sée here what an excellent rule of beneficence and liberality the holy ghoste geueth First therefore let vs here note that Christe chiefly exhorted his disciples to be liberall and beneficiall B. But Christe meaneth not here that we shoulde geue to euery one that asketh of vs we care not howe for so we might be deceiued by scoffynge and fained beggers and by other idell persones whiche are vnprofitable members of the common wealthe Therfore Paule saythe It is not my mynde that other be set at case and ye brought into comberaunce but that thereby egalnes now at this tyme and that youre aboundaunce may succour their lacke and that theire aboundaūce may supply your lacke that there may be equalitie agreinge to that whiche is wryten he that had muche had not the more aboundaunce and he that had littell had neuerthelesse A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule where he saythe Let vs not be wery of well doyng And whyle we haue tyme let vs do good vnto al men but specially to them of the housholde of faythe C. Furthermore least any man shoulde gather occasion to cauill by the woordes of Mathewe let vs consider what Luke saythe Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde So he doth distinguish charitie from carnall frendshyp For prophane men and such as are of this world loue one an other why surely because of ryches because of gaine and rewarde But Christe requireth of those that are his frendly loue and perfecte amitie as to seke to helpe the poore the nedy the straunger the fatherlesse the wydowe and all suche as are oppressed of whome no rewarde or good tourne is to be hoped for agayne For to what ende tendeth the exhortation of Christe els whē he saythe When thou makest a dynner or a supper call not thy frendes nor thy brethren neyther thy kinsmen nor thy neyghbours leaste they also bydde thee agayne and a recompence be made thee But when thou makest a feaste call the poore the feble the lame and the blynde and thou shalt be happy for they cannot recompence thee C. Nowe we se what it is to geue to them that aske namely to be liberal to all men whiche haue nede of our helpe and whiche cannot requite agayne M. This therefore is required of Christians that they be good gentle humble pacient louing mercifull and louers of vnitie and peace so that it pertayne to heauenly thinges Whosoeuer is not of this mynde he is a despyser of this sentence of Christe and no true Christian 43 Ye haue harde howe it is sayde thou shalt loue thy neyghbour and hate thyne enemy Ye haue hearde Bu. This Lawe dependeth vpon that which went before plainly teaching that we must hurte no man but rather do good to all men yea euen to our enemies M. Thus it is written in the booke of Leuiticus I am the lorde Thou shalt not hate thy brother in thyne harte but shalte in any wyse rebuke thy neighbour that thou beare not sinne for his sake Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people but thou shalt loue thy neighbour euen as thy selfe Nowe the Scribes and Phariseis were so blinded that they vnderstode those to be their neighboures which were louing and beneficiall vnto them when as notwithstāding it is moste certayne that God by the name of neighboure comprehendeth all mankinde For because euery man is addicted to him self so often as their priuate commodite and profite doth separate one from another mutuall amitie and frendship is forsaken God therefore to staye kepe vs in the bonde of brotherly loue doth affirme that all men are our neighbours and brethren because nature knitteth vs vnto them For so often as one man loketh vpon an other because they be al of one bone and one fleshe he beholdeth him selfe as it were in a glasse The whiche thinge the lorde him selfe dothe more plainly touche when he telleth of the man which fel into the hands of theues And hate thine enemy Bu. Let no mā so vnderstand this as though the lawe of God geuen by Moyses commaundeth to hate any man C. But this was a Phariseycall addition by the whiche they thought that they only ought to loue their frēdes according to the Lawe and to hate their enemies and so they taught M. By the which assertiō they brought to passe that the force of the Lawe being weakened hatred might increase betwene mā mā 44 But I saye vnto you loue your enemies Blesse them that curse you Do good to thē which hurt you pray for thē that hate you and persecute you But I say vnto you Bu. Christe being the renewer and cōsummation of the lawe that he mighte restore the commaundement of the lawe as concerning the loue of our neighbour to his integritie full perfection he teacheth by the woorde neighbour that not only our frendes but also our enemies ought of vs to be loued C. But this one thing doth conteine all the former doctrine for whosoeuer can finde in his harte to loue his enemies them that hate him shall easely temper and refraine him selfe from all reuengement yea he shall be paciente to beare al euell and ready to helpe the poore and afflicted To be shorte Christe sheweth here the meane and the way to fulfil this commaundement loue thy neighboure as thy selfe For there is none that can fulfyll this commaundemente but he whiche not regarding selfe loue but rather denying hym selfe dothe loue those which hate and despyse hym Of this perfecte loue we haue an example and liuely paterne in the only begotten sonne of God Iesus Christ which praied to his father for thē whiche crucified him saying Father forgeue them for they knowe not what they do And in Steuen lykewyse who prayed for them whiche stoned him saying O lord laie not this sinne to their tharge Blesse them that curse you C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce they are not only forbiddē to aske of God but also they are cōmaūded so to remyt the same that they rather prepare their mindes to craue at the handes of God that vengeaunce come not vppon their enemies although they haue deserued the same And let thē cōmit their cause vnto God vntill it shal please him to take vengeaūce on the reprobate Do good to them that hate you Bu. The lyke wordes writeth Paule after this sorte If thine enemy honger fede him if he thirst geue him drinke in so doing thou shalt heape coales of fire vpō his head C. This truly is a very harde thing contrary to the flesh to do good against euel but yet we may not excuse oure selues by oure faltes infirmitie but rather simply we must seke what
compendium and short summe that God had not respect in the commaundementes of the lawe what men coulde do but what they ought to do For in this infirmity of the fleshe it cannot be that the perfecte loue of God should obtaine the kingdome for wee knowe howe prone all the sences of our minde are to vanity B. C. Wherby we gather that all mortall men were farre from perfect righteousnes and that there was no sinfull man neyther shal be which hath not offended in either of both namelye either in makinge accompte of one onelye God or in louinge of hym or els in both whē as ther is none which at some time hath not wauered in the faith and ioyned other thinges in equall loue with god C. Lastly here wee learne that god careth not for the outward shew of workes but specially requireth the inwarde affection that good fruites maye springe from the roote 38. This is the first and greatest commaundement A. Hée meaneth that all the commaundementes of the first table are comprehēded in this commaundement 39. And the seconde is like vnto it Thou shalt loue thy neighbour as thy selfe And the seconde is like to it M. Hee calleth it seconde in order because to loue God before our neighboure is first in order C. For the worship of God hath the first place Hée sayth that it is like to the first because it hath some affinity and agreement with the first or rather because it dependeth of that For seing euery man is addicted and geuen to himselfe true charity shal neuer abyde betwene neighbour and neighboure but whereas the loue of God abydeth It is a counterfeit loue with the which the children of this world loue one another because euerye one hath care for his owne profite Againe it is impossible for the loue of God to raygne but the same shall breede and ingender brotherly loue betweene man and mā B C. Othersome will say that it is therefore like to the first both because in eache of them the true and perfecte affection of loue is commaunded and also because as loue is heade of all those thinges which are due vnto God which are shortly comprehended in that commaūdement that wée loue God with all oure harte c. Euen so also the loue of oure neighbour is the head of all those things which are due and belonginge to oure neighboure which are comprehended in this commaundement Loue thy neighbour as thy selfe And this is that which they say the Apostle writ in the thirtene to the Romaynes and fift to the Galathians Thou shalt loue thy neighboure This woord neighbour doth not onely signifye kinsmenne and frendes or suche which are ioyned to vs by som affinity but those also which are vnknowne to vs and our ennemies whom Christ commaundeth vs to loue in another place C. For we come all of one being made after the Image and likenes of God neither is ther any man so barbarous or base but hee is ioyned vnto vs in this knot which is inuiolable and holy and cānot be abolished by the wickednes of any man All mankinde must be imbraced by one affection of loue there oughte to be no difference betwene the barbarous and Scithian betweene the worthye and vnworthye betweene the frende and ennemy because all are one in Christ Iesus and they are to be considered in God not in themselues From the which way if we decline it is no marueile if wée be intangled in many errors Neither can wée herevppon denye but the more a man is neere vnto vs the more we ought to helpe him For this the nature of man it selfe bringeth to passe that the more they are knit together eyther by the bonde of kinred familiarity or affinity the more they are prest and ready to do them good A. Also wee are bounde accordinge to the rule of S Paule to loue those sainctes faith full men in whom the repayred Image of God shyneth more than such as beare the ymage of the deuill the Prince of this world though they be our nye kinsmen For hee sayth Let not to do good to all men but specially to them of the househould of fayth Euen as thy selfe C. Whē Moyses the mā of God commaunded vs to loue our neighboures as our selues hee mente not to set the loue of our selues in the first place as thoughe euerye man shoulde loue himselfe first and then his neighbour as the Sorbonicall Sophisters do cauill But seinge wee are to muche addicted to our selues Moyses going about to reforme this vyce commaundeth vs to geeue the like and same loue to our neighboures that wee geeue to oure selues euen as if he had forbidden al men to neglect others and to haue a care for themselues because loue ioyneth all men into one body And goinge about also to correcte Philautian or self-selfe-loue which seperateth one man from another hée reduceth all men to common society and mutuall loue Therefore wée are not here taught how to loue our selues But hee teacheth vs this As euery man is wont to loue himselfe so let him loue also his neighboure And whereas the affection of loue was wōt to remaine in vs by a naturall corruption he sheweth nowe that it muste be otherwise that wée mighte haue no lesse desier and care to benefite our neighboures than oure selues Whereby we gather that Paule doth not without good cause call loue the bonde of perfection and in another place the fulfilling of the lawe because all the commaundementes of the seconde table are referred to the same Bu. The Euāgelist Marke addeth that to loue a mans neighbour as himselfe is a greater thing then all burnt offeringes and sacrifices For these thynges were neuer acceptable to the trewe lyuinge and eternall God without faith and loue as we haue already declared in the fifthe chapter goinge before Nowe if we gather al these thinges into a compendium and shorte somme we shall see that the lorde hathe taught vs that in fewe words which the whole scripture discourseth of at large namelye that there is one God onely in substaunce that this God is oure God whiche woulde vs well whiche loueth vs and seketh to saue vs And that this God ought to be loued and worshiped of vs for him selfe as the father lorde and chiefe felicitie and that euerye man also must be loued for Goddes sake and that so vnfaynedly as wee loue our selues and as Christe hath loued vs. 40 In these two cōmaundementes hang all the lawe and the prophetes C. Howe the lawe and the prophetes do depende vppon these twoo commaundementes reade the seuenth chapter going before What so euer is taughte in the lawe and the prophetes as concernynge the doctrine of lyfe is fulfylled of them whiche loue God and theyr neyghboure A After these thynges the Euangelyst Marke addeth that a Scribe aunswered Christ sayinge Well maister thou hast saide the truethe for there is one God and there is none but hee 41 VVhile
