should be a greater reproche vnto them and worke them greater destruction because in dede the purpose of God was otherwise than they imagined For hee ment thereby to make them the more inexcusable and also to bringe their wicked malice euen to the full As if he had sayde althoughe heauenly Propheres were sente vnto you of God and ordained for you only yet do ye folishly alleage for your selues and bragge of this honor For God by his secrete counsell and iudgemente determined an other matter namely that by continual and gentel inuitacion and callinge he might openly detecte and bewraye your wycked obstinacy the whiche beinge conuicte and ouercome he mighte bringe both vppon the fathers and the children a like horrible destruction I sende vnto you Prophetes Bu. Hereby it appeareth that ministers of saluation come not excepte they be sente of God. Howe shal they preache saith S. Paule excepte they be sente Whereuppon our Sauioure Christe also sayde Praye ye the Lorde of the haruest that he woulde thruste out laborers into his haruest It declareth also the fatherlye affection of God in sendynge Prophetes to saue Israell And vvyse men and Scribes C. In that he reckeneth wysemen and Scribes with the Prophetes he doth it to amplify the grace of God whereby their ingratitude doth the more appeare because although the Lorde omitted nothinge to teache them by yet notwithstandinge they did not proffite at all M. in so muche that they cruelly slewe the Prophetes and wyse men that were sente vnto them for their saluation C. In stede of wyse men and Scribes the Euangeliste Luke putteth downe Apostels in the same sence B. These are they which by the instincte and motion of gods spirit brought preached to the whole worlde the woorde of lyfe the true wysedome of God and the proper naturall sence of the Scriptures 〈…〉 This place pertaineth to the trueth of the gyftes of the spirit among which not only the prophesis shewing of things to come and declaring the wil of God and also the wisedome of those which speake by the spirit of God without the knowledge of the Scriptures haue place but also the knowledge of the Scriptures which the Scribes haue Of whom read the second chapter going before And some of them ye shal kil and crucify M. Here the wonderful malice of the Scribes and Phariseis is described It is a smal matter not to receiue a minister of grace if it be cōpared to this cruelty by the which he is contumeliously handeled afflicted scourged and killed This crueltye pertaineth to those that swel and are puffed vp by the name of holines and righteousnes which can not abide the preaching of the trueth but do resiste the same all that they can with fyer and swerde and do persecute it as though it were heresi But they perish not vnto the Lord whiche are slaine and the founde shéepe are brought vnto the pastor and all excuse is taken from the wicked when that theire malice which otherwyse would lye hid is made manifeste to all men Euen so in an other place he sayth For a testimony vnto them and the Gentiles C. So that this place teacheth that God dothe not worke the saluatiō of men alwaies so often as he sendeth vnto thē his word but that he woulde haue the same some times declared vnto the reprobate who he knoweth notwithstanding will be obstinate that it may be vnto them the sauore of death vnto death The woorde of God certeinlye of his owne nature is of power to saue and calleth all men without exception to the hope of euerlastinge lyfe but because al men are not inwardlye drawne because God doth not open their eares and because all men are not renewed to repentance or framed to obediēce whosoeuer do reiecte the woorde of GOD do make the same to be vnto them selues death and destruction Seinge therefore God knewe that this shoulde come to passe that the reprobate shoulde be drawne into greater damnation hee by his secrete counsell sente vnto them his Prophets as more plainly the Prophete Esay declareth Wee graunte truelye that this is farre contrarye to carnall sence and reason euen as wee sée the impure and vnreuerent contemners of God to take hereby speciall occasion to barke and murmure againste the secrete counsels of God because that lyke a tyraunte as they say he delighteth in the greater punishemente and destruction of men whome he doth more and more indurate make blinde in their synnes withoute all hope of profite But God by such documentes as these doth exercise and trye the modesty of the faithfull Let this therefore bee oure sobriety namely to reuerence that with tremblynge feare whiche excedeth our reason and capassity They whiche saye that the foreknowledge of God is no let at all wherebye the vnbeleuinge shoulde not be saued do by vaine defēce foolishly excuse God himselfe We graūt certainly that the reprobat do not therefore bringe death vnto them selues because God hath so prouided that it shall come to passe and therefore it can not be ascribed to his foreknowledge that they perishe but wee deny the righteousnes of God to be lawfullye and truelye defended by this cauill because a man may straite waye obiecte that it is in Godes power to staye them from repentance because the gyfte of faythe and repentance is in his handes This also maye be obiected Obiection What meaneth this that God by his sure determinate counsell appointeth the lighte of his woorde to blynde and dasell the eyes of men Why wil God beinge not contente with the simple falle and destruction of suche as are accursed and ordeyned to euerlastynge death haue them to taste of the fyrste seconde and thyrde death Wherefore this onelye resteth that wee geue this glorye to the Iudmentes of GOD and to crye wyth Sainct Paule and saye O the déepenes of the ryches both of the wysedome and knowledge of GOD howe vnsearcheable are his iudgements his wayes past findinge oute For who hathe knowne the mind of the lorde But it maye be demaunded howe the Lord pronounceth by his Prophete Esay that the Prophesies should tourne to the destruction of the Iewes Question seing that his adoption did alwayes effectuallye take place flourishe in that nation It may be answered that seing a very littel and smale portion only receiued imbraced the worde by faith mencion is made here of the greater nomber as of the vniuersal body Euen as Esayas who when he preached the common destruction of the people was commaunded to seale the law of god with his disciples Let vs vnderstāde therfore that so often as the Scripture doth adiudge the Iewes to euerlastinge death the remnaunts are excepted in whome the Lorde preserueth some sede for his frée elections sake 35. That vpō you may come all the righteouse bloud which hath beene shed vpon the earthe from the bloude of righteouse Abel vnto the
vvere the bondslaues of synne and heires of eternall death It is that happy and ioyfull tidinges vvhich exempteth vs from all feare and bringeth occasioÌ„ of incredible ioye because it tolde of his comming vvhiche came to seke and to saue that vvhiche vvas lost For God so loued the vvorlde that he gaue his onely begotten sonne to the ende that all vvhiche beleue in him should not perishe but haue life euerlasting It is that moste riche treasury vvhiche conteyneth vvhatsoeuer Moses and the Prophetes haue vvritten vvherein is opened vnto vs all the counsell of God. It is the povver of God to saluation to as many as bâ—â—â— to the Ievve first and to the Gentile It is the preaching of the crosse vvhiche vnto those â—…erishe is foolishenes but vnto vs that are saued the povver of God. It is that Myrror of the deuine glorie in vvhiche vve all beholding the glory of the Lorde vvith vncouered face are chaunged into the same Image from glory to glory as by the spirite of the Lorde The doctrine also of the Gospell is so certayne and in euery pointe so absolute that although an Angell from heauen should preache any other thing but the same he ought to be counted accurssed It is the vnsearcheable misteries of Christe vvhiche in other ages vvas not knovven to the sonnes of men as it is novve reuealed to his holy Apostels and Prophetes by the spirite It is the vvoorde of lyfe vvith vvhiche all the godly must holde out in the middest of a naughty and croked nation It is also the vvorde of truthe vvhich is not onely come among vs but also doth fructefie and increase through the vvhole vvorlde in spight of the resistance of Sathan and his ministers It is that holy and true saying vvhiche is vvorthy to be receiued of all men not as the vvorde of men but as it is in dede for the vvorde of God vvhiche also vvorketh effectually and mightely in those that beleue It is the spirite of the mouth of the Lorde vvhich shal slea that vvicked sonne of perditioÌ„ Antechrist vvho shall seduce them that perishe It is that faithfull saying and vvorthy by all meanes to be receiued that Iesus Christe came into the vvorlde to saue synners This is the same Gospell vvhereby Christe the sonne of God comming into this vvorlde hath abolished death and hath brought life and immortalitie vnto light For it teacheth hovve vvee being iustefied by the grace of God are heires according to the hope of eternall lyfe It is moreouer that immortall and incorruptible sede vvhereby he vvhiche vvas before vvicked and vnprofitable is made a nevve creature in the Lorde It is the liuely vvorde of God mighty in operation and sharper than any tvvo edged svverde and entereth through eueÌ„ vnto the deuiding a sonder of the soule and of the spirit and of the ioyntes and mary and is a discerner of the thoughtes and intentes of the harte It is that pure vvord vvhich being receiued vvith mekenes and grafted in vs is able to saue our soule It is that holy vvorde of the Lorde against vvhich almoste all the vvorlde is bente and yet it endureth for euer It is also that Scripture vvhiche is geuen by inspiration from heauen vvhich they that are vnlearned and vnstable peruerte to their ovvne destruction It is that inuiolable vvorde vvhiche vvhosoeuer kepeth in him is the vvorde of God perfecte in dede It is the doctrine vvhiche vve must only imbrace so that