall not see lyfe but the wrath of God abydeth on hym Into euerlasting fier C. Wee haue sayde before that in the name of fier the torment of the punishmen is metaphorically shadowed whiche we are not able to comprehende Wherfore it is but superfluous and lost labour to contende with the Papistes either about the matter or forme of this fyer For then in lyke manner wee must dispute about the worme whiche the Prophete Esay ioyneth to the fyer Moreouer the same Prophete sufficiently declareth that it is a metaphoricall speache because he compareth the spirite of God to a payre of bellowes with the which the fier is kyndled Wherefore by these voyces we must conceiue that the vengeaunce of God shall fall vppon the reprobate whiche being more greuous than all tormentes shall bringe wonderfull horror of mynde vnto theÌ„ M. So that we must leane the knowledge of this fyer vnto the iudge hym selfe leaste hereafter we fele the payne thereof whyle we so curiously seke after the same C. We must note also here the continuaÌ„ce of this fyer for as the continuance of the glory before promysed to the faythfull is eternall euen so shall the payne of the reprobate be also A Contrary to their opinion whiche affirme that all the wycked and deuels themselues shal after a tyme of torment be saued VVhiche is prepared for the deuell C. Christe opposeth or setteth the deuell against hym selfe as the head of all the reprobates For although all Apostatas are the deuels Angels yet notwithstanding many places of Scripture doe referre the principallitie to one whiche gathereth vnder hym all the wycked as into one body to destruction euen as all the faithfull doe growe together vnto life vnder Christe As concerning the whiche matter reade the twelfthe chapiter before And nowe Christe fayth that helfier is prepared for the deuell least that the wycked should truste that they might escape the same when they heare that the deuell and they are adiudged to one punishment who without all doubte is caste into hell fyer without al hope of deliueraunce And his angels Although some interpretours by the Angels of the deuell doe vnderstande wycked men yet notwithstanding it is more lykely that Christe dothe speake of the deuels onely And so vnder these woordes there is contayned a secrete reproche that men being called to the hope of saluation by the Gospell had rather peryshe with Sathan and reiecting the authour of saluation do cast them selues willingly into this miserable lot Not because they are lesse ordeyned to destruction than the deuell But because in their wickednes the cause of the destruction dothe openly appeare when they reiecte the grace of callyng Although therefore the reprobate by the secrete iudgement of God are vowed geuen to death euerlastingly before they be borne yet notwithstanding so longe as life is offered vnto theÌ„ thei are not thought of vs neyther are they reckened heyres of death and fellowes of Sathan but theire destruction is bewrayed by incredulitie nowe whiche before was hyd 42 For I was an hungered and ye gaue 43 me no meate I was thirsty and ye gaue me no drinke C. As before he preferred the dutie of loue before all other thynges in the godly so also here he layeth crueltie to the charge of the wycked Charitie or loue is a token by the whiche meÌ„ declare them selues to worshyp God and therefore he maketh mencion only of loue On the contrary parte he maketh mencion onely of inhumanytie crueltie towardes our brethren although infidelitie should first of all be consydered because that by this crueltie they declare that they loue not god For so wryteth S. Iohn He whiche hath the goodes of this worlde and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Agayne he sayeth If any man saye that he loueth God and yet hateth his brother he is a lyar For he whiche loueth not his brother whome hee seeth howe can hee loue God whome he seeth not C. Let vs note therefore that hypocrites proffite nothinge by their woordes howe holy soeuer they appeare before the worlde if they be cruel against their neighboures whiche thinge I would to God were grauen in the hartes of men 44 Then shall they also aunswere him saying Lorde when sawe we thee an hungered or a thirste c. Then shall they aunsvvere C. The same figure called Hypotyposis which is vsed before he nowe also repeateth agayne to the ende the reprobate maye knowe that the vayne and couÌ„terfayte shewes of godlines with the whiche they nowe deceiue them selues shall profite them nothing at all in the last daye For whereof commeth it that they so proudely contemne the poore but onely because they thinke that their contempte shall escape vnpunished To the end therefore the Lord might shake of from them all suche flattering perswasions hee declareth that they shall in tyme to come but to late fele that which they wyl not vouchsafe nowe to remember namely that they whiche nowe seme to be reiected are no lesse precious vnto Christe then his own members Lord vvhen savve vve the an hâ—…̄gred M. Beholde these also acknowledge Christe for the Lorde whiche is nothynge els but because they woulde seame to bee Christians and suche whiche neuer suffered Christe to hunger to thyrste so forth but were readye to doe their dutie to hym with reuerence 45 Then shall he answere them saying verely I saye vnto you in as muche as ye did it not vnto one of these ye did it not to me Bu. The Lorde nowe confuteth their foolishe Appollogy and defence and detecteth their hypocrisy A. shewing
that thei wer altogether voyde of the loue of god For God cannot be truely loued where the members of Christe the sonne of God are carelesly despysed Wherefore let vs learne to helpe oure neady brethren al that we can being myndfull of the woordes of the Prophete which saythe O my soule thou haste sayde vnto the Lorde thou arte my God my goodes are nothing vnto thee All my delighte is vppon the sainctes that are in the earthe and vppon suche as excell in vertue 46 And these shall go into euerlastinge payne the righteous into life eternall M. Here wee see that bothe the godly and the wycked shall ryse againe A. Euen as it is sayde in an other place They that haue done good shall come forth vnto the resurrection of lyfe and they that haue done euell vnto the resurrection of death or damnation M. Furthermore after that the iudge hathe pronounced the sentence no man can appeale to the tribunall of God But immediatly the execution of iudgement muste followe And although they will not of them selues go into punishement yet notwithstandinge they shal be caste into this fyer by Angels and heauenly power as we sawe before in the parable of the tares The xxvi Chapter ANd it came to pas when Iesus had finyshed all these sayinges he sayde vnto his disciples ye knowe that after two dayes shal be Easter and the sonne of man shal be deliuered vp to be crucified And it came to passe vvhen Iesus Bu. To all that hath bene hetherto declared a shorte summe and moste perfecte woorke of oure whole saluation is added that is to saye the sacred and moste proffitable history of the passion and redemption of Christe our Lorde in the whiche he fulfilleth al the duties as well of a preste as of a kyng and in a shorte compendium he maketh an open shewe of his power and strengthe for all mē to beholde For by all his woordes dedes he teacheth dilligently he instituteth the solemne and blessed sacramente he praieth feruently he sacrificeth for sinnes he purgeth deliuereth and hathe cōpassion on sinners and defendeth those that are his and also he treadeth vnder foote and punysheth the wycked shewyng oftentymes wonderfull humillitie and yet for all that declaring no small glorie when that all the elementes being troubled at his death shewed forth wonderfull proofes of great grief Wherefore our Euangelist Mathewe prosecuteth here all thinges in desent order with pure playne and liuely style E. For these wordes And it came to passe are a certaine manner of knitting together or passing from matter to matter and according to the manner of hystoriographers he ioyneth the thynges followyng to that whiche went before saying And it came to passe VVhen Iesus had finished all these sayinges B. Namely those whiche he had the third daye after his glorious enteraunce into Hierusalem Yee knovve that after tvvo daye shal be Easter To the ende that those things whiche followe maye bee the more easely vnderstoode we must knowe that the Hebrues began the daye at the euening as it is wrytten From euen to euen shall ye rest in your sabaoth furthermore that the day from his glorious enteraunce into the citie of Hierusalem vntyll the daye of his resurrection maye bee named fower manner of wayes as is declared by this example here vnder placed  The dayes of the Hebrues Of the Gentiles Of the Christians  The mysteries of euery daye 1 The first of the Sabaothes Sunne daye The Lordes daye VVas 1 The daye of his enteraunce into Hierusalem 2 The seconde Moone daye The seconde ferie 2 The daye in the vvhich he cursed the figge tree 3 The thirde Mars daye The thirde ferie 3 The daye of the feaste 4 The fourthe Mercuries day The fourth ferie 4 The daye in the vvhiche he vvas solde 5 The fifte Iupiters daye The fifte ferie VVas 5 The daye before the daye of svvete bread 6 The preparation of the great Sabaoth Venus daye The sixt ferie 6 The first daye of svvete bread of the holy supper of the passion and of the burial 7 The Sabaoth Saturnes daye The Sabaoth 7 The daye of reste in the sepulchar 8 The first of the Sabaoth Sunne daye The Lordes daye 8 The daye of his resurrection Notwithstandinge in the discription the last rewe saue one is vsed both of the Iewes also of the Christians because seing the Iewes called the seuenth daye the Sabaoth that is to saye reste in consideration of the creation of the worlde because God that daye hauing made an end of al his worke rested the Christians bouldly retayned the oulde name hauing no respecte of the nomber Howebeit there are some whiche thinke that it was called the Sabaoth of them in the consideration of an other thing namely because Christe the Lorde of lyfe rested all that daye in the sepulchre It