must knowe these manner of men and eschewe theym as false prophetes but to whō the trueth is not shewed of the father it is no meruayle if they be seduced by Antechristes and false prophetes C. Moreouer seing the Lorde dothe here pronounce that Antechristes false prophetes do brynge with them myracles and signes there is no cause why the Papistes should so greatly bragge of myracles or why we sholde stande in doubte of them By myracles they do confirm their superstitions that is to say by those by whiche the sonne of God foreshewed that the fayth of many shoulde be destroyed Wherefore they oughte not to haue suche force amonge wyse men that of them selues they shold be sufficiente to proue this or that kinde of doctrine But if they obiecte and saye that by this meanes Obiection myracles are ouerthrowne and brought to nothinge by the whiche as well the authoritie of the lawe as of the Gospell is confyrmed we answere that they had a sure and certayne marke ingraued in them which shoulde take awaye all doubt and feare of erring from the faithefull For so often as God shewed forthe his power to confyrme his seruaūts he did not worke so cōfusedly but that there might be a trewe distinction and all together free from deceyte Moreouer myracles do in such wise seale doctrine that the same also dothe shine in like manner and doth dryue away al the clowdes of darkenesse by the which Sathan doth obscure the symple myndes of men Finally if we seeke to beware of deceytes let vs alwaies kepe the inseperable coniunction of signes and doctrine It is not therefore good to beleue euery signe because it doth not followe by and by that they haue the truth which worke signes Myracles were done by Chryste by his Apostelles and successours by the power of the spiryte of GOD that their woorde mighte be confirmed and that it might be proued trewe which they preached namely that Christe was the sonne of God whiche was promised and sente in whom whosoeuer beleued shoulde be saued And they were so ioyned and linked to the word of God that they might not be without it But the myracles of false Christes and false prophetes by the whiche the vnbeleuing were ledde from Christ our sauiour are done by the spyrite of Sathan and without the word of god Suche myracles are they that are done by the Papacie of the whiche Paule speakinge of Antechrist hym selfe sayth And then shall the wycked be vttered whom the Lorde shall consume with the spirite of his mouthe and shall destroye with the apparance of his comminge euen him whose coming is after the workynge of Sathan with all lyinge power signes and wonders and with all disceyuablenesse of vnryghteousnes amonge them that perishe because they receiued not the loue of the trewethe that they might be saued And therfore God shall sende them straunge delusion that they should beleue lies that all they myghte be damned whiche beleue not the truth but had pleasure in vnrighteousenes In so muche that if it vvere possible the very electe This was added to terrefie that the faithfull might be more dyligent and careful to take heede For when false prophetes do brynge their pourpose to passe by vnbridled lycence and that they haue such greate power graunted vnto them to deceyue it were an easie matter to intrap and snare the secure and carelesse with their deceytes Christe therefore exhorteth and stirreth vp his disciples to watchynge then also hee admonissheth that there is no cause why they should be trobled at the newenesse of the things if so be they se many often times to be drawn into error Moreouer as he soughte to bringe a care to his disciples leaste Sathan they beinge as it were a slepe shold circumuent them euen so againe he geueth theym large and greate occasion of truste in the whiche they maye quietly rest them selues when he promiseth that they shall be safe by the helpe and preseruation of God agaynste all the deceites and snares of Sathan Although therefore the state and condition of the Godlye be fraile and slippery yet notwithstandinge here is shewed vnto theym a sure staye vppon the whiche they maye reste thēselues because it is not possible that they shoulde fall from saluation whiche haue the sonne of God to be theyr preseruer and keper For they are not so strong of them selues that they can resist the assaltes of Sathan but because they are the sheepe of Christe whom no manne can take out of his hande therefore they are stronge It maye be therefore that the electe may be moued and tempted by errors and signes but this is impossible that they should be altogether seduced frō the trueth from Christ their sauioure Notwithstanding we must watch carefully and not be slouthfull but consider our imbecillitie and weaknesse and commit oure selues vnto God least we suffer our selues to be ouercom and destroied