weÌ„â—… away mourninge And this sorrowe doth proue that he loued his riches more thaÌ„ God or his neighbour to the knowledge wherof our sauiour Christ ment to bring him by these words Go sell all that thou hast If the yong maÌ„ had loued his neighbour peraduenture he should not haue had so great aboundance of riches if he had receiued theÌ„ by his parents hauing the loue he would not haue kept them but would haue bestowed vpon the nedy neigbours For he had great possessions M. The Euangelist sayth not hee loued his riches but with a great Emphasis force he saith For hee had great possessions by the which woords he declared after this sort the nature of this disease that we might vnderstand that the more wee possesse the greater is our disease For this is a most true sayinge Loke hovv much the masse and suÌ„me of riches doth encrease So much doth the loue of theÌ„ our hart and minde possesse The Euangelist Luke hath For he was very rich to coÌ„clude this exaÌ„ple teacheth vs to persist abide coÌ„stantly in the schole of Christ and so renounce the flesh This yong maÌ„ departed from Christ which at the first brought with him both a desier to learne also great modestye because it was bitter vnto him to forsake his familiar vice The like also will happeÌ„ vnto vs except the swetnes of the grace of Christ do make all the intissing desâ—…ers of the flesh vnsauery vnto vs Whither this temptacion indured but a time whether hee repeÌ„ted afterward or no it is vncertaine but it is likely that hee was withdrawen could not profite through couetousnes 23. Then saide Iesus vnto his Disciples Verely I say vnto you it shall be hard for the riche to enter into the kingebome of Heauen Then said Iesus Bu. Iesus taking occasion of the yonge man doth shew farther how hardly rich men shall enter into the kingdome of heauen that is to saye there is nothinge that doth so greatly plucke vs backe from the kingdome of Heauen as riches M. Marke and Luke haue Iesus lookinge rounde aboute him and seynge that he was sory said vnto his disciples wyth what difficultye shall they that haue money enter into the kingdome of god C. By the which woords hee doth teach not only how incurable deadlye a plague couetousnes is but also how gret a let riches bring vnto vs Bu. And least Christ mighte séeme to speake this incideÌ„tly or beside the purpose he addeth before an earnest asseueration sayinge Verely I say M. And in Marke these words are pronounced with an admiratioÌ„ How hardly shall they that are riche c. He is said also to loke about him then to speake these words to the end he might make his Disciples more attentiue as if they should heare some notable matter To enter into the kingdome Here hee calleth euerlasting life the kingdome of heauen or the kingdome of God for he had said before If thou wilt enter into life kepe the coÌ„maundemeÌ„ts Marke after these wordes addeth And the disciples were afraide because of these sayings But Iesus answereth againe sayth vnto them ChildreÌ„ how hard is it for them that trust in money to enter into the kingdom of God C. By the which words hee doth seeme to mittigate the sharpenes of his former sayinge when he restrayneth it to those only which set their trust in riches But in deede he doth rather confirme his former sentence than correcte the same as though he should affirme that it should not seeme woÌ„derful vnto them that he maketh the enterance into the kingdome of Heauen so hard vnto riche men because it is an euil belonging almost to euerye man to trust in his riches But this doctrine is profitable to all meÌ„ to richmeÌ„ because they beinge admonished of the danger that hangeth ouer them may take heede to poore men that they being contented with their estate couet not that thing gredely which in time to come shall bringe them more harme than gaine It is most certaine trulye the riches of themselues are not euill neither of their owne nature bring impediments vnto vs wherby we might be let from the seruice of God but the impedimentes coÌ„meth of our owne corrupte nature otherwise wee mighte blame the auctor For as the sufferance of the father doth often times bring corruption to the childe euen so it caÌ„not almost be auoyded but that the more oboundance is geuen to some â–ª the more they ingurge theÌ„selues take a surfet as it wer of the same such is the wickednes of maÌ„s nature So that they to whom riches do encrease are helde as it were bounde with chaynes of Sathan least they should aspire into heaueÌ„ M. Whervpon it is no marueile if our sauiour Christ in Luke calleth them the riches of iniquity of the effect otherwise Zachaeus was very rich Neither doth the Apostle Paule say None are called being riche but hee sayth not many being rich are called And Ioseph of Aramatia which is said to bury Christ and to be his disciple was reported to be rich Abraham Lot Isaac Iacob Dauid Iob were very rich who if they had liued in the time of Christ had not ben excluded at all froÌ„ the fellowship of the Gospell seing that they were partakers of the kingdome of God in the old testamente Therfore the harts of those rich men are blamed which set their whole trust affiance in riches Whervpon the Apostel sayth not they that are rich but they which seke to be riche fall into diuers temptacions c. Againe he sayth the loue of money is the roote of all euill hee saith not the money simplely is the cause And farther hée saith to Tymothe in the same Chap. Charge them that are rich in this world that they be not hye minded nor trust in vncertain riches but in the liuing God c. 24. And againe I say vnto you it is easier for a Camell to go throughe the eye of a nedell then for the riche man to enter into the kingdome of God. Againe I say vnto you B. Here our sauiour Christ correcteth that which he spake before repeting it more sharpely amplifying the difficulty of the matter which before more softly and fauourably hée expressed C. For he meaneth that rich meÌ„ do so swell with pride trust in themselues that they will in no wise abide to be broughte to those straytes in the which God doth hold those that are his For a Camell to go E. The Latine text is Facillius est Camelum per foramen acus transire This woord Camelum a Camell in the English translation is expounded of some to signify in this place the Cabel of a Ship trulye that doth better agree to the eye of a nedell and yet Pollux writing of the instruments pertayning to a Ship maketh no mencion of this worde Camelus and Suidas onlye is founde to vnderstand
beneuolence also by the which hee was alwayes readye to be theyr safegarde and defence But it is spoken accordinge to the maner of a Prince who to the ende hee may alwayes defende his people dwelleth in the middest of them Otherwise there cā be no house builded vnto God whiche fulfilleth and comprehendeth all thinges 22. And hee that sweareth by heauē sweareth by the seate of God and by him that sitteth thereon A. This sentence is expounded in the former verce Reade also in the fift Chapter goinge before 23. VVo be vnto you Scribes and Phariseis ye ypocrites For ye tyeth mine and any se and commyn and haue left the waightier matters of the law Iudgement mercy and faith VVo be vnto you Scribes M. Now hee teacheth another part of their ypocrisy namely the fayning and outward apperaunce of keping the law in those things which were of lesse waight Al ypocrites haue this falt being uerye diligente and carefull in tryfelinge thinges but neglect the principall partes of the lawe This disease hath raigned in all ages and amonge all nations insomuche that the greatest part of men hath sought studiously to please God with light obseruations For because they cannot exempte themselues from all obedience of God they flee vnto this seconde remedye namely to the redeminge of great offences for nothing by satisfactions So wee see that the Papistes at this day when they transgresse the chiefest commaundementes of God they feruently busy thēselues in could ceremonies Such fayninge and outwarde shewe of holines therefore is nowe reprehended of Christ in the Scribes who were very diligent and scrupulouse in payinge of tenthes but little regarded the principall partes of the lawe And to the ende he might the better point out their filthye ostentaciō and glorious shewe hee sayth not generallye they payed their tenthes but that they tythed Anyse mint commyn and as the Euangeliste Luke hath all maner of herbes that by the least expence they mighte shewe a rare and singuler studye of Godlynes Notwithstandinge because Christe appointed the speciall righteousnes of the lawe to consist in mercye iudgement and fayth we must first of all see what hee meaneth by these wordes and then wherefore he omitted the commaundementes of the first table which pertaine properlye to the worship of God as thoughe that godlines or the worship of God were inferioure to the duties of charitye or loue These two thinges shal be spoken of in order For ye tythe mynte B. To tythe in this place signifyeth to geeue tenthe not to receiue tenthe howbeit the Greeke worde signifyeth both in the which sence also it is taken when the Phariseye amonge manye other thinges that hee bragged of rehersed this sayinge I paye tythe of all that I possesse So cōmonly it fareth with humaine iudgemente when it cannot attaine to true righteousnes by reason of selfe loue it choseth to it selfe certaine thinges by the which it may falsely bragge of righteousnes And haue left the vvaightier matters of the lavve B. Hee calleth those things the waightier matters of the lawe whiche do more shewe forth the piety of a minde that loueth God and whiche do come more neere to a deuine disposition according to the which we ought to be reformed such are faith iudgemente mercye loue of our neighbour hope pacience in aduersity and such others as are of like waight But hee calleth them waightye by estimation and iudgemente and also waighty to be done because none can shew forth any of these but the iust and godly by the spirite of god They are light thinges whiche are fulfilled by externall woorkes Such was tithinge of which we haue mēcion here and suche were the typicall seremonyes of the lawe as the preceptes of the saboth of the new moones of purgations of meates and of circumcision Iudgement mercy and fayth C. Iudgemēt is here taken for equity