semeth therefore that Christe spake these woordes After twoo dayes the thyrde daye after his kinglyke enterance as we shewed euen nowe into Hierusalem For after twoo dayes the sixt daye after his enterance into Hierusalem beginning the same daye in the euening whiche the Christians beginning the daie from midnight make the euening and parte of the night of frydaye the Lord did eate Passeouer and the night followyng that euening he was betrayed and brought to the hie priestes of the which matter he addeth saying And the sonne of man shall be deliuered vp to be crucified All men doe saye that Christe celebrated the Passeouer the same daye whiche was prescribed in the lawe being the fourthten daye of the moneth of Marche at euen and that therefore he sayde After twoo dayes shal be Easter The Euangelist Marke hath And the firste daye of swete breade when thei offered Passeouer And the Euāgelist Luke hath And the day of Passeouer came in the whiche it was necessary that passeouer should be offered And so it appereth that Christ celebrated in one day both the typicall passeouer and the true offered passeouer But what day the Iewes did eate it there are two sortes of opiniōs For some wryte that the Iewes celebrated passeouer the next daie after the Christe suffered which was vpon the Sabaoth daye Other some saye that all the Iewes offered passeouer the selfe same night that Christe did and that it was not lawful for them either to offer or to eate it on the eue of the great Sabaoth They whiche defend the first opinion wryte thus saying that it euidently appeareth by the wordes of Iohn that the same sixt daye in the whiche Christe suffered was the day of preparation for the solemnitie of the pasouer For he going about to describe the washing of the disciples feete whiche was done after supper being now the sixt daye and the solemnitie of passeouer to the lorde wryteth Before the feast of Easter that is the daye before the feast of Easter In lyke māner he speaking afterward of the Iewes saith And they went not into the iudgemēt
Paseouer for so much as they are both one Wherefore when we read in the Gospell the holy or solemne daye we oughte thereby to vnderstande holynes or solemnity leaste we be deceiued by the diuers signification of the wordes For they do signifye also a holy and festiuall daye Therefore before the feaste of Easter is as much to saye as before the solemnity of Easter or Paseouer as in the nighte goinge before the daye of the solemnity of the Paschall There are some whiche goinge about to proue that the Iewes did not offer Passeouer the same daye that Christ did do obiecte this place of S Iohn where it is saide It was the preparing daye of the Easter about the sixte hower By the which they woulde seme to proue that the preparinge daye of the Easter was that daye in the which Christe suffered and that therefore the Paseouer was celebrated of the Iewes in the euening of the Saboth following But that place maye thus be distinguished It was the preparinge daye about the sixte hower of the Easter or Paseouer where this worde Easter and hower are ioyned together Whereuppon it followeth that the same sixte hower of the Paseouer was in the daye time and that the same daye was the feast of Paseouer and also that the Paseouer was offered betwene the two eueninges and eaten the night going before and further that the same day of preparation was the preparation of the Saboth and not of the Paseouer Hereuppon the Euangeliste Sainct Marke saith And nowe when the euen was come because it was the daye of preparing that goeth before the Saboth c. And Luke hath and that daye was the preparinge of the Saboth and the Sabothe drâ—…we on Also the Euangelist S Iohn saith There layed they Iesus therfore because of the preparinge of the Saboth of the Iewes for the Sepulcher was â—…ye at hande But what do they call the preparinge of the Iewes sauinge that daye which goeth nexte before the Sabothe beinge so called because in it all thinges were prepared whiche were necessary for the Saboth in the which it was not lawfull to prepare any thinge Moreouer the daye going before the Paseouer is not properly called the preparation of the paseouer because nothinge was prepared neither would the lawe suffer any thing to be prepared for the Paseouer in the daye goinge before but in the very euening the daye of Paseouer beinge already begon which beginneth at the euen But admit the place is not so distinguished yet what other thing shal be vnderstoode by the preparation of the paseouer than the daye of preparation which was on of the Paschal dayes They also obiecte this place of Iohn when he saith For it was that greate day of the Saboth wheÌ„ for all that he calleth it not the great day of the Saboth because it was both the Saboth and the Paseouer but because ther was a double solemnity that it is to saye of the Sabothe and of the swete breade For it was the second day of swete bread as it is written Thou shalte kéepe the feaste of swete bread that thou eate vnleauened breade seuen dayes longe as I commaunded thee They do also obiecte this place of S. Iohn It was in the morninge and they them selues wente not into the iudgemente haule leaste they shoulde be defyled but that they mighte eate Paseouer It was saith he in the morning But of what daye was it the morninge Truely it was the morning of the daye of preparation And they had not eaten Paseouer Therefore they purposed to eate it in the eue of the Saboth For they offered Paseouer in the first eueninge of the daye of preparation althoughe peraduenture manye of them hadde not yet eaten because they had beene so occupyed that nighte in takynge of the Lorde fearinge leaste he beinge nowe solde mighte scape awaye that they hadde not sufficiente leysure to eate Paseouer And the Euangeliste Iohn in this place semeth not to make make any mencion of true eatinge of the Paseouer but to reprehende them of double error namely of to muche diligente in sekinge to destroye an innocente and of to mâ—…uche negligence in not eatinge the Paseouer in dewe time for the care that they hadde to catche the Lorde because they hoped beinge as yet but morninge that they might eate the Paseouer if so be that they entered not into the Iudgemente haule The whiche notwithstanding the lawe commanded to be eaten before the morning as appeareth by these woordes There shall remaine nothynge of it vntill the morninge But what and if they did eate the Paseouer that night althoughe they were so greately occupyed Then will wee vnderstande by the Paseouer the Paschall meate that is to saye the swete breade because that daye which from the mornynge followed the nighte of the Paseouer was called the feaste of Paseouer and the feaste of swete breade as appeareth by this place And the fourtenth daye of the firste monethe is the Paseouer of the Lorde And in the fyftenth of the same moneth is the feaste Againe it is written In the fyfteneth daye of the same moneth is the feaste of swete bread vnto the Lorde And it was lawfull for none to eate of the swete breade but for suche onely as were cleane But that the daye of preparation in the whiche the Lorde did eate the Paseouer and also suffered was no feaste daye it may be proued by many places of Scripture and namelye by this Not on the feaste daye leaste there arise a tumulte among the people Therefore they tooke him not and slewe him on the feaste daye And althoughe they tooke him not in the solemnity seinge that the solemnity was commonlie saide to be of the daye yet notwithstanding they tooke him in the feast daye namelye the nighte goinge before the solemnity the which one daye is solemne and holy The which thing was not don without good consideration for the typical paseouer onely was appointed to be offered on the feast day wherfore much more that also which was the onely true paseouer which is Christ that is offered for the saluation of all men But they saide not on the feaste daye not because they woulde not symplelye haue him to be taken in the feaste day but because they feared leaste there shoulde arise a tumulte among the people Notwithstanding Iudas deuised a waye for them whereby he might be taken without the tumulte of the people namelye by sending soldyers in the nighte In the feaste day therefore at nighte when they knewe that a tumulte could not then be raysed amonge the people they tooke him and condemned hym and delyuered him to the deputye to be adiudged to death before that the people knewe of it or coulde rayse any tumulte But that there was a solemnitye when he suffered it maye appeare vnto vs by the dedes of Pylate the Euangelist S. Mathewe sayinge At that feaste the deputy was wonte to deliuer