if there come any to preache vnto vs and bring not this he ought not to be receyued of vs no nor yet saluted It is the vvorde of saluation and veritie vvhose faithfull preachers ought courteously to be receyued Contrarivvyse the contemners and scorners of the same shal be greuously punished by Gods iust iudgement And to conclude it is the eternall Gospell vvhiche must be published vnto them that inhabitâ—… on the earth to euery nation and kynred and tongue and people Those men therefore are vnhappy which set light by this vnuiolable Gospell of Christe but farre more vnhappy are they whiche haue and persecute the ministers and fauourers thereof and moste vnhappy of all are suche as deny and reiecte frowardly that whiche otherwyse they knowe to be true of whiche sorte many are founde among the Papistes for whome it had bene better not to haue knowne the waye of righteousnes than when they haue knowen it to retourne from that whiche was set forthe by Gods commaundement But it falleth out with them according to the true prouerbe The dogge is returned to his owne vomet and the Sowe that was wasshed to wallowe in the myer I beseche you moste dearely beloued brethren in Christe â—â—e from suche as are worse than the Dogge or Serpente and reade ouer this booke whiche is offered vnto you with great dilligence you shall finde in it I trust wherewithall to confirme your myndes in Christe our Sauiour aboundauntly among so many and so great troubles of this curssed worlde To hym be glory honor and dominion for euer and euer Amen Farewell in the Lorde At Viuiacum in the Calendes of Ianuary 1559. The names of those out of whose woorkes this exposition is gathered 1 Martin Bucer B. 12 Augustine AVG. 20 Iosephus 2 Caluin C. 13 Hierome HIER 21 Aulus Gelius 3 Erasmus E. 14 Origene OR 22 Plini 4 Musculus M. 15 Cyrill CYR. 23 Budaeus 5 Philip Melanethon P. 16 Chrysostome CHR. 24 Georgius Agricola 6 Erasmus Sarcerius E. 17 Basil BA 25 Cicero 7 Brentius R. 18 Eusebius EVS. 26 Hegesippus 8 Bullinger Bu. 19 Gregory GR.   9 Zuinglius Z.      10 Vitus Theodorus V.      11 Augustine Marlorate A.      A GODLY AND CATHOLIKE EXPOSITION OF THE holy Gospell of Iesu Christe after Mathewe THE ARGVMENT THE MORE PLAINE AND EASY THOSE things are vvhich are described and set forth vnto vs in this EuaÌ„gelical history the more vve ought to seeke chiefly for vvhat purpose the Euangelistes not content vvith the office of preaching committed vnto their posteritie in vvryting the preaching of Iesu Christe vvhiche by mouthe in their tyme here and there they had published For it is certaine that they did it not vvithout a speciall meaning and intent Surely the holy Ghoste vvith the vvhich they vvere inspired did forsee that there should come many after the deathe of the Apostels by the instinct and motion of Sathan vvhiche should bring vnto men â—…o the defacing and dâ—…siling of the doctrine and faith of Christ false opinions and vayne dreames vnder the name of Christe A and vvould place and set false and fayned thinges in stede of that vvhiche is the very truthe and so vvould either extinguishe and cleane put out the true light of the Gospell or at least so obscure and darken the same vvith their thicke and mistie cloudes that scarse truthe
the lord Iesus Christ but their own bellies and with swete preachinges and flatteringe wordes deceiue the hartes of the innocentes Reade also the .xi. chapter of the 1. epistell to the Corinthyans and the second chap. of the .2 epistell of S. Peter M. Here is to be noted the hypocrisie of the moonkes and begginge fryers whiche by their sheepes clothing haue deceyued the whole world and miserably haue spoyled the sheepe foulde of Chryst A. The whiche thinge I wolde to God the kinges princes of the whole worlde specially they whiche woulde be counted Christians woulde dyligentely way and consider For they by theyr bodely apparell by their gesture voyce external shewe do measure sanctimony symplycitie and honestie but in theyr mindes they are stout couetous cruell and maliciouse Neither do they seeke to do the worke of pietie and to profite their shéepe with wholsome counsell but rather to enriche them selues to fyll theyr belly and to disperse and spoile the flocke of Christ M. The manifeste and open comming of the wulfe can scarse be auoided without harme what shall then com to passe and what shall we loke for if he come priuily being couered with a shepes skyn surely great destruction murther and tyranny And althoughe a prophete geue almes lyberally and fast excedingly althoughe he preache feruentlye and leadeth an angelical lyfe yet for al that we muste not credite that whiche he teacheth altogether but we muste followe the counsell of S. Iohn proue the spyrite whether it be of god or no whervpō Christ addeth these wordes followinge 16 Ye shall knowe them by their fruites Do men gather grapes of thornes or figges of thystells Ye shall knovve them by M. He which saide before beware of rauening wulues sheweth now howe we shall knowe them Ye shal know them saith he by their fruites As if he should say ye shall not nede to doubt for they wyll bewray them selues C. for excepte this difference were put the authoritie of all teachers without exception might come in doubt For if any great danger be feared in teachers and no waye founde to auoide the same it must nedes be that all be suspectted there shall be no better remedy then to shut our eares against them all Chryste therfore to the ende he would not detract any reuerence from his Gospel and sincere ministers and teachers of the same cōmaundeth vs to iudge false prophetes by their woorkes or fruites Wherefore the Papistes are to shamelesse which because they woulde make vs to be enuied obiecte vnto vs the sayinge of Christ to beware of false prophetes and by theyr cryes they bring to passe that ignorante men for want of skill do rashely condēne vs But trewly who soeuer doth seeke to harken to the counsel of Christ it is necessary that he iudge wisely without parciallitie according to trueth and veritie We truely do not only willingly grant that false prophetes are to be taken heede of and eschewed but also diligently and sharpely we exhorte the simple that they will beware of them and auoide them Onely we admonyshe accordinge to the prescripte rule of Christe that they haue firste aright knowledge and iudgement leaste the simple in reiecting the woorde of God be ponished For betwene a parfect and iust commission and a preposterouse hatred there is greate difference But the Papistes very wickedly do abrogate the cōmaundement of Christ which bringinge in a wrong feare do fraye away miserable sowles from inquisition diligent circumspection Let this therfore be the first that those which by feare do reiecte or shonne the vnknowne doctrine do it amisse and not by the commaundement of Christ Now it restethe to see what fruites Christ assigneth whē he willeth vs to iudge of false prophetes by their fruites P. There are twoo maner of fruites euill opinions and euyll manners For alwaies heretiques haue some manifest wicked opinion which is impossible to happen into the churche of Christ They are deceyued there whiche restrayne these fruites to lyfe For whē as the moste wycked deceyuers do boasts them selues with saiued sanctimony and holynesse and with certayne pretenced shewes of an austere lyfe this examynate rule must nedes be vncertaine We cannot denie but that at the length hypocrisie will be knowne because there is nothynge more harde to be kepte secrete than the simulation of vertewe but yet Christ would not make his doctrine subiect to such an vniust and obscure iudgement that it mighte be measured by the lyfe of man Therfore vnder this worde fruites is conteined the manner forme of teachinge yea that is the special note to be considered For hereby Christ proueth that he is sente of God because he seketh not his owne glory but the glory of his father which sent him If any obiecte that few haue that gift of wisdome to discerne good fruites from euyll wee answere as we sayd euen nowe that the faithful are neuer destitute of the spirite of discretion when neede requireth In the meane time let vs remember that all doctrines oughte to be brought vnto the woorde of God and therfore in iudging false prophetes the analogy of faythe to beare the rule P Wherfore to the ende we may iudge aright of doctrine it is necessary that we kepe the rule that is the certaine and trew meaning of the scripture of al the articles of doctrine which playnely and manifestly may be shewed out of the scriptures of the prophetes Apostelles without the diminishinge of the scriptures Let the testimonies also of the churche of Christ be sought after the Apostels specially in those wryters whiche are well knowne to be pure that we may vnderstand the perpetuall vnitie of the Catholyke church that no false opinion without testimony warantyse sufficīent be brought into the churche Then let vs see what God hath geuen in charge to his prophetes to his apostels and ministers of his word because therby fydelitie and trueth may be discerned As for example if we set before our eies those thinges whiche saincte Paule hath wrytten as concerninge the duetie of a bishop that onely discription shall suffice to cōdemne the Pope Wherefore it is no marueyll if the Pope and his sacrificers go about to forbed the iudgement of false prophetes M. But who is so blynd that when he seeth the rapacitie and greedye desire to deuour knoweth not the wulf howe so euer hee be clothed in a sheepes skynne For Do men gather grapes on thornes By these Prouerbes whiche were then cōmonly vsed Christ doth proue and cōfirme that none can be deceyued of false prophetes but he whiche willingly will not se because good fruites do shew who are the seruantes of god deceitful fruites do shewe a false prophet euen as the fruite declareth the tree Bu. Euery tree in his kinde bringeth forth fruit euen so euery techer bringeth forth such doctrine as he hath cōceiued by the spirite Wherfore we must