and righte whereby it commeth to passe that to euery man is geuen that which is his owne and that no man defraude or hurt another B. Whervppon to do iudgemente and righteousnes in the Scriptures is to liue rightly and with equity amonge al men or els to frame such a life by gouerninge amonge others But mercy doth more largelye extende it selfe namely that euery man should studye to helpe his brethren of his owne to ease the myserable by counsaile or goodes to defende those that are vniustly oppressed and wyth compassion to bestow those goodes and ryches where with all hee is indued Fayth is nothinge els but a sincere integritye to see that nothinge be done craftelye maliciously or by deceite but that mutuall simplicity be embraced amonge all men in the which all men woulde be delt withall So that the summe of the lawe is referred to loue Wee know that some do otherwise interprete the name of fayth as though by a figure called Synecdoche hee should cōprehende the whole worship of God vnder this name but Christ accordinge to his maner maketh a sure and certaine tryall of holynes by conferring it with brotherly loue as with a tutchestone and therefore he toucheth not the first table It maketh no matter that the Euangeliste Luke in steede of fayth placeth the loue of god For it was the purpose of Christ to shewe what the Lord doth specially require of vs in the lawe But it is well anoughe knowne that the lawe was deuided into two tables that first of all it might shew what was due vnto God then what belonged vnto men In Luke eyther part is expressed as if Christ shoulde haue said that the lawe did specially tende to this ende that we shoulde loue God and that wee shoulde be iuste and mercifull towardes our neighboures The Euangelist Mathewe helde himselfe contente with one part only Neither is it any absurditye to call the duties of charitye the speciall pointes of the lawe wheras Paule calleth loue it selfe the fulfillinge of the lawe euen as hee sayth in another place that the lawe is fulfilled if wee loue our neighbour And Christ beinge before demaunded as concerninge the commaundementes of the lawe hee rehersed none but those that were in the seconde table If any man obiecte and saye that by this meanes men are preferred before God Obiection because the loue which is appoynted vnto them is counted of greater waight then Religion wee may easly aunswere that here the seconde table is not opposed or cōpared with the first but rather that by the obseruation of the seconde a profe or tryall is made to see if God be worshipped truly vnfaynedlye Because piety is an inwarde thing because God is not amōgest vs to trye proue our loue for he standeth not in nede of our duties it is an easye matter for hypocrites to lye to deceiue and falsely to pretende the loue of god But because the duties of brotherly loue are felt and perceiued of all men in these thinges their impudency is the better reproued
punishment is not persecution 82. Ire is the roote of murther 94. Iustification commeth by fayth 457. K. Kingdome of Heauen what it is 40. Kingdome of Christe 459. Kingdome of Heauen may be shut vp two wayes 530 Kinges ought to be liberall 451. L. Lawe abolished by Christes comminge 14. Liberallity 108. Liberty preached by Papish monkes 110. Liberallity pertayneth to kinges 451. Lyes staye vs from repentaunce 570. Loue is the fulfillinge of the Lawe 96. Loue of our neighbour 109. 514. Loue was and is more plentifull in the heathen than in ChristiaÌ„s 110. Loue is a token of adoption 110. Loue not guided by reason 367. Loue pertayneth to Christians 403. Lorship pertayneth not to pastors 451. 452. Luxurye 43. Lunatikes 385. M. Mans merits are condemned 7. Mans life consisteth not in bread 61. Mans felicitye consisteth not in meate and drincke 61. Mans merits are nothing 82. 83. Mans vnsauerye nature muste be seasoned by Gods word 84. Mans naturall affections resiste God 120. Mans labour without gods blessinge is nothinge 121. Mans afections muste be guided by gods spirite 129. Man must tarrye the Lordes leysure 160. Mans mysery 170. 273. Mans minde is blind 322. Mans life is a continuall warrefare 347. Mans soule is immortall 372. Mans merits deserue dampnation 440. Man hath a certayne time appointed eyther of life or death 659. Manicheis 324. Magistrates offyce 80. 589 Magistrates are vnder the power of God 157. Magistrates eyther spirituall or temporall maye haue the name of Lordes 528. Martyers 227. Mary the mother of Christ ought not to be worshipped 276. Masse contrarye to the institution of Christ 636. Matrimony 416 Matrimonye cannot be broken at mans pleasure 420. Matrimony oughte not to be broken but by fornication 420. Matrimony is a necessary remedy against sinne 423. Meanes not lawfull 665. Mercifull princes make the subiectes to dwell without peril 37. Mercy 78. 536. Merits bringe vs not to euerlastinge life 427. 442. 604. Meekenes 77. Mekenes consisteth in sufferance 462. Men see not their owne falts 137. Meates defyle not a man 338. Misconstruinge of the place of the Prophetes 33. Mynisters must be deligent 72. Mynisters of Gods word are the light of the worlde 86. Mynisters of Christ ought not to be discouraged by reproch 197. Mynisters of Christ are faythfull labourers 198. Mynisters of Christ 450. 486. Mynisters of the woorde are steewardes 589. 751. Mynisters of Christ must be called 596. Mysteries of God pertayne not to the reprobate 138. Myracles 148. Myracles serue to set forth Gods glorye 327. ModeratioÌ„ must be vsed in reprehention 663 Modesty in Iohn the Baptist 53. Modesty 152. Moyses chaire 521. Moonkes fryers go in sheepes clothinge 143. Monkes and fryers crucify them selues in vaine 227. Monkishe perfection 432. Moonkes maintayned in ydlenes 432. Monkes are makers of proâ—…elits 533. Murther is committed by haired 94. Murther hath thre steppes 94. 95. Murmuringe is not in the faythfull 443. N. Necessary care 131. Necessity hath no law 248. Nectarius bishoppe of Constantinople toke awaye auriculer confession 154. Negligence in stewardes of gods househoulde 301. Newters 263. Newe thinges please men be they neuer so bad 304. O. Obedience and fayth in Ioseph 18. Obedience is acceptable to God. 32. Obedience due to Maiestrates 505. Obedience is a tryal of gods promises 64. Obedience 157. 178. Obstinacy in the reprobate 237. Obstinate â—â—â—denes 302. Obseruation of the Sabothe 246. Occasions of euill oughte to be auoyded 320. 415. Offences 231. 335. Offences of two sortes 337 Offences of diuers kinds 397. Offences Actiue and Pâ—…e 398 Oppressors of the truthe are inexcusable 23. Oppression of Gods spirite surmounteth mans reasoÌ„ 29. Opinions must haue Gods word for their warrante 401. Ordinarye meanes must be vsed 64. Othes 103. P. Patience is blessed â–ª 75. Patience is in the godly 107. Patience perseuereth to the ende 21â—… Patience 289 Papistes confesse Christe with the mouthe and in deede denye him 25. Papistes take froÌ„ vs Gods word 61. Papistes saye that the Scripture is doubtful 63. Papistes denye God onelye to be worshipped 66. Papistes saye that concupiscence is no sinne 100. Papistes worship God with outwarde shewes onlye 623. Papistes alleadge traditions 328 Papistes geue the glory of God to saintes 540. Papisticall repentance 47 â–ª Parrables haue theyr vse 277. Parables do not in all pointes agree 412. Passeouer of the Iewes a type of Christes supper 616. â—…ersian worship 29. â—…eace makers 79. â—â—ace is in Christes truthe 225. Persecution 80 Persecution for righteousnes 81. Persecution may lawfully be fled 216. 567. Perfection consisteth not in straitnes of life 237. Perfection 432. Perseuerance and constancy 563. 215. 258. 325. 440. Perseueraunce proueth oure election 501. Peter denyeth Christ 681. Peters successor muste be a preacher 752. Peters infirmity is common to al men 324. Peter was the mouth of the Apostles 357. Peter signyfyeth a stone 359. Peter dyed at Rome 395. Peter was called Sathan 368. Peters infirmitye 378. Phariseys 44. Pilate slewe himselfe 685. Pope woulde be worshipped 29. Popishe pride 48. Pope and Sathan in ambition lyinge are alike 65 Popes excommunication is not to be feared 81. Pope is a raueninge woâ—â—e 145. Popishe â—…ast 59. Pore in spirite 7â—… Punishmentes prepared for the wicked 300. Pouertye is appointed to exercise charity 624. Potentates of this world are ennemyes to God 212. Plagues are Gods messengers 161. Prayer 115. 139. 423. Prayer is the exercise of our faith 116. 117. 118. 119. Prayer is but a vaine ceremonyâ—… without fayth 139. Prayer must haue constancy 140. Prayer in secrete 320. Prayer must be vsed in all places 321. 409. Prayer to saintes 341. Prayer helpeth fayth 389 Prayer is the onlye refuge of sinners 413. Prayer in time of neede 455. Preachinge is in vaine withoute the internall worde of the spirite 18. Preachers must teach with consideration 44. Preachers must abound in knowledge 301. Preachers of Gods word must auoyde flattery 309. Predestination 336. Prouidence of God in Dreames 13. Prodigaâ—â—tye 108. Pryde by nature in man 204. Pride is the mother of reproche 399. Presumption and excessiue care are ioyned together 133. Presumption 64. Purenes of hart is the mother of all vertue 78. Purgatory of the Papistes 99. Publicans 111. 179. Purgatory pedlers 266. Purgatory 414. R. Rashe Iudgemente ought to be auoyded 500. Rashe Iudgemente commeth of lighte credite 620. Rashe Iudgement 136. Rashe zeale 46. Rabbines 14. Repentaunce 40. 47. 182. Repentance is not the cause of remission of sinnes 283. Repentance is declared by remission of sinne 44. Repentance hath her fruite 47. Repentance Papistical 47. Repentance is the worke of God. 410. Repentance is a holy thinge 411. Repentance confesseth sinnes 724. Repentaunce commeth not by the motion of the fleshe 723. Reprehension is bitter to the wicked 25. Reprehension doth not profite the obstinate 625. Reprobates are captiues to Sathan 28. Reprobates are chaste 51. Reprobates shal be tormented 296. Reprobates repentâ—… not from the bottome of the
