Bu. In stede of a gouernour Mathew hath put in a pastore or feder althoughe in déede he hath expressed bothe that is to saye Chryste to be the captayne of the people and yet the office of feedynge to perteyne to him E. The aungell saide before for he shall saue his people from theyr synnes M. Bothe the places do commende vnto vs wholly the grace of God toward his people in Chryst whom he hath sent to be a captaine and sauiour The one dothe promyse delyueraunce from synnes hauynge respecte vnto the priestehode of Chryst And the other gouernemente and rule hauynge respecte vnto the kyngedome of Chryste Bothe of them are necessary for vs and both of them are offered vnto vs in Chryst B. Seinge that therefore wee haue a prynce and gouernour geuen vnto vs of our father beynge of suche power that all thynges are in his hande let vs safely commytte our selues vnto hym and it is méete and conueniente that we here one in whom al healthe and euerlasting lyfe is put who also shall iudge al men and shall destroye all those quyte that woulde not haue hym to raygne ouer them 7. Then Herode when he had priuyly called the wyse men hee inquired of them diligently what time the Starre appered Then Herode vvhen he had priuily called the vvyse men M. All thinges are ful of deceyt crafte C. The tyraunte durste not confesse his feare and care leaste he shoulde incourage the people to be boulde againste hym of whom he knewe that he was enuied He doth therefore openly dissemble this thynge to partayne vnto hym but he maketh priuie inquiry that he might helpe and remedye the present daunger And althoughe an euyll conscience maketh him afraid yet for all that no doubt God stroke his mynde with a strange feare that he beynge voyde of counsell and distraught of minde shuld for a time be astonied for if he had ben well aduysed nothing had ben more easie then to haue sente one of the noble men of his courte as an offycer the whiche so sone as he had perceyued the whole matter might spedely haue retourned agayne For Herode in pollicie was wonderfull beside that he had an excellente hawtye minde and therefore it is the more maruaile nowe in the extreme peryll and daunger the remedie beinge in his own handes that he lyeth astonied and quyte discouraged Wherefore let vs well vnderstande be perswaded that not without miracle the sonne of God escaped the mouthe of the lyon And no lesse in these peryllouse tymes dothe the lorde amase astonishe his enemies who although they haue a thousande meanes wayes yea and that before theyr eies to destroy his church yet he doth frustrate the same and make them quite forgotten A. Herode hydeth his crafte and sutteltie as much as may be in the whiche at length he is taken He inquyred of them diligently M. Mathew hereafter addeth that Herode sente forthe his men of warre and slewe all the chyldren that were in Bethleem and in the coastes there aboutes so many as were twoo yeres old and vnder accordinge to the tyme whiche hee had dyligently learned of the wyse men Therefore this cruell and subtyll man for this ende enquired so diligentlye of the wyse men what tyme the starre appered that if they brake promyse and retourned not agayne that then he should haue a sure token of the new borne king accordinge to the whiche he mighte execute his tyrannye vppon all the infantes there aboutes and so by that meanes to destroy Chryste whom he soughte So greate crueltie dyd this tyrant conceyue in his minde against Chryste 8. And he bad them go to Bethleem and sayde Go your vvaye thither and search diligently for the child and vvhen yee haue founde hym brynge me vvorde agayne that I may come and worship also And he bad them go to Bethleem and sayde A. The wonderful wysedome and prouidence of God dothe here appere M. Beholde the wycked kynge is a meane to shew the place where the king Christe was althoughe against his wil. Euen so the wicked often times by their wicked deedes are constrayned to helpe the godly Go your vvaye and searche This he speaketh that Christ beinge taken he might spare the multitude of infantes and not slaie them That I may come and vvorshyppe This is dyuelishe hipocrisy His mynde is that I may come and kyll hym where as he saith that I may come worship hym You do well saythe hee in sekinge after this kinge to worshyppe hym for he shal be greate I knowe it and therefore I my self couet to be acqueynted with him and to worshyppe hym So that he thinketh one thynge in his harte and speaketh an other thinge with his mouthe He knewe that Christe coulde be extynguished by no better aduauntage then by suche dissimulation C. But God as wee shall here by an other meanes made this crafte and deceypte to appere In the meane tyme we maye behoulde and see the myserable lotte and chaunce of the reprobate B. This tyraunte doth heere that the wyse menne were styrred by the syghte of the Starre to come from the Easte parte to worshyppe the kynge of the Iewes he hereth also the Scripture to geue testimonye of Chryste yet for all this he was no whyt moued but seketh with tooth and naile to deface and spoile this new king Not consyderynge that if hee were the lorde Chryst whiche in deede the newe signe declared that then he woulde easely escape his handes but if not that then he neede not to feare hym at all C. Therefore as hee fearynge him selfe by the tumulte of the people is as it were out of his wytte euen so agayne suche fury and madnesse doth stirre him that he is not afraide to prouoke the wrath of God againste hym selfe For he wel vnderstode that if any kinge shoulde be borne that he was ordeyned by the power of God to erect and set vp the decayed throne of Dauid Hée doth not therefore go againste men but outragyouselye he staieth not voide of all feare to fyght with god This therefore is to be noted that he was suddeinly strycken with the spirite of madnesse so that he sought to inuade God yet he behaued hym selfe chyldishely for his coūsell was broughte to naughte that euen lyke vnto a blynde man he might grope in the darke B. Euen so throughoute the whole scripture wee may sée that the more playne and euidente the power of God by woordes and signes doth at any tyme appere vnto the wycked the more are they encreased in madnesse Very manifest exaumples wee haue of Pharao of Saule and of the Iewes which were the persecuters of Christe Let vs not then marueyle if we see the self and same at this daye to happen to the reprobates For they are captiues to Sathan the deuill who the nerer he is touched with the power of God the worse hee is set on fier the more cruelly
comminge of christ it is described as it wer in a glasse M. For those thicke darcknesses do take place where so euer that light of the grace of Christ doth not shine This darknesse dothe ingender all kinde of wickednesse whiche the apostel calleth the workes of darkenesse Galile of the Gentiles C. This lower Galile was called Galile of the Gentiles not onely for the adioyning to Tyre Sydon but bicause that there the Iewes and the Gētyles wer mingled together oute of the whiche specially Dauid had graunted to king Hiram certaine cities to declare that the lyghte of the Gospell shoulde be caried also to the Gentiles Iesus spake vnto Paule thus Delyueringe the from this people and from the Gentiles vnto whom nowe I send thée to open their eies that they may be turned from darkenes to light and from the power of Sathā vnto God that they may receyue forgyuenesse of synnes and inheritaunce among them which are sanctified by faith that is toward mée 16. The people whiche sat in darknesse haue seene greate lyght and to them which sat in the regiō and shadow of darkenesse is the lyght sprong vp The people vvhich sat in darke M. The Apostell Paule most plainely declareth what it is to sit in darknesse and in the shadow of death saying Remēber that ye being in times past Gentiles in the flesh were called vncircumcision from that whiche is called circumcision in the flesh which circumcision is made by hands remember I say that at that time ye were without Christ being aliantes from the common weale of Israell and strangers frō the testamētes of the promise hauing no hope being without God in this world Savve great lyght C. That they whiche sat in darknesse are said to se great light so sodaine and manifest a chaunge dothe amplifie and inlarge the greatnes of the deuine sauing health M. Christ doth cal him selfe the light of the world The propertie of the lighte is to dryue awaye the darkenesse and to lyghten those that are in the same So Christ is the true lyght of the worlde which lighteth euery man comming into the world that is he putteth awaye the darkenes of our mindes he openeth the secretes of our hartes and by his holy spirite he maketh vs to haue parfecte knowledge of God. In the region and shadovve of deathe S. He calleth it the region and shadowe of deathe according to the maner of the Hebreues a region in the whiche there are darke cloudes euen as in hell The shadow of death is the comming of present death yea euen the very terrours of death and it signifieth a continuall trouble of consciences Is a light sprong vp A. To se the light and to haue the lyght to shyne vp-vpon any man is all one 17. From that tyme forth Iesus began to preach and say repent for the kingdome of heauen is at hande From that tyme forth C. Mathewe in this place doth seeme somwhat to differ from the other two Euangelistes Marke and Luke For after he saide that Christ leauinge his countrey went into Capernaum at length he toucheth the beginning of his preachinge but Luke and Marke say that he taughte openly in his owne countrey A. For thus saith Marke After that Iohn was taken came Iesus into Galile preaching the Gospel of the kingdome and saying The time is fulfilled and the kingdome of God is at hands repente and beleue the Gospel But Luke saith And Iesus returned by the power of the spirite into Galile and the fame of him was spredde througheout the whole region and he preached in they re synagogges and was cōmended of all men But the solution of these is easie soone gathered For the aduerbe of time which Mathew hath oughte to be referred not onely to the next member but also to the whole somme of the narration Therefore Christ by his comming into Galile entered and began his race Repent for the kingdome C. The somme order of this doctrine differeth nothinge from that which Iohn vsed of the which we spake before For it consisteth of two partes of Repentaunce and of the preaching of grace and healthe He exhorteth the Iewes to cōuersion and amendment of life because the kingdome of God was at hande that is because God wold take in hand him selfe to gouerne his people with full and parfect felicitie and blessednesse Marke a littell otherwise saythe The kingdome of heauen is at hand repent and beleeue the Gospell notwithstandinge euen in the same sence that Mathew writeth For speaking before of the restoring againe of the kingdome of God to the Iewes he exhorteth to repentaunce and fayth A. Christe hym selfe commaundeth his apostelles to preache the like Se that ye preache sayinge the kingdome of heauen is at hande and againe he sent them to preache the kingdome of god Also saye vnto theim the kingdom of God is come vpon you And againe Repentaunce and remission of sinnes muste be preached in his name The whiche commaundement the Apostells obeyed For when they went forth they preached repentaunce But Peter said vnto them Repent and be baptised euery one of you in the remission of sinnes And again Repente and conuerte that your sinnes maye be done awaye Notwithstanding it may be demanded forasmuche as Repentaunce dependeth vppon the Gospell why Marke did seperate the same frō the doctrine of the Gospell We maye aunswere two maner of waies For God somtimes doth so bed vs amend our lyues that he onely saith the same must be chaunged into a better afterward he sheweth that conuertion and newnes of life is the gift of his holy spirite that we maye knowe howe we are commaunded not onely to do that which is our duetie but also that the grace and vertue of obeiyng is with the same offered vnto vs If after this maner we vnderstande that whiche Iohn preached of repentaunce the sence and meaning is The lorde commaundeth you to tourne vnto him but because of your selues you can not do it he promyseth his spirite of regeneration Wherefore you must receyue this grace by Fayth although the faith which the Gospel requireth ought not at all to be restrayned to the gyfte of renouation or renuinge but specially it dothe belong to remission of synnes For Iohn ioyneth repentaunce with faythe because God dothe reconcile vs to hym selfe to be worshipped and honored of vs as a father in holines and rightousnes Furthermore it is no absurditie to saye that to beleue the Gospell is as muche as to imbrace and receyue free iustificacation righteousenes For often times in the scripture this speciall relation betwene faith remission of sinnes is had as when it teacheth that we are iustifyed by faythe Bothe wayes we maye expounde this place but the beginninge is sure and ratyfied that free saluation is offered vnto vs of God that being tourned vnto him we may liue to righteousnes Therfore he promising
harme and deceite C. But Chryste by these woordes semeth to be contrarye to him selfe Obiection For this had ben an excellente waie to beware and take hede namely to do their busines at home and not to com in the company of men I answere that here is noted an other kynde of takynge heede not that they shoulde depart from their office beinge dysmayed with feare but that they shoulde not be troubled out of measure when euyls do aryse at a sodeine For we do see that many men beinge beset with daunger on euery syde vnloked for do faynte and quaile by and by Christe therefore woulde haue hys disciples se before hand what would followe afterwarde that they might frame and prepare their mindes betime to suffer trouble To conclude hee soundethe the trompet vnto them that they might with the better cheere and courage prepare them selues to the battaile For as to muche forecast dothe weaken and dyscourage some euen so to muche securytie and carelesnes doth make at it were other som drunke so that in soddaine desstruction they perishe For they shall delyuer you vp M. Nowe hee sheweth the reason wherefore his Apostelles shoulde take hede of men because they shoulde suffer muche euyll at theyr handes He saythe not They wil goo aboute to delyuer you or to beate you or to betraye you but most certainly he affirmeth that they shal deliuer them vp to the counselles in dede and scourge them C. By the whiche woordes we may easely gather that those troubles whiche Christe nowe declareth to his Apostels ought not to be restrained to the first expedition or sendyng forthe in the which they had no experiēce of any such thyng This was the ende of the forewarninge of Christe that they shoulde not be dysmaied with feare at any tyme because it was a rare vertue and seldome sene for poore men when they came in the presence of princes to be of stoute mynde and to be troubled with worldely tumulte To the counselles E. The Greeke worde Synedrion signifieth the syttynge of the senatours iudges and chiefe of the people which we cōmonly call the sessions And shall scourge you in their Sy. B. The greke woorde signifieth the temples where the people met together it signifieth also the assemblies of people as in this place M. Hereby trewely we maye note that the aduersaries of Chryst although they shewe them selues to be wulues bruite beastes rather then men yet notwithstanding they wold seeme to condempne the ministers of Chryste as schismatikes and seditiouse persons not by violence but by iuste iudgement by lawe by the consente of the people and by publyque aucthoritie when as in deede these kinde of men neyther regarde people nor maiestrate but do onely seeke with earnest study to abuse theyr affectiōs the nothing might seeme to be done of hatred or of a sinister affection but by lawe cōscience After this maner when they had taken Christ him selfe by their souldiours and might haue slaine him out of hand without any more busynes they didde rather seke first to bryng hym before the counsell of the elders and hyghe priestes and there to condemne him then being condempned by the auctoritie and consent of the coūsel he was delyuered to the deputie to be ponyshed who broughte hym to the people to be condempned and afterwarde was scourged of him and deliuered again to the people to be put to death Herevpon the Euangelistes Marke and Luke write at large After the same maner Peter Iohn were violently handled and all the rest of the Apostels And of Peter beinge bounde it is saide that Herode after the passeouer would bryng him forth to the people Steuen also was broughte before the counsell 18 And ye shal be brought to the heade rulers and kynges for my sake in witnesse to them to the Gentiles And ye shall be brought to the head rulers C. By these wordes Christ admonished the dysciples that they must not onely fyghte in Iewry but in places of farther distance that by longe preparation they myghte arme them selues to warre M. By this place also we se that Christe had an euyll opinion of al the potētates of the world and not without cause For looke howe muche more dignitie they are of in this worlde and the more power and aucthoritie they haue soo muche the more are they geuen to persecute Chryst and hys doctrine whether they be counsels common assemblies maiestrates or kinges that is the whole seate of iudgement all the power of the worlde whiche was ordeyned of God to the ponishement of the wycked and to the prayse and mayntenaunce of the good and godly Whereby it appereth that Sathan the prynce of this world hath obtained tiranny in this world to styrre vppe all the force of the worlde against Christ the sonne of God and that in so peruerse a manner that he hath made that power rule and aucthoritie whiche by God was appoynted to ponishe the wicked and to suppresse all impietie to defend his owne kyngdome and to impugne resiste the kyngedome of Christe And that whiche is most subtyll and craftye of all other is this hee dothe so handell and vse the matter that he maketh the maiestrates princes and kinges beleue that they do good seruyce vnto God when as in deede they doo the contrary and are suche of whom Christ speaketh sayinge The houre wil come in the whiche who so euer kylleth you wil thinck that he doth god good seruice For my sake M. that is as muche to saye for my names sake In vvitnesse to them C. The sence meanyng of this place is this that the disciples must witnesse the wyll of God to forrayne prynces farre coūtreis to th ende they might be inexcusable A. Herby let the ministers of the woorde learne that their laboure is not in vayne althoughe they be reiected of wycked men because the woorde that they preache shall be a testimony in the daye of iudgement against them 19. But when they delyuer you vp take ye no thought howe or what ye shal speake for it shal be geuen you euen in the same houre what ye shal speke But vvhen they delyuer you vp B. After he had admonished them of the greate and manifolde daungers whiche were at hande he now sheweth them by whose ayde and helpe they shall ouercome theym to the ende he mighte comforte them C. For Christe in vaine shoulde haue exhorted his disciples an hundered tymes excepte he had promised vnto them also that God shoulde be their helper and that also by his power they shoulde certaynely haue the vpper hande Herby we may gather that it was farre from the purpose and meanynge of Christe to discourage his disciples by telling them of the perylles to come they being before very desirouse no doubte to discharge theyr duetie It is a greate thinge trewelye to abyde the countenauce of princes for not only the feare but