in the houses wherin ye are And whē I sée the bloud I will pase ouer you and the plage shall not be vpon you to destroe you when I smite the lande of Egipte And this day shal be vnto you a remembrance and ye shall keepe it holy daye vnto the Lorde for euer M. Christ saith not here simplely after two dayes the sonne of man shal be deliuered vp c But he saith After two dayes shal be Easter the soone of man c To the ende he might declare that the time of Easter was the appointed time in the which he should be crucified Furthermore that he mighte declare that he was the true Paseouer which must be offered for the redemption of the world the tipe figure wherof was the Paseouer which the Iewes celebrated euery yere The Euangeliste Marke in stede of Ye knowe that after two dayes shal be Easter write After two daies was Easter and the dayes of swete breade that is according to the wordes of S. Luke The feaste of swete breade drewe nye whiche is called Easter that is to say the eating of the Paschall lambe and the vnleauened bread For in the fore said chapter of Exodus where it was commanded as concerning the celebration of paseouer it is strayght waye added Seuen dayes shall ye eate vnleauened breade And the Sonne of man C. Nowe Christe confirmeth that againe which wee haue hearde him so often foreshewed vnto his Disciples but this laste forewarnynge doth more plainly shewe how willing he was to offer him selfe to the death and it was necessary because God could not be pleased but by the Sacrifice of obediēce He ment also to preuent the offēce least the Disciples thinkinge that he was cōstrained by necessitye to be deliuered to death shoulde quayle and faynte in the faythe And so the vse of this sentence was twoo maner of wayes Firste that it mighte be declared that the Sonne of God of his owne accorde deliuered hym selfe to death that he mighte reconcile the worlde to his Father because otherwise he coulde not satisfye for the gylte of synne or purchase vnto vs righteousnes Secondly that he was not oppressed to dye as by a violent death whiche he coulde not auoyde but because he did wilingly offer himselfe to the death He dothe therefore here openlye declare that he commeth to Hierusalem with good aduisement that he might there suffer death For he hauing liberty to go backe againe and in quiete retourne to ouerpasse that time yet notwithstandinge euen in the very moment and tyme conuenient he goeth with good aduisement and deliberation into the midest of his enemys And although it did then nothynge profite the Disciples to be admonished of the obedience whiche he shewed towardes his Father yet notwithstandinge afterwarde their faythe was not a lyttel builded by this doctrine Euen as also at this daye wee receyue no small profite thereby because as it were in a lyuelye glasse the willinge sacrifice is set forth vnto vs by the which all the transgressions of the worlde are wypped awaye and wee do beholde and see the Sonne of God in goinge boldlye and withoute feare to his deathe to bee nowe the conquerer of death Shal be deliuered vp to be crucifyed Bu. Namely by Iudas to the hye Priestes of these he shal be deliuered to Pontius Pilate and of hym to the tormenters to be crucifyed In this shorte sentence he comprehendeth manye thinges Reade the twenty chapter goinge before 3. Then assembled together the chiefe priestes and the Scribes and the elders of the people vnto the palace of the hye prieste which was called Cayphas Then assembled together the C. The Euangeliste Mathewe meaneth not that they were gathered together euen in the second daye or within the compas of two dayes but he bringeth in this history to shewe that Christe as he was a manne was not able to appointe anye certaine time of his death For what might moue him thus to coniecture when as his enemies were fullye determined to differre the tyme The sence and meaninge therefore is this that he spake by the spirit of prophesy of his death seing that no man coulde suspecte that it was so nye at hande M. For althoughe the deathe of Christe was ordained by God and depended vppon the secrete counsell and purpose of God and not of men yet neuertheles the narration of the history did require that it shoulde be described by what and whose practises the same was wrought to the ende we may know that there is no one sorte of men more hurteful to the kingdome of Christ than they which raigne and exercise tyranny against the people of god vnder the shew of Godlines But note who they be whiche are sayd here to come together they truelye whiche had the name of the Churche what one innocente woulde haue beene afrayed of the assemblely of these men Vnto the pallace of the hye Prieste M. Here was the heade of the priestely kyngdome the matter was now about the authoritye hereof They had all one scope namely to defende and preserue that priestely kingedome VVhiche vvas called Cayphas B. This Cayphas had also to name Iosephus whiche succeded in the priesthoode the sonne of Symon Canithus beinge made hie priest of Gratus then presidente whom Pilate succeded Hee was also remoued againe from the priesthoode by Vitellius the proconsull of Syria Ionathas the sonne of Anna being placed in his steede Reade Iosephus for this matter For al thinges yea deuyne offices throughe couetousenesse and ambition of the priestes were bestowed amis by the Romaines Bu. This Cayphas was a man corrupted with couetousenes with luste with pryde and one that swelled with ambition beinge called by no lawfull ordinance to the dignity of the hye priesthode but for bribes and fauoure of the wicked presidentes which were Ethnixes was taken from the fylthy puddell and set in the dignitie of the hie priest Behold this chiefetaine in the counsell of the prestes 4 And helde a counsel that they might take Iesus by subtiltie and kyll him And helde a counsell Bu. The Euangelist sayth here that they helde a counsell that they might take Iesus by subtiltie or deceyte that is not openlye neyther by force but by some pretence the whiche Iudas brought to passe whiche fayning friendeshippe betraied him with a kisse What this counsel was S. Iohn describeth at large saying Then gathered the hie priestes and Pharisetes a counsayle and saide What do we For this man doth many miracles If we let him scape thus all men wyll beleeue on hym and the Romaines shall come and take away bothe our rome and the people And one of them named Cayphas beinge the hye preeste the same yere saide vnto theym Ye perceyue nothinge at all nor consyder that it is expediente for vs that one man dye for the people and not that all the people peryshe 5 But they saide not on the holy daye least there be
determined to come to the ende wee mighte knowe that he so disposed the seasons of that â—â—â—e that voluntarily hee might meete with his betrayer E. The lattine translatioÌ„ hath And when they had songe a Hymne or Psalme Wherevppon Paulâ—…s burgensis affyrmeth that it was an auncient tradition and custome amonge the Iewes wheÌ„ they had eaten the Paschall lambe to begin this Psalme Prayse the Lorde ye seruauntes And to singe foorthe till they came to this Psalme Blessed are all those that be vndefyled in the waye and walke in the Lorde And he thinketh this to be the Hymne which Christ songe with his Dysciples Hereby trulye it appeareth that they were wont of common custome to singe a Hymne so ofteÌ„ as thei celebrated Paseouer Notwithstanding it is vncertaine with what words they praysed God here and whether they songe this prayse or spake it simplely The Greke word in this place signifyeth that they gaue the praise due vnto God but it dothe not therevppon followe that they did singe it It cannot be affyrmed whether Christ vsed those wordes which the Iewes did in the feaste of Paseouer It is credible that hee spake to his Dysciples at this speciall feast of Easter by some newe Hymne whiche shoulde not so muche put them in minde of their deliuerance out of Egipt as it should celebrate and commende the mystery of the kingdome of God which was theÌ„ in hand that they mighte geeue the more dilligente heede to accepte his woordes All the wordes and deedes of Christ in this day of Pasouer do expresse and declare a singuler affection What matter is it if wee beleeue that this grace or Hymne was agreeable to the matter which was then in hande They vvent out vnto mounte Oliuet M. It seemeth to some that grace beinge sayde the Lorde roose from supper and wasshed hys Dysciples feete and that afterward he had that longe talke wherof S. Iohn maketh mencion partly in the house and partly in their iorney to the mouÌ„te of Oliues Other some thincke that the supper beinge prepared hee wasshed his Dysciples feete that afterward hee did eate Passeouer and then that he instituted the misticall supper and last of all that grace being sayd he went out taught his Dysciples those thinges whereof S. Iohn writeth from his .15 Chapter vnto the 18. Chapter in the which hee sayth thus When Iesus had spoken these wordes he went foorth with his Dysciples ouer the broke Cedron to mounte Oliuet as he was wont as sayth Luke B. This was not the first time that the Lord went out to mount Oliuet but as it was sayde euen now out of Luke he went often thither For as the same Luke also sayth in those dayes hee was wont from the time that hee entered so king like into Hierusalem to teache in the daye time in the Temple in the night time to abyde in the mounte of Oliues And herevppon Iudas toke occasion and oportunitye to betray him without tumult the whiche oportunitye the Lorde knowinge whereabout he went willingly gaue him wheras oftentimes before hee fled awaye because his hower was not yet come Seinge then he wente forth at this time to that accustomed place whiche was knowen to Iudas the trayter it is a manifest tokeÌ„ that he suffered not his passion against his will. 31. Then saide Iesus vnto them all yee shal be offended because of mee this nighte For it is written I will smite the shepehearde and the shepe of the flocke shal be scattered abroade All ye shal be offended C. That which Mathewe and Marke extende to all the Dysciples in generall Luke sayth it was spoken to Peter onely For although hee spake to all yet notwithstandinge it maye be that Christe spake vnto them in the person of one whiche was to be admonished before all other and had neede of singuler consolation least after the denyinge of Christe desperation should vtterly ouerthrow him M. But there were two causes whye Christe forewarned his Dysciples for first they might be more ware if they had any minde at all Secondlye it serued to humble them when they should see their fall notwithstandinge that they were forewarned To be offended in this place signifyeth as muche as to be troubled As the ship is driuen oute of her course into another way through a tempest euen so Sathan deuiseth all meanes possible to trouble vs in our race that hee maye draw vs into a coÌ„trary way Because of mee sayth hee or for my sake that is I will be vnto you an occasion of trouble For when hee was taken all fled awaye therefore the person of Christe was vnto them the stomblinge blocke of offence For it is vvritten B. Hereby wee are admonished that all things are dispenced and ordered accordinge to the will of God and that the death of Christ was of such estimation with the father that all things almost which hee suffered were foreshewed of him by the Prophetes I vvill smite the Shepeherde C. By this prophesye hee exhorteth them to ouercome offence and to put away trouble of minde because God will not let to acknowledge those for his