C. For we must note this that the strengthe and assurance of our saluatyon is not sett and placed in oure selues but in the secret election of god For althoughe our saluation be kepte and preserued by faythe as the Apostell Peter teacheth yet notwithstanding we must assende hyer namely that we are therfore in safetie because the father hath geuen and committed vs to his sonne and the sonne hym selfe affirmeth that nothyng of that shall perishe which is committed vnto hym 25 Beholde I haue tolde you before C. The Euangeliste Marke dothe more fully set forthe the mynde of our sauiour Christe sayinge But take ye hede beholde I haue shewed you all thinges before By the which wordes we ar taught that they are worthye of no excuse who are made afrayde by the offences foreshewed of Christ For seing the wil of God oughte to be a rule vnto vs it suffisethe that we are admonished in tyme that he is so pleased Furthermore seynge he is sayde to be faythefull and wyll not suffer vs to be tempted aboue that whiche we are able to beare we shal neuer wāt power to resist if so be that feare negligence do not increase our infyrmitie M. Therefore althoughe the electe can not perishe yet neuerthelesse they haue nede to take hede least they be deceiued So that the wicked ones do foolishly obiecte and saye If I be one of the electe I cannot be dampned But it is the part of those that are the elect children of God to be hedefull and diligente For in that they cannot be deceiued it commeth not of them selues but by the deuine prouydence and grace of God whiche oughte not to make them rashe and negligente but rather dyligent and studious Otherwise what nede was there of these seryouse diligent often repeted admoniōs 26 VVherefore if they saye vnto you beholde he is in the deserte go not ye forthe behold he is in the secret places beleue it not If they say vnto you beholde he is C. Because this place throughe ignorance is
Iohn He therfore that dothe the will of the father doth the will of Christe B. To do the wyll of the lord is to expresse the same to endeuour our selues with all our mindes to that which he cōmaundeth although we be vnable to performe the same For the lorde in this life doth not require of vs to performe fulfil his cōmandements but to do thē whervpon in the lawe he saith Here O Israel take hede the thou do therafter For he knoweth howe sore we are molested with this sinful fleshe that we can not fulfil al thinges that we cannot be cleane voide of sin Wherfore S. Iohn saith If we say that we haue no syn we deceiue our selues the trueth is not in vs And yet the same S. Iohn saith if we say that we haue felloship with him walk in darckenes we lie do not the trueth Again Euery one that is borne of god sinneth not and he cannot sin because he is borne of god A godly man therefore can not syn because he is not willingly geuē to syn wickednes as the wicked are but alwaies hath a delight in the lawe of the lord yet notwithstāding because he hath no good thinge in his fleshe he cōmitteth many thinges which he hateth which ar sinful whervpon Paule saith The good which I wold do I not but the euil which I wold not that do I. If I do that which I wold not then is it not I that doth it but sinne that dwelleth in me But because the inward mā is not delighted with sin but is wholly geuen vnto Christ god imputeth not syn vnto him Wherfore they ar no sinnes no more thē they are deltes which the creditour hath forgeuē thoughe duely thou owe the same do not paye C. Furthermore to do the will of the father doth not only philosophically signifie the life maners of men to be framed according to the rule of vertu but also to beleue in Christ as it is said in Iohn By these wordes therfore fayth is not excluded but is pointed as it wer a beginning frō whence the rest doth ensue A. Herevpō S. Iohn saith This is his cōmandement that we beleue on the name of his sonne Iesus Christe and loue one an other as he commaunded vs. 22 Many wyll say vnto me in that daye lorde lorde haue we not prophesied through thy name And throughe thi name haue cast out deuils done many myracles through thy name Many vvyl say Bu. Here he reherseth one thing twise doth inculcate that whiche he spake before C For he cyteth hypocrisie to his tribunal seate For loke how lōge they haue place in the churche they bothe flatter them selues and deceiue others also He saith therfore that there shal com a day in the which he wil pourge his florth clēse the chaff dust frō the pure wheate In that day B. He vnderstādeth the day of iudgemēt in the which the good shal be seperated frō the euyl the sheepe from the goates whē al secretes shal be reuealed Haue vve not prophesied in thy name E. To prophesie in the name of Christ is to teach vnder the autoritie of Christ as whē it is sayd Blessed is he