deuils all maner of miracles do nothing at al profite those that haue thē neither ought we to thinke thē holy beloued of god or aperteining to his kīgdome because in this place we here that many suche shal be reiected of Christe in the day of iudgement We must not beleue therfore euery one that is a worker of miracles as we may reade in Moyses and in Matthew followinge 23 And then wyll I knowledge vnto thē I neuer knew you Departe from me ye that work iniquitie And thē vvil I C. that is I wyll make manifeste vnto them I will openly shewe or declare I neuer knevve you C. By these wordes he doth vtterly deny reiect thē affirminge that he neuer counted them amonge the nomber of his although they boasted thē selues to be heads pillers of his church And therfore he biddeth thē depart which by a false title haue stolne a false profession for a tyme saying Depart from me Paule doth seme to haue takē that which he writeth out of this sentēce of Christ whē he saith The lord knoweth who are his Let him depart frō iniquitie what soeuer he be that calleth on the name of the lord For the first parte tēdeth to this ende that the weake shold not be troubled by the defection or fall of some whose name was great of fame For he denieth thē to be known of the lord although they seme gloriouse in the sight of men In the second parte the Apostel exhorteth all those which wil be coūted the disciples of Christ that they in time departe frō iniquitie least Christ forbid them his presence when he shal deuide the sheepe from the goates VVhich vvorke iniquitie M. Here he calleth those that wrought miracles workers of iniquitie because they did good with an euil minde ful of craft subtiltie hipocrisie Suche were the scribes phariseis in their fastinges praiers and almes dedes of the whiche we haue spoken before Neyther must we vnderstād here the christ speketh of adulterers murtherers vserers drūkerdes such like but of suche as beare a shewe of holines would seme aboue all mē to parteine to the kingdom of god So Paule calleth the false apostells subtile and crafty workers M. Wherfore let vs consider by what spirite they are led which after the maner of the Iewes at this daye aske signes as though that they woulde beleeue the treweth if they might see signes 24 VVhosoeuer therfore heareth of me these woordes and dothe the same I wyl liken him vnto a wise man which buylte his house vpon a rocke M. These wordes do seeme to be the cōclusion of that which went before in the 21. verse He that doth the wyl of my father and so forthe And that also is euydent in Luke which saith Why do ye cal me lorde lorde and do not those thinges whiche I commaunde you Who so euer commeth vnto me and heareth my wordes and so forthe To here in this place is taken to vnderstande as in manye other places also And dothe them Bu. By these woordes he teachethe that it is not inough to here the woord of God excepte thou endeuour thy selfe to do that which he commaundeth in the same According to this place Blessed are they that heare the woorde of God and keepe it Also S. Iames saithe See that ye be doers of the woorde and not hearers onely deceiuing your selues For if any manne heare the worde and declareth not the same by his workes he is like vnto a man beholding his bodely face in a glasse so forth For there are diuerse men at this daye hath ben alwaies which thinke that relygion consisteth in often hearing the woorde of God in disputing of the same at cōmon metings But our lord Iesus Christ here pronounceth that trewe pietie doth not cōsiste in knowledge and talking but in the action and conuersation VVhiche buylded his house To buylde is to make erecte or sette vp some spirytuall workemanship The same allegory vseth Peter sayinge If so be that ye haue tasted how graciouse the lorde is to whom ye come as vnto a liuynge stone disallowed of men but chosen of god and preciouse and ye as liuing stones are made a spiritual house Vpon a rocke The rock is Christ and true and parfect godlines I meane Faythe workinge by Loue. And so treweth it selfe is the foundation by the firme and immoueable power of Christe the house is the worke whiche is done and all the conuersation of the whole lyfe 25 And a shower of rayne descended the flouddes came and the wyndes blewe and beate vpō that house and it fel not because it was grounded on the rocke A shovver of rayne Bu. The shower of rayne the flouddes the wind do signifie the sundry and manifold dangers temptations persecutions disseases and suche lyke wherewith men are vexed troubled B. For all these thinges do plainely shewe and manifest whether we be buylded vpon the rocke Christe or no. C. For then trewely we do receyue the doctrine of Christe when we can resiste al the assaultes of Sathan The like sayinge hath S. Paule to the Corinthyans And it fell not A. That is no temptation is able to ouerthrowe the house of this wise man B. for the fayth and sure trust of the Godly fully knyt vnto Christ can not be confounded neyther can the gates of hell and all the power of sathan how so euer he cause a tempest preuaile agaynst this For greater is he that is in them than he that is in the worlde And they which trust in the lord shall be euen as the mount Syon whiche maye not be remoued but standeth faste for euer 26 And euerye one that heareth of mē these wordes and doth them not shall be like vnto a folish man which builte his house vpon a sande And euery one vvhiche heareth Bu. Nowe the lord sheweth the contrary part of the parable to the ende it maye appere more plaine the more stirre vp the hearers The sēce of this must be gathered by the former parte euery part being repeated set one against an other C. For seyng it is harde to discerne the true professors of the Gospell from the false by such parables our sauiour Christ doth shewe in what thing they do chiefly differ For he cōpareth the false professiō of the Gospel to an imperfecte building which stādeth for a time beynge at euerye storme and tempeste in daunger of destruction because it wanteth a sure foundation These vvordes C. This rellatiue These dothe not note one kinde of talke but the whole some of doctrine For the Gospel excepte it be fully fixed in mennes myndes it is lyke vnto a thyn waule whiche is erected on hye withoute any staye or stronge fondation His woordes therefore are in effecte as if he shoulde haue saide that the same is a trew faith which is deepely rooted in the harte and is so
quiet vntill present daunger vrged them and then exceading feare stirred them vp and perswaded them that they shoulde not bee saued excepte they awoke Christe And this was the cause why he accused them of infidelitie 26 And he sayde vnto them why are ye fearefull O ye of litle faithe then he arose and rebuked the wyndes and the sea and there followed a greate calme VVhy are ye fearefull O ye of litle Bu. Nowe it followeth howe Christe behaued him selfe in this daunger and after what sorte he delte with his disciples being paste hope almoste Firste he blameth the imbecillite of their faith in this that he teacheth howe they ought not to quayle in perilles but cōstantly with an vndoubted mynde to hope for present helpe from the handes of the lord and sauioure Notwithstanding of this reprehension of Christe a question may be moued namely whether all feare ought to be cōdēned repugnāt to faith At the first he reprehendeth them not symplely because they feared but because they were full of feare they were out of measure afrayed Then he opposeth faithe against their feare and declareth that he speaketh of their immoderate perturbation which did not so muche exercise their faithe as it did shake their myndes Hereby it appeareth that all kinde of feare is not contrary to faythe for if we feare nothyng then there aryseth a wonderfull carelesnesse of the fleshe so that faithe languysheth synne increaseth and the remembraunce of God vanisheth away So we see that the feare whiche exerciseth faith is not of it selfe euell vntill it exceadeth the excesse consisteth in this if the tranquillitie of faythe be troubled or disquieted whiche ought to areste in the worde of God. Then he arose and rebuked A. Christ would trie his disciples but he woulde not suffer them to perishe therefore he rebuketh the wyndes and there followed a calme C. he commaunded the sea and the wynde to be quiet not that the lake had any sence or vnderstandynge but that he might shewe that the power of his voyce did pearce euen through the deafe elementes And there follovved a great calme M. This trewely bryngeth an vnspeakeable ioye and comforte to all the elect For in this place we learne that there is nothinge in this worlde so harde so cruell and desperate which Christ can not rule tame and ouercome C. Neyther doth the sea and the winde alone which are voyde of sence obeye the rule and power of God but the very wicked also for all their obstinacie are constrayned to couche To this place agreeth the sayinge of the prophete Dauid when he saith God is oure hope and strengthe a very present helpe in trouble Therefore we wyll not feare thoughe the earth be moued and though the hilles be caryed to the myddest of the sea Though the waters therof rage and swell and though the mountaines shake at the presence of the same Againe The lorde maketh warres to ceasse in all the worlde he breaketh the bowe and knappeth the speare in sonder burneth the chariots in the fyer M. It is most true therfore that the byshoppes of Rome affyrme that the ship of Christ whiche is the churche can not perishe it maye be assalted and beaten filled with waues but in the ende it wil escape and possesse a calme They speake the trueth It appereth no lesse by this place And we reioyce But let them see whether they be in the ship with Christ or no whiche perishe not then let them see whether they them selues are not they whiche trouble the churche or no which ouerwhelming the trewth replenishe and ouerlade the same with mennes traditions 27 But the men marueyled saying what maner of man is this that both windes and sea obey him C. The Euangelistes Marke and Luke attribute this saying