sheepe whiche are compelled to scatter and straye from place to place for a time For after the Prophete had spoken of the restoringe of the Church leaste that the extreame myseries whiche were now at hand should ouerwhelme the mindes of the godly throughe dispayre hee pronounceth that gouernment beinge confounded and ouerthrowne there shal be a sorrowfull and myserable dispertion but yet for all this that the grace of God shall ouercome B. These are the wordes of the Prophete Aryse O thou sworde vpon my Shepehearde and vppon the Prince of my people sayth the Lorde of hostes Smyte the sheepeherde and the sheepe shal be scattered abroade C. But although all interpreters for the most parte do restrayne this place of the Prophete to the person of Christ onely yet notwithstandinge it maye be more largely extended as if it had beene sayde that there shal be no more gouernemente with the which the people were defended because the sheepeherdes shal be destroyed For there is no doubte but that the purpose of the Lord was to comprehende al that whole time in the whiche after the tyrannye of Antiochus the Church was left naked and despoyled of good pastors and brought into vaste desolation For theÌ„ God suffered the sword to walke horribly a long time which extinguishing the pastors woÌ„derfully troubled the state of the people Yet for all that this dispersion and scatteringe did not let and stay the Lord but that at the length hee gathered his sheepe together with an outstretched arme But althoughe the Prophete doth generallye declare that the Churche shoulde bee depriued of her shepeheardes yet for all that the Prophesy is truly and properly applyed vnto Christe For seinge hee was the heade chiefe of al Pastors of whom onely the saluation of the Churche did depende hee beinge once deade all
Herode and from Herode againe to Pilate who more and more setteth forth and proclaymeth the innocensye of Christ bringinge Herode also for a witnes Therefore the Lorde bringeth the Counsayle of the Heathen to naughte and maketh the deuises of the people to be of none effecte and casteth oute the counsayle of Princes But the Coūsayle of the Lord shall endure for euer That whiche the Lorde hath determined cannot be vndone Because there is no wysedome no vnderstandinge nor Counsayle agaynste the Lorde 15. At that feaste the Deputye was wont to deliuer to the people a prysoner whom they woulde desier At that feaste M. The Euangeliste Luke in steede of VVas vvonte hath of necessitye Pylate soughte by all meanes occasion by the which hee mighte deliuer the Lorde that was not giltye but innocente whom hee knewe to be deliuered of enuye For this cause hee takinge occasion of the presente feaste tryeth what hee may do For hee hoped that the common sorte of people were so incensed with hatred against Barrabas that they would graunt to anye thinge rather than that hee should liue than whose deathe they desyered nothinge more R. But it appeareth that this custome of lousinge a prisoner at the feaste of Easter grewe rather of ambition and superstition amonge the Iewes than of any lawfull cause and true godlines For if the heathen rulers broughte in this custome of their owne minde they seeme not to haue done it for anye other purpose than thereby to gette the fauour of the Iewishe people that they mighte seeme to reuerence the Lawe of Moyses as concerninge the cellebration of Passeouer But it is the parte of a good magistrate to get and keepe the loue of subiectes not by neglectinge theyr offyce but by dylligente administration of publique and commen lawes amonge the whiche this also is contayned that the malefactors should seuerelye be punished to the ende others mighte feare and that honest men mighte liue in safetye And the reuerence of Moyses law should haue bene declared by another meane than by the lousinge of those which were openlye knowne to be malefactors and whom the verye Lawe of Moyses commaundeth to be put to deathe But and if this custome were brought in as it is most likelye by the Iewes themselues it doth appeare that the same was vsed speciallye for this cause that it might be a monument of the deliueraunce oute of Egipte Euen so men are commonlye wonte to worshippe God euen with euill deedes and wee do see what came by this vaine custome namely that Christe beinge an innocente should be condemned to death S. Iohn wryteth that Pilate saide But yee haue a custome that I should let one louse vnto you at Easter Mathewe sayth here VVhom they vvoulde Marke hath VVhom they had demaunded 16. Hee had then a notable prisoner called Barrabas C. What this Barrabas the prisonner was the Euangeliste Marke dothe more plainly describe sayinge And there was one that was named Barrabas whiche laye bounde wyth theim that made insurrection and that had committed murther Luke more plainlye sayth Which for an insurrection made in the Cittye for murther was cast into prison And S. Iohn in one word sayth that hee was a theefe 17. Therefore when they were gathered together Pilate said vnto them whether will yee that I geeue louse vnto you Barrabas or Iesus which is called Christe Therefore vvhen they vvere gathered together C. Here both the extreame crueltye of the Priestes and also the furious obstinacye of the people is described vs to vs. For it must needes be that they were farre oute of their wittes which thoughte it not sufficiente to conspyre the death of an innocent but they must louse also a theefe in despite of him Sathan doth so carrye the wicked hedlonge after they begin once to fall that they do abhorre no vyce be it neuer so detestable but beinge blinded do heape one sinne vppon another There is no doubt but that Pilate seekinge to make them yelde for shame chose oute the most wicked man that Christ beinge compared with him might be loused And the verye haynousnes of the faulte of the which Barrabas was gilty ought worthely to deserue the hatred of the people that Christ by this comparison at the least wyse mighte be deliuered But truly neither the Priestes nor the multitude are terrefyed wyth shame but do requyre that a seditious person a murther maye bee committed vnto them Yet by the way wee must note the purpose of God by the whiche it came to passe that Christe as the worst of all men was geuen to the Crosse The Iewes trulye rage againste him with blinde furor and madnes but because God had appointed him to be the sacrifyce for the sinnes of the whole world hee suffered him to be counted inferior to a theefe and murtherer But hereby there is no small occasion of bouldnes sure truste offered vnto vs because Christ was therefore cast into such shamefull ignominye and reproche that hee might make vs by his abasinge to assende into the Heauenly glory Therefore hee was counted woorse than a theefe that hee mighte ioyne vs to the Angels of god This fruite if it be rightlye wayed shal be sufficient to put awaye the offence of the Crosse 18. For hee knew that for enuye they had deliuered him M. This must be vnderstande by the Priestes as it maye appeare by the woordes of Marke They knewe sayeth hee that for enuye they had deliuered him These two tokens of a wycked minde are geeuen and noted in the writings of the Euangelistes to be in the Priestes Scribes and Phariseis First that they bare enuye against Christe as wee maye see here in this place Secondly that they hated him as we may reade in the fiftene of Iohn 19. VVhen hee was set downe to geeue Iudgemente his wyfe sent vnto him sayinge haue thou nothinge to do with that iust man For I haue suffered manye thinges this daye in my sleape because of him VVhen hee vvas set dovvne to geeue Iudgemente M. Onlye Mathewe maketh mencion of this thinge concerninge the wife of Pilate which was done when Pilate was sittinge downe on his tribunal seate to geue Iudgemente of death against the Lord. Haue thou nothinge to do vvith that iuste man As touchinge the Greeke texte it is sayde Thou hast nothinge to do with that iuste man. But the Hebrewe text hath Haue thou nothinge to do with that iuste man. Behould and note here how the innocency of Christ deserued testimonye of euery one namelye of Iudas of Pilate of Pilates wyfe of Anna of the false witnesses of the theefe of the wise men of the Chananites of the Samaritanes of the Centurione lastly of the theefe hanginge on the Crosse For I haue suffered manye thinges C. Although the meditacion and studye in the day time mighte be the occasion of this dreame yet notwythstandinge it is withoute all doubt that the wyfe of Pylate suffered
the Iewes directly but toucheth Pilate ouerwthartly whiche fulfilled their desier And from thence forth sought Pilate meanes to loose him Although Pilate behaueth him selfe not bouldly is more led by ambition than by the loue of righteousnes therfore is in miserable doubte yet notwithstanding his modestie is to be praised that being seuerely reprehended of Christe he is not angery nay he seketh the more to deliuer him He is a Iudge and yet notwithstāding he suffereth the prysoner with a lowely mynde to be his correcter One truely amongest a hondred shall scarse be founde whiche wyll beare so quietly a reprehentiō of his equal But the Iewes cried saying if thou let him go thou arte not Caesars friende for euery one whiche maketh him selfe a kynge is an enemy to Caesar A. With this crie they ronne through Pilate and with this voyce onely ouerwhelme all his vertues C. For they do force him by threatening to condēne Christe Neyther coulde they obiecte any thyng more odious or that could more terrefie than when they vrge him with treason and falsehode against Caesar Thou saye they shewest thy selfe to haue no care for the gouernemēt of Caesar if thou louse him whiche goeth about to trouble the whole multitude This their wycked perswasion preuayled and brake the minde of Pilate whiche was onely beaten before with violēt cries Neyther truely doth S. Iohn prosecute and inculcate these circomstāces so diligētly in vaine because it pertaineth greatly to our profite to knowe that Christe was not cōdemned of Pilate before that he was absolued thre or fower times of his mouth that we might thereby gather