that cōmeth in the name of the lord Or as som others do expoūde it in thy name that is in thy power strēgth For alwais these speches by thy name or in thy name or for thye name to the hebrewes from whom they com signify no more thē if thou sholdest say by thee Euen so whē Christ saith to his father I haue declared thi name vnto men it is as if he had said I haue declared thée Also wheras it is said in that scripture oftē times deliuer vs for thy name sake it is in efecte thus Delyuer vs for thy selfe The like maners of speach also ar these I beseche your grace your maiestie your honour it may please your lordship suche like The whiche are nothing els thē I pray you it shall please you Therefore to prophesy in the name of Christ in this place doth properly signify to do the office of teaching by his authorite This word prophesy in this place is takē very largely as in the .14 of the 1. to the Corin. He mighte truely haue vsed more simplely this woord preachinge but not without cause he put the which was more honorable whereby he mighet the better expresse the external professiō was nothing how gloriouse so euer it semed vnto mē Bu. Many will boste saith he that they haue shewed them selues excellente teachers interpretours of the scriptures in the church And haue cast out deuills A. He reherseth one kynde of miracles for exāples sake then generally he addethe And done many miracles C. To do miracles in the name of Christ is nothing els then to worke wōders by his power aide and gouernment for although the name of miracles is restrained to one kinde of miracles yet notwithstanding in this place in many other it doth signifie al kinde of wōders M. Here we se the God lendethe his power to euil ministers sometimes As to Baalā to Saule whervpō this prouerbe came Is Saule also among the prophetes To Iudas the traitor also who receiued power of Christ to cast out deuils to heale the sicke to do al thinges as the other Apostels dyd Furthermore we do reade the many claue vnto Paule which afterwarde fel frō him whervpon he complaineth saiyng All men do seeke theyr own not that whiche is Christes The which no doubt for the maner of the tyme did wōders cast out deuils prophecied We must not thinke therfore that they are happy streightway blessed truely aperteining to Christ which do miracles signes wonders in this worlde by the name of Christ Wherfore we reade that Christ answered the three score and ten which were returned bosting of the myracles which thei had done thus Reioyce not in this that deuils are subdued vnto you but reioice in that your names are written in the booke of life And Paule reprouing the foolishenes of the Corinthiās which they conceiued by miracles the same being set apart he requireth loue at their handes We must note also farther what Paule teacheth that the deuil by his subtiltie craft can trāseforme him self into an angell of lighte shewe miracles by his ministers to corrupt the truth of the gospel that which cōmeth to passe by the permission of God because men loue not the trueth As Paule in an other place wryteth He shall destroy the aperance of his cōming euen him whose commynge is after the working of sathan with al lying power signes wonders with all deceiuablenes of vnrighteousnes amōg thē that perishe Euen as it happened to the Iewes also in the old testament Finally we se by this place the prophesie casting out of
deuils all maner of miracles do nothing at al profite those that haue thē neither ought we to thinke thē holy beloued of god or aperteining to his kīgdome because in this place we here that many suche shal be reiected of Christe in the day of iudgement We must not beleue therfore euery one that is a worker of miracles as we may reade in Moyses and in Matthew followinge 23 And then wyll I knowledge vnto thē I neuer knew you Departe from me ye that work iniquitie And thē vvil I C. that is I wyll make manifeste vnto them I will openly shewe or declare I neuer knevve you C. By these wordes he doth vtterly deny reiect thē affirminge that he neuer counted them amonge the nomber of his although they boasted thē selues to be heads pillers of his church And therfore he biddeth thē depart which by a false title haue stolne a false profession for a tyme saying Depart from me Paule doth seme to haue takē that which he writeth out of this sentēce of Christ whē he saith The lord knoweth who are his Let him depart frō iniquitie what soeuer he be that calleth on the name of the lord For the first parte tēdeth to this ende that the weake shold not be troubled by the defection or fall of some whose name was great of fame For he denieth thē to be known of the lord although they seme gloriouse in the sight of men In the second parte the Apostel exhorteth all those which wil be coūted the disciples of Christ that