to the apostels for after they had said that they were reprehended of Christ they adde that they cried out with feare sayinge what maner of man is this Notwithstandinge this saying did more appertayne to others to whom Christ as yet was not knowne Yet we allowe theim bothe Here nowe the fruite of the miracle appereth when the glory of Christ is celebrated For thē miracles do profyte vs when we wonder at the power of God in Christ submitte our selues wholly to his wyll Bu. Wherfore let all men learne here when they are delyuered from euyll that they haue respect to God alone to geue to hym all glory and to be thanckfull vnto hym for his benefites 28 And when he was come to the other side into the countrey of the Gergesites there met him twoo possessed with deuilles whiche came out of the graues and were out of measure fearce so that no mā might go by that way And vvhen he vvas come B. By an other excellent miracle or benefite the lorde sealeth his power and declareth it to the whole world manifestly approuing him selfe to be lord not onely of the disseases and elementes of the worlde but also to be the ruler of Sathan the prince of this world Into the countrey of the Gergesites C. We haue already a littell before confuted their erroure whiche affirme that Marke and Luke declare an other history then this For when as the region of the Gadarenites is saide to be that which lieth ouer against Galilae of all the three Euangelistes and all the circumstaunces also do agree who wil be perswaded that these thynges happened at dyuerse tymes There met hym tvvoo possessed C. This one onely difference gaue occasion of errour to the interpretours to disseuer Mathew from the rest because he nameth twoo the other Euangelistes reherse and make mention but of one only But the coniecture of Austine is probable who thinking that there was twoo saith that they made mention but of one of them whiche was more famouse then the other because of his exceading fercenesse for the whiche crueltie and fearcenes the miracle seemed more wonderfull in him And trewelye we do see that Luke and Marcke do persist in amplyfying with many woordes the cruel fearcenesse of the deuyll the whiche maketh muche with the coniecture of S. Austin Where as Luke saithe there mett with the lorde a man out of the citie it is vncertaine whether he vnderstande hym to be a citizen of the Gadarenites or whether he wente oute of the cittie to meete with Christ For when he was commanded to go home as you may reade in the story and to preache to his famelye and kinsefolke the grace and mercy of God Marcke saith that he went and preached in the tenne cities which was a regyon nye to the Gadarenites and oueragaynst Galilae wherevppon it is gathered that he was not a Gadarenite by byrth Moreouer Mathew and Marke do in no point affirme that he came out of the citie but out of the monumentes or graues and Luke declareth that he lyued in the wyldernes These woordes therefor of Luke There met hym a certayne man oute of
sayde euen nowe into the whole world His tvvelue disciples M. This number of twelue in the scriptures and workes of god is holy and excellent For this did note and signifie the instauration and reforming that should be of the churche For as the people dyd sprynge of twelue Patriarkes euen so nowe the reliques or remnaunte beyng scattered abroade Christe calleth to remēbraunce his ofspringe that they might haue a sure and certayne hope of his restoring And although the kyngdome of God did not so florishe in Iury that the state of the people was whole and sound but rather that people whiche was nowe miserably falne and decayed in despising the grace and mercy to them offered by their ingratitude deserued double destruction Yet notwithstanding this stayed and letted not but that a newe people might be borne again Afterward it came to passe that God sent from farre the rod and Scepter of the power of his sonne out of Sion that there might spryng out of that well head suche a one as shoulde plentifully water all the foure partes of the worlde Then did God gather from all partes his people Israell that they myghte growe and encrease into one body yea and not only the dispersed and torne members but suche men also as before were altogether alienate from the people of god Therefore the Lorde appointing not in vaine the twelue as Patriarkes testifieth the renuinge of the churche Admitte nowe that he admonished the Iewes by this number of the ende and cause of his comming But because they gaue no place to the grace of God he begat vnto hym selfe a newe people If we haue respect to the beginning this might seme a ridiculous thing but the ende whiche was wonderfull and the fruitfull propagation of the churche declareth that the Apostels do farre excell the Patriarkes both in the degree of honoure and also in the fertillitie of succession M. To be shorte as the multitude people of the Iewes came of the carnall generation of the twelue sonnes of Israell euen so the multitude of the faythfull whiche in number passeth the sande by the sea syde by spiritual byrthe came of the twelue Apostels For if Paule speake truly in saying that he begat those whiche he brought vnto the faythe of Christe Why then should not the like be sayde of the reste of the Apostles According to this exāple the Byshop of Rome obserueth the number of twelue in the election of his Cardinalles whome he choseth in stede of the Apostels His disciples E. Luke saith that Christ afterwarde called them Apostels He gaue them povver Some olde Gréeke bookes haue as it is here He gaue them power against vncleane spirites Other some haue as the olde interpretour also He gaue thē power of vncleane spirites The whiche ambiguitie and doubtfull speache being mislyked of Hilary he readeth it He gaue them power to caste out vncleane spirites The Gréee woorde signifieth power and authoritie to do anye thing the whiche power truely amonge men wanting the strengthe and facultie to execute the Lawe is voyde of the effecte But in deuine matters it fareth not so For to God the facultie and power are ioyned together Wherefore because the disciples receyue here power of Christ the true sonne of God they receiue also with the same the vertue and strengthe which is able to worke the effect Wherupon we reade in an other place that these twoo facultie or authoritie and power are ioyned together But because the Apostels were of no reputatiō almost among men and the Ambassage whiche was committed vnto them was altogether deuine Furthermore when as thei did neither excell in wytte nor eloquence and againe the excellencie and newenes of the thinge required more then possibely could be in man It was necessary that thei should haue farther authoritie from some other Bu. Furthermore when Moyses shoulde promulgate and set forth the Lawe the Lorde prepared hym authoritie by many signes and miracles Therefore it was conuenient that nowe lykewyse by tokens and wonders he shoulde gette credite to the preachers of his Gospell For truely without the authoritie of the teacher the doctrine it selfe semeth weake and of small force although otherwyse it might seme sufficient C. Wherefore Christe seing before hande that his Apostels by shewing of myracles should get great credite and reuerence among the people he endeweth them aboundauntly with heauēly power And hereupon the lawefull vse of myracles may bee gathered whiche was to seale ratifie and confirme the doctrine of the Gospell Wherefore the Papistes are falsefiers and wicked deprauers of the workes of God in separating the woorde from myracles To caste them out M. By this it appeareth that they receiued not power to do with the deuels as them listed but to driue expell and caste them out They coulde not therefore sende them into men and vse their workes to the destruction of mankynde For they receiued power so ouer all kynde of diseases that they mighte make of those that were sick whole those that were blynde to see those that were dombe to speake and those that were lame to walke but the contrary by this their authoritie and power they coulde not do 2 The names of the twelue Apostels are these The firste Symon whiche is called Peter and Andrew his brother Iames the sonne of Zebede and Iohn his brother The names of the tvvelue are Bu. It was necessary that the names of the Apostels should be put in wryting because it was not mete that the heades of our religion the speciall witnesses of the catholique truthe the lightes of the whole worlde should remayne vnspoken of M. This also is the māner and wonte of the scripture not to suffer the names of those whose workes God vsed to his ministery to lye hidden in obliuion but to expresse them by their names what they were partely that we may know that they are not neglected of God whiche serue hym and partly that we being myndefull of their faythe shoulde followe their godly example For it bryngeth vnto vs great vtillitie and proffite to knowe them by name whose ministery and seruice God hath vouchesafed to vse for oure greate commoditie and sauing health Euen so Moyses dothe Chronacle their names by whose industry and labour the tabernacle was made And in an other place their names are rehearsed whiche brought backe againe the Arke of God whiche Dauid made into the Tabernacle The firste Symon H. Here we muste note that the other Euangelistes do not reherse the Apostels names in the same order that Matthew doth leaste that any man shoulde make Peter the chiefest of all the reste because he is put here in the firste place For the other two Euangelistes rehersing the Apostels names by couples place Matthew before Thomas And Matthewe him selfe for modesties sake preferreth Thomas And Paule reherseth Iames in the firste place saying Iames and Cephas and Iohn which semed to be the pillers