cōfirme the promises made vnto the fathers Moreouer God in times paste diuersly and manye wayes spake vnto the fathers by Prophetes but in these laste dayes he hath spoken to vs by his owne Sonne whome he hath made heyre of al thinges They vvil stande in avve of my Sonne E. The Euangelist Luke hath Peraduenture they will stande in awe of my Sonne But this peraduenture is not founde neither in the Gréeke bookes nether in the olde Lattine bookes C. The which cogitatiō truely doth not properly belonge vnto god For he knew what woulde come to passe without all peraduenture so that he was not deceiued by hope of better chance But in parables we do often times sée that humaine affections are attributed vnto hym Notwithstandinge this sentence was not without cause added of our Sauiour Christe because he woulde thereby declare as in a glasse how farre passe all recouerye their wickednes was growen the which they to euidently declared in risynge with deuelishe fury againste the sonne of God whiche came to bring them to perfecte health 38. But when the husbandmen sawe the sonne they said among them selues this is the heyre come let vs kil him and let vs inioye his inheritaunce But vvhen the husbandmen A. Nowe he declareth how his sonne was receiued of them They sayde among them selues E. The Gréeke woorde is somwhat doubtefull whether it signify within themselues or amōg thē selues howbeit the most fete sēce is amōg them selues that thereby we may vnderstande that they had secrete talke among them selues of this conspiracye But they spake these wordes within thē selues when in spight of their téeth they were constrained to thinke him to be the Messias and when they sayd If we let him escape thus all men will beleue in him the Romanes shall come and take awaye bothe our roome and the people Come let vs kil him They spake this when Cayphas sayde It is expedient for you that one man dye for the people not that all the people perishe Also awaye with him crucify hym And let vs inioye his inheritaunce Bu. As if they shoulde haue said This man challengeth the vineyarde for his inheritāce makinge hym selfe the Kyng of the people of God He arrogateth to hymselfe equal with the Father come hyther therfore let vs kill this blasphemouse personne whereby wee maye in safety enioye his inheritance The inheritance of the Lord is the power of all thinges the people of God the holy Citty the dignity of the priestehode and the gouernement amonge saincts To the ende therefore saye they it maye be lawfull for vs to retayne and kepe the dignitye of the priestehode and the gouernement ouer the people let vs kill hym leaste peraduenture the Romaines hearynge that a kynge and sauioure is come vnto vs set vpon vs with battaile spoyle our cittie leade our people into captiuitie and burne oure temple A. This was the wicked madnes of the priestes C For as they by theyr cruell murther of the prophetes dyd thruste and depriue God so muche as in them laye from his inheritaunce euen so this was the heape of all mischiefes to kyll the sonne that they might raygne as in an house without an heyre For this was the cause that the aduersaries did so rage against Christ leaste they shoulde forgo and loose theyr tyranny as a praie For he it is by whom God the father wyll rule and to whom he hath geuen all empire Therfore the ambition and couetousnes of the prestes is noted which wente aboute to vsurpe vnto them selues the gouernemente of the vyneyarde they them selues beynge but seruauntes This is an exaumple worthy to be noted of the ministers of the Churche to the ende they maye remember that they are Goddes seruantes and howe that they ought not challenge and take to them selues his authoritie rule but so to laboure in the vyneyarde that the fruite thereof may remayne to God and that they may onely seke for his glory A. For so the lorde sayde vnto his Apostelles I haue chosen you and ordeined you to go and brynge forthe fruite and that your fruite shoulde remayne 39 And they caught him and thrust him out of the vineyarde and slewe him And they caught him A. That wicked and cruell decree of the Phariseies agaynste the professours of Christ is well enough knowne by the whiche they conspired that if any confessed hym to be Christ hee shoulde be caste out of the synagogge Moreouer when they rated the blind mā they saide Be thou his disciple for wee are Moyses disciples And slevve him Bu. For the Lorde Iesus beinge taken and beinge condemned as ablasphemer and an excommunicate person was deliuered to Pilate to be crucifyed But the rulers of the people were in this poynte chiefely to be blamed whiche perswaded foolishe and common people that they shoulde aske to haue Christ geuen them to be crucified and Barrabas to be loused 40 VVhen the lord therfore of the vineyarde commeth what wyll he do vnto those husbande men Bu. Here the Iudgement of God is shewed whiche is prepared for all rebellyouse obstinate and vnthanckefull personnes For God the father cannot leaue suche horrible and crewell contempte of his onely begotten sonne vnpunyshed A. For he had also spoken to them by Moyses sayinge Whosoeuer wyll not harken vnto the woordes of the prophete which he shall speake in my name I wil require it of hym But those men durste not onely reiecte the sonne of God teachinge and speakinge vnto them but also they presumed with vyolence to put him to death yea euen to the most shamefull deathe of the crosse Wherefore they beinge worthy of the crewell vengeance of God haue felte at the length the hande of the lorde and the iust punishmentes of theyr rebellion 41 They saide vnto him For as much as they be euill he will trewely destroie them and will let out his vineyarde to other husbandemen whiche shall deliuer him the fruite in dew seasons He vvyll truely destroye them Bu. Our sauioure Christ by his former question caused the vnwise to confesse the truth For they are constrayned openly with theyr owne mouthes to grante that whiche he wolde hym selfe C. Notwithstanding the Euangelystes do here varry and dyffer a lyttell Our Euangelist Matthew saith that they were forced to cōfesse this them selues Marke saith that Christ did symplelye pronounce what the ponishement of suche wycked seruantes shoulde be And Luke more euidētly as it might seeme dysagreeth from them bothe for when Christ had pronounced the ponishment against these wycked seruauntes they dyd dislike of it saying God forbid But if wee do more depely way serche for the sence and meaning we shal finde no repugnance or disagrement at all For these priestes not perceyuing at the fyrste that this parable pertayneth vnto them but thinkinge that Christe spake in dede of suche wicked and vnthanckfull housebandemen they by and by sayde Suche
that is to say the first daye after the Sabothe in the weeke followinge The whiche hee so calleth because the Iewes accordinge to the manner of the Scripture beganne the day from the eueninge accordinge to this saying of Moyses And the eueninge and the morninge was made one daye The Euangeliste Marke hath Early in the morninge the first daye of the Sabothe S. Luke hath But vppon the first day of the Sabothes very earlye in the morninge when it was yet darke These three do sufficientlye declare what the eueninge of the Sabothes is euen as if one shoulde saye In that nighte the morninge whereof was the beginning of the first day of the weeke All the Euangelistes therefore do meane that the Saboth beinge ended the women consulted to meete betymes in the morninge to see the Sepulcher Came Mary Magdalene c. Mathewe sayth here that there came onlye two of the Maryes to see the Sepulcher Marke ioyninge the thirde sayth that they boughte sweete odoures to anoynt the bodye And by the wordes of Luke it may be gathered that there came not onelye two or three but manye But this is verye vsuall amonge sacrede writers amonge manye to expresse a fewe To see the Sepulcher C. These ment when they had found the body of Christ to anoint it with oyntmentes and sweete spyces as Iosephe and Nicodemus had done Notwithstandinge it may be demaunded howe this dilligence of the women mingled with superstition pleased god But there is no doubte but that they takinge the maner of anoynting the dead frō the fathers did apply it to this ende that they might get consolation in the sorrowe of death by the hope of the life to come Therefore they sinned in this that they remembred not the whiche their Lorde had sayd before as concerninge his resurrection but sought the lyuinge amonge the deade 2. And behould there was a great earthquake for the Angell of the Lorde descended from Heauen and rolled awaye the stone frō the dore and sate vppon it And behoulde there vvas a great earthquake C. The earthquake was made before the women came to the Sepulcher but truly not without the counsayle of god For it was meete that there shoulde be some testimonye of the resurrection of Christe Euen as if a kinge shoulde anoynte his sonne before the people euen so God declared by the resurrection and consecrated his sonne a kinge This earthquake therefore was a token of deuine power it was also a type of the earthquake to come with the whiche the earthe shal be striken when it shall geue vp the bodies of the deade Moreouer this wōderfull signe was necessary to styrre vp the mindes of the women that they should not conceyue any humaine or terestrial thinge but shoulde lift vp their mindes to the new worke of God and vnloked for For the Angell of the Lord descended C. The cause of the earthquake was the comminge downe of the Angell from Heauen If the force of an Angell be suche that his descendinge from Heauen should shake the earth what shall wee loke for at the comminge of Christ to Iudgement And rolled avvay the stone The Angell came not because of Christ as though hee coulde not come oute of the Sepulcher withoute his helpe but to the ende the women and the Apostles mighte beleeue that Christe was rysen that the Sepulcher was opened by the Angell that it might be shewed to be emptie But it is certaine that hee arose went out of the Sepulcher the stone lyinge still in the mouthe of the same Howbeit there are some whiche saye that Christ arose and went forth of the Sepulcher without anye myracle by the worke of the Angell But hee whiche was able by his owne power to rayse himselfe in the Sepulcher was able also by the same power to go out of the Sepulcher the dore thereof beinge shut with a great stone that hee might be myraculouslye raised without any worke of the Angel. 3. His coūtenance was like lighteninge and his rayment white as snowe His countenaunce vvas like lighteninge A. As in the earthquake a certaine heauenly power of Christe was declared euenso also in the apparell and forme of the Angell the brightnes of the dietye as it were by beames shewed forthe it selfe to the ende the women mighte knowe that hee was not a mortall man whiche beinge nye vnto them seemed like a man For althoughe neither the brightnes of the lighte nor the whitenes of the snowe is nothinge to the glory of God in comparison yet notwithstandinge hee teachinge himselfe to be nere by externall tokens doth call vs vnto him accordinge to the weakenes of our capascitye This one thinge onely we must know that visible signes of his presence are offered vnto vs that our mindes may apprehende him being inuisible and that vnder corporall formes a tast of his spirituall essence is offered vnto vs that wee may seeke him spiritually Notwithstandinge there is no doubte but that a certaine internall efficacye was ioyned to the externall signes whiche did printe in the harts of the women the feelinge of the dietye For althoughe they were made afrayde in the beginninge yet notwithstandinge by the order of the texte it shall appeare that they beinge incouraged againe were so taught by little and little that they felte the present hande of god M. But there are manye appearinges of Angels mencioned in the Scriptures in the whiche such excellente brightnes and forme as is here described is not to be founde because there is a difference betwene this that was done in them and that whiche was done in the resurrection of Christ Moreouer as they in respect of theyr nature are not corporall euenso vnto men they are inuisible of themselues but to the ende they maye be seene and perceiued of men they take vnto themselues externall formes accordinge to the commoditye and fitnes of the presente busynes or matter in hande and they do take them not to kepe them cōtinually but for a time vntill they haue discharged their ministery in this world for the which they were sent So Angels appeared to Abraham and to Lot in the forme of wayfayringe men C. This is the onely difference betweene the two Euangelistes that Mathewe and Marke make mencion but of one Angell onely when as Luke and Iohn make mencion of two But this shew of repugnancye is easlye put awaye because wee know how oftentimes the figure Synecdochen is vsed in the Scripture Two Angels therefore were seene first of Marye after that of her fellowes But because the other which did speake did specially turne their mindes vnto him Mathewe and Marke thoughte it sufficient to make mēcion of his imbassage Moreouer where as Mathew in the verse going before sayth that the Angell sate vppon the stone it is husteron protaeron or at least the order of the history is neglected because the Angel appeared not at the first vntill the newnes of the thinge caused the women to be
hym as the most excellent kinge Neyther dyd they thinck more of him thā that he was endewed with a singuler power dygnitie wherby he might make all peple to haue him in worthy admiration and reuerēce It may be also that they came vnto him before the tyme to obteyne his fauoure wherby he might be fauourable and ientle vnto theym if by chaunce it came to passe that he myght gette the dominion of the East parte vnto him 3. VVhen Herode the kinge had harde these thinges he was troubled and all Hierusalem with him VVhē Herode had heard these thinges B. It was no marueyle if the kynge were pricked and troubled in conscience when that he heard that a king was born to the Iewes The forewarninges of the Prophetes were not vnknowne to Herode by the whiche a kynge was promised to the Iewes whiche shoulde restore those that were afflicted and ouerwhelmed into a blessed and happy state For he was brought vp of a child in that coūtrey had lerned those things familiarly Admitte that this rumour was publyshed a broade by little and lyttle that the people dwellyng there aboutes myghte knowe it Notwithstanding he is troubled as with some newe and vnwonted thing And that because hée abrogating Faith from God his promises thought that a redemer was looked for in vayne specially when as he had perswaded him selfe with foolishe trust and confidence as lofty and proude men are wōt to do that his kyngdome was stablyshed for euer to him and his posteritie But wheras at the fyrste he beinge druncke as it were and ouercom with his felicitie and happy state did carelesly despise the prophetes is nowe made sodeinely afraide with the remembraunce of them Neyther wolde he haue ben so greatly moued with the symple talke of the wyse men excepte the deuine oracles had come into his minde whiche before seemed ridiculous vnto him and of no force Euen so the lord after he hath suffered the vnfaithfull for a time to sleepe dothe at a soden wake them and stirre them vp from the same M. Also in this place we muste note howe that this kinge Christ came to geue heauenly kingdoms to the faithfull not to take awaye from those that rayne in this world their earthly kingdomes very rashely therefore was Herode troubled about this rumour of him that should be borne king of the Iewes For he was troubled with the sinister wronge opinion that he had of Christe After the very same maner is the truthe of God despysed in this worlde of those that are mighty and beare rule because they are afrayde that theyr kingedomes shal be taken from them when as his doctrine doth not take away the rule of this worlde but dothe confyrme them by the word of God and doth direct them to the glory of god Peraduenture also the seditiouse braine of the Iewes gaue great occasion to Herode to be troubled But thereby his impietie and vngodlinesse is not excused whiche he shewed towardes Christ beinge borne For howe seditiouse so euer this people had ben notwithstandinge all thinges being attempted he was fayne to go vnder the yoke and to submit him selfe in the whiche thing sufficiently the wyll of the lorde is declared because he wold in no wise moue and helpe forwarde the seditiouse pretence of the Iewes Whereby he myghte easely haue taken occasion to putte awaye this feare if he had had any reason or vnderstandinge of the iudgementes workes of God. In lyke maner the prynces and maiestrates in our tymes can not be excused whiche go about to opresse the doctrine of the truethe as if it were a seditiouse doctrine For although not a few seditiouse spirites haue gonne about to trouble the state of the common wealth yet neuerthelesse it is euidently enough declared that the prouidēce of God doth not fauour their indeuoures which hath made al their doings hitherto voyde and of none effect that they myghte haue no iust occasion of resistinge the doctrine of the trueth And all Hierusalem vvith hym C. This maye be expounded twoo maner of wayes eyther that the citezens were troublously as it were with a tumulte styrred by the suddeyne noueltie of the matter although willingly they receyued the glad tydinges of the kynge that was borne vnto them or elles because they beinge accustomed to euill kinges for their longe pacience the sore being ouerlayed they feared a chaunge leaste that afterward ther should come a greater destruction and calamytie For they were so worne weried with continuall warres and almost consumed that myserable and cruell seruitude ioyned to them with peace was not onely tollerable but also of them desyred and wished for Whereby it is euidente howe euyll they profited vnder the correctiō of god For they were made so dul with abashement and vnsensiblenes that euen now the promised redemption and health after a sorte stancke and was odiouse vnto thē And it is not to be doubted but that Mathew goeth about to note their ingratitude because they beinge discouraged with the tediousenesse of euyll men dyd caste from them all hope and desier of the grace whiche was promysed vnto them Very few that beleued were at that time at Hierusalem so that almost all of them did rather couet a worldly peace and quietnesse whiche dureth but a tyme then the euerlastinge tranquillitie and kingdome of Chryste they were so troubled so sone as they hearde that a newe kynge was borne vnto them And so of that whereof they should haue most reioyced they most lamented and sorowed 4. And when he had gathered all the chiefe pristes and scribes of the people together he demaunded of them where Christ should be borne C. We haue hearde the trouble of Herode nowe let vs here his crafte and hypocrisie Althoughe there was greate silence small talke of Christ in the kings courte yet notwithstandynge a rumour of the kynge was spred abroade by the wyse men whiche made the prophesies to be remembred where as before they were quite forgotten Wherfore Herode dyd by and by coniecture that the kynge wherof the wise men made inquiry was the Messias which long before was promised And hereby agayne it appereth that Herode was afraide in good earnest since that so carefully he inquireth no maruaile For so muche as all tyrantes are afrayde and their owne crueltie and tyranny bringeth more feare vnto them then it doth to any other Herode coulde not chose but be more afrayde then any other whiche knewe that he raigned agaynst the will of God. All the chiefe priestes E. These chiefe pristes weare the chiefe prelates amonge the priestes both for their holy lyfe and wysedome and also for their skyll in other matters whiche were of great power before that Herode bare rule wherby they were as yet in greate authorytie among the common people And scribes Bu. S. Luke calleth these scrybes lawyers These gaue aunsweres out of
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