the lawe of charitie dothe require that we being strengthened by the power of the holy ghoste may in strining ouercome all affectiōs that are cōtrary against vs Christ here doth set forth vnto vs certaine degrées to obserue namely to loue with our harte to blesse with our mouth and to do good with our dedes These thinges he requireth of vs but to what ende namely 45 That ye may be the children of your father which is in heauen for he maketh his Sunne to arise on the euell and on the good and sendeth raine on the iust and on the vniuste That ye may be C. When as Christ doth plainly pronounce that none can be the sonnes of God but they which loue their enemies who dare saye that we nede not of necessitie obserue this doctrine For his wordes are thus in effecte Whosoeuer will be a Christian let him loue his enemies And yet for all this suche horrible libertie haue our Monkes geuē to the people that they durste boldely saye that this was the counsell of Christe not his commaundement M. Christe saith not your enemies are worthy which ye loue For thei proue you for your proffite and they are the instrumentes of God prouing your faith and pacience For here the fleshe might drawe backe persuade vs that they are euell which trie vs and that they do it of hatred and that therefore they are worthy to be hated agayne What saythe Christe therefore That ye may be saythe he the sonnes of your father C. By the whiche wordes he doth set God before vs as ensample to followe as though that whiche he doth became vs also For he striketh and punisheth the vnthankefull and often tymes doth roote the wycked and vngodly out of the worlde in the which pointe he doth not set him before vs to followe and immitate because the iudgemente of the worlde doth not belonge vnto vs whiche is only proper to him but he would haue vs followers of his fatherly goodnes and liberalitie The whiche thing not onely the prophane Philosophers sawe but also certaine wicked and vngodlye men whiche were despisers of godlines could confesse and saye We are in nothinge more like vnto God then in weldoynge In fine Christe doth here shewe a note token of our adoption if we be good and beneficiall to vnworthy and euell persones M. Not that he meaneth that we by doing these thinges are the sonnes of God C. But because the same spirite whiche is a witnes a seale and earneste of our adoption doth correcte the euell affections of the fleshe whiche resiste charitie Christ of the effecte proueth that no other are the sonnes of God but they whiche declare the same seale and token by gentlenes mekenes pacience and liberalitie M. As if he should haue sayd by doing these thinges ye shal shew and declare your selues to be the sonnes of the highest As Luke saith This therfore is the accustomed maner of speaking in the scripture to put in the place and stede of a reward the free mercies of God when he seaketh to animate and incourage vs to do wel And the reason is this because he hath respecte to what ende we were called namely that the Image of God beinge repayred in vs we shoulde leade a holy and a godly lyfe VVhiche is in heauen This is not added in vaine For thereby he sheweth that this earthly natiuitie by the which we are in the fleshe must be denied and the eies of our mindes must be erected and lifted vp to heauenly thynges in the whiche we haue suche parte and fellowship that we should neuer forget to be of an heauenly nature For he maketh his Sunne to arise M. Some reade it thus Whiche suffereth his Sūne to arise but a great deale better they reade it whiche saie He maketh his Sunne to arise For it is more imperfect to saie he suffereth his Sunne because it fulfilleth not the deuine prouidence and goodnes whiche Christ setteth before vs here But Christ here reherseth two testimonies of the benefites of God whiche are not onely well knowen vnto vs but also commen to all men As the sunne whiche shineth vpon all the world as the rayne which falleth vpon the face of the whole earth as lyfe also which he geueth as well to beastes as to men as well to the good as to the wicked Let therefore the exāple of your father saith he moue you whiche is mercifull to all men He is no iudge now but in the fulnes of tyme he wyll iudge the whole world Now his benefites and giftes are extēded both to the godly vngodly this he dothe to allure all men to goodnes to the cōsideratiō of his merciful liberalitie To the godly all thynges happen for the beste but the wycked in prosperitie are hardened thinke them selues in their wickednes to be acceptable vnto God. 46 For if ye loue those which loue you what rewarde haue ye Do not the publicanes euen so also For if ye loue Bu. Now by a comparison Christe sheweth playnely that men do not according to their dignitie and profession if they loue them only of whome they are beloued and do good only to thē of whome they receiue benefite agayne VVhat revvarde haue ye M. The Iewes hoped for a great rewarde in keping the lawe But the Phariseis did so expounde this that thei thought no loue to be commaunded but the loue of their frendes Of this fonde imagination and doctrine what absurditie followeth Christ by this place plainly declareth If so be saithe he that you wil only loue your frendes that is to saye those which loue you what rewarde can ye hope for For he whiche loueth his frēde or louer doth bestowe loue for loue good tourne for good tourne According to the prouerbe Manus manum fricat one good tourn requireth another Which in dede deserueth neither thanke prayse nor rewarde before God. Do not the publicans euen so C. In the same sence Luke putteth sinners that is wicked vngodly persons not that the office it selfe is damnable For the Publicanes were receiuers of custome or tribute for as princes of their authoritie right appointe tribute to be payde so is it lawful for others whom they shall appointe to require it But because this kind of men was wont to be couetous yea gredy and cruel Further they were cōdemned because they were coūted of the Iewes vniust ministers of tyranny Bu. To be short they were euell spoken of amonge the people neither were they counted or regarded among honest citizens but rather were called common troublers the wormes mothes of the people and robbers and poulers Whereupon Iohn the Baptiste when they came to his baptime sayde Require no more then that whiche is appointed vnto you For if any man gather by the wordes of Christ that Publicanes are the worste sorte of men they are deceiued because he speaketh after the
in them is mad and rageth against the name of Christe so sone as the doctrine of the Gospell is published their impietie whiche before laye a slepe is nowe awaked and styrred vp So that Christe whiche properly is the authour of peace for the malice of mē is made the cause of tumulte Whereupon Christe saithe here thynke not that I am come to sende peace but a swerde Bu. As if he should say I would not haue any of myne to thinke that I came into the worlde to brynge suche peace as the worlde loketh for and desyreth namely a secure voluptuous and luxurious peace For Christe is not the authour of sinne or the fautor and mainteiner of vyce and wickednes No I came not to sende peace Bu. Christ truly is the prince of peace and his kyngdome is the kyngdome of peace For he geueth peace vnto those that are his and he leaueth to them peace but that peace which the worlde can not geue yea that peace whiche the worlde can not abyde but hateth For the peace of Christe passeth all vnderstanding and is the peace of consciences by the whiche we agree with God whose wrathe we beleue to be appeased for Christes sake and therefore we walke in his commaundemētes and we auoyde the cōcupiscences of the flesh we agree with al good men and we contende against all euel and peruerse men The mundane peace hath respecte to nothyng but to that whiche pertayneth to the worlde S. This therefore is the conditition of the Gospell to stirre vp discorde among men although not by his owne nature but because that is the doctrine of the Gospell whiche the deuell hateth that is Christe whose heele the Serpent seketh to hurte Moreouer because the Gospell reproueth the worlde and the wickednes thereof therefore it is hated and euell spoken of accordinge to the saying of Christe in an other place The worlde loueth darkenes more then lyghte because their dedes are euel And for this cause the Gospell is called a swerd that is an instrument of warre by occasion C. Hereby let vs learne how wycked we are by nature whiche do not only despyse so precious a gifte and iewel but also impute to it all kynde of euell Whē as in dede it is the right waye the straight pathe and ordinary meane to brynge vs to all vertue to all quietnes and to direct our steppes to the euerlasting life in heauē 35 For I am come to set a mā at variaūce against his father and the daughter against her mother and the daughter in lawe against the mother in lawe For I am come to set E. The Gréeke woorde for the whiche the olde interpretour hath seperate signifieth to deuide that into two whiche before was vnited and ioyned in one The which thing Chrisostom also noteth wryting vppon this place Furthermore in this place man is put for sonne accordinge to the Hebrewe phrase for he saythe a man againste his father M. To the ende Christe mighte expresse and declare that this discorde should not be after the common manner or wonted sorte he bringeth in the degrees of consanguinitie and nature affirming that he wyll separate them with the swerde whiche he came to sende into the worlde For among those persones there were chiefly wonte to aryse for the wordes sake bitter and cruel contentiōs For the more the persones by nature are ioyned together the greater and more sharpe is the contention betwene them When the Gospell is preached and receiued of the sonne but reiected of the father by and by mutuall discorde dothe aryse which in dede doth properly spring of the dissimilitude and varietie of the myndes not of the Gospell or lorde hym selfe For this happeneth through the faulte of the wycked as we sayde euen nowe contrary to the nature of the Gospell That whiche the Prophet Malachy teacheth of Iohn the Baptiste belongeth to all the ministers of Christe namely that they are sente to this ende to tourne the hartes of fathers to their chyldren the hartes of chyldren towardes their fathers And truely the malice of the wycked bryngeth to passe that they which before were ioyned together are so sone as they heare the voyce of Christe separated and deuided into contrary partes A. To cōclude Curssed be that peace whose bonde is not the only truthe of Christe 36 And a mans enemyes shal be they of his own houshold Bu. This doth the Gospell in these dayes brynge to passe that they whiche were in tyme paste of the housholde that is speciall frendes and acquaintaunce shal be afterwarde enemies and straungers one to an other So that Christe foresheweth that they in the worlde shal come to suche confusion that the lawe of nature shall not be regarded and all humanitie quite banished For when the Prophet Micheas doth bewayle the case of those whose enemies shal be of their own house he declareth the destruction and cōfusion to come The lyke our Sauiour Christe affirmeth shall come to passe whē his Gospell is preached which at an other tyme had bene incredyble Bu. But here the godly haue great nede of wysdome and warines being conuersaunt among them with whome there is nothing in safegarde to the ende they may seke for helpe at the handes of god C. Neither doth Christe meane that this shall endure alwayes that they of one housholde shall haue dissention styll among them selues for the Gospel as certayne curious men imagin who thynke that they cānot be the disciples of Christ without they be banyshed from their parentes from their wyfe chyldren and housholde But rather all lawefull coniunction is fulfilled and accomplished in the vnitie of fayth Christe only admonisheth his disciples that they be not troubled so often as suche debate and discorde happeneth but rather to consyder the sayinges of the Prophetes by the whiche they may comforte them selues agayne 37 He that loueth father or mother more then me is not worthy of me And he that loueth sonne or daughter more then me is not worthy of me He that loueth father or mother C. Because this is very straighte and sharpe for amā to make those his enemies which should by nature be moste nere vnto hym therfore Christe saythe nowe that without it come so to passe we cannot be his disciples He hiddeth vs not put from vs humane affections naturall inclination or mutuall loue but onely he goeth aboute to restrayne all that is of suche mutuall loue among men that godlines and true religion can not haue the preheminence Let the husband therefore loue the wyfe the father his sonne and the sonne his father but so that their humane loue withdrawe them not from the spirituall loue of Christe whiche is to obserue and kepe that whiche he commaundeth Bu. All thinges therefore that are in the worlde be they neuer so precious neuer so dere vnto vs ought to be despysed for Christes sake and the truthe of the Gospel For the