woorde towardes theim shall be taken away least it should mollifie their hartes to repentaunce By this woorde of healinge Matthewe and the Prophete comprehende a delyueraunce from all euyll for they do compare the people afflycted by the hand of God Metaphorically to a sick man therfore they say that health is wrought when the lord releaseth the ponishement But because this healthe dependeth vpon the remission of synnes Marke very aptly sheweth the originall and cause For wherupon commeth the mitigation of ponishementes but onely because the lorde beinge pleased with vs dothe bestowe vppon vs his benediction and peace And although somtimes our offence and wickednes being abbolished he ceasseth not to ponishe vs eyther because he wolde humble vs or els because we should afterwardes be more ware notwithstanding because he shewing signes of his fauour doth quikken and renew vs and for the most part ponishementes do ceasse with the faulte the healing is very wel ioyned with pardon forgeuenes But therby we ought not to gather that repentance is the cause of forgeuenes as thoughe God wold receiue them that conuert into his fauour through desert for the conuersion it self is a signe and token of the free fauour of God but onely the order and consequēce is noted because God dothe not forgeue synnes but only those for the which men are sory and displeased with them selues M. By this place I say we may easely vnderstande what the order meane or way is by the which men are saued Before all thynges the harte is to be opened and made apte to here the woorde of God that the same being hearde men may conuerte vnto god and repente for the preachinge wherof Christe sente his Apostelles Furthermore no man can trewely tourne and repente vnlesse his harte be made apte to vnderstande that is vnlesse it be illuminated Therfore he saithe here and vnderstande with their hart and be conuerted Thirdly the vnderstanding of the harte which is the reuelation of the trueth is not hearde but onely by the hearinge of the woorde Hereupon it commeth that the eares are so requisite to heare that is desirouse to heare So saith the Apostell faythe commeth by hearyng and hearing commeth by the woord of God Fourthly healthe and remission of sinnes followe couersion and repentaunce But the reprobate can not heare whose hartes are hardened because they are not of god And therupon it commeth that they neyther heare nor vnderstand nor be conuerted and be healed 16 But blessed are your eies because they see and your eares because they here But happy are your M. The obstinacy excecation and dampnation of the wicked and reprobate beinge declared Chryste our sauiour is rapte as it were drawen to the preaching and publyshing of theyr beatitude to whom it is geuen to haue eies of seinge and hearyng eares that he myght therewith geue a reason wherefore the misteries of the kingdom of heauen whiche being hidden from others were reuealed by hym to his Apostelles C. Luke semeth to referre this sayinge to an other tyme notwithstandinge the solution is easy that the Euangelist there heapeth many sentences together withoute any distyncte order of times But Matthew in his texte dothe more plainely expresse and shewe whervpon he toke occasion so to speake For as at the fyrst the disciples were admonished and put in minde of the synguler grace of God bestowed vppon theim in that they were by the lorde exempt from the common sorte of people admytted familiarly to the misteries of the kyngedome so nowe the same grace by an other comparison is extolled in that they do excell the olde prophetes and the holy kynges For this is much more then to be preferred before the vnbeleuing multitude But Christe here vnderstandeth not euery kinde of hearing nor the simple aspecte or sighte of the fleshe but hee pronounceth their eies to be blessed because they beholde the excellent glory of the onely begotten sonne of God in soo much that they know and acknowledge hym to be the redemer and because the lyuely Image of God shined vnto them in the whiche they perceyued sauynge health and the sounde of perfect blessednes Furthermore because the saying of the Prophetes might be fulfilled in them namely that they being fully and perfectly taught of God no man nede be taught of his neyghbour And thus is the obiection put away which might be broughte of the other part of the sentēce of Chryst when he saith that they are blessed which haue not sene and yet beleued For ther is noted a contrary kind of seyng which Thomas grossely required But the sight whereof Christe speaketh nowe in this place is common to the faythefull of all ages with the Apostels For we not seinge Christ se him and not hearing do heare hym because in the Gospell he appereth vnto vs face to face as saith saint Paule that we might be trāsformed into his Image or lykenes and the perfection of wisedome of righteousnes and of life being once offered vnto vs in him doth there continually shyne 17 Verely I say vnto you that many prophetes and righteous men haue desired to see those thinges vvhich ye see and haue not seene them and to heare those thinges whiche yee heare and haue not hard them Verelye I saye vnto you Z. Christ shéeweth that the fathers of olde tyme were very desirouse of his comming whose corporal presence notwithstāding they might not see And righteous men C. Luke hath many Prophtes and kinges The condition of the present churche is very well said to be better then the state of the holy fathers whiche liued vnder the lawe to whom that was shewed vnder types shaddowes which now by the shynynge face of our sauiour Christ most brightly shined and appered For the vaile of the temple beinge cut we enter by faith into the heauenly sainctuarye we haue a familiar accesse vnto god For although the fathers beinge contented with their condition and state dyd quiet and pacifie their mindes yet notwithstanding this did not let or hinder but that they might haue a farther desire So Abraham sawe a farre of the day of Christe and reioysed yet notwithstanding he wished to behold it more nere and obtained not his desire For Symeon spake according to the affection of all men when he saide Lorde nowe let thy seruaunt departe in peace Nor truely could it come any otherwise to passe when as all men had an earnest desire and longing for the promised delyueraunce beinge vnder the burthen of malediction with the whiche euery one is oppressed Let vs vnderstand therfore that they longed after Christe as men that are extreame hungery and yet notwithstanding their faith was safe in so much that they murmured not againste God but paciently suspended their mindes vntyll the fulnes of the tyme came in the which they should beholde the reuelation and manifesting of the sonne of god R. But if Abraham sawe in the spirite that
the Disciples mindes his glorye to come beinge as yet but in a base estate and in such a place where hée sheweth that they must beare the crosse and forsake all for his names sake Yee shall sit also vppon tvvelue seates Bu. Hee speaketh accordinge to the maner of kinges which sit in their heighe throne and haue their councellers sittinge round about them By a humaine similitude yet full of magnificence hée setteth forth as vnder a shadow the deuine and perfecte iudgement of his maiesty This sitting therefore is nothinge els but that which the Apostell speaketh of sayinge When Christe shall appeare which is your life then shall you also sit with him in glory And in another place And then heyres annexed with Christ if so be that we suffer with him that wée may also be glorifyed together with him C. And it is the selfe same thinge that Luke sayth the Lord spake to his Disciples on this maner Yée are they which haue â—…idden with mee in my temptacions and I apoint vnto you a kingdome as my father hath appointed vnto mée that ye may eate and drinke at my table in the kingdome sit on seates iudginge the twelue tribes of Israell For because the Apostels kepte him coÌ„pany all the time of temptacions and did constantlye abyde hee pronounceth that they shal be partakers of his glory Iudginge the tvvelue tribes of Israell C. Hee named the twelue tribes by the same reason which moued him to make twelue Apostels namely because hee was sente to be a minister of the circumsition for the truthe of God to confirme the promises made vnto the fathers as wée said before now to the ende hée might gather the remnaunt of the twelue tribes of Israell into one A. But whereas the Lorde sayth in this place that the Apostels shall be Iudges of Israell it must be referred to the last day of iudgement as wée sheewed before M. For then they shal condemne the harde harted and vnbeleuinge Israelites The which is no otherwise to be vnderstoode then that the faith of the Apostels which were also Israelites vnlearned simple men and yet embraced Christ shall take away all excuse from the Israelits Wée do reade also before that this condempnatioÌ„ shal procede from the Niniuits and from the Quéene of the Southe And in another place our saui Christ sayth Hée that refuseth mée and receiueth not my woordes hath one that Iudgeth him The woord that I haue spoken the same shall iudge him in the last daye Otherwise Christ shall sit a Iudge alone in Iudgemente C. But this is not spokeÌ„ as though the Apostels should haue no more excellency thaÌ„ the Quene of the Southe in the day of Iudgemente For this is a greate matter that Christe speaketh of here for what can be greater and more glorious than to be so accepted and allowed in the day of Iudgement before the world and the Angels of God than that thy faithe O man shall condemne whole nations that haue bene vnbeleuinge And yet notwithstanding wée muste not thincke that the Apostels shall haue no more saue this for the glorye of the kingdome also is promised vnto them As wée may gather out of the place which wée cited out of Luke a litle before 29. And euery one that forsaketh house or bretheren or sisters or father or mother or wife or childreÌ„ or landes for my names sake shall receiue an hundered foulde and shall inherit euerlastinge life And euery one that forsaketh C. After he had listed vp their mindes to the hope of the life to come hée dothe also sustaine them with present solace and ioye and doth coÌ„firme them to beare the Crosse For God doothe neuer