kyng for this cittie began to geue more reuerēce to king Herode and to the Romaine power then it did vnto the God thereof 36 Neyther shalt thou sweare by thy head because thou canst not make one heare white or blacke Neither shalt thou svveare by C. When men sweare by their head they offer their lyfe whiche is the singuler gift of God as a pledge of a good faithe Bu. Furthermore they vsurpe the power which is peculier vnto god For we haue not suche power ouer our heads that we can make one heare whiche is leaste either white or blacke God is the ruler of our heade therefore we sweare by God when we sweare by the same A. Here we are admonished that there is nothing so smale of reputation in the creatures of God in the whiche there appeareth not the maiestie of God by whome it was made Christe therefore would haue vs vse the creatures of God with his feare yea and to haue the members of oure body in honour leaste we abuse the same 37 But let your communication be yee yee and nay nay for whatsoeuer is more then this commeth of euell But let your communication Nowe Christe in the seconde place doth prescribe a remedy namely that men ought syncerely in good faythe to bargaine cōmonly one with an other because that then the simplicitie and true meaninge of their talke shal be no lesse then an othe among them whiche regarde not sinceritie And certainely it is an excellent order in correcting faultes to note and marke the springes out of whiche they flowe For whereof commeth suche promptnes in swearyng but because in so greate vanitie in so many deceites in suche inconstancy and wauering nothing is credited Christe therefore requireth vs to be circumspecte in our talke and constante in our words that we nede not to sweare any more For the repetition as well of the affirmation as of the negation here mencioned pertayneth to this ende to teache vs to stande to our promyses Yee yee and nay nay E. Christ here teacheth vs how we should bargaine namely that we be simple and constant in that thinge whiche once we affirme or denye if we affirme any thyng to do it truly and if we denye any thyng to deny the same also truly The lyke manner of speakyng vsed Paule also saying When I was thus wyse mynded did I vse lightnes Or thynke I carnally those thynges whiche I thinke that with me should be yee yee nay nay God is faythfull for our preaching to you was not yee nay Men very seldom do vse to affirme or denie truly that whiche they think but are delighted with lyes and that is the cause that we haue suche Indentinge suche wrapping and tangling suche fouldinge and byndinge in obligations As though there were no credite in men at al which no doubte is very small For vvhatsoeuer is more C. Because this is the true kynde of bargayning whē men speake no more with their tongue then they thynke in their harte Christe pronounceth that whatsoeuer excedeth this is sinne Neither is their iudgement to be allowed whiche thinke him to be in faulte of the othe that will not beleue him whiche speaketh For Christe teacheth that men are in faulte that they wyll be constrayned to sweare because if there were any faythfulnes amonge them if they were not waueringe and double tonged they would haue simplicitie and true dealyng Neyther yet doth it followe but that it is lawful to sweare so often as necessitie dothe require because the vse of many thynges is pure good the originall whereof is vitious Commeth of euell There are some whiche expounde this to be ment of the deuel As when it is sayd Then commeth the euell man and taketh awaye that whiche was sowen in his harte For the which Marke hath Sathan came and Luke The deuel came c. 38 Ye haue harde howe it was sayde an eye for an eye and a toothe for a toothe Bu. The fourth example which the lorde bringeth out of the lawe is taken out of the .xxi. of Exod. and the xxiiij of Leuiticus and the .xix. of Deutro By that lawe God would haue his people beware leaste that any of them did rashely hurte one another To this place agreeth not that whiche is written in Leuiticus Thou shalt not auēge thy self nor be myndefull of wronge But we must consider that this was spoken to priuate persones and the other lawe as to take eye for eye toothe for toothe was permitted onely to the Iudges and Seniores of the people as a punishemēte to be executed vpon the offender and a satisfaction for the same Nowe the Iewes vpon this lawe thought that they beyng hurte might seke to requite one iniury with an other and so to be reuenged for euery wrōg done vnto them But Christ teacheth them the cōtrary that although a commō defence were committed to the iudges to subdue the wyckd and to bridel their force yet that they ought paciently to suffer those iniuries done vnto them 39 But I saye vnto you resiste not euell but whosoeuer geueth you a blowe on the right cheke tourne to hym thy lefte also But I saye vnto you M. By these woordes Christe semeth to be contrary to the doctrine of the Scribes and Phariseis teaching vs to be lowly gentle mynded to be meke in suffering euell that we might be so farre from reuēging of our selues that we should rather suffer the greatest iniury then to requite any whether it were in our power to do it by ryght or by wrong C. There are two sortes of resisting the one is whereby we repell iniurie without hurte the other is whereby we reuenge or requite For although Christe doth not permit those whiche are his to reuenge yet notwithstanding he doth not forbid them to eschewe vniuste violence Also S. Paule may be vnto vs a good interpretour of this place sayinge Derely beloued auenge not your selues but rather geue place vnto wrathe and so forth and by and by he addeth be not ouercome of euell but ouercomme euell with goodnes Here our sauiour Christ intreateth of reuengement and to take away the libertie of the same from his disciples he forbiddeth them to requite euell with euell Then he extendeth the lawe of pacience farther that we do not only beare peaceably iniuries done vnto vs but also that we prepare our selues to suffer a newe C. Therfore the whole admonition of Christ tendeth to this end that the faythfull should learne to forget iniuries and all kynde of euell done vnto them least they being hurte shoulde bursting forth into hatred and ill will couet to hurte but that they shoulde be ready to suffer if that the wickednes and outragious madnes of tyraūtes increase against them VVhosoeuer geueth thee a blovve M. For examples sake he addeth these and that whiche followeth by the whiche he declareth what kynde of euels we should beare and
the cittie are thus to be expounded that before Christ came nere vnto the cytie the posessed met with him in the middest of the waye But they whiche thincke that the man dwelt in the graues because the deuils are eyther delyghted with the smelles of deade carcases or with the sauour of sacrifices or because they woulde get those sowles by disceite whiche couet to be neere their bodyes theye I saye that thincke thus are deceyued their diuination is not worth a straw The vncleane spirite did rather kepe this miserable mā among the graues to the intēt he might strike him with continual terrour by the sorrofull sight of deathe as if he shoulde leade his lyfe amonge the deade beynge thrust out from the company of men By this also we learne that the deuyll dothe not onely torment men in this presente life but also persecute euen to the death And vvere out of measure fearce S. The Euāgelist dothe descrybe here the strengthe power pollicie and kingdome of sathan that afterwardes the vertue and power of Christ may the more appere C. There is no man so stoute whome this horrible spectacle wyll not make afearde But we ought all to haue this thought within our selues that we are helde vnder by the tyranny of the deuyll vntyll we are deliuered by God throughe the grace of Christ Iesus A. Marke addeth that no man coulde bynde him with chaynes because that when he was oftē bound with fetters and chaines he pluckte the chaynes in sounder and brake the fetters in peces neither coulde any man tame him C. But naturally he coulde not breake the chaynes whereby we gather that extraordinary motions of Sathā ar somtimes permitted whose force doth ouercome our sence and common reason There is more strength sene oftē tymes in frensie persons in their madnes then when they haue their health wittes and parfecte strength Neyther can it be denyed but that the deuill dothe playe his partes in suche so often as god doth permit hym But the force and violence which the Euangelistes do describe here did farre excelle By the whiche we are taught howe fearefull horrible a thing it is to be vnder the tyranny of Sathan neyther must we feare the vexation and tormēt of the soule lesse then the disquietnes and trouble of the body 29 And beholde they cryed out saying O Iesu thou sonne of God what haue we to do with thee arte thou come hither to torment vs before the time And they cried out M. Now the Euangelist beginneth to reherse both what they dyd and saide vnto Christe A Marke which speaketh onely of one saith thus when he spied Iesus a farre of he ran worshipped him C. This is the order of the historie when the possessed came to mete Christe he commaunded the vncleane spirites to go out of the men then they did beseche him that he woulde not trouble them before the tyme Therfore they praied not before he spake Neither was Christ troublesom vnto them before he constrayned them to go out of the men But we must note that they came not so willingly into the sight of Christ as they were dryuen therto by the secrete power of the holy Ghoste For as before they were wont to vexe men by furiouse violence in the graues at their pleasure so now the higher power constrayneth thē to come to the trybunall Seate of theyr iudge agaynste theyr wylles Whereby wee maye gather that all the kyngedome of Sathan is subiecte and obedient to the rule of Chryste Fynally theye are constrained openly to declare Christ to be the delyuerar of menne Yea they are constrayned to worshyppe hym and their obstinate complaintes are wytnesses how vnwilling their confession was beinge exhorted by vyolence saying VVhat haue vve to do vvith thee A. This is an Hebrewe phrase of speache in the Scriptures vsed As this what haue I to doo with you ye sonnes of Saruia agayne What hast thou to do with peace Also What haue I to do with thee thou kyng of Iuda By this voyce they wolde fayne haue escaped the handes of Christ but because that they parceyue them selues to be bownde that in vayne theye shoulde flye from hym they complayne theim selues to be troubled before the tyme and they mixe with the complaint a certayne kynde of besechinge So that wee se the deuilles to loke at the handes of God for nothinge els but crueltie and yet notwithstandynge they ceasse not to swell with theyr pryde against God. O Iesu thou sonne of God. M. The deuylles do confesse Iesus to be Chryste euen as do all the reprobate but they beleue not that they may be saued by this Iesus but contrarywise they think that he is come to tormente trouble and vexe them But the reason why Chryst doth not reiecte and refuse openly this confession of the deuil as he dyd in the fourth chapter of Luke is this because the discord was well enoughe knowne to the ende al euyll reporte myghte be put awaye But as towchynge this presente place this ought to be sufficiente and enough that the deuylles humblelye besechynge hym dyd outragyouselye frott and fume agaynste hym To torment vs. They complayne them selues to be tormented As some saye because theye were constrayned to sette the man free and at libertie whiche before they molested and vexed Others refer this torment which they make exclamation agaynste to the daye of Iudgement But wee muste rather vnderstande this place that the deuylles beynge made afrayde by the presence of theyr iudge thought vpon their ponyshemente for althoughe Chryste helde his peace yet theyr euyll consciences dyd accuse them For as the theues when they are broughte to the sessyons or iudgemente seate conceyue in theyr myndes the deserued ponyshemente euen so it muste nedes be that the deuils and all the wicked ones shoulde tremble and quake for feare at the syght of God the Celestyall myghtye and terryble Iudge no lesse then if they presentely felte the paynes and tourmentes of hell fyer The deuyls knowyng that Christe shoulde be the iudge of the whole world it is no maruayle if they were afrayde of tormente at the syght of hym M. Theye knewe they hadde deserued tourmente therefore theye had leauer that Chryste as yet hadde not come so shall he come to all the wycked whyche by the testymonye of theyr owne Consciences loke for nothynge elles at the commynge of Chryste but euerlastynge ponyshement and payne As to wchynge the fonde and couryouse question whyche somme moue whether the daye of iudgemente was knowne to thē or no It is supersluouse and vaine Saye ye soo syr Question What meaneth then this Before the tyme. Surelye his meanynge was that the tyme for the ponyshment of the reprobate was euer too soone For they woulde fayne put it of from daye to daye Marcke addeth that when the deuyll was asked what his name was he aunswered Chryste that he was named Legion The which aunswere
tourneth at length to theyr owne destruction Pylate said vnto Christ knowest thou not that I haue power to crucifie thee and power also to loose thee When as neuerthelesse he coulde do no thynge without the permission of God of whom he receyued that power which he abused as it is there sayd Although therefore in vayne the wycked do boaste them selues as thoughe the lyues of the godly were in theyr handes although God stayeth and brideleth their rage and madnesse so often as it seemeth good vnto hym yet notwithstandynge they are sayde to kyll by his sufferaunce because often tymes he permytteth them to execute theyr tyranny But are not able to kill the sovvle M Now he reasoneth of the impotencie and vnablenesse of tyrantes the whiche howe soo euer they rage and swell can do harme to nothynge sauinge to the bodye because the sowle is not in theyr handes neyther can they kyll the same Wherefore Luke more plainelye expresseth the same sayinge And after that haue no more that they can doo By the whiche wordes Christ teacheth his Apostells to contemne and despyse the crueltie of tyrantes the which although it be shewed to the extremytie yet can it not hurte a godly man as touching his euerlastinge healthe Although the wycked by the permission of God kill the body it makethe no matter they do but fynishe that which Nature had begon for if they as instrumentes had not done it nature it selfe wolde in short time haue done the same For what is he that shall escape deathe But rather feare him vvhiche is M. Nowe by a collation of the deuine power of god he proueth playnely that the crueltie of menne oughte to be despysed As if hee shoulde saye If ye feare those whiche by some meanes maye hurte and ponyshe why rather do ye not feare him which is able to hurte in euery respect which hath power not onely to kill the body but also the soule and to cast them both into hell It is a small matter to kill the body because it shall be restored againe For the tyrant hath not destroyed hym when he hath killed the bodye of a man Hee hath dyminished nothinge of oure saluation which hath taken away this life whiche at the lengthe al men must forsake whether they will or no at the good pleasure of god But he which hath made both the body the soule he it is onely whiche can kill not only the body but also the soule and that euerlastingely into hell Hym therfore if thou be wyse feare alone the whiche if thou feare in deede then shalte thou contemne set at naught al worldly tyrantes also C. But when as these two mēbers in one knot do agre certaine ignorant vnskilful men take this part seuerally amis affirming the men ought not to be feared For Christe setteth the vertuouse and holy feare of God against the peruerse feare of men whiche withdraweth vs frō the right perfecte waye VVhiche is able to destroy M. Of tirantes he saide simplely they kill the body but of God he said which can kill bothe soule body Moreouer he addeth into hell as if he should haue said If you stand so much in feare of tirants which hate you that you despise the cōmandemēt of God your heuenly father beware least you seking to saue this carnall lyfe lose not onely the same but the eternall life also For your father beinge prouoked to anger is able to cast bothe soule body into hell Luke hath After he hath killed he is able to destroy cast into hell M. These thynges S. Paule considered when he saide If I preache the Gospell I haue nothinge to reioyce of for necessitie is put vnto me But wo is it vnto mee if I preache not the Gospell To be shorte the experyence of al tymes teacheth vs how necessary this exhortation is to the mynisters of Chryste and generally to all the godly For there was neuer any tyme in the which men did not exalt them selues violently against God and soughte not to destroye the Gospell 29 Are not two littell sparrowes sold for a farthing And one of them shal not fal to the groūd without your father Are not tvvo litel sparrovves A. This dependeth of that whiche went before B. For Christ by this reasō armeth his Apostels against the persecution of the world that nothing can happen vnto them without the wil of their heauēly father who suffereth not vile birdes in cōparison to light vpon the ground without his wil. C. By the whiche wordes Christ declareth that tirantes althoughe they rage neuer soo much yet that they haue no power vpon the body without his wil to whō al thinges in heauen and in earthe are subiecte Therfore they do very fōdly which feare the crueltie tyrany of men as thoughe they were not vnder the protectiō of god So that in perills this is the second consolation vnto vs that for so much as god is the keper of our lyfe we maye safelye rest and commit our selues to his prouidence yea we do vnto him iniury if we commit not our life vnto him because he doth vouchesafe to take charge and care of the same M. And to the ende Christ might euidently proue that which he goeth about to perswade he vseth very fete examples notwithstanding such as haue nede of a speciall faith C. For he extendeth the prouidence of God generally to all creatures that of the more to the lesse he myght declare vs to be saued defended and protected by his tuition There is nothynge of lesse pryce and estimation amonge vs then sparrowes For men in tymes paste haue soulde twoo sparrowes for a farthing And as Luke saith fyue for two farthings and yet notwithstandinge God is redy to defende them that no harm happen vnto thē by chance Wyll he nowe thyncke you neglecte the life of man whiche hath such a care ouer sparrowes no be ye wel assured Christ settethe not here before you the exaumples of the Patriarkes or Prophetes in the whiche he myghte declare the prouidence of God wonderfully Neither doth he make mentyon of the stronge and sauage beaste but of the leaste of the most common and cheapest fowle namelye of the lyttell sparrowe Neyther dothe hee onely brynge in the sparrowe but also the price of the same whiche is small that one alone bearethe no value or price and therfore he is faine to couple two of them together the price whereof was but a farthynge then the which in money there could be no smaller value And one of them lyghteth not to the grounde This is the Hebrew phrase and is vsed in stede of shal not perishe And it is spoken for this cause for that byrdes when they die of theyr owne accorde or when they dye beinge shot or kylled by any meanes do fall to the earthe deade where as otherwyse they flee alofte M. He saythe not generally they fall not