that he was not condemned for his owne sake but for our sinnes And certainly by this his obedience he brought to passe that his deathe was a sacrifice of a swete sauour vnto God to put away our sinnes After these things howe greatly the people the chief priestes required the death of Christe S. Luke declareth saying And they cried with loude voyces requiring that he might be crucefied And the voices of them of the hygh priestes preuayled R. Beholde here the vnspeakeable madnes of the Iewes against Christ that we may knowe howe that Sathan desyreth nothyng more vehemently than that Christe may peryshe Wee must also note the wonderfull patience of Christe to the ende we may knowe that the more Sathan doth rage against hym the more mightely he is ouerthrowen by his patiēce S. Iohn moreouer addeth Whē Pilate heard that saying he brought Iesus foorthe and sate downe to geue sentence in a place that is called the pauement but in the Hebrewe tongue Gabatha Hereby it appeareth how diuersly Pilate was distracted euē as if one player should play twoo partes He sitteth downe in the Iudgement seate that according to the manner he might pronoūce sentence of death against Christe and yet he plainly declareth that he dothe it againste his wyll and conscience It was the preparing daye of the Easter about the syxte hower The Euangelistes in notyng the time do seme to disagree The other three Euangelistes saye that it was darke from the syxt hower when as Christ dyd hange on the Crosse And S. Marke playnely saythe that it was the thyrde hower when Iudgement was geuen vpon hym C. But if wee consyder that whiche may bee gathered by other places namely that the day was deuided into fower partes and that euery parte had his name from that firste hower of his begynninge wee may easely reconcile them All the myddel tyme from the rysing of the Sunne vntyll the seconde parte was called by them the fyrste hower The second part vntill noone was called among them the thirde hower The syxte hower begynnynge at noone contynewed vntyll the thyrde or fourthe hower after noone When the Iewes therefore sawe that Pilate prolonged the tyme and that nowe noone was at hande Saint Iohn saythe that they made the more haste and cryed more vehemently least all the daye should bee spente But this is no lette or staye but that the Lorde myght bee crucefyed about the ende of the thyrde hower For it is euident enough to bee seene that so soone as hee was condemned hee was sodaynly caried away So great a desyer had the Iewes to haue hym destroyd Therefore Marke speaketh not of the beginning but of the end of the third hower And this is more lykely that Christe dyd hange on the Crosse not aboue three howers But betweene the syxe and nynthe hower it began to waxe darke whiche continued vntyll the nynthe hower in the whiche Christe dyed And hee saythe vnto the Iewes beholde your kyng Christe is called a kyng here by Pilate Ironice meanyng that it was a friuolous and vayne sclaunder with the whiche the Iewes burthened Christe As if he shoulde saye You contende that this man made hym selfe your kynge Notwithstandyng beholde hym and marke hym well if hee beare any suche countenaunce They cryed awaye with hym awaye with hym A. Truthe obtayneth no mercy A murtherer dothe sooner obtayne pardone of the worlde than a syncere minister of Gods woorde Away with this monsterouse fellowe saye they it is not mete that hee shoulde lyue Euen so the Iewes cryed out against Paule saying Awaye with suche a fellowe from of the earthe It is not meete that hee shoulde lyue Crucifye hym This kynde of punyshement pleased thē well that the name of Christe shoulde bee extinguyshed and defamed with the ignominie and shame of the Crosse But that whiche they counted the greatest ignomie and reproche is to the electe in stede of the greatest glory Pylate saythe vnto them Shall I crucifie your kynge Pilate deryding their obstinate madnes saythe Shall I brynge so greate reproache vnto your kynge as to nayle him to the Crosse This will be a great shame vnto you The hyghe priestes aunswered we haue no king but Caesar Here truelye their horrible furor and madnes bewrayeth it selfe that the hye Priestes whiche oughte to haue beene exercised in the lawe do reiecte the Messias in whome the saluation of all the people was included of whome all the promises did depende and in whome all Religion was grounded Certainly they depriued them selues of the grace of GOD and of all goodnes in reiectinge Christe Let vs see therefore howe greatlye they were oute of their wittes Let vs Imagine that Christe was not Christe yet notwithstandynge they haue no excuse because they acknowledge no kinge but Cesar For firste of all they fall from the spirituall kyngedome of God. Secondly they do preferre the tyrannye of the Romane Empire before the iuste gouernement whiche was promised of god Euenso the wycked to flye from Christe doe not onelye depriue them selues of euerlastynge lyfe but also brynge vnto them selues all kynde of misery This people truely of the Iewes dyd manifestlye forsake the frendeshipp and louinge kyndenes of God their maker and regarded not the God of theyr saluation Miserable men had rather haue a manlie to raygne
it selfe throughe the whole world and pearce euen to the very Heauen 34. And thei gaue him viniger to drink mingled with Galle and when he had tasted thereof he woulde not dâ—…inke And they gaue him viniger C. Althoughe the Euangelistes haue not so curiousely placed all thinges in their order that the seasons of tymes maye be certainely noted yet notwithstandinge wée maie coniecture by a probable reason that before the Lord was crucified a Cuppe of mingled Drinke accordinge to the manner was geuen vnto him the Compoundes whereof as somme thinke were these namely Myrre Viniger and Galle All Interpreters for the moste parte doo houlde opinion that this drinke was not the same which is mentioned in the 19 of S Iohn of the whiche also mention shal be made anon This only we adde that it séemeth to vs that the Cuppe was offered to the Lorde when he was ready to be crucified But after that the Crosse was lifted vp a Sponge was wrapped aboute a Réede by the whiche they did reache Viniger vnto him But wée will not curiously dispute what time he called for Drinke Notwithstandinge if wée compare and conferre al thinges togeather it shall not be vnreasonable to saie that after he had refused that bitter confection it was geuen vnto him againe in mockerie For Mathewe hereafter addeth that the souldiers before they gaue him drinke with a Sponge mocked him and saide that he coulde not deliuer him selfe from deathe This drinke was geuen vnto Christe to hasten his Deathe But truely he for his part patiently suffered all kinde of tormente in so muche that he desired not for the paines sake to haue his death shortened For this was a part of his sacrifice of his obedience to abide the prolonginge of paine euen to the vtmoste But they are deceiued whiche count the bitter gall that Christ dronke to be one of his cruell tormentes that he suffered Their coniecture is more probable which thinke that this kinde of Drinke was apte to expell the bloude and that therefore it was woonte to be geuen to Malefactours to the ende their deathe mighte be the more spéedie And vvhen he had tasted thereof Christe refused to drinke of this not so mutche because he was offended at the bitternesse thereof as to shewe that he wente quietly to his Deathe accordinge to the wil of his Father Neither is that contrarye to this whiche S. Iohn saithe namelye that the Scripture was fulfilled whiche saide When I was thirsty they gaue me Viniger to drinke For it dothe bothe wayes agrée very well that a remedye was geuen vnto him to ende the tormentes of the slowe Deathe and yet notwithstanding that Christ was sharply afflicted by all meanes in so mutche that the verye Remedye was a parte of the griefe The order of the Storie requireth that those thinges which folowe in the eighte and thirtie verse shoulde be readde consequently after this verse but our Euangeliste sheweth betwéene this and that of the partinge of Christes garmentes 35. VVhen they had crucified him they parted his Garmentes and did caste Lottes That it mighte be fulfilled whiche was spoken by the Prophete They parted my Garmentes among them and vpon my Vesture did they caste Lottes VVhen they had crucified him C. Sainte Marke saith in his fiuetiene chapter that he was crucified the thirde houre For in this seconde parte of the daye whiche was nowe almoste ended the Sentence of Deathe was geuen against the lord Those thinges whiche Mathewe goethe aboute to shewe were donne after that the Théeues were nayled to the Crosse of the whiche he speakethe afterwarde in the eighte and thirtie verse They parted his Garmentes S. Marke hathe They parted his Garmentes castinge Lottes vppon them what euerye man should take Marke did not distinguishe the Garmentes by the name of Garmentes comprehending the Coate vppon the whiche only they cast Lottes as more plainely may be gathered by the woordes of Iohn saying Then the Souldiers when they hadde crucified Iesus they tooke his Garmentes made foure partes to euerye Souldier a parte and also his Coate the Coate was without Seame wroughte vpon throughout They saide therefore amonge them selues let vs not diuide it but caste Lottes for it who shall haue it That agreethe to the place of Scripture which he bringeth afterwarde as concerninge Dauid But it is certaine that the Souldiers did this accordinge to the Custome because they parted the spoyle of him that was condemned amonge them selues And althoughe nothinge happened to Christ in this behalfe but that whiche condemned menne suffered yet notwithstandinge this Narration is woorthye to be noted with greate diligence For the Euangelistes doo set Christ the Sonne of God before vs despoyled of his Cloathes to the ende wée mighte knowe that Riches are purchased vnto vs by this nakednesse whiche doo decke and bewtifie vs in the sighte of god It was the wil of God therefore to haue his Sonne vncloathed that wée being apparelled with his rightuousenesse and all