heauenlye angelles can not degenerate from theyr goodnesse be contrary to them selues euen soo the euyll spyrites can not alter theyr mallice that nowe they should begynne to do good vnto mankynde and disagree amonge theim selues and also degenerate from their owne nature Wherefore it is necessary that the kingdome of Sathaan onely by the power of God should come to destruction For sathan so muche as in hym lyeth gothe about to ratifye confirme and stablyshe his kyngdome and to make the same inuincible 27 Also if I by the helpe of Beelzebub cast out deuilles by whose helpe doo your children cast them out Therefore they shall be your iudges And if I by the helpe of Beelzebub M. By an other argument he proueth that to be false whiche the Phariseyes obiected agaynste hym C. For trewly they were wicked and vniuste iudges whiche woulde pronounce a diuerse and contrary sentence of one matter accordynge as they were affectioned toward the parties But this inequalitie doth playnly declare that equitie and right did not preuayle but rather blynde loue and hatred nay rather this was a signe of wicked selfe loue and enuy to condemne that in Christ which they iudged worthye of prayse in their own company Some take these wordes your children in this place for the children of the whole nation of the Iewes Other some referre it to the ancient prophetes But truely there is no doubt but that Christe noteth here such as were exorcistes Of the whiche there were many at that tyme amonge the Iewes as plainely apperethe in the ninetene chapter of the Actes of the Apostels M. He goeth about therefore to shewe that the Phariseies beinge hardned with hatred and enuy against hym maliciousely dyd spreade this reproche abroade agaynste their owne consciences And trewly this dissease or rather obstinate mallice rayneth very much in these our dayes in so muche that we can be content to reprehende a thynge in one and iustyfie the same in an other And wherof procedeth this but of meere hatred not that wee hate the euyl for then we would reprehende iustly without parcialitie but because we hate the parson or the man. And herevpon it commeth that we note and straightly marke and falsely interprete the sayinges and doynges of hym whom we hate hauinge no consideration whether it be trewe or false that we resiste and gainesaie Therefore they shall be your C. This is spoken improperly in this sence Your condempnation neede not farre to be sought for The myracles that I doo you referre to Beelzebub and yet yee prayse the same in your owne chyldren Therfore ye haue that at home whiche is sufficient to condempne you Notwithstandinge this sentence may be taken otherwise namely that the grace of god is reproched whiche often tymes was shewed by exorsistes as in workynge of myracles For although they wer bastards yet notwithstandinge the lorde would not depryue them and leaue them altogether destitute of his power to the ende he might beutifie the preesthode and the worshyp of the churche with some testimony and token For it serued much for the purpose to haue the grace of god and the power thereof to be disceuered from the superstition of the Gentiles by plain and euident tokēs and signes Notwithstanding the interpretation that we shewed before seemeth to be the true proper sence and meanyng of this place 28 But if I cast out deuyls by the spyrite of God then is the kingdome of god come vnto you C. Luke wrytinge this Metaphorically sayth If I by the fynger of God in stede of the spiryte of God for because God doth woorke by his spirite and declareth his power this name of fynger is aptely applied vnto it And this phrase of speche also was common among the Iewes as euydently appereth by the testymony of the forcerers of Pharao who sayd This is the fynger of God. But Christ by that whiche wente before gathereth that the Scribes were vnthanckefull vnto God whiche wolde not haue him to raigne amonge them For hytherto he hath confuted their cauil and reproche which they layed against him Nowe as ouercome and put to scilence he denounceth them least that wickedly they should set them selues agaynst the kingedome of God. Neyther doth he content hym selfe with the myracle alone but by occasion therof he sheweth the cause of his comming signifyinge that they muste not contente them selues with one only dede as sufficiente but that they must haue a consideration of a further matter namely that God by reuealynge his Messias wold erecte and restore theyr saluation whiche was decayed and stablishe his kingdome also amonge them We see therefore here howe Christ complaineth of their ingratitude because furiously they reiected and put from theim the inspeakeable grace of god For there is a greate Emphasis in this woorde is come because God the redemer willingly appered vnto them but they so much as in them lay put the same from them yea he being present and prest to worke their saluation coulde obtayne no place among them R. In this place that kingdome of God is not vnderstoode by the whiche God by his inscrutable and wonderfull maiestie dothe raygne in heauen and in earthe but that whiche was promised to be reuealed and admynistred by the Messias in earthe of the which bothe Moyses and the Prophetes haue written very muche For where it was said that the seede of the womanne shoulde treade downe the head of the Serpente it was there ment that the Messias shold treade downe all the power of Sathan and that he shoulde take away also al his maledictions and curses For nowe Iesus that sonne of Mary is come whiche expelleth Sathan by manifest myracles and treadeth his power also vnder his feete What therfore now remayneth but that the same tyme shoulde be come of the which the Prophetes most playnly haue prophesied before in the which tyme the Messias is at hande and his kyngedome alredy come A. It can not be therfore but that these Iewes are twise vnthankfull whiche despised the fruite of soo excellent a benefite 29 Or elles howe can a man enter into a stronge mans house and spoile his Iewelles excepte he fyrste bynde the stronge mā and then spoile his house Or elles hovv can one Bu. Those argumentes which went before because they did as it were after a sorte graunt to the aduersary might seeme the more infiirme and weake nowe therefore follow more strong argumentes and of greater force whiche also oughte to be referred to the same state whiche the lorde hym selfe euen nowe appointed For he sheweth by an infallible demonstration that he is so farre from the fellowship of Sathan that he is rather an ennemy vnto him then otherwise C And althoughe the Euangelistes do differ a lyttel in wordes notwithstandinge as concerning the especiall pointe they agree in one for Chryst prosecuteth that whiche he touched euē nowe as concernyng the kingedome of God and sheweth also that it is necessary that
cōceiued of their master For they imagined that he should be the aucthor of earthly felicitie They were led therfore with a vaine hope gredely gaping for the time in the whiche he should reueale the glorye of his kingdome They wayed so littel in their mindes the ignominy and shame of the crosse that they thoughte it impossible that any thinge not honorable should happen vnto hym For this was a greuouse sayinge and circumstance that he should be reiected of the hye priestes Scribes in whose power the rule of the Church consisted Whereby we may gather how necessary this admonition was The Euangeliste Luke saythe And hee warned and commaunded them that they shoulde tell no man that thinge sayinge The sonne of mā must suffer many thinges and be reproued of the Elders and of the bye Priestes Scribes and be slaine c. Hée woulde not therefore at that time bee published to be Christe because hee should be crucifyed and reiected Of the seniors C. When wee heare that the elders and Scribes were the chiefe ennemyes of Christ wee maye sée howe great the discipation of the Church of Ierusalem was For the sacrifycers did not onlye sacrifyce but also teache therefore of the Prophete Mallachy they are called Angels or messengers These were then the ennemyes of Christ which coulde in no wyse abyde his Doctrine But and if this were spoken of the Priestes of Egipt or of the sacrifycinge Priestes and teachers of other Nations it had beene no maruayle but this is spoken of those Priestes which bare the chiefe rule of the Church of God in earth The which thing oughte to be an example vnto vs that wee suffer not our selues to be seduced and deceyued wyth counterfeytes whiche doe not their dutye truly and as they ought Let vs alwaye remember that Christ is the heade corner stone which the builders reiected as hée himselfe sayth to Phariseys in the one and twenty Chapter And be raysed agayne the thirde daye C. Because it coulde not be but that the onely mencion of the Crosse should trouble the infirme and weake mindes of the Dysciples Christ by and by séeketh to salue this sore saying that hée must ryse agayne frō death the .iii. day And truly whē as in his Crosse onlye the infirmitye of the fleshe appeareth our fayth shall finde nothinge to staye and lift vp it selfe vntill we haue respecte vnto his resurrection in the which the power of the holy ghost most brightly shyneth Therefore the Mynisters and Preachers of the woorde of God muste wysely way and consider this that when they couet to edify and to teach with profite they must alwayes ioyne the glorye of the resurrection with the death of Christ Let vs consider therefore that the absolution of true fayth and confession doth pertayne to this ende namely that wee beleue and confesse that the Lorde Iesus Christ dyed for our sinnes roose againe for our iustification For the which reade in S. Paules Epistell to the Romaynes 22. And vvhen Peter had taken him a syde he began to rebuke him saying maister fauour thy selfe this shall not happen vnto thee And vvhen Peter had taken him C. It was a greate signe of moderate boldenes for Peter after this sorte to take his Maister a syde howbeit hée might seeme to haue a consideration of the reuerence due vnto him when hée toke him asyde because hée durst not be boulde to reprehende before witnesses notwithstanding Peter exceded the boldnes of modestye to admonishe him to fauour himselfe as though Christ had not bene in his right minde Hee began to rebuke him M. Peter trulye loued Christ more then any one of the Apostels but his loue was to carnall as yet and not accordinge to knowledge therefore hée vseth more libertye in speaking to Christ as wee may see in manye other places So also here when hee thought that this thinge which hée hearde shoulde be a shame to Christ the sonne of God that it mighte be auoyded and did thincke that Christ was inflamed with a certaine impotent zeale and that hée was bent againste the wickednes of the elders Scribes and hye Priestes of Ierusalem whereuppon hee knew that hée should be afflicted yea killed by them being ignonoraunt of the mystery of redemption of the necessity of the Crosse of the will of the father of the end of Christes comminge for this cause hée taking Christ a syde rebuked him and goeth about to wythdraw him from his purpose Hée beinge affected with a preposterous zeale cōsidereth not what hée doth hee goeth about to hinder Christ from the worke of our redemption and from the fulfylling of the will of his father C. But such is the force of rashe and vndiscreete zeale and to this issue it dryueth men and so carryeth them hedlonge that they are not afrayde to take vppon them to teache God what hee hath to do Peter iudgeth it an absurde thinge that the sonne of God should be crucifyed of the Elders which came to be the redeemer of the people and that hee shoulde be put to death which was the Lord of lyfe And hereby wée are taught how our good intencions are accepted before God. So great pryde truly is naturally ingraffed in men that they thincke great iniury is done vnto them and do murmure if that please not God whiche they iudge to be right and good So that we sée with how greate pertinacye the Papistes do boaste and vaunt of their deuocions For trulye whē they do so arrogātly reioyce in them selues God doothe not onelye reiecte that which they iudge worthye of so greate praise but doth also condemne it as mere madnes If truly sence carnall iudgement mighte preuayle the intencion of Peter was godlye or at least tollerable But Christe so sharplye reproued him that hée could not put him to greater reproch For what meaneth so seuere a reprehension Question whereas hée shewed alwayes such gentlenes that hée brake not the broosed réede why then doth hée now so cruellye thonder against his electe chosen Dysciple The reason trulye is manifest namely because in the person of one mā hée woulde pacifye and staye all the rest least they shoulde séeme to alow their vndiscrete zeale For although the lustes of the fleshe in vnrulelynes are like vnto brute beastes yet notwithstanding there is no beaste more furious and vnrulye then the wysedome of the fleshe Therefore Christ so sharpely inueyeth against the same and doth as it were suppresse it with an yron mallet that wée learne onlye to seeke for wysedome out of the word of God to iudge that onely to be righte which the word of God doth alowe Fauor thy selfe The Lattine text is Propitius tibi sis the Gréeke text hath onlye Propitius tibi so that wée muste vnderstande esto or sis and the omittinge of the verbe maketh muche for the affection of Peter declaring that his minde did greatly abhorre the same