Sathan be violentely expelled to the ende God might stablishe his kingdome amonge men Wherefore this sentence is nothinge elles but a confyrmation of that whiche wente before But to the ende we maye the better remēber the meaninge of Christ it shall be necessary to call to minde that Analogy which Mathew placed amonge the visible and spirituall graces of Christe What so euer Christe therfore did vnto the bodies hee would haue the same referred to the soules so when he delyuered the corporall and bodely sences of men from the tyranny of the deuil he declareth that he was sent of the father to be a reuenger which shoulde abolyshe and put awaye the spirytuall tyrannye whiche hee shewed to mennes sowles Nowe let vs retourne to his wordes He affirmeth that the rule and power can not be taken away from a strong and valiaunt tyrant vntil he be despoyled of his armoure and weapons because vnlesse he be constrayned with greatter force he wyll neuer yelde To what ende is this spoken First wee knowe that the deuyll in many places is called the prince of this worlde And the tyranny whiche he vseth is garded and made strong with aides of great force frō all places For there are innumerable snares to entrap and entangle men Yea there are innumerable and infynyte kyndes of daungers and harmes with the which he kepeth those myserably that are oppressed vnder his feete To conclude there is nothinge that setteth hym to raygne in the worlde like a tyrant not that he can do any thinge against the wil of the workeman hym selfe but because Adam when he alienated hym self from the impery and kyngedome of God dyd bringe all his posterytie vnder the subiection and yoke of this forraine power But althoughe the deuyll raineth supernaturally and men by the iust iudgemēt of God for synne are subiecte to his tyranny notwithstanding he hath a peaceable and quiet possession of the kingdom in so muche that he may tryumphe ouer vs vnponished vntyl a stronger then he ryse vp againste him But this stronger man coulde not be founde here in earthe when that no abillitie and strength was lefte vnto menne to helpe them selues therefore a redemer was promysed from heauen Nowe Christ sheweth that this way and maner of redemption is necessary to wreste and take away that from the deuyll with stronge hande which els he wyll neuer let go and departe from By the which wordes he declareth that men hope for theyr deliuerance in vaine vntil Sathan be ouercome and vanquyshed by violent conflicte M. He saythe therefore when ye se the ieweles of Sathan taken away how then can it be but manifest that a strōger is present which hath ouerthrowne Sathan that stronge prynce of the world and bounde him otherwise he wolde not haue suffered his Iewelles to be taken away C. But although Christ reproued the folishenesse of the Scribes because they were ignorante of the principles of the kyngdome of God yet notwithstanding this obiurgation and reprehention dothe belonge generally to all suche as are of lyke foolyshenes There is no man which wyll not boast in wordes that he desyreth the kyngedome of God and yet he wyll not suffer Christ to fyght valiantly as nede requireth that he may delyuer vs out of the hande of the tyrante and our mortal ennemie Euen as if one beinge sycke shoulde call for the helpe of a physition and yet dothe refuse all Phisicke medycine and remedy Nowe let vs note for what pourpose Christe brought this parable namelye that hee mighte shewe that the Scribes are aduersaries to the kingdome of God the beginning wherof they maliciouslye withstoode Notwithstandynge let vs learne because wee are all subiecte to Sathan that God doth no otherwyse bestow his kingdome vppon vs then to deliuer vs frome that vnhappie sorowful and seruyle bondage by the valiaunte and victoryous hande of Christ 30. Hee that is not with mee is agaynst mee and hee that gathereth not with mee scattereth abroade Hee that is not vvith mee C. This place may be expounded two manner of wayes Some affirme it to be an argument of the contraries as if Christ should haue said I can not raigne withoute the power of Sathan be destroyed because hee wholly indeuoureth him selfe and seketh by al meanes to scatter that abrode whiche I gather together And trewely we se euidently enough how strongly and with what might that ennemy seketh the dyssipation of the kyngedome of Christe Notwithstanding their opinion iudgement is rather to be allowed whiche affyrme the Scribes to be doble ennemies to the kyngedome of God because they hindered so muche as in theim laye the good successe of Chryst This therfore is the sence and meanynge of the texte It was your partes to ayde helpe and assiste me in erectinge and lyfting vp the kyngdome of God for hee is a hynderar after a sorte that is not a helper and he in some respecte plucketh downe that in tyme of nede recheth not forth his hande to helpe What are you therefore and what do ye whom outragiouse and furiouse madnes hath driuen to open contētion M. To be with Christ is to gather with him to the kyngedome of God. Chryst and his faythfull seruauntes doo gather when with their doctryne theye reape the haruest congregate the same into the barne of theyr father to euerlastynge lyfe This is a Metaphore taken of the tyme of the haruest when euerye one maketh all hast that possiblely can be made to gather and bring in the haruest least the same might take any harme by tempest and vnseasonable weather Sathan whiche is a very woulfe deuoureth and disperseth from the shepefould the flocke of Christ and when any parte of the Gospell is sowen in theyr hartes throughe preachinge he taketh the same awaye leaste in beleuing they should be saued Therfore by this sentence it maye playnely appere howe truely Chryste doth now say that whosoeuer gathereth not with hym scattereth because such is the promptnes of our nature vnto euill that the righteousenesse of God hath noo abydinge in theim whiche apply theim selues to late and seke when all time is spente to get the same Also this doctrine is more large and dothe yet farther extende it selfe namely that they are vnworthy to be coūted in the flock of Christ which do not bestow and referre al their studies and laboures vnto hym because by theyr negligence slouthe it commeth to passe that the kingdome of God goeth backewarde and prospereth not for the furtherance whereof we are all called Christe therfore leaueth not the meane for we must eyther gather with hym or els we must disperse and scatter abroade with Sathan So that by these wordes he semeth to speake to certayne Hypocrites which dissembled or fained hym to be the Messias As if he shoulde saye There are many of you which dissemble al thinges cleauinge to neyther parte but holdynge of euery side But if ye were my disciples in dede if ye
the keyes C. Here our sauiour Christe beginneth nowe to intreate of the publike office or of the Apostelship the dignitie whereof is adorned with a double tytle for Christ sayth that the mynisters of the Gospell are as it were porters of the kingdome of heauen because they carry the keyes of the same and that is the fyrst Then he saith that they haue power to binde and louse not only in earth but also in heauen and this is the seconde This similitude of the keyes pertayneth very aptelye to the office of teachinge B. The Metaphor is herupon taken because the chiefe power of the house and of the cittie is in his power and rule whiche hath the chiefe custody vse of the keyes for that he maye let into the house or cittie whom he wil and seclude and kepe out whom he list Hereupon the lorde when he promysed to Eliakim the sonne of Helkia the seruaunte of kinge Ezechias the chiefe power in the kinges courte in Hierusalem he spake thus by the Prophete Esay The keye of the house of Dauid wyl I lay vppon his shulder so that he shall open and no man shall shut He shall shut no mā shal open For there he prophesied of this Eliakim speakinge of Sobna which was the chiefe gouernour of the kinges house thus In that day shall I cal my seruant Eliakim the sonne of Helkia And with thy garmentes wyll I clothe him with thy girdell will I strengthen hym thy power wil I commit into his hande and he shal be a father of such as dwel in Hierusalem in the house of Iuda The same metaphor the lord vsed in an other place saying Woo vnto you Lawyers for ye haue taken away the keie of knowledge ye entered not in your selues and them that came in ye forbad that is to say ye withstode the doctrine of the kingedome of God lest it shoulde be broughte out to thē that they mighte be partakers of the same C. Christ therefore sayth that the Scribes Phariseies which were interpretours of the law had the keye of knowledge or the key of the kingdome of heauen for we know that the gate of lyfe is opened no otherwise vnto vs then by the worde of God. Whereupon it followeth that the key is geuen into the hāde of the ministers therof Notwithstādinge it is demaūded why the lord promised that he wold geue that vnto Peter which he semed to haue geuē before at the making of the Apostels But this questiō is answered before where we said that the twelue were but forerunners for the time so that when they returned vnto Christe againe they had finished the race ende of their calling But after that Christe rose againe from death then they were apointed ordinary teachers of the church in this respecte this honor pertained vnto thē euer after Bu. Therfore he saith here I wil geue not I haue geuen He promiseth that he will geue the keies he geueth them not But after his resurrecttion he sayd vnto them Peace be vnto you As my father sent me euē so send I you also And whē he had said these woordes he breathed on them and saith vnto thē receyue ye the holy ghoste Who so euers synnes ye remit they are remitted vnto them And who so euers sinnes ye retayne they are retayned In the which wordes As my father sente me c. there is a cōparison not an equalitie For Christ was sent that he might be the redemption of the whole world the Apostels were not so sent but onely to preach But as Christ was sent of the father for the saluatiō of the whole world so the Apostels were sent to prech this saluation that they which beleue their preachinge might be saued as if he had heard Christ him selfe as he saith in another place He which heareth you heareth me Moreouer he saith not They shal be geuē but I will geue by the which words Christe challengeth all this power of the kingdome of heauen to him selfe as lord in so much that he might cōmyt the same to whom it pleased hym For here it maketh no great matter not only who receiueth but of whom any thing is receiued And vvhat so euer thou bindest in earthe C The seconde metaphor or symilitude pertayneth properlye to note the remyssion of synnes For Christe delyueringe vs by his Gospell from the euerlastinge paine of deathe louseth the snares and fetters of maledyction with the whiche we were held bounde Therfore he declareth that the doctrine of the Gospell was ordeyned to louse our bandes that being loused in earthe by the voice and testimony of mē we mighte also in deede be loused in heauen B. But this metaphor is taken of this that the Prophetes do preache that the office of christ is to louse peculiarly those that are bound So Christ him selfe speaketh vnto Paule sayinge I wyll sende thée to the Gentiles to open theyr eyes that they may be tourned from darkenes to lighte and from the power of Sathan vnto God that they maye receyue forgeuenesse of synnes and inheritance amonge those which are sanctified by faith Where he expoundeth that to be the power of the keyes which consisteth in the remission and retayninge of synnes Bu. The Apostelles did neuer after any other maner louse or binde As for example Repent you saith the Apostell Peter of your sinnes and be baptised euery one of you in the name of Iesus Christ for the remission of synnes and ye shall receiue the gifte of the holy ghoste Thus Peter vsed the keies that were cōmitted vnto hym thus he loused in earth promissynge remission of synnes by the woord of Christ to them that beleue Yea and Chryste ratified and confirmed this message and preachinge of Peter for to them that confessed theyr synne and trusted to his mercie he remytted as Peter had promysed Also the Iayler of the pryson sayde to Paule and Sylas Syrs what muste I do to be saued and they saide beleeue on the Lorde Iesus Christ and thou shalt be saued and all thy houssholde Beholde the Apostelles do louse him that is bounde forgeuyng hym his synnes and that by the keyes by the preachynge of the Gospell the whiche preachynge because he beleued the lord pronounceth him to be loused in heauen C. But because a greate many doo not onely wickedly reiecte the delyueraunce offered vnto them but also by theyr obstinacie do bryng more greuouse iudgemente to them selues the power of bindynge also and the commaundemente of the Gospell is geuen to the ministers Of the whiche matter we haue an example in the Actes of the Apostelles Bu. The Iewes saith sainct Luke were full of indignation and spake agaynste those thynges whiche were spoken of Paule raylinge on it Then Paule and Barnabas waxed bolde and said It was meete that the worde of God should first haue ben preached to you But seinge ye put it from you and
teacheth that ambitioÌ„ or some other vice is alwayes wrapped in a right and godly zeale in somuch that they which followe Christ haue respect vnto that which they ought not For they go farre beside the marke which being not content with Christ alone seeke for this and that without Christ and his promises Neyther is it enoughe in the beginning to addicte the minde simplely vnto Christe excepte the same maner of purity continue alwayes because oftentimes wicked affections crepe in in the middest of the race by the which we are drawen a parte For it is likely that the two sonnes of Zebede did geue themselues seuerely at the first vnto Christ but when they see that they are in so small fauour with him heare mencion made of the kingdome at hand they are by and by caryed to a wicked desier If this thing happened to two of the chiefe Disciples how carefully and circumspectly oughte wée to walke if we meane not to decline from the right waye specially when as any plausible occasion doth offer it selfe wee muste take heede least the desier of honor do infecte the affection of piety and godlines The Euangeliste Mathewe saythe that the wife of Zebede came and desired that her two sonnes mighte sit in the hyest seates of the kingdome of Christ Marke sayth that the two sonnes themselues made this petition His woords are these And Iames and Iohn the sonnes of Zebede came vnto him saying Master wée woulde that thou shouldest do for vs whatsoeuer wée desier Hée saide vnto them what would yee that I shoulde do for you They sayd vnto him grauÌ„t vnto vs c. C. But it is likely that their mother made this petition because they were ashamed to do it But it may be gathered that this was their desier because Christe made the answeare vnto them and not vnto the mother VVorshipping him and desiring C. In that the mother as a suter declareth that shée woulde demaunde somewhat before shée declareth her minde and the sonnes themselues as appeareth by Marke do after a sort condition that hée shall graunte whatsoeuer they aske they declare by this fearefull and doubtinge insinuation that their owne conscience doth accuse them of an vnlawful demaunde It is manifest therefore that the Euangelist studiouslye and wyselye wente aboute to describe the rashnes of the two sonnes of Zebede not onelye in the petition it selfe but also in the maner and forme of making the petition First of all they go aboute as it were to blinde the Lorde by makinge a promise sayinge wee will that thou do for vs whatsoeuer wee aske They shew not what they will demaunde but they demaunde the assente and agréemente of Christe to their petitioÌ„ before they make it because afterward it should not be lawful for him deny And because they saye not simplely That which wée are about to demauÌ„d but whatsoeuer wee shall demaunde Christ therefore aunswereth What wil ye haue mée to do for you not allowinge their rashnes but biddinge them to declare what they demaunde As if hee should haue saide It may be vnreasonable and not to be graunted which ye go about to aske 21. And hee saythe vnto her what wilte thou She saide vnto him graunte that these my two sonnes may sit the one on the right hand and the other on the left in thy kingdome And hee sayth vnto her A. Namely to the mother of Iohn and Iames whom Mathewe reporteth to make the petition Graunt that these C. This was worthy of praise in the sonnes of Zebede to hope for the kingdome of Christe no parte whereof as yet appeared They sée that hée is contemptible vnder the base forme of a seruaunt yea they sée that hée is despised of the world and subiecte to manye reproches yet notwithstandinge they perswade themselues that in shorte time he shal be a king of great power because hée had so taughte them M. They had heard that the keyes of the kingdome of heauen were promised vnto Peter then that the twelue Apostles shoulde sit vppon twelue seates to iudge the twelue tribes of Israell and that the resurrection of the Lord should be shortly after the which they thought that the maiestye of his kingdome should follow insomuch that they thought that the time was now come to seke for superioritye in the kingdome of heauen A. the which kingdome as they dreamed should be carnal of this world M. To sit at the righte or lefte hande of Christ in the kingdome is nothinge els than to haue superiority in his kingdom Wée haue here truly and excellent example of fayth but hereby we perceiue how casâ—…y the pure séede so soone as it is sowne in our hartes is corrupted because they imagined to themselues an earthly kingdome and were by and by foolishly fallen to couet the chiefest seates in the same Therfore seiÌ„g this wicked desire did flow of the generall beginning of fayth which of it selfe deserued not a little praise wee must pray vnto the Lord that he will not only opeÌ„ the eyes of our minde but also that hée will alwayes direct them and make them behold the true marke Wée must praye also that he will not onlye geue vs saith but also that hée will kepe the same from all mirsture 22. But Iesus aunswered and said ye wot not what yee aske Are yee able to drinke of the cup that I shall drinke of and to be baptised with the baptim that I am baptized with They said vnto him wee are But Iesus aunsvvered and said M. Christe here after a sort condemneth their ambition by the which they desired more then became them and also their foolishe imagination of a carnall and earthlye kingdome C. For in stede of the heauenly kingdome of Christ they had conceyued a vaine opinion As touching the first that is to say ambition whosoeuer being not content with the frée grace of God desâ—…ereth to excell goeth beyond his boundes and rashlye intrudeth himselfe farther than it doth become him the same is vnthanckefull vnto god It is nowe to absurde and peruerse a thinge to measure the spirituall kingdome of Christe according to our fleshly sence and imaginatioÌ„ And truly loke howe much the more vaine speculations do please the nature of maÌ„ so much the more they ought to be auoyded euen as wee see the Bookes of subtill deceiuers to be replenished wyth such vaine and fayned imaginacions B. These two Disciples craued temporal dignitye which lasteth but for a time to whom a spirituall and euerlastinge dignity was promised but not withoute the sufferinge of persecution For it is not méete that the seruaunte shoulde be in better case than the maister but it is necessarye that they which will reigne with Christ that they also dye with him Are ye able to drinke of the cup that I shal drinke of B. The Greeke text for this woord cup vnderstandeth all manner of drinkinge vessels by a more generall woorde E. Nowe oure sauiour