his graces may boldly appeare before him with the Angelles Christ him selfe suffered his Garmentes to be taken from him like apraie that he mighte enritche vs with the treasures of his Victorie That it might be fulfilled vvhiche vvas spoken hy the M. S. Iohn hathe onely That the Scripture mighte be fulfilled But oure Euangeliste Mathewe nameth the Prophete Dauid because of his excellencie who also expressethe the manner of the Crucifiynge whiche the Euangelistes pretermit with silence His wordes are these They pearced my handes and my féete I maie tell all my boanes they stande staringe and lookinge on me They parte my garmentes among them and caste Lottes vppon my Vesture The Prophete coulde not more plainely expresse the very Historie which shoulde be so many yéeres after But althoughe the Euangelistes doo make no mention of the nayles with the which Christ was fastened to the Crosse yet notwithstandinge they declare in the Historie of his Resurrection that he shewed his handes and féete to his Disciples that is as S Iohn writethe the â—…rinte of the nayles in his handes féete They parted my garmentes amonge them This thing whiche Dauid metaphorically and vnder a figure complayned to be done to him selfe was fulfylled in very déede in Christe For Dauid vnder the name of garmentes vnderstandethe his goodes and honoures as if he should haue saide that he beinge alyue was a praye to his ennemies whiche entered his house by violence and made so lyttell spare of his goodes that they toke away his wyfe This crueltie he dothe amplifie by a metaphore wrytinge that his garmentes were deuided by lott But seing he was a shadowe and Image of Christe he foreshewed by the spirite of prophesie what Christe shoulde suffer Wherefore this also was notable in his persone that the souldiours made a praye of his garmentes because hereby we do se the markes and signes with the which he was noted longe before And also the offence is taken awaye whiche otherwise myghte
it might foreshewe the glory of his resurrection Ioseph and Nicodemus do bestowe so greate coste that it myght seme superfluous But we must cōsider 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 cānot 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 superstitiō 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 mā 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 Euāgelist 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 womē returned and rested the Saboth day according to the commaundemēt 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 resurrectiō 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
carefull and to marueile 4. And for feare of him the kepers were astonied and became as deade men And for feare of him M. This matter came farre otherwyse to passe than the hye Priestes loked for They got watchmen to fraye the poore and fearefull Dysciples from the body of the lord But behould the contrarye for they which were set to make other afrayde and to kepe the body of the Lorde are so vnable to hinder the resurrection of the Lorde that they are wonderfully terrefyed at the appearinge of an Angell The whiche thinge ought to be a great consolation and comfort vnto vs And wee muste note the difference betwene the two kindes of feare which Mathewe compareth together The souldiers were made afrayde beinge vsed to tumulte and so were ouercome with feare that they fell downe as it were halfe deade but beinge caste downe no power did lifte them vp The feare of the women was like vnto this but the consolation whiche by and by followed did restore their courage agayne whiche almoste quailed that they mighte haue a better hope And it is meete that the maiesty of God shoulde bringe a feare and horror as well to the godlye as to the reprobate that all fleshe mighte fall downe at his presence But when God himselfe hath humbled his electe and broughte them vnder hee doth straighte waye mittigate their feare leaste they should faynt beinge oppressed and not only that but by the swetenes of his grace also hee healed the wounde that is geeuen but as for the reprobate he doth either exanimate them with a sodaine feare or els he suffereth them to languishe vnder longe tormentes But our Euangeliste Matthewe leauinge of to make mencion of the watchmē goeth forwarde with the narration which he had begon of the women comminge to the Sepulcher which founde not the watchmen For they beinge afearde ranne while the women were a comminge to tell the hye priestes what had happened And to the end all things which are written of so blessed and wholesome resurrection by the Euangelistes may be the more easely vnderstode wee will bringe in and expounde what soeuer any man doth speake of the same in that order in the whiche the most diligente and best interpreters thincke all things to be done And firste of all what the women thought while they were in their iorneye it maye be gathered by Marke which sayth And they sayd amonge themselues Who shall rolle awaye the stone for vs from the dore of the Sepulcher And when they had loked they saw that the stone was rolled away for it was a great one C. This doubt Marke onely expresseth but seing the other thre do shewe that the Angell rolled away the stone it may easelye be gathered that they stode in a doubte not knowinge what to do vntill they were certifyed by the power of god But hereby we may learne that they beinge caryed by theyr zeale came thither not certaine of their purpose They saw before that the Sepulcher was shutte with a great stone which kept all men from comminge therein whye did they not consider this hauinge leysure at home but onlye because reason memory failed them through great feare But because in a godly zeale they were blinded God dothe not impute this fault vnto them After these wordes it followeth in Luke and Marke And they entered into the Sepulcher and found not as sayth Luke the body of the Lord Iesu And it came to passe when they were abasshed at this thinge they saw as sayth S. Marke a yonge man sittinge on the right syde clothed in a longe white garment and they were afrayde B. The Euangeliste sayth that he was a yonge man not because Angels are men but because they appeare vnto vs in the likenes of men beinge otherwise inuisible wherefore they haue oftentimes the names of men geuen vnto them But the women beinge made afearde are comforted by the Angell with these words Be not afrayde Yee seeke Iesus of Nazareth which was crucifyed He is rysen he is not here Beholde where they had put him But go your waye tell his Disciples and Peter that hee goeth before you into Galile there shal ye see him as he said vnto you And they went out quickely fled from the Sepulcher for they trembled were amased neither said they any thinge to any mā for they were afraide A. These thinges for the most parte are expounded in the 5. 6. and 7. verses of this Chapter of Mathewe But in that Christ here by his Angell commaundeth the womē to shew his resurrection to Peter by name he seemeth therfore to do it because Peter thoughte himselfe vnworthy to haue any thinge to do with the Lord for that he had denied him a deede truly which made him worthye to be reiected for euer To recreate comforte him therefore in this perplexity hee thoughte good to expresse his name to the ende he might be fully certifyed that as yet he was reckened in the nomber of his Disciples And where hee sayth hee shal go before you into Galile we must not vnderstande that hee went by by before them after his resurrection for as it appeareth in Iohn the Dyscipses were eight dayes at the least in Hierusalē And in the last Chap. it is red that the Lord was seene of thē as they were a fishing And he would go before them into Galile shew himselfe there vnto his Disciples either because he would bring his disciples these womē also backe againe into Galile frō whence they folowed him to Hierusalē or els to instruct confirme them beinge as yet rude in the knowledge of the kingdome of God in Galile because he might do it there more freelye safely than in Hierusalē wher he might be in daunger of the Phariseis hye priestes C. But now the first thre Euangelistes do pretermit that which S. Iohn declareth of Mary Magdalene namely that she hauing not as yet seene the Angels came againe into the Citty complayned weepinge that the body of Christ was taken away The which as sone as the two Disciples Peter Iohn heard they ran to the Sepulcher into the which Peter entered and then that other Disciple Notwithstāding both of them returned home againe with doubtfull suspended minds as yet Mary standeth still at the Sepulcher weepinge And although S. Iohn doth make mencion of Mary Magdalene only yet for all that it is likely that other women also of the which the other thre Euāgelistes make mencion that were with her At the first therefore they came to the Sepulcher the which whē they found voide they tell the Dysciples saying They haue takē the Lord out of the Sepulcher wee knowe not where they haue layed him After that she returned to the Sepulcher with the other women whom Peter Iohn followed who seinge the Sepulcher to be emptye returned home with suspended minds But Mary the other women abydinge there stil