they in time departe frō iniquitie least Christ forbid them his presence when he shal deuide the sheepe from the goates VVhich vvorke iniquitie M. Here he calleth those that wrought miracles workers of iniquitie because they did good with an euil minde ful of craft subtiltie hipocrisie Suche were the scribes phariseis in their fastinges praiers and almes dedes of the whiche we haue spoken before Neyther must we vnderstād here the christ speketh of adulterers murtherers vserers drūkerdes such like but of suche as beare a shewe of holines would seme aboue all mē to parteine to the kingdom of god So Paule calleth the false apostells subtile and crafty workers M. Wherfore let vs consider by what spirite they are led which after the maner of the Iewes at this daye aske signes as though that they woulde beleeue the treweth if they might see signes 24 VVhosoeuer therfore heareth of me these woordes and dothe the same I wyl liken him vnto a wise man which buylte his house vpon a rocke M. These wordes do seeme to be the cōclusion of that which went before in the 21. verse He that doth the wyl of my father and so forthe And that also is euydent in Luke which saith Why do ye cal me lorde lorde and do not those thinges whiche I commaunde you Who so euer commeth vnto me and heareth my wordes and so forthe To here in this place is taken to vnderstande as in manye other places also And dothe them Bu. By these woordes he teachethe that it is not inough to here the woord of God excepte thou endeuour thy selfe to do that which he commaundeth in the same According to this place Blessed are they that heare the woorde of God and keepe it Also S. Iames saithe See that ye be doers of the woorde and not hearers onely deceiuing your selues For if any manne heare the worde and declareth not the same by his workes he is like vnto a man beholding his bodely face in a glasse so forth For there are diuerse men at this daye hath ben alwaies which thinke that relygion consisteth in often hearing the woorde of God in disputing of the same at cōmon metings But our lord Iesus Christ here pronounceth that trewe pietie doth not cōsiste in knowledge and talking but in the action and conuersation VVhiche buylded his house To buylde is to make erecte or sette vp some spirytuall workemanship The same allegory vseth Peter sayinge If so be that ye haue tasted how graciouse the lorde is to whom ye come as vnto a liuynge stone disallowed of men but chosen of god and preciouse and ye as liuing stones are made a spiritual house Vpon a rocke The rock is Christ and true and parfect godlines I meane Faythe workinge by Loue. And so treweth it selfe is the foundation by the firme and immoueable power of Christe the house is the worke whiche is done and all the conuersation of the whole lyfe 25 And a shower of rayne descended the flouddes came and the wyndes blewe and beate vpō that house and it fel not because it was grounded on the rocke A shovver of rayne Bu. The shower of rayne the flouddes the wind do signifie the sundry and manifold dangers temptations persecutions disseases and suche lyke wherewith men are vexed troubled B. For all these thinges do plainely shewe and manifest whether we be buylded vpon the rocke Christe or no. C. For then trewely we do receyue the doctrine of Christe when we can resiste al the assaultes of Sathan The like sayinge hath S. Paule to the Corinthyans And it fell not A. That is no temptation is able to ouerthrowe the house of this wise man B. for the fayth and sure trust of the Godly fully knyt vnto Christ can not be confounded neyther can the gates of hell and all the power of sathan how so euer he cause a tempest preuaile agaynst this For greater is he that is in them than he that is in the worlde And they which trust in the lord shall be euen as the mount Syon whiche maye not be remoued but standeth faste for euer 26 And euerye one that heareth of mē these wordes and doth them not shall be like vnto a folish man which builte his house vpon a sande And euery one vvhiche heareth Bu. Nowe the lord sheweth the contrary part of the parable to the ende it maye appere more plaine the more stirre vp the hearers The sēce of this must be gathered by the former parte euery part being repeated set one against an other C. For seyng it is harde to discerne the true professors of the Gospell from the false by such parables our sauiour Christ doth shewe in what thing they do chiefly differ For he cōpareth the false professiō of the Gospel to an imperfecte building which stādeth for a time beynge at euerye storme and tempeste in daunger of destruction because it wanteth a sure foundation These vvordes C. This rellatiue These dothe not note one kinde of talke but the whole some of doctrine For the Gospel excepte it be fully fixed in mennes myndes it is lyke vnto a thyn waule whiche is erected on hye withoute any staye or stronge fondation His woordes therefore are in effecte as if he shoulde haue saide that the same is a trew faith which is deepely rooted in the harte and is so