Shadovved them M. To the ende the excedinge brightnesse of Christ transfigured which the Apostels coulde not beare myghte be mittigated Furthermore to declare the louinge kyndenes of God because he woulde beholde and marke thē For this shadowing of God was a signe and token of deuyne protection as wee maye reade in the Psalmes where it is sayde hee shall couer thee with his wynges C. The disciples were also admonished that they must come to their wonted warre and fight agayne leaste they triumphed before the victorie And beholde there came a voyce out of C. This also is worthy to be noted that the voice of God soundeth oute of the cloude but neyther body nor face was seene Therfore that admonition of Moyses cometh to our remembraunce namely that God hath not a visible shape least that we beinge deceyued shoulde thincke hym to be lyke a man It is trewe that in olde time he appered dyuersly and many wayes to the fathers by the which they knew God yet notwithstandinge he alwaies abstained from such signes which might geue occasion to make Idoles And truly whē the myndes of men are too much adicted to vayne fantasies it shall be vnprofitable to geue any occasion to helpe forward and support the same this specially was a manifest reuelation of Goddes glory But when the cloude being set betwene he calleth vs vnto him by his voyce how absurde and folishe a thynge is it to seke to sette his presence before our eies in a wodden tree or stone It is onely faith whiche is able to pearce into the secrete place of this lyghte it is a secrete place truely and without accesse to the sence of the fleshe but not vnto fayth whiche seketh not a carnall God but is directed a righte to seke hym by the woorde The voyce is certayne the which whosoeuer hereth hath the testimonye of the spyrite that God speaketh the whiche testimony is of more price and waight vnto theim than al fleshely reasons The voyce commeth out of the cloude to the ende they might beleue that it proceded from god M. The Cloude was no dombe spectacle for the worde of God was added So whē Christ was baptized the father being not contente that he had opened the heauen and that he had sent down the holy ghost vppon his sonne added his woorde also of the whiche we haue spoken before For he wil not haue vs to iudge speake of these signes after our owne iudgemēt and sence but after his wyll and therefore he addeth his woorde The lyke consideratiō we must haue of the sacramentes of the Churche This is my beloued sonne C. Here is a secrete Antithesis of Moyses and Helias with Christ God commandeth his disciples to be content with his sonne onely B. As if he should haue said Why are you sory that Moyses and Helias are gone Ye haue all thynges in this your master my onely son in whom I am well pleased here hym as for that whiche Moyses and Helias and other of the Prophetes what soeuer they be can teache it maketh no matter because if you haue fayth you shall learne al thinges at his handes more perfectly There is a great Emphasis in this word sonne by the whiche name he is extolled aboue seruauntes This is only the beloued for whose sake we are beloued and by whō the father is well pleased and doth good vnto mortal men In vvhō I am vvel pleased C. By these wordes God declareth Christ to be a mediatoure in whom he reconcileth the world vnto hym selfe As the Apostell Paule expoundech it at large in his epistell to the Ephesians sayinge Which ordayned vs before through Iesus Christe to be heyres vnto him selfe according to the good pleasure of his wil to the praise of the glory of his grace wher with he hath made vs accepted throughe the beloued by whom we haue redemption by his bloud remission of synnes C. Seing therfore it was the purpose of God to make a differēce betwene Chryst and other men as by these woordes we may truely and properly gather that he is by nature his onely sonne it is lykewise brought about that he is onely loued of the father and onely appoynted a teacher that all aucthoritie may rest and stay vpon hym If any man demaunde Dothe not God loue angelles and men we may easely answere that the fatherly loue whiche is shewed vppon angels and men doth procede from Christ as from the well For the sonne is not loue of the father that all other creatures sholde be hated but that he myghte make them partakers of that which properly pertaineth to him selfe Howbeit there is a difference betwene vs and aungelles For they were neuer alienate from God that they shoulde nede a reconciler but wee were ennemies by synne vntyll suche tyme as Christ became the propiciation for our sinnes Yet notwithstanding this is certayne that God is mercyful to both in respect that he imbraceth vs in Christ because the aungelles can haue no firme coniunction or copulatiō with God without the heade Christe Nowe seinge the father speaketh here and distinguisheth him selfe from the son it followeth that they are two distincte personnes but of one essence and maiestie A. As towchinge that which pertaineth more to the exposition of this place the reader maye fynde in the thirde chapter going before It followeth in the texte Heare hym C. By this voyce the Churche is called and referred to Christ the onely teacher that it maye wholely depende vppon the woordes of his mouthe For althoughe Christ came to bringe credite and authoritie to the lawe and the Prophetes yet notwithstandinge he dothe so excell and shyne in the bryghtnesse of his Gospell that by the same he quite putteth out those sparkes whiche shyned in the olde testament For he is the sonne of ryghteousenes at whose cōming it was parfect day M. Therefore there is a great emphasis in the pronoune demonstratiue him as if he should haue sayd I wolde not haue you to depende vpon euery one whether it be Moyses or Helias but I wold haue you heare this my sonne this is the onely teacher and master of all men if any man desire to heare mee let hym heare him Not without cause trewly dyd the father appoint his sonne vnto vs by a singuler prerogatiue to be a teacher commaundinge to heare him and not euery one C. Wherevpon the Apostell saith God in tymes paste diuersely and many waies spake vnto the fathers but in these last daies he hath spoken to vs by his own sonne The father in fewe wordes commended vnto vs the authoritie of Christ when he saide heare him but in thē there is comprehended a greater weyghte and force then cōmonly men esteme iudge For it is euen as if he shoulde commaund all men to seeke onely at his mouthe for the doctrine of saluation to depend wholly vpon him to cleaue vnto him and to
them to the poore our sauioure Christe adioyneth this vtillity and profite to the commaundemente But hée speaketh by immitacion as if hee shoulde saye Thou thinkest that thou hast treasure because thou arte riche and dost couetouslye embrace the same not meaninge lightlye to forsake it but and if thou wilte harken vnto me thou shalt rather seeke to haue treasure in heauen and to be rich in heauenlye thinges then in earthly things Reade te sixt Chapter going before C. Moreouer Christ vrgeth him with the mortification of the fleshe when he saith And come and follovv me For he doth not commaund him onely to geue his name but to submit his shoulders to the bearing of the crosse as the Euangelist Mark more plainly declareth A. Come saith he and folow me take the crosse vpō thy shoulders And certainly it was necessary that he should be pricked forward with this spur because he always liuing at home in ease and quietnes had neuer anye taste to knowe what it was to crucifye the olde man and to tame the desires of the flesh M. Therefore perfectiō consisteth in this not in selling all that we haue and geuing to the poore onely but in folowing Christ in bearing his crosse and in mortifying the peruerse and croked disposition of the fleshe A. We ought alwayes therefore to beare in minde this saying of our Sauiour Christe If anye man will folowe me let him denye him selfe and take vp his crosse and folowe me But the moonkes shewe them selues very foolish when that vnder the collour of this place they arrogate vnto thē selues the state of perfection Firste of all we maye gather that all men are not commaunded without frée choyse to sell all that they haue for the husbande man should offend which liueth commonly by his labor and thereby also feedeth his family if he should sell away his farme being constrayned thereunto by no necessitie To kéepe therefore in our hande that which God hath geuen vnto vs to the bringing vp of our familye sparingly to geue part vnto the poore is a greater vertue then to consume al that we haue or to sell it A. Abraham who receiued a commaundent to be perfect before the Lorde did not sell all that he had to geue vnto the poore Neither did Noe whiche was counted a iust man sell all that he had and geue vnto the poore Therefore this commaundement which Christ geueth as concerning the selling of goodes and riches was but temporall and particuler not generall and necessarye for all men But that place which we cited euē nowe as concerning the denying of a mans selfe and the bearing of the crosse is generall The which thing whosoeuer doth although he possesse the substance of this worlde with Abraham and Noe yet notwithstanding they are ready to forsake them at the Lordes pleesure whensoeuer néede shall require and not onely their earthly substaunce but life it selfe So hath the Euangelist Luke Except a man forsake all that he hath he cannot be my disciple C. But what excellent selling is that which the Moonkes boaste of when that they come from pouertie for the moste part to a monasterye of great plentie And being once there euery one of them slouthfully eateth his breade by the sweate of other mens browes A notable permutation and chaunge in déede that whē they are commaunded to distribute that which they iustly possesse vnto the poore they being not contented with their owne take away that which is other mens Marke addeth Iesus beheld him