forsake those that are his thoughe hée suffer theim for a time to be greuouslye afflicted but sendeth ayde and helpe in the middest of trouble Neither is this here onely spokeÌ„ by the Apostels but hauinge occasion hee speaketh generally to all the godly M. To forsake anye thinge for the name of Christe or for Christ is to set Christ before all thinges and to loue him aboue all thinges and to haue him so déere vnto oure hartes that for his sake wee are ready to forsake all be it neuer so déere vnto vs which allureth leadeth or constrayneth vs to do any thinge which is contrary to his glory Or bretheren or sisters or father C. Hée reherseth our Parentes and the rest of our frendes to the ende hee mighte shewe that there is nothing so precious which the rewarde that hée setteth before vs doth not excede This therefore is the summe and effecte of his woords Whosoeuer loose all things willingly for Christs cause shall notwithstandinge be more happye and blessed in this life than if they had lost nothinge but their chiefe rewarde is layed vp for them in heauen Shall receiue an hundered foulde E. The Greeke text signifyeth thus muche as if thou shouldest saye Euery thinge shal be an hundered times doubled for the Gréeke word is a number of moultitude M. Luke hath shall receiue much more least wée should stande vppon this nomber of a hundered fould As if hee should haue said none shall sustaine losse for my sake but shall rather haue greate gayne both in this life also in the life to come Marke hath hée shall receiue an hundered foulde nowe in this life houses bretheren sisters mothers children and landes C. Which promyse notwithstaÌ„dyng doth not seeme to agrée with experience For wée sée oftentimes that they which are depriued and forced to forsake their Parentes theyr children and the rest of theyr kinsfolkes to leaue their wyues wydowes and to be dispoyled of all their substance for the testimonye of Christ are so far from the recouering of their owne againe with aduantage that all their life time they are constrayned to liue in exile and banishement with great penurye But wee aunswere againe to coÌ„mon experience that if any man rightly consider and esteeme the present grace of God by the which their myseries are holpen hée will confesse that it is not in vaine preferred before all the riches of the world For although the vnbeleuinge do florishe yet notwithstandinge because they know not what shall befall them to morrowe it muste néedes be that they burne alwayes in great perplexitye and feare neither can they without great torment tourne the whele of fortune which to them pertayneth But God doth make the hartes of those that are his ioyfull that they maye thincke that little which they possesse and the trouble that they suffer hauinge the grace and fauore of Christ to be more pleasaunte and sweete vnto them than if they had excedinge aboundance withoute Christe In the which sence the Euangelist Marke addeth these woordes with persecutions As if Christ should haue sayde Although the Godlye all their life time remaine in persecutioÌ„ and though the Crosse do as it were cleaue vnto their backes
howe they were foreshewed to thys people by Moyses reade the syxe and twenty chapiter of Leuiticus And hongar B. As concerninge the hongar whiche preuayled at Hierusalem in so muche that manye were consumed by the same reade the seconde chapiter of the twenty booke of the Antiquities of the Iewes We doe reade also that great hongar wa prohecied by Agabus to come throughout the whole earthe which happened in Claudius Caesars time Wherupon Paule and Barnabas tooke almes and reliefe of the Gentyles to carry to the brethren that dwelte in Iewry Hereby euery man may see that Iudea or Iury was specially afflicted wih hongar peraduenture by reason of other calamities with the whiche it was almoste destroyed So we must vnderstande also that manye other euels as warres pestilence earthquakes and greate signes from heauen were specially shewed vppon this countrey because the Lord shewed by this place specially the calamities of this nation to come C. The Euangeliste Luke addeth earthequakes and signes from heauen Of the whiche thynges although there bee no certayne history to be seene yet notwithstandynge it is sufficient that the same were foreshewed of Christe A. Iosephus truely dothe shewe of certayne thinges whiche doe agree with these woordes as it shoulde seeme of our Sauiour Christe B. For a whole yeres space before the destruction came the men of the cittie sawe a signe in the heauen ouer the cittie like to a swearde at nyne of the clock in the nyghte there shyned a lyghte in the temple more bryghte and clere then the daye In the ayre were seene men fighting together and in the temple a voyce was hearde sayinge let vs gooe hence and suche lyke 6 All these are the beginninges of sorrowes C. Because Christe knewe howe obstinate the mallyce of the worlde should bee Hee addeth agayne that these thinges are but the beginninges of sorrowes not that the faythfull shoulde kyll them selues with sorrowe and griefe who alwayes haue consolation in aduersitie and trouble but rather that they myght prepare them selues to the pacience of longe tyme B. As if he shoulde saye let no man thynke that the wrathe and vengeaunce of God is satisfied by these plagues which in dede are greuous and although they bee horrible and feareful yet notwithstanding they shall seme lighte if they be compared with those that shall followe wherefore when ye see these thinges beginne ye ought to be farre from trouble of mynde that ye may be armed and throughly prepared against greater miseries and calamities These thynges specially pertayne to the Iewes whiche loked for their Messias by whome they might bee deliuered from all euel whome he would haue to thinke that these greuous calamities are beginninges only to thē of more greuous plages 9 Then shall they put you to trouble and shall kill you and ye shall be hated of all nations for my names sake Then shall they put you to trouble C. Nowe Christe admonisheth his disciples of an other kinde of temptation by the which beside the common and generall afflictions their faith should be tried and the temptation is this that they shoulde bee hated and detested of the whole worlde Bu. Of these persecutions he spake before in the .x. chap. but because that tyme was at hande hee thought good to rippe vp this thing agayn vnto them A. to the ende they might prepare them selues in due tyme to beare those persecutions C. This thing of it selfe is soroweful and heauy to the sonnes of God to suffer lyke affliction with the wicked reprobate and contemners of God and to be subiecte to the same punishementes which are layde vpon them for their wickednes But this semeth to be farther a great deale from iustice namely to bee sore oppressed with greuous euels from the whiche the wicked are free But euen as the wheate with the chaffe beinge firste threasshed with the steale is brought afterward to the myll and is there beaten and grounde to meale euen so God doth not only afflicte his children with the wicked but doth also chasten them more thā others with the crosse that they may seme more miserable than other sorte of men But Christ properly speaketh here of afflictiōs whiche the Apostels should suffer for the Gospell For although it bee true that the Apostell Paule sayeth that those whome God hath chosen he hath ordeined also to beare the crosse that they should be like fashioned to the shape of his sonne yet notwithstanding he hath not marked al those with this singuler marke that thei should suffer persecution of the enemies of the Gospell As concerninge this kynde of crosse Christe nowe speaketh affirming it to be necessary that the faithful suffer them selues gladly to be hated of the wicked to be reproched and despised for the testimony of the Gospell For he would haue his disciples admonished that the doctrine of the Gospell whereof thei should be messengers and witnesses should neuer be plausible or acceptable to the world euen as he had declared vnto them before M. Therefore Christe maketh aunswere to his Apostles of an other matter than that whiche they demaūded For they asked him of the kingdome and glory but he speaketh vnto them of persecution of crosse of ignomini and of greuous offences of many which should fal from the faith receiued of the daungers of false Apostles and false Prophetes The Euangeliste Luke as it were expounding the wordes of Mathew hathe But before all these thinges they shall laye handes on you and as Marke saithe shall persecute you As if he should say But before all the said calamities do afflicte the Iewes euen then when ye preache the Gospel shal thei persecute you This persecution they felte immediatly after the death of Steuen the whiche Paule preferred as appeareth in the Actes of the Apostles Afterwarde Herode the king wēt about to afflicte the church and killed Iames and put Peter in prison The whiche persecutions Paule felte as well of the Iewes as of the Gentiles as may appeare by his owne testimony both in the Actes of the Apostles also in his epistles Our Sauiour Christe truly in this place spake of nothinge to this disciples whereof thei haue not felt And shall kill you A. The world suche is the ingratitude and blyndenes therof can not abide the faithful preachers of the truthe of the whiche matter there is a reason rendered vnto vs in the seuēth of Iohn And ye shal be hated of al nations C. He shewed that they must not contende only with a fewe enemies but he saith that whethersoeuer they shall come all nations shall hate and abhorre them But this was an incredible and straunge thing that the name of the sonne of God whiche was able to strike and pearce of his owne force the strongest and stoutest mindes of mē should be so infamous and odious that it shoulde make all the professors worshippers therof to be hated Therefore