behoulding the Sepulcher againe two Angels appeare vnto her of whom wee haue spoken already and do testifye vnto them that Christ is rysen do commaūde them to tell it vnto the Disciples but namely vnto Peter whiche euen now entered into the Sepulcher perceiued that Christ was risen At the length when these women returned into the Citty to tell these thinges vnto the Disciples they were confirmed againe as they went that they might the more bouldly affyrme the Lorde to be risen for Christe appeareth vnto them saluteth them Howbeit Iohn maketh mēcion of Mary Magdalene only And Marke doth not say that Christ met with them but sayth only that he appeared to Mary Magdalene betymes in the morninge But Luke maketh no mencion of this visiō at all but this pretermission oughte not to seeme absurde vnto vs seing that the Euāgelistes do oftētimes vse the same As touchinge the difference betweene Mathewe Marke this is to be considered that Mathew by a figure called Synecdochen dothe extend that vnto al which was proper to one This Marye Magdalene was of Galile was not the sister of Martha Lazarus as some folishly haue thought For Mary the sister of Martha was not syrnamed Magdalene but is alwayes called in the Scripture Mary the sister of Martha that there might be a difference betweene her the other Maries Of this Mary Magdalene Luke writeth thus And also certaine womē which were healed of euil spirits infirmities Mary which is called Magdalene out of whō went seuen deuils Wherby we may behould the great goodnes mercy of God who respecteth no persons but geueth most honor where most vnworthines is to beate downe the pride of fleshe 5. The Angell answered and saide vnto the women feare ye not For I know that ye seke Iesus which was crucified he is not here The Angell ansvvered A. To answere here is put for to speake according to the maner of the Hebrewes for they demaūded no questiō wherby answere should be said to be made He maketh mencion of one Angel only because but one and no mo spake vnto the womē Luke speaketh of two as appeareth by these wordes Behold two men stode beside thē in bright garments And as they were afraide bowed downe their faces to the earth they said vnto them Feare ye not M. It was the office of the Angel to geue testimony of the resurrectiō of Christ But goinge thereabout he doth before all other thinges cōfort the women that were afraid but he had made the wicked watchmen afraid For the resurrection of Christ is a terror to the wicked and to the godly a great cōsolation Whervpō he sayth Feare ye not As if he should say Be not ye afraide as those watchmen were which are gone away For I knovv This is the reasō why they ought not to feare as if he had sayd I know that ye are frends such as beleeue in Iesus I knowe that for the loue of Iesus ye are come hither wherfore there is no cause why ye shoulde be afraide of mee for I am here not an ennemye but your frende C. In Luke there seemeth a sharpe reprehensiō to be added thus Why seeke ye the liuinge amonge the dead 6. He is not here he is rysen as hee said Come see the place where the Lorde was layed Hee is not here M Now the Angell by plaine words beareth testimony to the resurrection of the lord Bu. As if he should say the body of Christ which was crucifyed buried is not now in the Sepulcher As he said C. He putteth them in minde of the wordes of Christe Bu. as if he shoulde haue saide Christ is the truth The truth cannot lye And he said that he would rise again Therfore he is rysen in deede C. We do se here that the Angels are sent to confirme the doctrine of Christ A. And that Christe had foreshewed his resurrection the Euangelistes do testify in diuers places Come se the Bu. To the ende they might be the more fully certifyed of all thinges he willeth them to haue experience to see with their eyes For he sheweth them the empty monumēt VVhere the Lorde vvas layed C. Behoulde how the Angels here call Christ the lord A. Euenso in another place it is said A sauiour is borne vnto you this daye which is Christ the Lord in the Citty of Dauid S. Luke addeth sayinge Remember how hee spake vnto you when he was yet in Galile saying that the sonne of mā must be deliuered into the handes of sinfull men and be crucifyed the third day ryse againe 7. And go quickly and tel his Disciples that he is rysen againe from the dead And behoulde hee goeth before you into Galile there ye shall see him Lo I haue toulde you And go quickely C. Here God doth adorne the women by the Angel with extraordinary honor because he committeth vnto them the charge embassage of the speciall part of our saluation Notwithstandinge this office was accidentall extraordinarye and enioyned to them but for a time They are commaunded to tell that vnto the Apostles which they afterward according to the office enioyned them preached to the whole world but they do not this as Apostles Therefore they do amisse gather a lawe by this commaundement of the Angel which do permit to women the office of baptizing Let vs be contented with this the Christe in them set forth the treasures of his grace in that hee made them once to be the teachers of the Apostles notwithstandinge so that hee woulde not haue that to be drawne into example which was done by a singuler priuiledge If any man obiecte and say that there was no cause why women shoulde be preferred before the Apostles whiche were no lesse carnall incensible than they wee aunswere that it is not in vs but in the will pleasure of the Iudge to put a difference betweene these them Furthermore wee say that they deserued to be more sharpelye reprehended which were not only taughte before other mē but also were ordayned to be teachers of the Church throughoute the whole worlde being called the light of the world the sault of the earth so foully did they fall The women therefore were sente to the Disciples to their reproche because they were so slow to beleue And behould hee goeth before you into Galile C. In that the Angell calleth the Disciples into Galile it semeth therfore to be done that Christ might make himselfe knowne to many For wee know that he was longe conuersaūt in Galile And hee thought it good to geue space vnto his Dysciples that euen in the very departure they might better remēber themselues Furthermore the custome vsinge of the places helped them to know their master For it was meete that they should be cōfirmed by all meanes least they should wante any thinge whith pertayned to the assuraūce of their faith Lo I
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 volūtary 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 inquisitiō 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 cōmonly vseth this kinde of speach when it signifyeth the durable cōstancy 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 cōtinued 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 amōge 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 iustificatiō 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 whē the ◅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 vnderstāde 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 eleuē Disciples vvent M. To the ende they mighte see Christ they went into Galile as the Angell had sayd vnto the womē 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 Symō Peter Symon Ioanna louest thou me more than these and so forth vntyll the .xxv. verse Therefore our Euangeliste onely maketh mentiō 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 notwithstāding 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 fallē 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
awaye for vs to come thyther that the gate may stande open for vs whiche before was shut by reason of synne Furthermore he is an aduocate and intercessor with God for vs as it is said in the Epistle to the Romaynes And sitteth at the right hand of god C. This kynde of speache signifieth that he is taken vp an highe that hee might excell Angels and all other creatures that the father by his hande myghte gouerne the worlde and that before hym euerye knee might bowe C. This similitude is taken of the manner of princes which haue their counsellers and assistentes to whome they geue seuerall offices of gouernement EueÌ„ so Christe is sayde to bee receiued vp to the right hand of the father solemly to receiue possession of the administration committed vnto him and to kepe the same till his comming to iudgemeÌ„t And therfore the Apostel saith The father hath set him on his right hande in heauenly thinges aboue all rule and power and mighte and dominion and aboue euery name that is named not in this worlde only but also in the worlde to come and hath put all thinges vnder his feete and hath made hym aboue all things the head of the congregation whiche is his body and the fulnes of him whiche fylleth all in all Therefore this is as much as if he shuld be called Gods vicar whiche taketh vppon him his persone After these thinges the Euangeliste Luke declareth howe the disciples behaue them selues and what they did when the Lorde was taken from them saying And when they had worshipped hym they behelde as he was taken vp an high and a cloude receiued him vp out of their sight And while they looked stedfastly vp to heauen as he went beholde two meÌ„ stoode by them in whyte apparell which also sayde ye men of Galile why stande ye gasing vp into heauen This same Iesus whiche is taken vp from you into heauen shall so come euen as ye haue seene him go into heauen C. This sentence consisteth of two partes The first is that Iesus is receiued vp into heauen least men any more by a foolysh desire should plucke him down into the earth The seconde is added for a consolation as concerning his seconde comming R. The summe and effecte is that although Christ be nowe taken vp into heauen and will not at this tyme reueale the publique maiestie of his kingdome in this worlde that his excelent treasures might bee perceiued and felte by humane sence yet notwithstanding he ascended not into heauen to dwell there alone and to enioye the celestiall glory alwayes him selfe inuisible and to suffer the worlde after his olde manner to passe from tyme to tyme but rather that hee myght come in his tyme into this worlde visibly with great power to set al thinges in a better order that is to geue vnto the Godly and faithfull euerlastinge felicitie and to the wycked and contemners of the Gospell perpetuall damnation And by these twoo partes ioyned together a strong argument to confute the Papistes and all others whiche affirme that the carnall presence of Christe is ioyned with the signes of bread and wyne may be gathered For when Christe is sayde to bee taken vp into heauen the distance betwene heauen and earth is manifestly noted Wee graunt truely that this worde heauen is diuersly taken some tymes for the ayre some tymes for the whole compas of the Sphere some times for the glorious kingdome of God wheÌ„ as his maiestie hath his proper seate howsoeuer it fulfilleth the worlde For the whiche cause Paule placeth Christe aboue the heauens because he is aboue the