fauored him By the which place the Papistes gather that all morall good works or good works pertayning vnto maners which come not by the instinct of the holye ghost but go before regeneration do deserue but this is to childishly gathered For if merite or desert be brought in and grounded of the loue of God then maye we say that frogges lice and fleas do deserue because God loueth all his creatures without exception It is néedefull therefore that we distinguish and make a difference of the degréesse of loue As touching this present place it shal be sufficient briefely to note that God doth loue none with his fatherly loue but his sons onely whom he hath begotten with the spirite of adoption and that by this loue it commeth to passe that they are accepted before his tribunall seate According to this sence to be beloued of God and to be iustifyed before him are all one But somtimes God is sayde to loue those whom he neither accepteth nor iustifyeth For because the preseruatiō of mankind which consisteth of righteousnes equitie moderation wisdome faith and temperancy is acceptable vnto him he is sayde to loue morall vertues not that they do deserue saluation or grace but because they belong to an acceptable end In this sēce according to diuers respectes hée loued hated Aristides Fabritius For in respect that hee beutifyed them with externall righteousnes he loued his worke in thē Notwithstanding because the hart was vncleane the externall shew of righteousnes did profit thē nothing at al to get righteousnes For we know that the hartes are purged by faithe only and that the spirit of truth is only geuen to the mēbers of Christ But it maybe here demaūded how Christ could loue a man that was proud an hypocrite when as ther is nothing more odious vnto God then these ii vices Surely it is no absurditye to saye that the good séede which God hath sowē in some natures is loued of hym yet notwithstanding so that he reiecteth the persons their woorkes for the corruption that is in them 22. But when the yonge man heard that saying he went away sory For he had great possessions But vvhen the M. Here it appeareth in what thing the yong mā was not perfect he had said before Al these things haue I kept frō my youth vp A. as though nothing had bene wāting in him C. But at the length the end declareth how far he was frō that perfection to the which our sauiour Christ called him For how cōmeth it to passe that hee withdraweth himselfe from the schoole of Christ saue only because it was greuous vnto him to be depriued of his riches But truly except wee be prepared to pouerty to suffer honger it is manifest the concupiscence will haue his rule in vs And this is the which we said in the beginning that the cōmaundement of Christ to sell all was not an addition to the law but a probation triall of the secret sore with laye hid in the mā for as euery mā is infected with this vyce or that euen so by the reprehencion of the same it is chiefly reuealed M. Marke Luke haue But he was discomforted because of the sayinge went away mourning That is to say hee being ouercome in his cōscience as concerning his imperfectiō which hée knew not before the answere of Christ
lawe asked him a question temptinge him and sayinge C. This lawyer was a pickte and chosen fellow amonge the whole sects as it is saide before which seemed to excell others in witte and learninge This good fellow beinge sufficiently instructed before came vnto Christ saying 36. Master which is the greatest coÌ„maundement in the Lawe C. Because this man was an interpretor of the Lawe hee is offended at the doctrine of the Gospell by the which hee thoughte that the auctoritye of Moyses was demynished Howbeit hée is not so muche affected throughe the zeale of the law as hee taketh disdaine the any thinge shoulde departe from the honour of his Mastership Christ thefore demaundeth of him whether hee would professe anye thinge more perfecte then the lawe For although the lawyer do not expresse this in words yet notwithstanding his question is very captions seekinge thereby to make Christ hated of the people The greatest commaundement B. The Euangelist Marke hath which is the first of all the commaundementes The greatest first chiefest signify all one thing as that to the which all the reste maye be referred 37. Iesus said vnto him Thou shalt loue the Lord thy God with all thy harte and with all thy soule and with all thy minde Thou shal s loue thy Lorde Bu. The Lorde aunswereth to the question euen out of the profoundnes and depthe of the Law that by these few wordes all men might gather know that the Lord was moste skilfull and cunninge in the Lawe Mâ—… Notwithstandinge the Euangelist Marke sayth that Christe spake more woordes namely these followinge The first of all the coÌ„maundements is Heare O Israell The Lorde our God is Lorde onely and thou shalt loue thy Lorde thy God with all thy harte c. C. By the which wordes God getteth auctoritye to his lawe for two causes For this also ought to be vnto vs a most sharpe pricke and prouocation to the worship of God when that we are certainly perswaded the wee worship the true creator of heauen and earth because doubtinge doth naturally ingender sluggishnes a pleasaunt intisement also to loue him seing that hee hath adopted vs freely to be his sonnes Therfore least the Iewes should be afrayde as comonly men are in doubtful matters they beare a true rule of life prescribed vnto them by the true only god And lest distrust should stay them God commeth familliarlye vnto them comitteth vnto them his free couenauÌ„t In the meane time notwithstandinge there is no doubt but that he seperateth himselfe from all Idoles least the Iewes should be led amisse but might kepe themselues in the true worshippe of him onlye Now trulye if vncertainty and doubting do stay nothing at all the miserable worshippers of Idoles from being caryed by folish zeale to the loue of them what excuse is lefte to the hearers of the lawe if they forsake God M. Further â–ª more by these woordes The Lorde our God is one God hee doth not onely go aboute to proue the Lorde to be one onely God but also to haue vs so to estéeme beleue of him But truly to beleue that ther is one God it doth profit vs nothing but to accompt him for one onlye God for oure God is saluation and life and the fulnes of all the commaundementes Euen so sayd the holy patriarcke Iacob the Lord shal be my God as thoughe bee were not his God before but he meaneth that hee doth fully determyne with true worshippe to accompt the Lord onely for his god Hée sayth therefore that wee must accompt the Lord our God for one God onelye and no mo that is that wee ought not to worshippe him with diuers worshippes inuented of vs but with the onelye worship which hee himselfe hath appointed And this is done by faith For no man can haue one God except hee depende onely vppon him and beleue onely in him otherwise hee shal be earyed into the variety of workes and shall faine vnto him selfe diuers Goddes C. That which followeth Thou shalt loue the Lorde is the epitome or briefe compendium of the lawe the which is also to be seene in the sixtene Chapter of Deutronomye For seinge the law is deuided in two tables whereof the firste is referred to the worshippe of God and the other to loue Moyses did very well and wisely gather this short somme that the Iewes might know what God required in euery commaundement Moreouer although it be méete that we loue God farre otherwise than men yet notwithstaÌ„ding God doth not without cause required of vs loue for his honour and worship because by this meanes hee declareth that no worship is so acceptable vnto him as that which is voluntarye For hee doth trulye at the lengthe geue himselfe to the obedience of God which loueth him But because the vitious and wicked affections of the fleshe do withdrawe vs from the righte way Moyses sheweth that our way and life is framed aright if that all our sences be replenished with the loue of god Let vs therefore learne that the beginninge of godlines is the loue of God because God reiecteth the coacted and constrayned obedience of men and will be worshipped liberally and willingly And by the waye let vs learne that the reuerence whiche is due vnto him is noted vnder the loue of god In the Booke of Moyses this word mind is not added but onely mencion is made of the harte minde and strengthe And althoughe that the participacion of these sower meÌ„bers is more full and perfect yet notwithstaÌ„ding it altereth not the sence For Moyses goinge about brefely to teache the God oughte to haue oure loue in whole and summe hee thought it sufficient to adde strength to the soule and harte least hee should leaue any parte of man voyde of the loue of god B. As if hee should haue said thou shalte so vnfaynedlye loue thy God that the loue of him shal inuade and possesse thy whole nature and sences euery one whatsoeuer is in thee applye it to the loue of him let thy minde alwayes thincke vppon him let thy will delight in him before all thinges and let all thy strengthe and endeuoures be to the fulfilling of his pleasure The which loue is the first fruite of faith C. Furthermore wée muste note that the Hebrewes vnder this word harte do sometymes note the minde specially where it is ioyned to the minde For what doth the minde differ from the harte in this place surely nothing but in this that it séemeth to signifye a more hye seate of reason from whence all counsayles and cogitacions do springe B. C. Moreouer these thinges are not so spoken as though wéé ought to loue no other thing but God onelye when as all the thinges that hee made are excedinge good and to be beloued but because nothinge ought to be made equall in loue with him or to be preferred before the loue of God C. Also it doth appeare by this
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
This he spake he beinge in bondes Furthermore althoughe the brightnes of the trueth do seme for a time to be obscured yet notwithstandyng the cloude being takeÌ„ away it is much more clere and bright than it was before euen as after the resurrection of Christ his glory did shine brighter a greate deale than it did at any other tyme before 42 He sauid other him selfe can hee not saue If he be the kyng of Israell leâ—…t him nowe come downe froÌ„ the crosse and we wyll beleue hym He sauid other him selfe can C. This ingratitude was not to be excused that theye being offended at the present abasyng of Christ regarded nothiÌ„g at all those miracles which before time he had shewed in their sighte For they confesse here that he saued others By what power or by what meanes Whye doe they not at the least in this part reuerence the manifest worke of god Surely the reason is this because they wickedlye obscured wente about so muche as in them laye to extynguishe the lyghte of God whiche shyned in miracles they are vnworthy to haue a right iudgement of the infirmitie of the crosse Because Christ doth not presently delyuer hym selfe from deathe they reproche him with impotencye â–ª A as if they shoulde say At the length it appereth what those great benefites bestowed vpon the blynde do profyte thee thou whiche healest the lame and all others that were troubled with disseases arte not nowe able to helpe thy selfe Where is nowe thy power This is alwaies the manner of the wicked â–ª to measure the power of God by the presente aspecte that whatsoeuer he doth not they thinck that he can not do and therfore they condeÌ„ne him of debillitie so often as he doth not satisfie their wicked desire But we must note this that Christe beynge able to delyuer him selfe easelye from deathe dyd it not because he woulde