this kingdome And that there shoulde be manye false Christes whiche shoulde promyse outwarde and worldelye happinesse but falsely and therby also shold turne their followers from the spirytuall and euerlastinge felicitie and that therfore they ought to take hede of all those which promise the externall kyngedome of God in this world or do tye the same to any certaine place whiche because it is deuine spirituall can not be tyed These thinges also are more manifest to be seene in Luke by the aunswere of our sauioure Christ geuen to the Phariseies For they demaunding of hym when the kingdome of God should come we reade that Christ answered there thus The kingdome of God shall not come with waitynge for neyther shall they saye Lo here or Lo there for beholde the kingedome of God is within you What other thing is this than to saye The kyngedome of God is not carnal as you thincke that it might be shewed in any certayne place For either it is comprehended in fayth and is neuer seene and althoughe it bryngeth forthe plentifully his fruites wheresoeuer it be yet notwithstandyng it is with greate persecution and afflyction of the fleshe Or elles it wyll be so manifestlye presente to the whole worlde that it shal not nede to be wayted for or marked or that men shoulde saye Lo here is Christ or lo he is there For he is nowe among you you haue the kynge of that kyngedome present already ye haue the trewe cittezens thereof namely my disciples But these thynges whiche appertayne vnto vs seme vnto you contrary and disagreing with the kyngdome of God and glory of the Messias yet notwithstanding it is so ordained of God that I must fyrste suffer many thynges and be reiected of this nation before that I shall raygne in glory Hereuppon commethe that my humillitie and base shewe of glory whiche so greatly offendeth you Let the reader way diligently the wordes of Luke Hereby nowe it is euident who are properly noted by the true christ to be false Christs what they were whō we mentioned before with many others which all had their false Prophetes their signes and wonders But we must diligently note that a false christ is one an Antechrist is an other There haue ben many Antechristes from the beginning of Christes kyngedome vnto this daye namely all they whiche haue taughte at any tyme any thinge whereby menne might be seduced from Christ and from the faythe of our lorde Iesus leaste they shoulde be perswaded that by his onely deathe they haue euerlastynge lyfe of this reade in the seconde chapter of the fyrst epistell of S Iohn But they were properly false Christes whiche boasted them selues to be Christ as some which came to the Iewes Others which were the authors of errors are more rightely called false prophetes than false Christs Where as some do nowe bringe in this place against the seducing doctrine of the Papistes and Mahomett they do verye well because when Christe testified in this place that the kingdome of God doth consist in him by fayth and that it is not adicted to any certain place in this world these notwithstandinge haue taughte to seeke the kingedome of God in externall thinges But yet no man maye trewely teach that Christ in this place did speake of these men There are other places as concerninge these as the first chapter of sainte Paule in his second epistell to the Thessalonians and the third of the secōde to Tymothe the fyrste and thirde also of the seconde of Peter For the Pope dyd neuer saye that he was Christ that is to say that restorer of lybertie and all felycitie whiche wolde exhibite and offer in this present life al those thinges that the Prophetes had foreshewed as touchinge the Messias But Mahomett came more neere to this abhomination 24 For there shal arise false Christes and false Prophetes and shall shew great myracles and wonders In so muche that if it were possible the very electe shoulde be deceiued For there shall arise false Christes A. Euen as the trewe Christ had his preachers of the truethe namely the Apostelles other disciples which may be called prophetes that is faithful interpreters of holy thinges euen so the false Christes wil haue their false prophetes that is to saye the masters of lies whiche maye leade men from the sincere doctrine of the trewthe to a lye And shall shevve greate myracles C. Christe admonysheth that suche deceyuers shall bringe with them no small deceites to deceyue withall but greate signes and wonders which shal astonishe the myndes of suche as are weake and make them amased For seinge that God dothe testifie and declare the presence of his power by miracles and that therfore they maye be seales as it were of trewe doctrine it is no meruaile if they bring reuerence and credite to deceiuers And by suche kynde of illusion dothe God reuenge ponishe the ingratitude of men that they may beleue lies whiche haue reiected the trueth and that they maye be more and more in darknesse which haue shut their eies against the trueth lighte offered vnto them Howbeit he doth therwith exercise the constancie of those that are his whiche doth more playnely shew forthe it selfe when they geue place to no deceites B. And as deceitfull doctryne hath alwaies her signes and wonders by the whiche they that woulde not beleeue the trueth might be seduced to beleue a lie and as no age wanteth his false prophetes agayne as all superstition hath his originall and beginning of the flesh and dothe frame and applie it selfe to the commodity and profite of the fleshe euen so there is nothing of those things wherof Christe hath spoken which accordyng to their maner do not offer them selues vnto vs Whereuppon trewly all men oughte dilygentelye to waye these forewarninges of the Lorde and to keepe them in mynde For althoughe there be none at this daye whiche doo openlye professe them selues to be Christes yet notwithstandinge there are manye false Prophetes and Antechristes who go about to drawe the mindes of men frō the true and only Christ to their workes to their Masses to their dirges and trentals to their owne fastings and choyse of meates and of apparell and to such kind of nedeful elements and necessary creatures of the worlde and also to the merits and intercessions of saints being in this pointe like vnto false Prophets and false Christes of whome Christ properly in this place forewarned his Disciples that they do seduce men frō the trueth to a lye and do falsely promise a Carnal Christe a carnall worhsip and external felicity For they do teache men to seeke for saluation by other meanes than by a lyuely faith in Christ and do suffer men to liue after their owne pleasure promisinge furthemore by theyr Masses and other lyes of the like leuen that men shal haue remission of theyr sinnes and recōcilliation betwene God and them Hereby therfore we
the testimonie of the woorde of god B. Furthermore we sée howe the memory of the Sainctes whiche haue serued Christe in the Church is kepte namely by the preachinge of the Gospell For all the déedes of Sainctes deserue not to be keapte in memorye amonge theire posteritye but those onely whiche are ioyned with the preachinge of the Gospell Christe therfore confirmeth his sentence goinge before for he saithe that Mary was so farre from blame in dooinge this thinge that rather shée shoulde haue greate prayse of them whiche shall preache the Gospell of them also which shal receiue it The praise therfore of the godly is true when they are praised of God in his Church In all the vvorlde M. Here Christe foresheweth plainely that it shall comme to passe that this Gospell shal be preached not only in Iewry but also in the whole worlde the whiche might bringe greate consolation to the mindes of the Disciples because the deathe of Christe was at hande and they did wante all kinde of consolation that after his assension they mighte be the more boulde althoughe at that time no man receiued the Gospell yet notwithstandinge that it shoulde be preached in the whole world C. Christ therefore by these woordes witnessed the callinge of the Gentiles in the which our Saluation is grounded But howe the Gospell shoulde be preached in the whole worlde wée haue shewed before There shall also this that shee hathe donne be toulde In that he saith that the memory of Mary shal be honorable in the whole world he doth ouerthwartly touch by this comparison his disciples because by the consente of al the Gentiles this déede â—…t all be praised among those that dwel in the vtmost partes of the earth in condemning wherof they of the houshold had bene so greatly waiward Christ also doth gently correct his disciples because they thinke so grossely of his kingedome to comme A. Salomon as concerning the memory of the iust writeth thus The memory of the iust shal haue a good reporte And the prophet Dauid saithe The iuste shal be had in euerlasting remembrance that not onely before the Angels but also before the whole Churche 14. Then weÌ„t on of the twelue which was called Iudas Iscarioth vnto the chefe Priestes Then vvente one of the tvvelue C. What frute repreheÌ„sions bring forth we here sée The disciples are stil silent not for shame but for true obedieÌ„ce sake For they stand so much to the iudgment of Christ that after they knowe that the thinge which displeased theÌ„ pleased him they are quiet Euen so ought we to doo wheÌ„ we haue receiued a fal being taught not to be ashamed to rise from our error On the coÌ„trary part we sée what good reprehension doth in the mindes of the obstinate for the admonition of Christe did profit so litle to turne the hart of Iudas or to make it better that he went by by void of care to make a most wicked bargaine with the enimies of Christ But it was a wonderful moÌ„strous insensible dulnes that in the losse of the oyntment he thought he had gotteÌ„ an honest excuse to so wicked a facte further that he being admonished by the wordes of Christ knew not what to doo The only mencion of his burial had bene inough to mollifie an yron hart when as he might haue gathered thereby the Christ offered him selfe a sacrifice for the saluatioÌ„ of mankind But in this spectacle we behould howe greate the blindenesse of wicked desires is and howe effectually they bewitcheth the minde Iudas was