in the meane time God blesseth their laboure and finisheth his woorke begon contrary to the expectation of all men Bu. All the worlde is stricken and amased at the preachinge of Chryste as the Actes of the Apostelles do testifie but neuerthelesse the kinge of kinges is receyued of the fainctes howe so euer the worlde dothe rage And here specially the power of God is perceiued in weakenesse VVho is this M. This is marueylouse that this princelike and excellente cittie in the whiche the worshyp of God dyd dwell and in the whiche the authorytie of the priestes was greate was so ignorante of Christ promised in the prophetes and declared by so many miracles that nowe at the last it asketh who this is whom the cittie seeth to enter with so greate honoure of the moultitude and with suche publyque consente So vnknowne likewise is the trueth of Christ at this day and that in those places where the saynctuary of the worlde and priestly obstinacie do dwell rayne that they say euen as these dyd at the herynge of the worde of Christe what doctrine is this 11 And the people saide this is Iesus a prophet of Nazareth a citie of Galile And the people saide S. Oure Euangelist saythe here that the multitude made answere to the demaunde This confession is the effect of the word of God wonderfully working in the multitude it is also the effecte of faythe whiche is not offended at the basenesse of the person This is Iesus a Prophete S. By this woorde Iesus the people make a dyfference betwene hym and the other prophetes For all other proclaymers and preachers of the worde among the Iewes were prophetes but not Iesuses that is to say sauiours Moreouer by this worde Iesus the multitude confesse the bothe that the promised Messias was now present and also his proper office which is to saue M. The people therfore vnderstand that prophete of whom Moyses wright thus sayinge A prophete shal the lorde your God rayse vp vnto you of your brethern lyke vnto mee hym shall you heare The which place Peter and Steuen both do interprete of Chryste of Nazareth a Cittie of Galile A. Where Christe was nourished and brought vp 12 And Iesus wente into the Temple of God and cast out all them that solde and bought in the temple and ouerthrewe the tables of the money changers and the seates of them that solde dooues And Iesus vvent into the temple Bu. It was the manner of kynges in olde tyme beinge receiued of the people to restore and amend those thinges which were deprauid and corrupted eyther by the neclygence orels by the mallice of other princes For so Dauid beinge setled and establyshed in the kingedome exercised and restored iudegement and righteousenes whiche had bene neglected in the time of Saules gouernement After the same manner therefore oure kynge and lorde Iesus Christ being receyued of the people and acknowleged to be theyr kynge wente straight waye into the temple A to the ende he mighte correcte and amende the greate abuse which was there admitted B. And trewly these thinges were done euen the selfe same day vpon the whiche he entered into Hierusalem ryding on an Asse and the people shoutinge vnto hym as playnely may be gathered both by our Euangelist Mathew and Luke also althoughe Marke seeme to wryte otherwise C. For he saythe simplely that Christ the same daye of his enterance into the citie behelde al thinges and that hee caste the byers and sellers out of the temple the day following But thus these places may be recōciled Marke hauynge not spoken of the purginge of the temple bringethe in the same at the last but out of order place He declareth that the fyrst daye hee came into the temple there behelde al thinges But to what ende dyd hee thus behoulde theym but onely to correcte that whiche was amisse For seinge that hee had oftē times before beheld and viewed the temple it cannot be thought that he was moued by the newenes of the sight But when Marke should haue by order added by and by that they which bought and soulde were caste out of the temple he then sayth that Christ went out of the cittie But that whiche he omitted worthy of mention he rehearseth afterward Peraduenture some man wyll saye that Marke obserued that tyme whiche was neglected of the other two but this whiche we haue already noted is more probable a greate deale For it is lykely that this shewe of Christes power was sette forthe in the presence of the people But who so euer dothe dyligently marke and consider howe lyttell the Euangelystes obserued the notynge of tymes this dyuersitie of wrytinge shall not offende And cast out all them that soulde Bu. Here we must acknowledge the office of Chryste that he was the hye priest of the temple hauynge power in the temple Furthermore we must acknowledge hym to be a kynge but spirituall yea the trewthe of the temple being endewed with great power to take away offences and stombling blockes C. But for all this hee oftentimes comminge into the temple and seinge these abuses before his face dydde but twise onely moue his hande to correcte theim once in the begynnynge of his imbassage and nowe agayne in the ende of the same But seinge there was then an vtter confusion of all thynges and the temple with the sacryfices thereof beinge brought to vtter decaye Christe thoughte it sufficiente openly to reprehende the same twise onely When that therefore he had declared hym selfe to be a teacher and a prophet sent of God to styrre vp the Iewes and to make thē more attentiue he toke in hand to purge the temple And the Euangeliste Iohn onely in his second chapter toucheth this former history But nowe towarde the ende of his rase he takyng the same power againe to hym selfe admonyshethe the Iewes as concernyng the pollutyng defyling the temple and dothe also shew that there is a new reformation at hand In the meane tyme notwithstandynge there is no doubte but that hee testifyed hym selfe to be bothe a kynge and also a hyghe priest as wee towched euen now and the chiefe gouernour of the worship of the temple But this pertayneth not to euery pryuate personne but the zeale with the which Chryst was moued to do these thynges belongeth to all the godly For leaste any man rashely rushe oute beyonde his boundes vnder the pretence of Imitation he must fyrst se how farre his vocation will extend it selfe If there be any abuses crepte into the Churche of God it becommeth all the sonnes of God to be greued But because God hath not geuen power aucthoritie to euery man those whiche are priuate personnes let them sighe vntill suche tyme as it shall please God to sende a remedy We grāte certainely that they are worse than incēsible blockes whiche are nothynge moued and not displeased at the defylynge of the temple neither is it sufficient
fréelye that which he had by nature and his owne proper righte And howe necessary this wisedome discretion is for vs it is hereby euident that if we do not take hede of the snares of the wicked we shall make the doctrine of God to be subiecte to their reproches VVhy tēpteye me ye hypocrites Bu. He plainlye declareth that he dothe vnderstande their craftes and deceites M. As if he should haue saide It is not the part of a good man to deceiue to demaunde any thing to the ende he might tēpte laye a snare to destroye He calleth them hipocrites that is to saye dissemblers For they fained themselues to be iuste for that cause to desyer to knowe the trueth and the wil of God when as in dede they soughte for none of this with all their hart but far otherwise But they did verye well ressemble their maisters the Scribes Phariseis First of al therfore we muste here learne to preuente suche false deceyuers by bewrayring publishing their hypocrisie if it maye be and then afterwarde they shal be able to doe the lesse harme 19. Shewe me the tribute money And they toke hym a peny Shevve me the tribute money C. To the ende oure Sauiour mighte declare that he was not deceiued by their deceauable flattery he so tēpered his answer by his wōderful wisedom that he endāgered him selfe to nether part In that he cōmandeth thē to shew him the tribute money although it seme not at the first sight of any greate waight notwitstāding it is sufficiēt to louse and breake the snares which they laied for him For by this part was expressed vnto thē a cōfessiō of subiectiō the Christ might not be constrayned to cōmande vnto them anye newe thinge The moneye was coyned stāped with the picture of Cesar therfore the authority of the Romane empire was by general cōmō vse allowed receiued whereby it was euidēt that the Iewes thē selues had al ready by their owne accorde put a law or yoke vpon their own necke of paying tribute because they had grāted the power of the sworde to the Romans And they broughte to him a peny Bu. This pēny was a kinde of Romane coine of the which we haue spoken in the 20 chap. going before It was the maner custome of the Romanes whē they had vāquished ouercome the Gentils to make thē tributary in siluer not in gold as writteth Plini This pēny was paide by euery one of the Iewes to the Romanes yerely for tribute As concerninge the whiche matter reade the seuentene chapter going before 20. And he said ynto them VVhose is this image and superscription VVhose is this Image M. He doth not simplely answer that they must geue vnto Cesar those things that are Cesars but first of al he demādeth a question to the ende he might force thē to answer that which pertained to the purpose Bu. Therfore euē as whē he was asked by what authority he taught he so tēpered his answer by the questiō opposed that if they would haue cōfessed the trueth they thēselues had aptlye truly answered to their owne questiō euē so in this place also desiring to haue the tribute money geuen vnto him demāding whose the Image inscription of the penny was he maketh thē of force to absolue the question them selues M. So that he was not ignorante what he demanded but because he had to doe with those which wente about to catche him in his woordes he therfore maketh their owne wordes to catche themselues 21. They said vnto him Cesars Then saide he vnto thē geue therfore vnto Cesar the thinges which are Cesars and vnto God those thinges that are Gods. They sayde vnto hym Cesars Bu. The Emperours of Rome were wonte to titell and writte them selues vpon their coine and money Parthians Asians and Syrians and such like of the Gentiles which they had subdued This penny therfore had the image of Augustus or els of Tiberius Cesar and peraduenture the inscription contayning muche of the Empire of Cesar ouer the Iewes the which was sufficient to confounde them their subtility Geue therfore vnto Cesar C. Our Sauiour Christe here declareth that seing the subiection of the whole nation is plainly published by the money they ought not of their parte to striue as if he shoulde haue saide if it seme an absurde thing vnto you to paye tribut then be ye not subiecte to the Romanes But truely the money which goeth amongest you from man to man doth testifye that Cesar hath the gouernment of you that by youre secrete approbation and likening also the libertie which ye pretend perished and decaye But the aunswere of Christ is not so indifferent but that it containeth a full and sufficient doctrine as concerning the question propounded For there is here put a plaine and euident distinction betwene spiritual polliticall gouernement to the ende wee might knowe that the external subiectiō doth hinder nothing at all whereby our conscience mighte be at the lesse libertye before god For Christe wente aboute to confute their error whiche thought that they were not the people of God excepte they were frée from all subiection of humane power Euen as in this parte the Apostell Paule diligently endeuoureth himselfe least the Romanes should thinke that they serued the onelye God the lesse if they obeyed humane lawes if they payed tribute and were subiecte to other burthens To be shorte he pronounceth that the law of God is not violated and that his worship is not hurte if the Iewes in respecte of externall pollicy and pollitike gouernmēt obeyed the Romanes Bu. And he also sheweth that they are made subiecte to the Romanes by the wyll of God when he commaundeth thē to geue vnto Cesar those things that belonge vnto Cesar As if he should saye Cesar is your Kinge paye therefore vnto youre Kinge the rightes that belonge vnto a Kynge C. Moreouer he semeth to touche their hypocrisye because they carelesly suffered the worship of God in many thynges to bee violated yea because they did wickedly defraude God of his power onelye bearing a shewe of greate zeale in a matter of no wayght as if he had sayd You take greate care of tribute to be payed to the Romanes leaste that God should loose any parte of his honor But truely ye ought rather to séeke that ye geue the honor and worship vnto God which he requireth of you and in the meane season geue ye that vnto men which belongeth vnto men and vnto God the thinges that belonge vnto God. M. Here also wee do see howe farre wee oughte to obeye magistrates and howe wee muste make a difference betwene God and Cesar For although he be the minister of GOD yet notwithstandinge it is one maner of thinge that belongeth vnto God and an other maner of thinge that belongeth vnto him C. This partition truelye doth not seme to agree because in speakinge properly when we do
daungerous least they should quayle being ouerwhelmed with euels specially if they had promised vnto them selues quiet ease But he speaketh not here symplely but by a cōparison that there were always warres but neuer such greuouse warres For about the begynning of Christes commyng or about the beginninge of the Gospell they preuayled more and more B. Furthermore these rumours of warres and warres that is to saye tumultes seditions and murthers began specially and chiefely to bee in the tyme of Cumanus lieftenaunt whiche succeded Tyberius Alexander of whome Iosephus maketh mention Within a whyle after there insued an other tumulte betwene the Iewes and the Samaritanes with greate slaughter of men and spoylyng of townes After that there followed an other tumulte at Caesaria But when P. Festus had succeded Felix of whiche succesion mention is made in the fower and twenty chapter of the Actes he went aboute to delyuer that Prouince form theues but the vengeaunce of God stayinge the same he coulde not The sayde Festus being succeded by Albinus and Albinus by C. Florus all kynde of wyckednes ouerflowed For as these twoo but specially Florus lefte nothyng vndone pertayning to tyranny extreame and open iniurie and rapine euen so therewith the bouldenes of those that were seditious amonge the Iewes did dayly more and more increase where vpon immediatly came tumultes hurly-burlys roberies open violence and by little and lyttle cruel murthers and the people were vexed daylye with vnspeakeable euels and calamities tyll that they were driuen to iust rebellion with suche vnwonted force and violent crueltie not heard of before he raged against them But kyng Agrippa went many wayes about to diswade and dehorte them from rebellion yet all in vayne At the length therefore when they had preuayled whiche sought to renewe thynges the Romane power and the garryson of kyng Agrippa did assault the cittie of Hierusalem with open warre and being forced to yelde after they had geuen handes and promysed lyfe with an othe they slewe ouery one of them sauing only Mutilius the lieftenaunt After that Cestius the presidēt of Syria did bid the cittizens of Hierusalem battaile But he being forced to rayse his siege and to auoyde the force of the Iewes by flight the authours of the rebellion were made more boulde and hauing gotten all power they brought vnto them selues and to theires muche euell vntyll suche tyme as they were altogether banyshed by Titus Of all the whiche thynges Iosephus wryteth at large form the eleuenth chapiter of the seconde booke of the warre of the Iewes vnto the ende of the seuenth booke Be not troubled S. To be troubled by reason of warres in this place is to doubte of the truthe of the worde the whiche thyng we doe when we iudge of the woorde by vncertayne thynges B. as at this daye it happeneth with them whiche for the present happe and chaunce doe eyther begyn to doubte of the Gospell or to haue the same in suspicion or els altogether to cōdemne it For all these thinges must firste come This woorde Must conteineth in it no small consolation For what wyse man wil be afflicted for the thing whiche cannot otherwyse be But what man that trusteth in God wyll be troubled when that commeth to passe whiche must nedes happen by the ordinaunce of God the whiche thing must nedes be beste and moste wholsome for the saynctes of God God truly wyll not haue those that are his to bee troubled in these necessary and continuall tormoyles of thinges but to bee of a stoute mynde as those that knowe it to bee the decree and ordinaunce of god He saieth that it must nedes bee and yet notwithstandinge hee sheweth not the cause but declareth that none of all these thinges come to passe by chaūce or without the prouidence of God least we shoulde in vayne kycke against the pricke For there is nothynge more effectuall to bryng vs vnder than when we do acknowledge that those thinges whiche seme moste confused are moderated by the wyll and pleasure of god For to God him selfe iust causes and true reasons why he suffereth the worlde to be troubled are neuer wantinge but because it is mete that the faythfull doe areste in the mere and good pleasure of God Christe thoughte it sufficient to exhorte the disciples to haue their mindes armed with constancie to beare and suffer because so it pleased God. By these woordes also he dothe shewe vnto vs that his kyngdome dothe not brynge vs pleasaunte delightes and suche other lyke commodities of this worlde but that it is spirituall and he dothe as it were demonstrate with the fynger that wee must haue respecte to somewhat els than to the earth and the commodities of this present lyfe Neither dothe this woorde Must signifie any thing that is fatall or belonging to desteny as certayne fanaticall or mad men doe deme For it hath alwayes one cause or other and it is profitable to bee done for those causes before mencioned But the ende is not yet Christe here more playnely vttereth that whiche we spake of before namely that those thinges whiche were greuous of thē selues were notwithstanding onely certayne enteraunces and beginninges of greater calamities because whan the flame of warres had corrupted Iury it would burste out further For in that the doctrine of the Gospell was spread abroade the lyke ingratitude among other nations dyd kyndle the wrathe of God. Hereupon it came to passe that they whiche had broken the bonde of peace with God dyd nowe teare one an other with mutuall debate that they whiche refused before to obeye God are nowe gladde to submitte them sleues to the violence of their ennemies that they whiche before woulde not abyde to be reconciled vnto God are nowe together by the eares one with an other and that they whiche depryued them selues of heauenly saluation haue nowe fylled the earth with murther in sleying one an other M. Therefore by these woordes hee sheweth that these sedicions shall bee of longe continuance And it is a verye proffitable admonition leaste men shoulde thynke that they haue done enough if they haue escaped twoo or three daungers but rather that they shoulde alwayes bee readye to a newe fyghte For seynge the lyfe of man is a continuall warrefare vppon earthe we ought not to promyse vnto our selues a quiet state whyle we are in this worlde 7 Nation shall ryse againste nation and kyngdome against kyngdome there shall be pestilence and hunger and earthquakes in all places Nation shall ryse against nation B. This proued to true to Caesarea Scythopolis Ascalon Ptolmaida Alexandria and afterwarde to Damasi where tenne thousande were slayne finally to the kyngdome of Agrippa and to all Syria and the kyngdomes there aboutes of the whiche Iosephus maketh mention And there shal be pestilence M. In the third place he putteth those sygnes of the wrath of God and of the destruction to come whiche shoulde be from heauen As concerninge these plagues