the lighte of the gospell because they were bytter and rebelliouse againste Christe Also in an other place he saith Israell hath not obtayned that whiche he seeketh but the election hath obtained it The remnaunt are blinded accordynge as it is wrytten God hath geuen them the spirite of vnquietnes eies that they shoulde not se eares that they shoulde not heare euen vnto this daye In this place of Paule the Antithesis is to be noted for if the onely and free election of God hath saued som remnant of people it followeth by the secrete iust iudgemēt of god that al the rest shall perish For who are the rest whō Paule in contrary wise setteth against the elect but onely they whom God hath appoynted to euerlasting damnation The lyke reason is in Iohn For he saith that ther were many vnbeleuing because no mā beleueth but they to whō God reuealeth his arme power And by by he addeth that they coulde not beleue because it is written harden the harts of this people To the same thing hath Christ respecte when he referreth it to the secrete counsell of God that the trueth of the gospel is not reuealed to euery one alyke but is depely hiddē in parables darke sentēces to the ende he might power nothinge but thycke darkenes into the myndes of the people We wyll alwayes truely confesse that those whome God doth blynde are founde worthy of this punishement but because there appeareth not a manifeste reason or cause in the persones of men this principal abideth sure that thei by a singuler gifte are ordeined to saluation illuminated by the spirite of God whome God hath frely chosen and that all the reprobate are depriued of the light of life whether God geue vnto them his worde or whether he blinde their eyes stoppe their eares that they can neyther heare nor perceiue the same Now let vs note howe Christ doth applie the prophecie of the Prophete to the present cause And seing ye shall see and not perceiue C. The wordes of the Prophete are not recited as it was sayd euē now neyther maketh it any matter because it was enough for Christe to shewe that it was no newe or vnwonted example if many were amased and astonied at the worde of god It was sayde vnto the Prophete Goe and hardē the harte of this people This Matthew attributeth to the hearers that they should beare the blame of their blyndnes and obstinacy Neyther can the one be separated from the other for all they that are caste into a reprobate sence do wyllingly with an inwarde mallice blynde obdurate them selues For it can come no other wyse to passe where the spirite of God abydeth not with the whiche only the electe are gouerned Wherefore we conclude thus that they are not of a soūd and perfecte mynde whome God dothe not illuminate with his spirite of adoptiō and therefore are they blinded by the worde of God and yet notwithstāding the fault remaineth in them because they are willingly blynde 15 For the harte of this people is wexed grose and their eares are dull of hearing and their eyes haue they closed least at any tyme they should see with their eyes and heare with their eares and shoulde vnderstande with their harte and be conuerted that I also might heale them For the harte of this people S. That is The harte is so inclosed and choked with fatte that it is not able to discharge his proper office M. Therefore when the harte is grosse it cannot be that the eares shoulde heare and that the harte it selfe shoulde vnderstande and conuerte Whereupon he sayth the harte of this people is wexed grosse And by and by he addeth Their eares are dull Therefore before all thinges the harte muste be opened and made fitte to heare the worde of god A. But who can brynge this thing to passe saue only the spirite of God. Of this matter we haue an example of Lydia the seller of purple of whome it is wrytten in the actes of the Apostels thus And the lorde opened her harte that she attended vnto the thinges whiche Paule spake And their eies haue they closed C. Christ here attributeth that to the people whiche the Prophete Esay attributeth to God It is true in either sence The people them selues are the cause of excecation blindnes for they shut their own eies stoppe their own eares We shall alwayes finde the first or speciall cause to be in mē But the secundary or least cause to be in God who blyndeth the eyes of the reprobate whiche he hath predestinate to damnatiō We cal it not the secōdary or least cause according to the Philosophers but we cal that the secundary cause whiche is hydden from the sence of men and so secrete that we ought not curiously to serche for the same But to