not And why had he no care of his owne saluation for a time but onely because oure saluation was more dere vnto hym Why wolde he not delyuer him selfe but onelye because he wolde saue vs al This temptation is like vnto that which went before 43 He trusted in God let hym delyuer him nowe if he wyll haue him for he saide I am the sonne of God. He trusted in God. M. The prophete Dauyd foreshewed that these thinges sholde be cast in his téethe sayinge He trusted in God that he woulde delyuer him let him delyuer hym if he wyll haue him These thinges are very greuouse hurtfull if they be put into the eares minde of hym that is tempted and forsaken and feelynge nothinge but the wrath of God against him C. This is a greuous teÌ„ptation of sathan when hee perswadeth that God hathe forgotten vs because hee dothe not helpe vs at the verye instante and in due tyme For saythe hee seinge God hath alwayes a care to saue and defende those that are his and dothe not onely helpe them in dewe tyme but also preuente their necessittie as the Scrypture oftentimes teacheth hee seemethe not to loue those whom he helpeth not By this subtyll perswasion he seketh to make vs dispayre and to thyncke that wee trust to the loue of GOD in vaine when as his helpe dothe not manyfestlye appere vnto vs And as he putteth this kynde of subtyltie and deceypte into our myndes so he doth craftely suborne his mynisters whiche may perswade vs that oure saluation is not regarded of God because hee differreth helpe Therefore we maye reiecte this as an euyll argumente that they are not loued of God whom hee seemeth to hate for a time yea there is nothing more absurd than to restrayne and tye his loue to euery particular time God trewely hathe promised that he wyll be our delyuerer but if at any time he wincke at our trouble we must paciently abide his leisure Wherefore the chiefe priestes do gather amisse that Chryste is not the sonne of God because hee is not delyuered from the crosse for hereby he fulfilled the wil of his father and herby he redemed mankinde from deathe and hell But Chryst against these temptations of the wicked comforted him selfe thus Thou arte hee that toke me out of my mothers wombe thou waste my hope when I hanged yet on my mothers brestes I haue ben lefte vnto thee euer sence I was borne thou arte mye God euen from my mothers wombe O go not from mee c. 44 The theues also which were crucified with him cast the same in his teethe The theeues also vvhiche vvere M. S. Austine thinketh as concernyng this place that the plural nomber is here put for the singuler S. Hierome saith that it is a fygure called Silepsis because for one these two are said to blaspheme But it is manifest that it is a figure called Synecdoche because Matthewe and Marke do attribute that vnto théeues which Luke saith was proper to one for hée writeth thus And one of the euill doers whiche were hanged rayled on him sayinge If thou be Christ saue thy selfe and vs Neyther ought this sayng to offende any man because the purpose of the other two Euangelistes was nothing els than to teache that Christ was rayled vppon on euerye syde insomuche that the theeues which were halfe deade did not spare him And althoughe they do omit that notable storye of the other théefe whereof Luke maketh mencion yet notwithstaÌ„ding there is no absurditye at all in this that they shew that Christe was derided of all estates yea of the théeues because they speake not particulerly of euery person but generallye Luke sayth that they sayde If thou be Christe saue thy selfe and vs. Bu. This was not the least reproche For what innocent can beare and suffer to be contemned and rayled on of a wicked person of a théefe and reprobate But yet the Lorde did suffer it and that with great pacience By suffering wherof he hath gotten honor vnto vs amonge the Angels that they may acknowledge vs to be their brethren But by the way here is described vnto vs a notable example of obstinacye in this reprobate man not ceassinge with great rage in the middest of his torment to spewe oute horrible blasphemye And thus are desperate men wonte to do who when they cannot escape tormente in the whiche they are they seeke to be reuenged by contumacy But the other aunswered and rebuked him In this myserable man is set before vs a singuler spectacle of the woÌ„derfull and inspeakeable grace of God both for that hee is sodenlye chaunged a little before death into a new man broughte from hell to heauen and also because hee obtayned remission of all the sinnes and wickednes with the which his whole life was ouerwhelmed insomuche that hee was receyued vp into Heauen before the Apostles and firste fruites of the newe Church First of all therefore in the conuersion of this man wée haue a singuler example and profe of Gods grace for hee did not put of the
theues but seeinge it was chosen of God it coulde not be defaced by no corruptions of men vntyll suche tyme as the reiectinge thereof were made manifeste or els it was prophane in respecte of the wyckednes of men and holye in respecte of the worshyppe of God vntyll the destruction of the Temple whiche happened not longe after Christe was crucified 54 VVhen the Centurion and they that were with hym watchynge Iesus sawe the earthquake and those thynges whiche happened they feared greatly saying Truely this was the sonne of God. VVhen the Centurion M. Marke Luke speake seuerally thus of the Centurion When the Centurion whiche stoode before hym sawe what had happened that is as saythe Marke that hee so cried and gaue vp the Ghost he glorified God as saythe Saint Luke saying Verely this was a righteous man Marke hathe this was the sonne of god But this oure Euangeliste wryteth ioyntly and together of the Centurion and of those which kept Iesus with hym C. The Euangeliste Luke maketh mencion that the Centurion with his Souldiours acknowledged Christe to be the sonne of God to amplefie the matter because it is marueyle that a prophane man and not broughte vp in the Lawe but altogether voyde of trewe godlynes gaue suche a iudgement of the sygnes whiche he sawe The whiche comparyson dothe not a lytle serue to condemne the blyndnes of the cittie for it was a sygne of horrible madnes that none of the Iewes were moued sauing the cōmon multitude and that a fewe at the shaking tremblyng of the foundation of the worlde Howe be it God in so greate blyndnes woulde not suffer the testimonies whiche he had geuen of his sonne to bee hydde Bu. This Centurion was a Romayne sente of Pylate the Deputie and sette to ouersee Christe after hee was condemned leaste there shoulde aryse any tumulte amonge the people They feared greatly C. In that the Centurion is sayde to feare and also to glorifye God it ought not so to bee expounded as though hee dyd fully and wholy repent For this was onely a sodayne and transitory motion whiche continewed but a short tyme Euen as often tymes it commeth to passe that vayne men and suche as are geuen to the worlde are strycken with the feare of God when hee declareth his fearfull power But because it taketh not depe roote it dothe by and by brynge foorth securitie whiche quyte extynguysheth the same Therefore the Centurion was not so chaunged that all his lyfetyme afterwarde he gaue hym selfe vnto God but hee was onely for a tyme a proclaymer of the deytie of Christe Saying Truely this vvas the sonne of God. C. The Centurion affirmeth hym to be the sonne of God and a righteous man not that hee distinctly vnderstoode howe Christe was begotten of the father but because he iudged somewhat that was deuine to bee in hym and because he was constrayned by the myracles he deameth that he was indued with the power of god M. After these thinges Saint Luke addeth saying And all the people that came together to that syghte sawe the things whiche had happened smote their brestes and retourned The strykynge of the breastes was a sygne of griefe and suche that they feared leaste the Lorde shoulde take vengeaunce on them for the bloud of the innocent man For that sygne is geuen eyther when wee repente vs of oure synne or when we feare the calamitie whiche hangeth ouer oure heade And certaynly the whole region is polluted in the whiche Innocent bloude is shedde 55 And many women were there behouldyng him a farre of whiche followed Iesus from Galile ministering vnto hym Add many vvomen vvere there E. The Euangeliiste Saint Luke hathe And all his acquaintaunce and the women whiche followen hym from Galile stoode a farre of behouldyng these thynges C. But these thynges are therefore added that wee myght knowe that although the disciples were dispersed here and there through flyghte yet not withstanding the Lorde kepte some of them as wytnesses And although the Apostell Saint Iohn wente not from the Crosse yet for all that there is no mention made here of hym but the women onely are commended of oure Euangeliste Saint Matthewe which followed Christe euen to the deathe because the men flying awaye with feare their singuler loue towarde their maister dyd the more appeare Notwithstandyng wee doe not gather by the forenamed place of Saynct Luke that all the men fled away because he saith that all his acquaintaunce stoode a farre of But the Euangelistes doe not without good cause chiefelye make mention of the women For thereby the Apostels are sharpelye reprehended because the women were lesse fearefull than they Wee speake of the bodye it selfe For because one onely abode as a remnaunte of hym as we sayde euen nowe the three Euangelistes make no mention And this was a greate shame to the chosen wytnesses to withdrawe them selues from that syght vppon the whiche the saluation of the whole worlde dyd depende So that when they should afterwarde publishe the Gospel thei were faine to learne the speciall parte of the history of the women Wherefore excepte the prouidence of God had wonderfully preuented this euell they had depryued them selues and vs to of the knowledge of the redemption And although there semeth not to bee so greate authoritie and creedit to bee geuen to the women yet neuertheles if wee waye with howe greate power of the holy Ghoste they were strengthened against that temptatiō there shall be no cause why our faith should wauer whiche resteth in the trewe God the authour of testimony C. Therefore wee must note theire wonderfull faythe It was a greuous temptation to see Christe reproached with suche sclaunder and at the lengthe to dye It was also a horrible syghte to see his daed carcas Theire faythe therefore was not lyghtly tryed But in that they stoode a farre of it was a sygne of womanly feare For although they dyd loue the Lorde yet notwithstandynge theire loue was not without the infirmitie of the fleshe Wherefore by this example we learne not to reiecte the weake and fearefull by and by as though there were no loue in them to the Lorde VVhiche follovved Iesus from Galile C. This deserued no small prayse in these women that for the desyer they had to learne they forsooke theyr owne countrey that they myght continually depende vppon the mouthe of the Lorde And also because they neyther spared labour nor goodes to haue the doctryne of saluation For our Euangeliste sayth Ministering vnto hym What thei ministered Luke declareth saying Which ministred vnto hym of their substaunce They mynistered not onely to the persone of Christ but to the Apostles also whiche followed hym This place ought diligently to bee noted The kyng of kynges whiche nourisheth all thynges beynge Lorde of heauen and earthe had nothyng to sustayne hym selfe but that whiche hee had of those that followed hym Therefore the Apostell Paule saythe For ye knowe the lyberallitie of oure