worlde and in that mansion place hath the hyghest roume of immortalitie because hee is aboue all Angels of whome he is the head But this letteth not that he should not be absent from vs and that by the name of heauens a separation from the worlde may be signified And how soeuer they cauil it is playne that heauen into the whiche Christe is taken is apposed and sette against the compas of the whole worlde Therefore if he be in heauen as no doubte he is he cannot be in the worlde But first of all we must note the purpose of the Angell that wee maye geue the better iudgement of his wordes The Angels go about to reuoke the disciples from the carnall presence And to this ende they saye that he shall not come agayne vntyll the second tyme which is at the generall iudgement But they thynke that thei haue made a good distinction wheÌ„ they saye that he shall then come in a visible forme but now daily in an inuisible forme But there is no disputation here about the forme onely the Apostels are admonished to suffer Christe to abyde in heauen vntyll the last daye appeare As Peter also admonisheth in an other place sayinge When the tyme of refreshing commeth which we shall haue at the presence of the Lorde wheÌ„ God shall sende him whiche before was preached vnto you that is to wytte Iesus Christe whiche must receiue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all his holy prophetes since the worlde began he restored againe Therefore according to the commaundemene of the Angell let vs not with our fayned inuencions plucke Christe out of heauen before the tyme but let vs consider that accordinge to the presence of his spirite he is euery where and according to the presence of his fleshe at the right hande of God in heauen For this matter reade the .xxvi. chapiter going before Then retourned they to Hierusalem with great ioye from the mount Oliuete R. Although the Disciples had loste the sight of the Lorde 〈◊〉 they retourne to Hierusalem with great ioye Thei felt then that it was true whiche the Lorde had said namely that it was good for them that he shoulde departe from them in the fleshe Whyle hee was with them in the fleshe they were altogether carnall and sauored nothing but that whiche was fleshelâ—â— but when he departed as touching the fleshe was present with them in the spirite they were wonderfully affected with ioye and began to extoll and magnifie the name of god They obey the commaundement of Christe in going to Hierusalem which said vnto them before But abide ye in Hierusalem vntil ye be indewed with power from aboue It was very daungerous for them to be in Hierusalem among the middest of Christes enemies yet they obey Surely if we waye the circumstances well we shall see that they retourned all moste to present death For howe should they spare the disciples whiche so cruelly put Christ to death But the power of the spirit of Christe filled them with suche ioye and made them obedient to do their office And when they were come in thei weÌ„t vp into a parler where abode both Peter and Iames and Iohn and Andrewe Philip and Thomas Bartholomewe and Mathew Iames the sonne of Alpheus
Dissention is a deadly thinge 260. Dissemulation 73. Diuorcementes are forbidden 417. Diuorcementes 101. Doctrine without authority is of small force 200. Doubtinge putteth awaye faythe 467. Dreames supernaturall and naturall 13. E. Error that commeth ignorantlye is sone put away 53. Error increaseth godlynes beinge awaye 307. Error being grounded truth is abolished 351 Error of the Rabbines 383. Error of the Scribes 383. Error of the Anabaptistes 392. Error in interpreters 421. Error in Hierome 422. Encrease commeth by Gods blessinge 347. Equitye 141. Esseyes 45. Externall profession is nothinge 147. Externall repenâ—â—nce must be auoyded 239. Excommunication 406. Eradication of the wicked 336. Eternall life cannot be boughte 299 Eternall dampnation 414. F. Faith doubteth no peril in the coÌ„minge of Christ 193. Fayth muste be confessed with the mouth 222. Faith is not gotten by mans wisedome 241. Faythfull men are the brethren of Christ 275. Fayth commeth by hearinge 340. Fayth cannot be beaten downe 342. Fayth in the woman of Chanaan 343. Fayth obtayneth all thinges 345. Fayth is the gift of God 359. Fayth of three sortes 387. Fayth is of more power than fastinge and prayer 388. Fayth 188. 536. Faythfull meÌ„ haue the Lord their watchman 140. Fayth hath his effect 159. 160. Fayth beinge awaye our prayers are not hearde 159. Fayth bringeth all things to passe 172. 190. Faith in the Parents profiteth infantes 173. Fayth and grace are ioyned together in the woorke of saluation 189. Fayth only obtayneth remission of sinnes 189. Fayth turneth the curse into a blessinge 608. Fayth is holpen by Sacramentes 643. False Religion 8. False teachers 143. False Prophetes shal be punished 146. 557. False Christes 571. False teachers teache in â—…n vnknowen tongue 574. False witnes 674. Fame of Christ 73. Familiar thinges are not esteemed Fast in Lent 59. Fast of Papistes 59. 126. Fast of Christe most myraculous 59. Fastinge must be voluntarye not constrayned 184. Fastinge helpeth prayer 389. Fayned worship of God is abhominable 334. Feare in the Apostles 166. Feare in generall is not euill 166. Feare is contrary to fayth 188. Feare alwayes remayneth in the wicked 309. Feare taketh awaye oftentimes the sences of man 322. Feare putteth away trust 323. Feare vaine glory are alwayes ioyned with impiety 479. Feare of hell is euen in the electe 608. Feare pertayneth to the electe and reprobate 743. Felicity consisteth not in meate drincke 61. Feastinge is not withoute manye euils 310. Forewarning of dangers is profitable 210. Fortitude of the faithfull 445. Fortune is condemned 221 Flattery begileth simplicity 267. Flatterers 452. Flattery in frendship 662. G. God neuer fayleth those that are his 29. Godly deedes peruerted by the wicâ—…ed 30. Gods spirite cannot be seene 54. Gods spirite is of great force 57. Gods woorde is oure weapon to beate downe Sathan 61. Gods prouidence 62. 63 132. 171. 220. God alone muste be worshipped 66. Gods promises are immutable 90. God is euerye where 104. God is liberall to all men 110. God is our father 118. Gods kingdome 120. Gods will 120. Gods blessing encreaseth all thinges 122. God muste be serued with al oure harte 130. God is readye to graunte our requestes 139. Gods countenaunce is terreble to the wicked 171 Gods giftes ought not to be sould 204. Gods Iustice 239. God hath no respect of personnes God is Lorde of the whole earth 241. Gods purpose cannot â—…ltered 243. Gods election 272. God is not the author of euil 398. God turneth all things to the best 415. God the author of all goodnes 428. God a prseent helpe in trouble 439. Gods grace is swete to those that enioye it 439. God needeth not mans helpe 483. God is a God of the lyuinge 511. Gospell is a generall calling 498. Gospell is a reconcilliation betwene God and man 364. Gospell is the keye of life 362. Gospell came from God 234. Gospell consisteth of two partes 40. Gospell is a fan 51. Gospell is hated because it is sharpe salte 84. Gospell is subiect to slauÌ„ders 89. Gospel is a precious pearle 139. Good works ought to be in Christians 87. Good workes may not be done for vaine glory 87. Good woorkes are saide to be oures by imputacion 87. Good workes are not the cause of saluation 373. Good woorkes are a seale of oure fayth 374. Generall Iudgement 499. Generall counselles 409. Generall day of Iudgement 409. Glory prepared for the righteous 297. Grace made the Gentiles the sonnes of God 343. H. Hatred must be auoyded 109. Harlots enuye those that reproue them 311. Helpe commeth from the Lord in time of neede 213. Hell fyer 608 Hell gates shall not preuaile against fayth 361. Herode feared to put Iohn to death 309. Herodes blindnes 23. Hermits 40. Hell fyer 96. Health of the bodye is more set by than soules health 73. Hierusalem the sanctuary of God. 16. Hope bringeth consolation 190. Hope hath her frute 52. Honour due vnto Parents 331 Holines without brotherly loue is hypocrisye Holines consisteth not in outward shewes 183. Hypocrisy pretendeth religioÌ„ 348. Hypocrisy most abhominable 469. Hypocrits turne the truth of God into a lye 470. Hypocrites are hardly brought to repentaunce 481. Hypocrites haue a pretence 27. Hypocrisy 27. 150. Hypocrits feare to be detected 45. Hypocrites are secure 48. Hypocrites haue a cloake 73. Hypocrisy in geuinge almes 112. Hypocrits of diuers kinds 113 Hypocrisye is ambitious 115. Hyerlinges 146. Humillity 156. Humillity in Christ hid his glory from the reprobate 38. Humillity and the reward thereof 395. Humillitye pertayneth to all estates 451. Humâ—…llity is ioyned with the prayers of the godly 652. I. Idolatry 66. Idle wordes 268. Idle prelates are not sente 442 Impaciente persons cannot beare the yoake 75. Images oughte not to be in the Churche 379. Immoderate care 131. Impudencye in Papistes 85. InconstaÌ„cy 232. Ignorance in the Apostles is not an example for blinde guides to followe 71. Ignoraunce is the originall of excessiue care 134. Ignoraunce peruerteth all good workes 196. Ignoraunce oughte not to be in a teacher 301. Ignoraunce is the cause of error 58. Ignoraunce is not the mother of deuotion 242. 334. Inheritance of the godly 77. Indifferent thinges ought not to be tyed to necessity 328. Indulgences 91. Iniurye 98. Iniury must be borne 108. Infidels haue no profite by gods benefites 457. Infidels are alwayes vnprepared for the Lords comminge 593. Ingratitude in the Gaderenites 171. Ingratitude maketh vs to forget God 323. Ingratitude is the cause that wee are ouercome in temptacioÌ„ 353. Ingratitude punished 496. Inuocation 595. Infantes receiued of Christ 425. Infantes are made partakers of the grace in Christ 426. Iosephes zeale 12. Iohn the Baptiste 39. Iohn the forerunner of Christ 41. Iohn Baptist led an Austere life 43. Iohns constancy 46. Iohn Baptistes modesty 53. Iohn the Baptist is called Helias 383. Iudgemente 94. 136. 536. Iudgement doth not ouerthrowe remission of sinnes 268. Iudgement of hypocrites 499. Iudas a patterne of Popishe repentaunce 686. Iust