content our selues with the first cause seing the other is not apparaunt or manifest We must also note that the doctrine is not properly neyther of it selfe neither by his owne nature the cause of blyndnes but by accidēs For as the porblynde men when they come forth to the Sunne haue their eyesighte more obscure and dimme whiche faulte is not to be imputed to the Sunne but to their eyes euen so where as the worde of God doth blinde and obdurate the reprobate because it is by their owne wickednes it is proper vnto them but accidentall to the woorde Leaste at any tyme they should see vvith C. Here the lorde might seme to be vnwilling to haue the reprobate conuerted whiche is contrary to this sentēce I will not the death of a sinner but rather that he turne from his wickednes and lyue A. Also Peter saith The lorde is paciente to vs warde for so muche as he wold haue no man loste but wolde receiue all men to repētaunce But Peter and Ezechiell dispute not in those places as concerning the secrete pourpose of God but onely they do shewe howe God shewethe him selfe towardes vs calling vs by the preachinge of the Gospell to euerlasting life So that it is not cōtrary to the place of Esay for he calleth all by his woorde yea euen the reprobate But the reprobate are soo destitute of grace that they are nothinge at all moued by the gentyll inuitation of God no they do not mollifye theyr heartes And be conuerted that I also myghte heale hym C. By these wordes he sheweth to what ende seing and vnderstanding do profite namely that men beinge conuerted vnto God may come into fauoure with hym and might haue hym a gentyll louinge and merciful God vnto them Therfore to this ende properly he would haue his woorde preached that he renuynge the hartes and mindes of men might reconcile them vnto hym As concerninge the reprobate Esay here pronounceth the cōtrary namely least that they should obtayne mercy there remayneth vnto thē a stony hardnes and obstinacie and that the effecte of the
them lyeth the iudgement of Christ do rashlye vsurpe vnto them selues the power of Angels the offyce perteyning vnto them And they shall gather A. By and by these reapers shall obeye the moste excellente Iudge Christ for they shall purge take awaye all occasions of offence out of his kingdome And them vvhich do iniquitye C. This is an exposition for hée declareth that those are offences stomblinge blocks which cōmit iniquity So that his words are in effecte as if hée should haue sayde then it is a meete and conueniente time to restore all thinges into a lawfull order because by that meanes the wicked are takē away which now are great offences The wicked are called offences because they do not onely liue wickedly to themselues but also because they doe destroy the fayth of many men they hinder some in the righte race some they seduce and tourne awaye and some they throw downe hedlonge to al kind of wickednes And hereby wée maye gather a most profitable admonitiō namely least wee being compassed about and beset with so many daungers go forward heauely and careleslye wheras in déede wée ought to be very dilygent in taking héede least wée throw oure selues cashlye into anye offence For loke howe many reprobate there bee so manye offences there are More ouer their nycenes is here corrected which are so dellicate and fyne that they will breake their race and tourne backe againe at euery small offence It is a very harde thing trulye some tymes not to stumble and oftētimes not to fall so many stumbling blockes lyinge in the way but wee must fortifye oure mindes with a sure and certaine trust because there is no doubte but that the Sonne of God whiche commaundeth his to passe through the myddest of offēces wil giue power and strengthe to ouercome them all Also hée denounceth horrible iudgement agaynst hypocrytes and all reprobates which séeme nowe to be the chiefe Citizens of the Church least they should trust to much to their vayne boasting 42. And shall cast them into a fornace of fyer there shal be waylinge and gnasshinge of teeth A. The interpretor retayned the Greke word In the lataine trāslation it is written into a fornace of fyer And the Hebrue worde is a fornace of fyre for a fornace the fyer wherof cannot be quēched a fornace of fyer and hell fyer signifyeth all one thinge In the eyghtene of Mathewe it is called hell fyer and in the ix of Marke likewyse also in the thyrd and fyue and twentye of Mathewe eternall fyer in the thyrd of Luke it is named fyer that can neuer be quenched C. As touching therefore the fornace of fyer there is no doubte but that it is so called by a Metaphor For as the endelesnes of the glorye whiche is layed vp for the sonnes of God doth so farre surmount oure sences and capacitye that we cannot with tongue expresse the same so the punishment