slouthfull seruaunte thou knewest that I reape where I sowed not and gather where I haue not strawed His Lord aunsvvered Bu. Here the iust iudgement of God against ypocrites is plentifully declared besyde the sharpe reprehension of the wicked facte and equall ponishment Thou euil and slouthful seruaunt M. In that he calleth him euill and slouthfull he sheeweth that he ceased from worke not so muche by the feare of his seueritye as by his owne slouthfulnes and negligence 27. Thou oughtest therefore to haue deliuered my moneye to the exchaungers and then at my cōminge should I haue receiued my owne wyth vauntage Bu. The Euangeliste Luke bringeth in before these woords Of thine owne mouthe will I condemne thee Hee is cōdemned of his owne mouth by turning that against him which he alleaged for his excuse As if he should saye Thou knewest that I was a straite requyrer of gaine why then diddest thou not for feare of my seueritye geue my money to the exchangers I which seeke for gaine there where I bestowed no cost should shortlye come require my money with vantage that is to say that I would reape there where I sowed not The stocke and chaūce therof was mine not thine thou diddest owe the duty of a seruant to the Lord. 28 Take therefore the talent from him and geue it vnto him which hath ten talentes Question It may be demaunded what maner of sayinge is this For then all workinge shall cease Wee aunsweare that we must remember that which wee sayde before that they do erre which scrupulouslye stande vppon euery word of parables But the true and natural sence hereof is this the although now slouthfull and vnprofitable seruantes haue the giftes of the spirite yet notwithstanding at the lengthe they shall be stripped out of all that their nakednes and reprochfull neede may turne to the glory of the good Christe sayth that these are slouthfull or that they do digge their talent or pounde vnder the earthe because they seeking altogether for ease and pleasure will suffer no trouble at all euen as we see very many while they are whollye addicted to their priuate commodities do let passe all the duties of charitye and haue no regarde of the common buildinge So that wee may easlye gather by this parable that there is no kinde of life more acceptable before God than that by the whiche there commeth some profite to the society of men 29. For vnto euery one that hath shal be geuen and he shall haue aboundance But hee that hath not from him shal be taken awaye euen that which hee hath C. Hee sayth to him that hath shal be geuē For they do truly possesse the giftes of God which do rightly vse them The couetouse men are rather possessed of theyr money because they know not the right vse of possessing Euen so of spirituall giftes hee which according to his abillity promoteth the glorye of God is rightlye sayd to haue Hee meaneth thereof that God doth requight rewarde the righte vse of the giftes of the godly with the latter graces but notwithstandinge wee must acknowledge him to be the geuer and author of these thinges both of that wee receiue and also of the righte vse of those thinges that wee do receiue For the rewarde is suche that it commeth freely For hee oweth nothing vnto vs nay wee are rather detters vnto him A. Insomuche that when wee haue done all that euer wee can yet ought wee to say that wee remayne vnprofitable seruauntes and that wee haue not done that which was our dutye to do C. This is also a great consolation to the faithfull when they here God to be so beneficiall vnto them hitherto that hee will still enriche them with newe treasure And this promise ought to kindle earnest study and diligence in the godly that so muche as they can they seeke to bringe profite not to themselues but to the Lorde As touching the reste which pertayneth to the exposition of this verse read the 13. goinge before 30. And cast the vnprofitable seruaunte into vtter darkenes there shal be weepinge and gnashinge of teeth And cast the vnprofitable seruaunt M. This is to be noted that hee is not onely an vnprofitable seruaunt which wasteth his maisters goodes and tourneth them to his owne vse but hee also whiche hydeth his maysters goodes in a corner whiche hee receiued to occupye Euen as that is not called an euill tree onlye which bringeth forth euill frute but that also which bringeth forth no frute Into vtter darkenes Reade the eight Chapter going before C. For there we taught that vtter darkenes was set agaynste the Domesticall light Christe meaneth here that they whiche are caste oute of the kingdome of GOD are caste into extreame darkenes 31. VVhen the sonne of man commeth in his glorye and all the Angels with him then shall hee sit vppon the seate of his glorye VVhen the sonne of man commeth B. The Euangelist Mathew procedeth on still in expoundinge the question as concerninge the consumation and ende of the worlde and of the Iudge and Iudgemente to come For hither by the occasion thereof Christ exhorted by some parables to watching and perseuerance C. That therefore whiche before hee described in parables hee nowe plainlye declareth withoute figures The summe and effecte is that the faythfull shoulde prepare themselues to the studye of a holye and godlye life in hauinge respecte with the eyes of fayth to the Heauenly lyfe whiche beinge now hidde shal be at the last reuealed in the comminge of Christe For in sayinge that hee shall then sit in the seate of hys glorye when hee shall come wythe Angelles hee opposeth or setteth this laste reuelation against the confused vnperfect cogitacions of the earthly warre ▪ as if hee should haue sayde that hee did not therefore appeare that hee should straighte way establishe his kingdome and therefore hee sheweth that hope and pacience is nedefull least the longe delaye should make his Dysciples weake Whereuppon we gather that this was also added that the Disciples beinge exempte from the error of the present and sodaine felicity might suspend their mindes vntill the seconde comminge of Christ in the meane time that they should not faint or fall away through his absence and therefore hee sayth that at that time he shal be glorious by the name of a kinge For althoughe hee began his kingdome in earthe and sitteth now at the righte hande of the father that hee might gouerne both Heauen and earth with greate power yet notwithstandinge that seate is not yet erected and set vp in the sight of men whereby wee may note that his deuyne maiestye shall much more brightlye shine in the laste daye than nowe For then wee shall see the perfecte effect of that glorye of the whiche wee haue now but a taste onelye Christe therefore nowe sitteth in hys Heauenlye throne because it is necessarye that hee raigne to bridle his ennemyes and to
defende his Churche but then hee shall openlye sit vppon his tribunall seate that hee maye stablishe perfect order in Heauen and in earthe that hee maye prostrate his ennemyes vnder his feete and that he maye gather his faithful into the society of the Heauenlye and blessed life yea then it shall appeare in deede wherefore the kingdome of Heauen is committed vnto hym of the father In his glorye M. Hee doth so discribe the quality of his seconde comminge that hee declareth the same to be farre vnlike the first in the which hee was then In the first comminge hee appeared base in the forme of a seruaunte In the seconde hee shall appeare glorious in the forme of the kinge of all kinges and iudges In the first comminge hee was subiect to reproche and ignominye in the latter comminge hee shal appeare in glorye In the first comminge hee appeared weake In the latter comminge hee shal appeare with Heauenly power In the first comminge hee was subiect to the Iudgemente and condemnation of wicked men In the latter comminge hee shall geeue Iudgement vppon al reprobates So that hee calleth that his glorye in this place which in another place he attributeth to his father in the same sence for hee meaneth simplelye the deuyne glorye which then shyned in the father onelye forsomuch as it was hid in him M. The glorifyinge of Christes bodye maketh verye muche for this glorye some sighte whereof the Apostles had It is also well approued by the companye of all the Angells whiche shall waite vppon him and by the power of Iudginge also And all his Angels vvith him As if he should saye I which nowe seeme to be base and of smal reputacion by your contemptible seruice and waytinge will then appeare wyth a trayne of Heauenlye souldiours and Angels For hee goeth about to expresse with what vertue and power hee shall come And the Apostle describinge the glorious comminge of Christ to the terror of the wicked and consolation of the godlye calleth the Angels that shall come with Christe the Angels of power when hee sayth It is verely a righteous thinge with God that hee recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lorde Iesus shall shewe himselfe from Heauen wi◅h the Angels of his power with flaminge fyer which shall render vengeaunce to them that know not God and that obey not the Gospell of oure Lord Iesus Christe which shal be punished with euerlastinge dampnation from the presence of the Lord and from the glory of his power when hee shall come to be glorifyed in hys saintes Howe great the power of Angels is wee may see by that one Angell which sleyinge .185000 troubled all the host of the Assyrians And how great a multitude shall come with Christe wee are toulde in this that hee saythe And all his Angels with him And the Prophete Daniell describinge the comminge of Christe sayth A thousande times a thousande serued him ten thousande times ten thousand stoode before him that we mighte know that the nomber of Angels comming with him shal be infinite Then shall hee sit vppon the seate of his glorye M. Those thinges that are spoken toward the latter ende of this Chapter seeme to be spoken by the similitude of a sessions haule But what this seate of Iudgement shal be let no curious person in so serious a matter seeke This is certaine that hee shall come corporally and visiblelye in the cloudes to be seene of all the wicked Hee shall so come sayd the Angels as ye see him go into Heauen And Christ of himselfe sayd Then shall they see the Sonne of man comminge in the cloudes of Heauen with power and greate glorye Howe terrible this seate shal be to the wicked the Prophete Daniell declareth when hee sayth that the throne of Christe shal be like to a flaminge fyer Also accordinge to the maner of the Scriptures the Lord is said to sit as Iudge when by iust Iudgement he deliuereth the innocent and punisheth the wicked So the Prophete Dauid saide Thou haste maintayned my righte and my cause thou arte set in the throne that iudgest righte The which truly is not so to be vnderstoode as though Christ also at this day sitteth not on the seate of his kyngdome gouernynge all thinges but that then he wil call all things openly to iudgemente and will declare his glorye 32. And before him shal be gathered all Nations And hee shall seperate them one from another as a shepeherd deuideth the sheepe from the goates And before him shal be gathered C. With large and magnifycent titles hee extolleth his kingdome that the Dysciples mighte learne to hope for another felicity than that whiche they had conceiued in their mindes For they thoughte this sufficiente to haue their counterye deliuered from myseries with the whiche at that time they were oppressed that it mighte appeare that God had not made his couenaunt in vaine wyth Abraham and his posteritye But Christe doth farther extende the fruite of the redēption which hee brought because hee should be the Iudge of the whole worlde and to the ende hee might exhorte the faythfull to a godly life hee denyeth that the same shall belonge to the good and bad alike because hee shoulde bringe with him the rewarde which is layed vp for them both And the summe of his woordes is that the state of his kingdome shal be then profited when the iuste haue obtayned the crowne of glorye and when the rewarde which the wicked haue deserued is payed vnto them Al Nations sayth hee shal be gathered before him Bu. namelye from all partes of the worlde when hee sitteth on his trybunall seate By al Nations hee meaneth al those that are deade and those also which shal be founde then at that day lyuing as teacheth the Apostle Paule in the fourthe Chapter of his first Epistle to the Thessalonians And in another place hee sayth Wee must all appeare before the tribunall seate of Christ that euery man may receiue the workes of his body accordinge to that hee hath done whether it be good or bad And hee shall seperate them M. This seperation also is noted before by certaine similitudes as by the fanninge and pourginge his flower by the similitude of the tares by the net cast into the sea But in that this seperation of the sheepe and goates is differred vntill that daye hee declareth that the wicked and reprobate are nowe mixt with the godly and electe that both of them may liue together in one flocke of god And the Prophete Ezechiell seemeth to vse this cōparison wher the Lord complayneth thus I will put a difference amonge the sheepe amonge the weathers and the goates Was it not anoughe for you to eate vp the good pasture but ye must treade downe the residue with your feete Wherefore the wordes of Christ tende to this ende that
that thei wer altogether voyde of the loue of god For God cannot be truely loued where the members of Christe the sonne of God are carelesly despysed Wherefore let vs learne to helpe oure neady brethren al that we can being myndfull of the woordes of the Prophete which saythe O my soule thou haste sayde vnto the Lorde thou arte my God my goodes are nothing vnto thee All my delighte is vppon the sainctes that are in the earthe and vppon suche as excell in vertue 46 And these shall go into euerlastinge payne the righteous into life eternall M. Here wee see that bothe the godly and the wycked shall ryse againe A. Euen as it is sayde in an other place They that haue done good shall come forth vnto the resurrection of lyfe and they that haue done euell vnto the resurrection of death or damnation M. Furthermore after that the iudge hathe pronounced the sentence no man can appeale to the tribunall of God But immediatly the execution of iudgement muste followe And although they will not of them selues go into punishement yet notwithstandinge they shal be caste into this fyer by Angels and heauenly power as we sawe before in the parable of the tares The xxvi Chapter ANd it came to pas when Iesus had finyshed all these sayinges he sayde vnto his disciples ye knowe that after two dayes shal be Easter and the sonne of man shal be deliuered vp to be crucified And it came to passe vvhen Iesus Bu. To all that hath bene hetherto declared a shorte summe and moste perfecte woorke of oure whole saluation is added that is to saye the sacred and moste proffitable history of the passion and redemption of Christe our Lorde in the whiche he fulfilleth al the duties as well of a preste as of a kyng and in a shorte compendium he maketh an open shewe of his power and strengthe for all mē to beholde For by all his woordes dedes he teacheth dilligently he instituteth the solemne and blessed sacramente he praieth feruently he sacrificeth for sinnes he purgeth deliuereth and hathe cōpassion on sinners and defendeth those that are his and also he treadeth vnder foote and punysheth the wycked shewyng oftentymes wonderfull humillitie and yet for all that declaring no small glorie when that all the elementes being troubled at his death shewed forth wonderfull proofes of great grief Wherefore our Euangelist Mathewe prosecuteth here all thinges in desent order with pure playne and liuely style E. For these wordes And it came to passe are a certaine manner of knitting together or passing from matter to matter and according to the manner of hystoriographers he ioyneth the thynges followyng to that whiche went before saying And it came to passe VVhen Iesus had finished all these sayinges B. Namely those whiche he had the third daye after his glorious enteraunce into Hierusalem Yee knovve that after tvvo daye shal be Easter To the ende that those things whiche followe maye bee the more easely vnderstoode we must knowe that the Hebrues began the daye at the euening as it is wrytten From euen to euen shall ye rest in your sabaoth furthermore that the day from his glorious enteraunce into the citie of Hierusalem vntyll the daye of his resurrection maye bee named fower manner of wayes as is declared by this example here vnder placed  The dayes of the Hebrues Of the Gentiles Of the Christians  The mysteries of euery daye 1 The first of the Sabaothes Sunne daye The Lordes daye VVas 1 The daye of his enteraunce into Hierusalem 2 The seconde Moone daye The seconde ferie 2 The daye in the vvhich he cursed the figge tree 3 The thirde Mars daye The thirde ferie 3 The daye of the feaste 4 The fourthe Mercuries day The fourth ferie 4 The daye in the vvhiche he vvas solde 5 The fifte Iupiters daye The fifte ferie VVas 5 The daye before the daye of svvete bread 6 The preparation of the great Sabaoth Venus daye The sixt ferie 6 The first daye of svvete bread of the holy supper of the passion and of the burial 7 The Sabaoth Saturnes daye The Sabaoth 7 The daye of reste in the sepulchar 8 The first of the Sabaoth Sunne daye The Lordes daye 8 The daye of his resurrection Notwithstandinge in the discription the last rewe saue one is vsed both of the Iewes also of the Christians because seing the Iewes called the seuenth daye the Sabaoth that is to saye reste in consideration of the creation of the worlde because God that daye hauing made an end of al his worke rested the Christians bouldly retayned the oulde name hauing no respecte of the nomber Howebeit there are some whiche thinke that it was called the Sabaoth of them in the consideration of an other thing namely because Christe the Lorde of lyfe rested all that daye in the sepulchre It semeth therefore that Christe spake these woordes After twoo dayes the thyrde daye after his kinglyke enterance as we shewed euen nowe into Hierusalem For after twoo dayes the sixt daye after his enterance into Hierusalem beginning the same daye in the euening whiche the Christians beginning the daie from midnight make the euening and parte of the night of frydaye the Lord did eate Passeouer and the night followyng that euening he was betrayed and brought to the hie priestes of the which matter he addeth saying And the sonne of man shall be deliuered vp to be crucified All men doe saye that Christe celebrated the Passeouer the same daye whiche was prescribed in the lawe being the fourthten daye of the moneth of Marche at euen and that therefore he sayde After twoo dayes shal be Easter The Euangelist Marke hath And the firste daye of swete breade when thei offered Passeouer And the Euāgelist Luke hath And the day of Passeouer came in the whiche it was necessary that passeouer should be offered And so it appereth that Christ celebrated in one day both the typicall passeouer and the true offered passeouer But what day the Iewes did eate it there are two sortes of opiniōs For some wryte that the Iewes celebrated passeouer the next daie after the Christe suffered which was vpon the Sabaoth daye Other some saye that all the Iewes offered passeouer the selfe same night that Christe did and that it was not lawful for them either to offer or to eate it on the eue of the great Sabaoth They whiche defend the first opinion wryte thus saying that it euidently appeareth by the wordes of Iohn that the same sixt daye in the whiche Christe suffered was the day of preparation for the solemnitie of the pasouer For he going about to describe the washing of the disciples feete whiche was done after supper being now the sixt daye and the solemnitie of passeouer to the lorde wryteth Before the feast of Easter that is the daye before the feast of Easter In lyke māner he speaking afterward of the Iewes saith And they went not into the iudgemēt