seruentely bente and geuen to steale and by longe vse he was hardened to committe wickednesse nowe because he knewe not howe to â—…gete his praye he letteth not trayterously to deliuer the sonne of God the authour of life to the deathe and althoughe he were retracted and reuoked therfrom yet violently he goeth on yea as thoughe he were in a madnesse he ruÌ„neth to the sworne enimies of Christ It is trewe that he had the same in his minde before but he was now more inflamed euen as those menne be whom the Lorde by his iudgement vrgeth that they runne headlonge more and more into mischiefe But and if Iudas had bene asked wherefore he did this thinge no doubte he hadde alleged that excuse whiche the wicked at this daye doo and had saide he vrged me too muche For they will haue the seruauntes of God to be in the faulte as they whiche ought to beare with all wickednesse The wicked cannot be hâ—…lde excepte menne flatter theim When they are vrged they breake the raynes nothinge can houlde theim and afterwarde they laye the whole faulte vppon the Seruauntes of God whiche reprehende them They kéepe in theire poyson for a tyme in so muche that it appeareth not but they will in no wyse be reprehended but when they are vrged they séeke to doo all the mischefe they canne because they are possessed of the Deuill Whereuppon S. Luke dothe not without cause expressely saye that Sathan entered into hym not that the Spirite of God did gouerne hym before because he could not haue bene geuen to thefte and rapine vnlesse he had bene the mansion place of Sathan but Luke meanethe that he was then wholye geuen to Sathan in possession that beinge desperate he might runne headlong into his owne destruction For althoughe Sathan doo make vs fall dailye and raigneth in vs when he carrieth vs into a greater libertye of sinninge yet notwithstandinge he is then saide to enter into the reprobate when the feare of God beinge takeÌ„ away the light of reason extinguished shame also cleane put of he possesseth all our sences But God dothe shewe this extreame kinde of vengeance vpon none but sutche as are geuen to destruction Wherefore let vs learne to repente in tyme leaste the longe continuance of oure hardenesse doo stablishe the Kingedome of Sathan in vs. For so soone as wee are caste into this tyranye wée be out of oure wittes beyonde all measure A. For wée knowe what the Apostle writethe that the Gouernoure of the Ayre woorkethe in the children of vnbeliefe And in an other place he affirmeth that they whiche resiste the truthe are helde with the snares of the Deuill to his pleasure B. But to demaunde whether Sathan entered substaÌ„tially into Iudas or no is a vaine question This thinge is more necessarye to be weighed howe horrible a thing it is that menne beinge made to the similitude of God and appointed to be the Temples of the Holy Ghoste shoulde not onely be turned into stinkinge Stables but also be made the cursed mansion places of Sathan One of the tvvelue B. This is plainely expressed and sette foorthe that wée maie sée that there is no societye so sounde and cleane but that it may be spotted since that amonge the Apostles of Christe a Traytoure was founde Wherefore let no man be offended if any companion of Iudas be founde amonge the
in him that followeth Christ Myracles serued to set forth the glorye of God. Chriâ—… Phisâ—… Mathâ—… Esayâ—… Theâ—… charitâ—… 〈◊〉 2. 〈◊〉 9. Traditions thrust in by men Scribes Iohn 1. Papistes alleadge traditions Thâ—â— of trâ—… Iohn â—… Indâ—â— thingâ—… not be necessaâ—… â—â—ke 7. The order of washing was curiously vrged of the Iewes Popish holye water is made by this place The lawe of God ought to be preferred before mens traditions Traditions of men tye the consciences of gods people Papistes strayne â—…gnat sâ—…low afâ—… Markâ—… 1. Tiâ—… Childâ—… oughtâ—…â—…nour 〈◊〉 Parcâ—â— â—…us of â—…cy Honor dowe vnto parents Commeth of me is not expressed but vnderstoode in the Gereke texte Corban the boxe of the temple Luâ—â— Deâ—â— traâ—â— perâ—â— neâ—â— â—…rituall â—…ship beâ—â—eth to 〈◊〉 â—…onoure â—â—ueth 〈◊〉 God. â—…rifie â—…hyngs â—…serned â—…er Gods worde is sufficient to teache vs how to worshyp hym Fained worshippinges ar abhominable Rom. 14. Ignoraunce is not acceptable vnto God. Markâ—… Maâ—…ence 〈◊〉 welâ—… all euâ—… Godâ—…â—…tures Popisâ—… of meaâ—… drinckâ—… Titus â—…ry in â—…ige 〈◊〉 agre 〈◊〉 must â—…ded The vertu of Christ offended the Iewes Luke 2. Esaye 5. Ierem. 2. Ierem 12 Amos. 9. Esay 60. 2. Cor. 2 The effecte of the Gospell The duetie of a preacher Preâ—…â—…tion 〈◊〉 wâ—… owâ—… naâ—â— Eraâ—… of thâ—… â—…riginall 〈◊〉 saluaâ—… â—â—s geâ—… offen â—…n Blindenesse and ignoraÌ„ce are the cause of destruction Papistes maintayne blyndnesse Gala. 2. Mark. 7. Mâ—â—â—…fâ—…le 〈◊〉 man. Aâ—… â—…orrupâ—…â—…at is in 〈◊〉 defyâ—â— whole 〈◊〉 〈◊〉 10. â—…e 7. Roma 15. Math. 10. Rom. 1 2.3 and .10 1. Cor. 1. Gala. 3. The Greeke letter χ is as much as ch Faithe commeth by hearynge Sâ—… wâ—… faiâ—… 〈◊〉 10. 〈◊〉 speaâ—… his 〈◊〉 and 〈◊〉 Popishe praier to saintes Ephe. 2. Math. 10. Roma 15. Luke 19. Faith that is firme can not be beaten downe 〈◊〉 made â—â—ntiles 〈◊〉 were â—…ges to 〈◊〉 sonnes 〈◊〉 â—…oÌ„ hath â—…s Marke 7. A constants fayth in the woman of Canaan Luke 18. Chriâ—â— fayth â–ª â—…btayâ—… thinâ—…â—…he haÌ„â—… God. Marke 8. Math. 4.8.9 and 14. Saintes may not be sought vnto for helpe False myracles dishonor God. Acteâ—… Galâ—… Hebâ—… Theâ—… weâ—… Chriâ—… waÌ„â—… 〈◊〉 5. â—…e reaâ—…eth â—…s poâ—… 〈◊〉 11. 1. King. 14. Encrease commeth by the blessing of God. 1. Kings 17. Mans life 〈◊〉 a continuall warfare on earth The truth neuer wanteth enemyes chap 8. Papistes would haue the Gospell confirmed by newe signes Thâ—… set 〈◊〉 croâ—… bâ—…â—…desâ—… wâ—… 〈◊〉 fayâ—… sheâ—…â—…gion â—…e 12. Gene. 1. Esay 35. Gene. 49. It is lawfull to note and obserue the outwarde apperaunce of the Heauens â—…e 4. â—â—ke 8. Error beinge once grounded truth is abbolished Marke 8. Luke 12. False doctrin is compared to leuen Ierem. 5. Deut. 10. Traditions of men bringe in hypocricye Aunsâ—… Antiâ—… Româ—…â—…lye sâ—â—â— his kâ—… Popeâ—…tions aâ—… Gospeâ—… not agiâ—… Two 〈◊〉 of leuen â–ª â—…uste is â—…se of â—…erate Ingratitude is the cause that wee are ouercome in temptation Deut. â—…4 and 25. Psalm 78. Matth 26. Math. 13. 2. cor â—… Mark â—… Luke â—… 〈◊〉 li. 18. 〈◊〉 3 de â—…ui and cap. 16. 〈◊〉 10.12 â—…1 〈◊〉 17. 〈◊〉 the â—…f man. Psal. 8. Esaye 5. The error of the Iewes as concerning the soule of man. Math. 11. Ierem. 1. Thâ—â— of 〈◊〉 Antithâ—… compâ—â— thingâ—…â—…trarye â—…ssion of â—…with â—…th is â—…ed of Chriâ—… Iohn 6. Peter was the mouthe of the Apostels 1. Kings 24. Luke 2. Actes 17. Iohn 17. Luke 4. Math. 8. Math. 21. Esay â—… Gala â—… Epheâ—… Matâ—… â—…his the â—…of God. 〈◊〉 1. 〈◊〉 3. chap. 1. Peter signifieth a stone Ephe. 2. 1. Timo. 1. 1. cor 3. Ephe 2. 2. cor 10. Psal. â—… Numâ—… Deâ—â— Exâ—â— Psalâ—… Ephâ—… Matâ—… 〈◊〉 10. 〈◊〉 21. â—â—er 5. â—…hurche â—…geth to 〈◊〉 not 〈◊〉 Pope 〈◊〉 20. 〈◊〉 7. 〈◊〉 5. 〈◊〉 14. â—…ates â—…ot preâ—… against 〈◊〉 Roma 8. 1. Iohn 5. Iohn 10. Christes congregation so longe as it is on earth shall euer be subict to persecutions Esay 22 Luke 11. The 〈◊〉 is the 〈◊〉 lyfe Mathâ—… Aunsâ—… Iohn â—… Luke â—… â—â—ssion of â—â—es by the â—…pell 〈◊〉 42.49 〈◊〉 61. â—…es 26. â—…s 2. 〈◊〉 16. Actes 13. Actes 18. Binding pertayneth to the Gospell Actes 8. 2. Cor. 10. 2. cor 4. The Gospell is a reconsiliacion betwen God man. Auguâ—… 1. cor â—… Ephe â—… â—…christ of â—â—e taketh â—…r the fouÌ„â—…on of the â—…che â—â—ian â—â—he suâ—â—cie Peter was made a doore keper of the kingedome of heauen Peter dyed at Rome Aunswere Truthe at all times muste not be spokeÌ„ â—…achi 2. â—…h 21. â—…lorye of â—…es reâ—…tioÌ„ and â—…the â—…lwaies â—…ed toâ—… Rom. 4. Loue not guided by reasoÌ„ Rashe zeale Good intencions of men not guided by the word of God. Aunswere Gene. 18. Gene. â—… Mathâ—… Peteâ—…â—…led Sâ—… 〈◊〉 8. â—â—p that â—…y beâ—… be aâ—… Rom. 8. Chap 8. Chap. 9. Luke 14. Two things make vs like vnto Christ Iohn â—… Iohn â—… Luke â—… 1. Corâ—… Lukâ—… Versâ—… Theâ—… haueâ—… theâ—… pertâ—â— to thaâ—… â—…0 〈◊〉 4. 1 Peter 2. All are not Martyres thou suffer death without feare The soule of man is immortall Chap. 9. The 〈◊〉 generâ—… Iudâ—â— Maâ—… Luâ—… Maâ—… â—…c 7 â—â—o 2 〈◊〉 25. Angelles are Goddes mynisters 4. Kin. 19. Workes are not the cause of saluation The fruite maketh not the tree but the tree the fruite Three causes of our saluation Iohn 3. Woorkes are a seale of our Faythe 2 Cor. 5. General iudgment Roma 2. Iohn â—… Mark â—… Math. â—… Math. 12. Collos 1. â—…oma 15. â—…ilip 4. â—…bre 10. Marke 9 Luke 9. The cause of Christes traÌ„sfiguration Christe suffered because he woulde Deut. 19. Math. 6. Luke 11. By praâ—… arc traâ—â—med inâ—â— Actes â—… Daniâ—â— â—…ctes 10. â—…ctes 22. â—â—h 13. â—â—ke 9 〈◊〉 deade â—â—ing are â—…ddes â—…demeÌ„t Aunswere Aunswere A sure seale of our faithe Luke 9. Iohn 13 Luke 24 Luke 9 Math. â—… The wâ—â— must 〈◊〉 withall Psalmâ—… Petâ—â—â—…initie â—â—hn 6. â—â—ust imaâ—…â—…nd the â—…g vp of â—â—es Psalm 10 4 Actes 1. Math. 24. 1. Thes 4. Psalm 91 Deut. 4. Hebr. 1. Against images Math. 3. By Chryste we are made heyres Chryst a mediatour Aunsâ—â— Angâ—â—â— not â—â—â—ciler Chriâ—… the soâ—â— two 〈◊〉 persoâ—â— The exâ—…cie of thâ—…â—…pell â—…c 1. â—â—s 2. â—…uentiâ—… men 1. Iohn 4. Luke 10. The infirmitie of man. Deut 5. Exod 30. Châ—â— beâ—â—â—â—…ses â—…rke 9 â—…ke 9 â—…rrour 〈◊〉 Rabâ—… 〈◊〉 9. 〈◊〉 53 â—…ror of â—…ribes The desyre that ought too be in the ignorante Why Iohn the Baptist was caâ—â—ed Helias Luke 1. Matth. 11. Mattâ—… Theâ—â— fetchâ—… withâ—… bodâ—â— to thâ—â— Luke â—… â—…arke 9. â—…he mallice â—…he scribes â—…lâ—…naâ—…â—â—re The nature of Sathan The miserable estate in the which we are set out to moue vs to prayer The care of God for his children The obstinate 〈◊〉 are noâ—… to be forborne The louinge kindenes of Christe A consâ—…tion 〈◊〉 â—…uery 〈◊〉 ought 〈◊〉 2 Tâ—â— Marâ—… 〈◊〉 deuils 〈◊〉 Christ â—…efecte of â—…is the â—…of euill â—…th 13. â—…ely saith Three kindes of fayth 1. A