payne and torment which remayneth for the reprobate because it cannot be comprehended in our myndes it is set forth accordinge to our capascitye in the name of a fornace 43. Then shal the righteous shyne as the Sunne in the kingdome of their father VVhosoeuer hath eares to hear let him heare M. This sentence maketh much to the consolation of the godlye whiche are oppressed in this worlde despysed persecuted reuyled and disdayned the wicked reigning and florishing in the Church A. Christ therefore affirmeth C. that the sonnes of God which are now cōpassed about with fylthines abased with the fellowship of the reprobate shal then shyne as the sunne in the Element the cloudes being caryed away And this word then being an Aduerbe of time hath a greate Emphasis and force in it for it cōteyneth a secrete Antithesis of the present state laste instauration and reedifyinge of the Churche with the hope whereof Christe doth comfort all the faithfull The sence therefore of this place is that althoughe many reprobates do now prosper and florishe in the Churche notwithstandinge wee muste hope for a happye daye in the whiche God will exalte all those that are his and wype away all fylthines with the which their shyning innocency is obscured and couered It is true certainly that the glorye to come is promised to none but to suche in whom the Image of God shineth and which are transformed by cōtinuall degrees of glorye into the same but because the lyfe of the Godly is now hyd and not manifested and their saluation because it consisteth in hoope is inuisible Christ doth worthely call the faithfull into heauen that they may enioy the glorye promised vnto them A. But as concerning the very glorye of the sonnes of God ther is much in the scriptures The Lorde seemeth to allude this place to the Prophesye of Daniell when hee sayth Many of them that sleepe in the dust of the earthe shall awake some to the euerlasting life some to perpetuall shame and reprofe The wyse such as haue taught other shal shyne as the glistering of heauen And those that haue instructed the multitude shal be as the starres worlde without ende C. To the whiche place Christ had respect to the ende hee might the better animate encourage his auditory as if hee had sayde the the Prophete when hee speaketh of the glory to come doth also note the temporall darkenes therfore according to the Prophesy he declareth that the electe must suffer the mixsture in the which they are mingled with the reprobate for a time A. And as the wicked are offences which are not onelye vnrighteous and deceytfull to themselues but do go aboute also to drawe other into error and iniquity euen so the children of the kingdome the electe and true beleuinge do not count it sufficient that they themselues do know the truth and embrace righteousnes but also they endeuoure themselues to bringe foorthe frute and study how they may drawe other to the sauinge healthe make them partakers of the true righteousnes whervpon the Prophete calleth them teachers and instructers of others As the sunne C. Hee comparing the glory of the faithfull to the lighte of the Sunne maketh them not equall to the same For as Christ doth nowe distribute his giftes diuerslye among the faythful so hee in the last day will crowne them But wee muste remember that which wee haue spoken before the onely the reedifying of the Church which is differred till the last comminge of Christ is compared with the cloudye darke state of the world In the kingedome of his father C. The kingdom of the father as it were the heritage of the godly is set agaynst the earth that they maye remember themselues to be Pilgrimes in this lyfe to the ende they may aspyre and come to the heauēly life For althoughe the kingdome of God is sayde to be in vs notwithstandinge wee shall not haue the fruition of the same vntill God be all
with Christ shal raigne with Christ In the glory of his father C. Christ maketh mention of the glorye of his father of the angels lest that his disciples shold iudge of his kingdome according to the present sight for as yet it lay hyd being base and contemned vnder the shew of a seruante He sheweth therfore that he shal be in an other maner of estate when he shal come to be the iudge of the worlde A. For the sonne of man shall come in his glorye all his angels with him and he shal sit vpon the seate of his glory all nations shall be gathered before him Also these thinges serue to terrifie those which delight in their wickednesse vyce which shall not be able to abide his face For although the lord toke vpon him humaine nature yet notwithstanding he abideth vnchanged in the eternall glory of his father and hath loste nothing eyther of his diuine substaunce or glory for he is of lyke substance maiestie and glory with the father All the Angelles