am Christe or no that hereafter yée shal sée the Sonne of Man whome nowe yée despise as an abiecte to sitte at the Righte Hande of Power indewed with Diuine Maiesty to raigne for euer and to comme at the lengthe in the Cloudes of Heauen to iudge the reprobate These thinges I say after this shall yée sée what so euer yée iudge of me nowe To this effecte also it doothe pertaine that he doothe not onely saye Yee shall see the Sonne of Manne on the Righte hande of God but On the righte hande of Goddes Power that he mighte oppose or sette the power of God agaynste the base Fourme and shewe of Seruitude whiche he then hadde on and for the whiche he was despised Wée reade not here At the righte hande of Goddes Power but On the Righte hande of Power Yet notwithstanding wee muste in sence adde this woorde God as appearethe by the woordes of Luke C. The summe and effecte of his Woorde is that they are greately deceiued if they iudge of hym accordinge to the presente state and outwarde appearance because he muste be humbled and broughte as it were to nothinge before hys comminge whiche shoulde be with greate maiestye and power For this woorde After this doothe put a difference betwéene his Firste and Secone Comminge and doothe ioyne with it also twoo places of Scripture For as concerninge hys sittinge at the righte Hande of the Father the Prophete Dauid speaketh thus The Lorde sayde vnto my Lorde sitte thou on my Righte Hande vntill I make thyne Enimyes thy Foote Stoole And the Prophete Daniell prophesiethe thus of his commynge I sawe in a Vision by nighte and behoulde there came One in the Clowdes of Heauen lyke the Sonne of Man which went vnto the Oulde Aged before whom they brought him Then gaue he hym power and dignitie Regall that all the people Tribes and Tongues shoulde serue hym Hys Power is an euerlastinge Power whiche shall neuer be put downe and his Kingdome endurethe vncorrupte Al the wiche thinges the Angel Gabriel witnessed to belonge vnto Christe M. To sitte at the Righte Hande of the Power of God is to haue all power C. Christe therefore is sayde to sitte at the Righte Hande of the Father because he beeinge made the Kinge of all Kinges gouerneth the whole worlde in his name euen as if he receiued of hym the Seconde Seate of Honour and Dignitie Christe therefore sittethe at the Righte Hande of the Father because he is hys Vicare and he is therefore called thys Righte Hande of Power because God doth not now declare hys Power but by the hand of his Sonne wil also by him comme to Iudgemente in the Laste day In the Clovvdes of the skie M. Reade the foure and twentye Chapter goynge before C. Here wee maye gather a very profitable Doctrine whiche is generall For whereof commeth it that the wicked are so readye to rebell but onely because Christe Iesus Crucified is of no Price or estimation with theim Therefore they muste be put in minde of the horrible Iudgemente because they will not foresake theire insensible dulnesse and carelesse negligence and althoughe they doo make a ieste as of a Fable of that whiche is spoken of the Comminge of Christe that shall be yet notwithstandinge the Iudge doothe not calle theim to hys Tribunall Seate in vayne by his Gospell for thereby they are made voyde of all excuse 65. Then the Hye Prieste rente his clouthes saieinge He hathe spoken Blasphemye what neede wee of any moe VVitnesses Behoulde nowe ye haue hearde his Blasphemye Then the Hie Prieste rente his cloathes Bu. The Hye Prieste hauynge gotten that whiche he soughte for rose out of hys Chayre not so muche for the loue of Godlinesse as for ioye that he had gotten his praye and to the ende he might make the faulte of Christe more heynous he rente hys Garmentes vnder a pretence of singulare zeale M. Feininge that he coulde not hence thys Blasphemye for verye griâ—…fe of harte This was a common manner amonge the Iewes as well to the Godly as to Hypocrites As concernynge that whiche Hypocrites vsed the Prophete Ioell saithe Rente your hartes and not your Garmentes As concerninge that whiche the Godly vsed S. Luke maketh mention speakynge of Barnabas and Paule Wee reade also that Dauid rente his clothes And also we reede that the Prophete Elizeus did the like and diuers others Although therefore there was a commaundemente geuen that the hye prieste shoulde not rente his clothes yet notwithstaÌ„ding this hipocrite would do it to aggrauate the cause of Christe as thoughe it were some greuouse matter that caused the hye Prieste to teare his clothes whereby men might thinke that Christe had coÌ„mitted som notable offeÌ„ce He hath spoken blasphemy They cryed that he had blasphemed the name of God because he reported himselfe to be Christe and that therfore he oughte to dye according to the lawe VVhat nede vve of any mo C Hereby we perceiue that the miracles by the which Christ declared his power had profited these wycked ones nothinge at al. But it is no merueile that the sone of God was contemned vnder the base forme of a seruante by them who were toutched with no care of the promised saluation For except they had ben altogether voyde of the sence and felinge of godlines they would in so lamentable estate haue had careful regarde to the redemer But nowe omitting all inquisition and séeking after the same being offered vnto them do they not so muche as in theÌ„ is extinguishe al the promises of God And first of al truely the hye priste pronounceth Christ to be a blasphemer then the reste subscribe to the same And also the tearing of his garmeÌ„ts doth plainly declare howe boldely and impudently the prophane contemners of God do pretende a false zeale Behold novv haue ye heard of his Blasphemy Bu. As if he should haue said Hytherto we haue bestowed much time in hering testimonys and in the examininge of witneses to what ende nowe shoulde thereby mo witneses He himself shal serue for many witneses al ye haue heard a blasphemous coÌ„fession of his owne mouth What ther fore remaineth now but iuste iudgemeÌ„t 66. VVhat thinke ye They aunswered and said he is worthy to dye M. Now he séeketh to get the fauour of the people He asketh other what they thinke as though he gaue them liberty when he himselfe already had pronounced the sentence or as though they were mete to iudge right whiche had already fully determined in their hartes to put him to death He is vvorthy to dye S. Marke hath And they all condemned him to be woorthy to death 67. Then did they spit in his face and buffeted him with fistes And other smote him on his face Then did they spit in his face C. Eyther the order in S. Luke is quight disordered or els the Lorde suffered twyse so many reproches The whiche latter semeth more
persecute Wee are the chiefe priestes and louers of the law and Dysciples of Moyses let this our authority be sufficient to content thee Thinkest thou that wee do erre Behould here howe these wicked ones whom God hath aduaunced to a hye degree of honour beinge blinded as it were with their excellencye do geue liberty to them selues to do what they liste Behoulde also what swellinge pride remayned in them They would haue Christ to be thought an euill doer because they accuse him but truly if the matter had bene handeled in deede what should his euill deedes haue beene founde to bee but onely the healinge of the sicke the castinge of deuils out of men the makinge of those that were sicke of the palsey to stand the restoringe of sight to the blinde the makinge of the deaffe to heare the restoring of life to the deade The matter truly was thus and they were sufficiently conuinced but as we sayd euen now there is nothing more hard than to make men that are droncke with pride to Iudge with a sounde and vprighte minde Pilate therefore sayth vnto them Take yee him and Iudge him after your owne law There is no doubt but that Pilate beinge offended at their rudenes violence casteth in their teeth that order of condemnation which they vrged to be contrarye to the cōmon Lawe of all Nations and to abhorre the sence of man And therewith also hee secretelye reprehendeth them because they bosted that they had the Lawe geuen vnto them of god Hee speaketh Ironice when he sayth Take ye him For he ment not to suffer them to execute Iudgement of life and death vppon him but his wordes are thus much in effect If the power were yours hee shoulde sodainelye be drawne vnto death his cause not hearde is this therefore the equitye of your lawe to condemne a man for no faulte Euen so the wicked falselye pretendinge the name of God do submit his holy doctrine to the sclaūder and reproche of the ennemyes and occasion geuen to the world to speake euill The Iewes therefore sayd vnto him It is not lawful for vs to put any man to deathe They are deceiued whiche thincke that the Iewes refused that whiche Pilate offered vnto them but rather when they knewe that it was sayd to them by a mocke Take you him they aunswere It is not lawfull for vs to put any mā to death as if they should saye Thou wouldest not suffer this therefore seing thou arte a Iudge execute thine office That the sayinge of Iesus might be fulfilled which hee spake signifyinge what death he should dye At the length Saint Iohn addeth that it ought so to be that the same might be fulfilled which was foreshewed of Christe sayinge The sonne of man shal be deliuered into the hands of the Gentiles C. Pilate therefore would not by by accomplishe and satisfye the request wickedlye made of the Iewes neither deliuer and innocent to death at their pleasure And therefore the Euangelist Luke sayth And they beganne to accuse him sayinge Wee founde this fellowe peruerting the people and forbiddinge tribute to be payed vnto Caesar sayinge that hee is Christe a kinge M. This is that accusation by the whiche they desyered to styrre vp the minde of the debity against the Lord and that not without craft For although they went aboute to ouerthrow Christ with many and sondry faultes yet notwithstandinge it is certaine that this accusation that hee desyered the name of a king was very wickedlye put vp against him to the ende they mighte thereby cause Pilate to enuye him And therefore they do expreslye saye that they founde him alteringe the state of thinges peruertinge the people and forbiddinge tribute to be geuen to Caesar This trulye of all other faultes was most odious vnto Pilate who cared for nothinge more than to defende and maintaine the quiet state of the people and gouernment M. The Iewes also knew that a prophane man would be much moued if they should say Wee found this man speakinge blasphemye against God to be a despiser of our Temple But they knew that Pilate and such as hee was coūted sedition a greuous faulte and not tolleble if anye man shoulde forbid tribute to be geuē to Caesar and a most greuous hatred if any man should make himselfe a kinge in the Romaine Empire A. Wherefore they do chieflye stande vppon this as vppon the special part of the whole accusation namely that they mighte make Christe giltye of ambicious desyer of the kingdome Euen as at this day also Sathan by this pretence goeth about to make the Gospell hated and suspected as though Christe in erectinge settinge vp his kingdome would destroye all the gouernementes of the world and abolishe the rightes and lawes of kinges magistrates And truly suche is the blinde pride oftentimes of kinges that they thincke Christe cannot raigne withoute the losse of their power Therfore that action seemeth vnto them alwayes plausible and right by the which Christ is once vniustlye burthened M. For this cause both the Prophetes in the olde Testamente and also the Apostles and so many as at anye time in the newe haue sincerely preached the worde of God were not only accused of eronious doctrine but also of seditions and are at this day also And for this cause wee do see many princes to abhorre out of measure the doctrine of the truth as thoughe it were a seditious doctrine But let vs retourne to our Euangelist Iesus sayth hee stoode before the Debitye C. Although this were a disordered and vnsemelye sighte farre from the dignitye of the sonne of God that hee should be drawne to the Iudgement seate of a Heathen man to pleade his cause for life in bonds as though hee had beene an euill doer yet notwithstandinge wee muste remember that in the doctrine of the Crosse which is folishnes to the Greekes and a stomblinge blocke to the Iewes there is contayned plentyfull saluation For the sonne of God woulde be brought bounde before a earthly Iudge there be made subiect to the Iudgement of deathe that hee beinge desolued from giltines of sinne may come bouldly and freelye to the celestiall throne of god Therefore if wee consider what profite wee receyued by the Iudgement of Christ vnder Pilate the reproche of such vndeserued subiection shal by and by be put away And truly the condemninge of Christ offendeth none but onlye eyther proude hypocrites or els insensible and grose contemners of God who are not ashamed of their owne iniquity Christ therefore stoode as one gilty before a mortall man and suffered himselfe there to be accused and condemned that wee mighte stande before God voyde of all feare His ennemyes truly wente about to put him to perpetuall reproche and shame but wee must rather consider the ende to the whiche the prouidence of God doth directe vs For if we call to minde how terrible and fearefull the Iudgemente seate of God is
and that wee coulde not be deliuered from the same except Christ should haue bene made giltye in earthe wee will neuer be ashamed to glorye and reioyce in bondes Moreouer so often as we heare that Christ stode in sorrowfull and base forme before Pilate let vs thereby gather occasion to beleeue the bearing our selues bould of the intercessor wee maye come into the presence of God with cherefulnes To the same ende also it pertayneth which followeth by and by as concerninge his sylence Christ helde his peace when the hye Priestes vrged him on euerye syde that by his sylence hee might open our mouthes For herevppon commeth that power vnto vs whereby wee crye Abba father And the Debitye asked him saying Art thou the kinge of the Iewes Howbeit it is probable that there were manye things spoken on both sides whereof the Euangelistes make no mencion not withstandinge all other thinges set a part Pilate chieflye standeth vpon the matter of seditiō because if he had founde Christe in any point to be a troubler of the common state hee woulde haue condemned him without delaye This is the cause why hee asked if he were a kinge M. S. Iohn sayth Then Pilate entered into the Iudgement haule againe and called Iesus and sayd vnto him Arte thou the kinge of the Iewes Nothinge coulde be done withoute tumulte because they were seditiouslye bente Hee entereth therefore into the Iudgement haule And truly his purpose is to absolue set Christe at liberty but Christ himselfe that he mighte obey his father offereth himselfe to be condemned and this is the cause that hee aunswereth so sparinglye For seinge hee had a Iudge so gentle an fauourable and whiche hearde him willingly it was an easye matter for him to defende his cause but he considereth to what ende hee came into the worlde and wherefore hee is now called of the father Therefore hee willinglye houldeth his peace least he should escape death And as concerninge this question whiche Pilate demaunded here of Christ namelye whether hee were a kinge it was done by the procurement of the Iewes who burthened him with the same faulte But he did make this demaunde as concerninge the kyngdome of Christ because if hee coulde cleare himselfe of that matter hee would set him at libertye Iesus sayth vnto him thou sayest In S. Iohns Gospell Christ maketh this aunsweare Speakest thou this of thy selfe or hath some other toulde it thee of mee The which aunsweee tendeth to this ende that there is no cooller in that accusation So that it contayneth an ouerthwarte refutacion as if hee shoulde saye This faulte is vndescretely obiected to mee seing there is no likelyhoode thereof whereby I might iustlye he suspected But Pilate seemeth not to take it well that Christe shoulde demaunde why hee suspected him And therefore in displeasure and reproche hee sayth that if any thinge were amisse it was longe of his owne nation I saith he sit a Iudge straungers do not accuse thee but thine owne country men there is no cause therefore why thou shouldest make me partaker of your discorde and contencion By mee and the Romaines ye mighte liue quietlye but ye wearye and trouble your selues yet I accordinge to my office which I am cōstrayned to take muste see that peace and quietnes be maintained Thy hye Priestes accuse thee what hast thou done A. A horrible sighte to behoulde Christe standeth bounde before the Iudge beinge striken with fistes spitted vppon lookinge for nothinge but the sentence of death and yet notwithstanding what hee had done it was not knowne Whereby wee leane that there was nothinge true or had any likelyhoode of truthe that coulde be layed to Christes charge and yet for all that the vniuste and most wicked sentence of death was pronoūced against him Iesus aunswereth My kingdome is not of this worlde By these woordes hee confesseth that hee is a kinge but he putteth awaye and pourgeth the reproche so muche as was sufficient to proue his innocensye For he affirmeth that his kingedome doth not withstande pollitique order as if hee should saye I am falselye accused to be a troubler of thinges and to renue matters in the publique state I preached of the kingdome of God but that is spirituall therefore there is no cause why yee shoulde haue mee in suspicion of desieringe a kingdome But this defence of Christ was before Pilate but the same is a profitable doctrine to all the godlye to the ende of the world For if the kingdome of Christ were earthly it shoulde be vnstable and transitory because the fashion of this world passeth away but now seinge it is sayde to be Heauenly it proueth that the same shall abyde for euer Euenso if it shoulde come to passe that the whole worlde should be destroyed and that there shoulde be before oure eyes horrible motions and earthquakes yet let our mindes hauinge respect vnto the kingdome of Christ abyde firme and stable If wee be cruelly vexed of the wicked yet notwithstandinge there abydeth for vs perfect saluation in the kingdome of Christ which is not subiecte to the pleasure of men Furthermore wee are taughte what the nature of this kingdome is For if it shoulde make vs blessed accordinge to the fleshe and shoulde bringe vnto vs riches pleasures and whatsoeuer could be wished for the vse of this present life it woulde be but earthly and of this worlde which hath but a time but now although to loke vnto oure estate be myserable yet notwithstandinge our perfect felicitye doth abyde for euer Hereby also wee learne who they are which pertaine vnto this kingdome namelye they whiche are renued by the spirite of God and do meditate a heauenly life in holynes and righteousnes Howbeit we must also note that it is not denyed but that the kingdome of Christ is in this world For wee know that it hath the proper abydinge place in our minds euen as Christ also sheweth in another place The kingdome of God is within you But to speake properlye the kingdome of God dwellinge in vs passeth throughoute the whole worlde because the conditiō thereof is altogether diuers Christ addeth If my kingdome were of this worlde then woulde my mynisters surely fight that I should not be deliuered to the Iewes but now is my kingdome not from hence Hee proueth that hee desyereth not an earthlye kingdome because no man made any tumulte nor toke any weapon in hande For if any priuate man vsurpe vnto himselfe a kingdome it is necessary that hee get power and force by factious men In the kingdome of Christe there is no suche thinge it followeth therefore that he is no earthly kinge Question But it may be demaunded in this place whether it be not lawful to defende the kingdome of Christe with weapons For when the Princes are commaunded to kisse the sonne of God they are not onelye commaunded to submit themselues priuately to his imperye and power but also to bende all theyr force to defende
the Churche and maintayne godlynes First of all wee aunswere that they do vnaptly and amisse which inferre this consequence that the doctrine of the Gospell and the pure worship of God ought not to be defended by the sworde because Christe is not then defended in his owne person For Christ onely proueth by the present deede how friuolus and vaine it was whiche the Iewes slaunderouslye brought against him Furthermore although godly kings do defende the kingdome of Christ with the sword yet notwithstanding this is done after another maner than earthlye kingdomes are defended For the kingdome of Christe as it is syirituall so it must be grounded in the doctrine and power of the spirite After the same maner also his buildinge is broughte to passe for neyther lawes nor edictes of men neither punishmentes do reache so far as to the conscience Notwithstandinge this doth not let but that Princes by accidens maye defende the kingdome of Christ partly when they do appoynt externall discipline and partly whē they do apply their defence to the Churche against the wicked But the wickednes of the world bringeth to passe that the kingdome of Christ is more established by the bloud of martyres than by the defence of weapons Pilate therefore sayd vnto him Art thou then a kinge Iesus aunsweared Thou sayest that I am a kinge For this cause was I borne and for this cause came I into the worlde that I might beare witnes to the truth Althoughe alreadye Pilate vnderstoode by the former aunsweare that hee challenged some one kingdome to himselfe Christ notwithstandinge doth nowe affyrme the same againe and not content therewith hee addeth another sentence which might be a confirmation and seale of that other sayinge Whereby wee gather that the doctrine which concerneth the kingdome of Christ is not common seing hee sayeth that the same is worthy of so great asseueration or affyrmance For it is a general sentence For this cause was I borne that I might beare witnes of the truthe notwithstandinge it must speciallye be applyed to the circomstance of this place But the wordes signify thus much that it naturally belongeth vnto Christ to he true and also that for this cause he was sente of the father Wherefore there is no daunger or feare that if wee beleeue in him wee shall be deceyued betause it is impossible that hee should set forth any thinge but that whiche is true to whom the office of teachinge and maintayninge truthe was committed from aboue Whosoeuer is of the truth heareth my voyce This sentence Christ added not so much to exhort Pilate because hee knewe hee should not profite as hee did it to set his doctrine free from vndeserued reproches and slaunders to the which it was subiecte as if hee should haue sayde This is counted a fault in mee that I haue professed my selfe to be a kinge but truly this is an vndoubted truth the which they receiue reuerently withoute controuersy which are of a right Iudgement and sounde vnderstandidge Howbeit hee sayth that they are of the truthe not which naturallye behoulde that whiche is true but in respecte that they are gouerned by the spirite of god A. Christ preached these thinges as concerninge his kingdome before Pontius Pilate the Debitye as witnesseth S. Iohn But the other three Euangelistes saye that Christe aunsweared thus Thou sayest it C. The which aunswere is very ambiguous and doubtfull yet notwithstandinge it maye be gathered oute of Iohn that Christe confessed freelye that which was obiected agaynste him but yet that hee did therewith put away the fault when hee denyeth himselfe to be an earthly kinge But because hee did not greatlye seeke to purge himselfe euen as those that are giltye are wont to do the Euangelistes do set downe vnto vs his halfe aunsweare as if they should say that he denyed not but that hee was a kinge yet notwithstandinge that hee ouerthwartlye noted the slaunder wyth the whiche the ennemyes burthened him without a cause Pilate sayth vnto him What thinge is truthe It seemeth to some that Pilate curiouslye enquired as commonlye Heathen men do whiche greedelye desyer the knowledge of secrete thinges and beinge notwythstandinge ignoraunte whye they desyer this For they onlye seeke to feede their eares But rather this voyce seemeth to proceede of disdayne For Pilate thoughte that it was no small iniurye done vnto him that Christ should depriue him of all knowledge of truthe Nowe let vs behoulde in Pilate the common disease of men for althoughe oure owne consciences do beare testimonye vnto vs of oure ignoraunce yet notwithstandinge there are very fewe which can abyde to confesse the same And herevppon it commeth that the greater parte do reiecte the true doctrine Afterwarde the Lorde whiche is the teacher of the humble in blindynge the proude geeueth them the punishmente that they deserue Oute of the same pryde commeth that disdayne whiche wyll in no wise submitte it selfe to learne because euery man seemeth wyse in his owne conceyte The matter is thought to be an oulde truthe But God on the contrarye parte affyrmeth that it farre exceedeth the capascitye of mans minde The like also happeneth in other matters The speciall pointes of deuinitye consiste of these namelye of the corrupte nature of the mortification of the fleshe of the renouation of life of the free reconcilliation by the onelye sacrifyce of the imputaon of righteousnes by the whiche a sinner is accepted of God and of the illumination of the spirite Nowe because euerye one of these is a Paradox the common sence and reason of men doth contemptuouslye reiecte them Very fewe therefore do profite in the schole of God because there is scarce one amonge tenne whiche taketh anye heede to his first rules and principles And howe commeth this to passe but onelye because they measure the secrete wysedome of God by their owne vnderstandinge And that Pilate spake in derison it maye appeare by this that hee wente foorthe by and by To be shorte hee is angerye and displeased wyth Christe because hee bosteth that hee bringeth forthe the truthe whiche before was hidde Yet notwithstandynge this hys displeasure doth declare that the wicked do neuer so frowardlye reiecte the doctrine of the Gospel but that they are touched with some force of the same For althoughe Pilate came not so farre as to shewe hymselfe apte to be taughte yet notwithstandinge he is constrayned to feele some pricke of conscience within him These thinges beinge ended S. Iohn and S. Luke saye thus And when he had spoken these thinges hee came foorthe agayne to the Iewes to the hye Priestes and to al the multitude and said vnto them I finde not cause at all in him A. Althoughe Pilate were a wicked and vniuste man yet notwythstandinge hee woulde not adiudge an innocente to death so longe as his fame or office were in no perill Moreouer as the Euangelistes do dilligentlye describe that Christe wente not to hys deathe by externall force
may keepe them also and shewe them in dede And lo I am vvith you alvvaye It was a hard office whiche hee committed vnto them to beare the whiche good were able in no pointe And it is likely that the Dysciples were not a little terrefyed by the consideration of it C. Therefore hee doth incourage them with the truste of his heauenlye ayde promisinge vnto them his presence euerye where at all times throughout the whole worlde his helpe and grace also euen to the ende and finishinge of their embassage For before hee promised that he woulde be with them hee declared that hee was the kinge both of Heauen and earth whiche with his hand and power gouerneth all things Therefore in this word I there is a great Emphasis and force contayned as if he had sayde that if the Apostles would discharge their dutye bouldly they must not haue respect what they themselues were able to do but must leaue to his inuincible power vnder whose banner they fight Bu. As if he should say So longe as you do these thinges the world wil be against you as it hath bene againste mee For my spirite agreeth not with the spirite of this worlde and my doctrine is altogether contrary to their affections which loue those thinges that are of this world So that with many tumultes men will ryse againste you but there is no cause why ye should dispayre althoughe ye be not noble but simple weake and few in nomber I haue ouercome the world you by my helpe and my example shall ouercome By my power not by your owne shall yee ouercome what soeuer seemeth feareful to you in this world And although I will cary vp shortlye this body into Heauen which thinge is good for you that it be so yet not withstandinge I will neuer forsake you for after that I shall cease to be with you in body then more effectually wil I be with you in spirite C. Therefore the maner of presence which the Lord promiseth to his Dysciples ought spiritually to be vnderstode because it is not needefull that hee shoulde descende from Heauen to helpe vs because hee canne helpe vs by the grace of his spirit as it were stretching his hande from Heauen Euen vnto the ende of the vvorld These wordes do declare that this was spoken not to the Apostles onelye because the Lorde doth promise his helpe to continue not to the ende of one age onelye but also to the consumation of the worlde His wordes therefore are in effect as if hee should saye How weake soeuer the mynisters of the Gospell be and what neede soeuer of thinges necessary they suffer I wyll be their ayde and defender insomuch that they shall haue the victory ouer all the conflictes of the worlde M. The order of the Historye doth require that wee adde those thinges which the Euangeliste Luke writeth as concerning the Assencion of Christ in the latter ende of his Gospell and in the Actes of the Apostles He sayth therefore And hee led them out into Bethanye C. Because Mathewe had greatlye exalted the kingdom of Christ aboue the whole world hee maketh no mencion of his Assention into Heauen Marke maketh mencion of the Assention but where and how he assended hee speaketh nothinge at all But Luke very plainly setteth forth this matter for hee sayth that Christe led his disciples forth into Bethany that he might assende from the mounte Oliuet into his heauenly throne R. For the Euangeliste Luke saythe in an other place that when the Lorde was assended the Apostels retourned to Hierusalem from the mount Oliuet C. As hee woulde not be seene of all men after his resurrection as wytnesseth Peter so hee would not haue all men to be wytnesses of his assention into heauen because he would haue this mistery of the fayth to be knowen rather by the preaching of the Gospell thā to be seene with the eyes R. But what talke the Apostles had with Christe in the mounte S. Luke wryteth in these wordes saying Lorde wilte thou at this tyme restore the kyngdome of Israell But he said vnto them It is not for you to knowe the tymes and seasons whiche the father hathe put in his owne power It followeth in Marke and Luke So vvhen the Lorde had spokē vnto them he lifted vp his handes and blessed them C. And so he taught them that to blesse which office was committed to the priests vnder the lawe did truely and properly be long vnto him Seing therefore he was the onely authour of all blessing yet to the end his grace might bee the more familiar hee would haue the priests from the beginning to blesse in his name as mediatours So Melchisedech blessed Abraham And for this matter there is a lawe geuen whiche lasteth for euer To the same ende pertaineth that which is written in the Psalmes where it is said We haue wyshed you good lucke ye that be of the house of the Lorde And the Apostle saith that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Nowe when Christ the true Melchisedech and the euerlasting prieste declared him selfe it was necessary that the same whiche was shadowed in the figures of the lawe should be fulfilled euen as the Apostell Paule also teacheth that wee are blessed of God the father in him that we may bee ryche in all celestiall benefites Therefore he once blessed the Apostels solemly that the faythfull might come vnto hym if they desyred to be partakers of the grace of god So that he lifting vp his handes and blessing them and theyr ministery declareth by a certain signe that he wysheth vs well that we might receyue consolation by this blessing so longe as the Gospell is preached It followeth And it came to passe as he blessed them he departed from them and was taken vp an hie and a cloude receiued him out of their sight into heauē After Christe had done all those things which were appointed to him of his father and whiche pertayned to our saluation it was not nedefull that he should be any longer conuersaunt in earth He therefore being taken vp into heauen hath taken out of our sight the presence of his body not that he seasseth to be present with the faithfull whiche as yet are pylgrymes on the earth but that he might gouerne heauen earth with a more present power The heauens are sayde to be the seate of God who notwithstanding fulfilleth all thinges The heauen therefore into the with our Lord is ascended is the inuisible glory of the father where the sonne of man whiche was before so contemned and reiected of his enemies reigneth for euer in power glory hauinge all thinges subiect vnto hym and fulfilling all thinges in his electe by his holy spirit And wee obtayne two specallye fruites by this assention For in that hee ascended into heauen for oure sakes hee hath opened
hart 595. Reconcilliation 97. Redemption could not be without the destruction of Sathan 262. Regeneration of two kinds 437. Religion is the keye of the kingdome of Heauen 530. RemissioÌ„ taketh away the punishment of the falte 725. Remission of sinnes putteth away satisfactions 123. Remission of sinnes by the Gospel 363. Remedies against contencion 98. Reuelation that is heauenly agreeth with the Scriptures 29. Reuerence pertayneth to Gods word 9. Rewarde 83. Resurrection of Christ 749 Riches are subiect to rust 127. Riches are a let vnto vs 178. 231. 298. Riches kepe vs from Christ 433. Riches of themselues are good 434. Rytches not vsed to the glory of God are abused 735 Righteousnes of two sortes 428 Robbery houldeth vp the Popes seate 548 S. Sabothes haue their vse 248 Sabothes ought ought rather to be broken than the rule of Charitie 255 Sacrament a visible signe 637 SacrameÌ„tes must not be despised Saduceis 45 Saluation by Christe only 14 Saluation commeth onely by the free mency of God. 604 Salutation 206 Sampson a figure of Christe 38 Sathan and the Pope desyer to be worshiped of Christ 29 Sathan the enemy of maÌ„kynde 57 Sathan is the cause of euell temptations 60 Sathan maketh vs to distruste Gods promises 60. 722 SathaÌ„ can not hurte without God suffer 63. 170 Sathan signifieth an aduersary 65 Sathan is a tyraunte 168 Sathan his kyngdome are subiecte to Christe 169 Sathan hateth no creature but man â—â—â— SathaÌ„ coÌ„tinually warreth against Christe 214 Sathan is an vncleane spirite 272. SathaÌ„ entereth not into the faithfull 273 Sathan is an ennemy to Gods worde 286 Sathan is the head of the vngodly 545. 609 Sathan possesseth the reprobate 626. Sathan woulde haue Christe to peryshe 707 SatisfactioÌ„ cannot be made by vs for synne 412 Satisfaction for all synnes made by Christe 644 Saintes may not be sought vnto for helpe 211 Scriptures are redde amis by the wycked 25 Scribes 327 Securitie 211 Seducers preache not the woorde of the Lorde 228 Sedition is ascribed to the worde of God ofteÌ„times by the wycked 693. Seueritie 402 Symplicitie of Godlynes â—…0 Sycknesses are plagues for sinne 188. Synne stopped the waye to Gods grace â—…2 Synne maketh vs detters vnto God. 122 Sinne is the cause of corâ—…orall diseases 173 Sinnes are not forgueÌ„ by maÌ„ 175 Synners ought not to be despised 181. Synnes are remitted two manner of wayes 411 Synnes are put away by the mercy of God. 413 Sinnes are put away by the sacrifice of Christe 617 Sinagoges 73. 113 Spirit of God cannot be sene 54 Spirites good and euell 322 Spirituall ioye 746 Slouthfumes dothe aryse of to muche truste 441 Sufferance 106 Subiectes must obey their prince 506. Supremacy of Rome 201 Superstition in immitation of sainctes 187 Superstitious wearing the Gospell about the necke 525 Superstition hath his originall of the fleshe 572 SuperstitioÌ„ in the faste of lent 59 Suspicion of rebellion must be auoyded 3â—…2 Streying shepe are not reiected of the Lorde 646 T Teares of repentance 684 Teares of oypocrites 684 Temperance 43 TeÌ„ptatioÌ„s come not by chauÌ„ce 58 Temptations proceade from the affections of man. 58 Temptations are a triall for a tyme. 66 Temptations that are euell come of Sathan 60 Temptations of Sathan kyndell our affections 124 Three causes of our saluation Threateninges make the wycked to rage more and more TribulatioÌ„ ought to bring vs vnto Christe â–ª 155 Tribute 390 Traditions thrust in by men 327 Traditions of three sortes 328 Traditions of men tye the consciences of Gods people 330 Tradition defenders are pernicious enemies 332 Traditions of men bryng in hypocrisie 352 Transubstantiation 638 Trouble trieth our faythe â—…66 Two partes of deliuerance 14 Two thinges to be studied of euery Christian 30. Two kyndes of anger 34 Two thinges were specially done by Christe 73 Two sortes of contemners 139 Two endes of mans lyfe 142 Two manner of frutes 144 Two things ought to be in a preacher 308 Truthe at all tymes maye not bee spoken 366 Truthe must alwayes bee defended 478 Truthe obteyneth no mercy 707 Truthe ought to be preferred before custome 94 Truthe ought to bee vsed in bargening 105 Truthe at the length ouercoÌ„meth True faythe 150 True followers of Christe 165 Tyrantes feare more than other men do 24 Tyrantes are subtill 212 Tyrantes haue no power ouer the soule of man. 219 Tyrantes that are enemies one to an other become frendes to destroye Christe 253 Tyrantes euer stande in feare 307 Tyranny in Papistes 421 Tyme to receyue the woorde of God. 39 Tythes 537 Tythes a parte of Gods worship 537. V Vaine glory in geuing almes must be put away 112 Vayne is this lyfe 219 Vayne trust 430 Vengeaunce commeth at the laste to the wycked 36 VengeauÌ„ce ought not to be required by the faithfull 109 Vertue is not included in the word Iesus 14 Vyce must be punished with iustice modesty mercy and anger 12 Vngodly men are blynded in the lighte 279 Vnfayned remission 415 Vnitie in mariage 417 Vnitie 410 576 Vnlawefull manes ought to bee auoyded 62 Vntymely heaers 286 Voyce of God chyldren pearceth the heauens 36 Vowes rasheâ—… made 312 Vowes monaâ—…ticall 313 Vowes madâ—â—y Papistes 425 Voluntary seuice is moste acceptable to Go. 513 Vsury 102 VV Watching 587 Watchinge without prayer profite nothinâ—… 656 Wedlocke â–ª a necessary remedy against sine 423 Wedlocke 102. 417 Whoredom dissolueth the knotte of matrimony 420 Whisperers must be auoided 620 Wisdome caÌ„not withstaÌ„d God. 27 Wisdome coÌ„meth not by our own industry 71 Wisdome and innocency ought to be in vs. 211 Witnesses ought to be had in matters of wayght 404 Worldlinges at the comminge of Christe feare the losse of promotion 23 Worldly wysdome is not comparable to the foolishnes of the crosse 31 Worldly felicitie 75 Wordlinges loke for gayne 108 Worldly men forsake heauen 129 Wordly wysdome 242 Worldly cares are a let to fructifie 287 Worldlynges 291 Worldly pleasure is obscure in respecte of the glory to come 297 Worldly sightes bewitche oure sences 289 Worthy receiuers of the gospel 206 Workes do not iustifie 269 Wolues of this worlde 210 Z Zeale that is rashe 46. 195. 367. 324. 667. Zeale of the godly 80 Zeale without knowledge 153 Zeale according to knowledge 252 Zeale pertayneth to the godly 468 Zeale oughte to bee guided by the woorde of God. 665 Thâ—… meaning of all those figures whiche are before in the exposition added for the better vnderstanding of the Reader wheresoeuer he fyndeth them MEtoymia is a figure called denominatioÌ„ as when Bacchus is or wyne or Venus for lechery Antithesi is a comparison or contrarietie Fol. 196 Irotia is a figure in speaking wheÌ„ a man dissembleth in speache that which hee thinketh not as in scoffing calling that foule whiche is fayrâ—… or that swete whiche is sower Hyperboâ—… is excesse in aduauÌ„cing or depressing A Metaphor is a transferring of woordes from their proper signification Prosopopaeia is a figure vsed wheras personages are supposed or fayned to speake as one man to an other Synecdoche is a figure when parte is vsed for the whole or the whole for parte 462 Hypotyposis is a figure called illustratioÌ„ by the which the forme of thinges is so sette foorthe in wordes that it semeth rather to be seene with the eyes than hearde with the eares Hysteron proteron is a figure vsed when any thing is declared out of order preposterously A Paradox is a sentence straunge contrary to the opinion of moste men Hypothesis is as argument so called FINIS ¶ Faultes escaped in printing Leafe 15 collum 1. for ioyned reade ordyned Leafe 49. â—…l 2. line 6. reade and because thingratitude Leafe 50. cl 2. for properly reade proper Leafe 67. coâ—… 1. line last saue one reade must wayes Leafe 67. col for reproue them reade reproâ—…d them Le. 68. co 1. Gâ—…nefar rea Genesar Le. 68. col 2. â—…oth the ways reade both wayes Leaf 137. co 1 â—…ine 1. reade which shall punishe Leaf 140. col 2 â—…ine 10. reade that he wyll heare it Leaf 140. col 2. â—…rent re pareÌ„tes Leaf 142. col 2. line last reade declaring that it is Leaf 144. co 2. line 33. there reade therefore Leaf 153. col 1. lin 20. for mistery reade ministery and office Leaf 154. col 1. li. 13. the read they Leaf 160. col 2. line 31. his disciples the disciples Le. 163. col 1. li. 5. same re Sunne Leafe 164. col 1. lin 2. salt re falte Leaf 169. col li. 11. exhorted reade extorted Le. 177. co 1. li. 17. saith re faythe Leafe 258. col 1. these blynde men reade this blyndeman Fol. 263. col 2. lin 4. before the end for Luke ware reade luke warme Fol. 263. col 2. line last for Crisse reade Christe Fol. 327. col 1. line last saue foure for greater reade great Fol. 335. col 2. for Israelles reade Israelites Fol. 352. col 1. for did oppressed reade did oppresse Fol. 504. leaue out the first line for it is twyse printed Fol. 675. col 2. for endued but by death reade ended but by deathe Fol. 659. for they should haue vnderstoode reade they should not haue vndrrstoode Fol. 689. co 2. reade by the instinct and motion of the holy Ghoste