serue him beinge the ministers of God and ordeyned to fulfill his cōmandement Whose power howe great it is maye appere in that one angell dispersed the mightye campe of the Assyrians in one night a hundred fowre score fiue thousand of them being slain But and if one angell be of such power what shall they not be able to subdue and ouerthrowe when they being altogether come with the lorde to Iudgement And then shall he revvarde euery man B. This sentence is often vsed in the scriptures the which they peruert who go about to proue that we are iustified by our workes because forsothe we are iudged according to the same when as Chryste speaketh not here of the cause of saluation They consider not that the tree is iudged according to his fruite and yet notwithstandinge that the fruite maketh not the tree but the tree the fruite When we se figges on the tree wee iudge by by the tree to be a fygge tree yet notwithstandynge the fygges are not the cause that it is a fygge tree but when it was made a figge tree then it brought forth figges Euen so in al thinges the worke iudgeth of the worker For it makethe not the worker but is broughte to passe and wrought of the worker In lyke manner good workes do declare a good man to be the sonne of God but they make him not to be the sonne of god Therefore woorkes do not iustifie that is to say they do not make vs the more acceptable vnto God the whiche workes can be nothing elles but synne condempninge if so be they be wrought before thou be purified and regenerated by the spyrite of God because that an euill tree can not bringe forthe good fruite But the lorde describynge his iudgemente saythe after the manner of men that euery man shal be iudged according to his woorkes euen as wee commonly are wonte to iudge Neyther doth he say that euery man shal receyue accordynge to his woorkes as thoughe that our workes were the fyrste cause of our saluation For the specyall cause why we obtaine euerlasting life is the voluntary free wil of God the second cause are the merites of Christ for he died for the saluation of al mankind but this also is a free gyfte of the good wil of god The thirde cause is our Fayth by the whiche we imbrace and receyue this good wyll of God and the merytes of Christe For he that beleueth hath euerlastinge lyfe but that faythe also by the whiche we do beleue is the worke gifte of God in vs for the merite of Chryste Also good woorkes may after a sorte be said to be the cause of our saluation but improperly because euery man shall be rewarded accordyng to his deedes but these also are the gyftes of Goddes good wyll the effects of Christs merites and the fruites of fayth For there is no good woorke acceptable vnto God but that whiche is done for the loue of God the whiche loue no man hath but he whiche beleueth in god And no man can beleue in God but suche as are inspired with the spirite of God whiche pertayneth onely to the sonnes of god This spirite is onely geuen vnto those whose sinnes are remitted and whom he hath chosen before the foundation of the world was layde All the partes therfore of our saluation are a gyfte and woorke of the wyllynge and free wyl of god But we must note here that Christ saide not he shall geue to euerye man accordynge to his faythe the whiche lyeth hyd and whiche euery wicked man boasteth that he hath but accordinge to his woorkes whiche can not be obscure and hid for workes are a seale of our sayth The Apostell Paule speaketh thus of this Iudgement of Christe we must al appere before the iudgement seate of Christ that euery man maye receiue the woorkes of his owne body accordinge to that he hath done whether it be good or bad And in an other place the Apostell saith Thou heapest vnto thy selfe wrathe againste the daye of Iudgement when shal be opened the righteous iudgement of God whiche will rewarde euery man accordinge to his deedes that is to say prayse honoure and immortalitie to them which continue in good doinge and seke immortalitie But vnto them that are rebelles and do not obeye the trueth but follow vnrighteousenes shall come indignation wrath tribulation and anguishe vpon the soule of euery man that dothe euyll C. Let this therfore be the somme that these two do very well agree namely that we are iustified freely because wee are acceptable vnto God without oure merite and yet notwithstandinge that he accordinge to his good pleasure geueth and imputeth and vndeserued rewarde to our woorkes A. As concernynge the whiche matter reade the fyfth chapter goinge before 28 Verely I say vnto you there be standinge here whiche shall not taste of deathe till they se the sonne of man come in his kingedome Verely I say vnto you M. As touching this woorde verely rede the fifth chapter goinge before There be standinge here C. Because the disciples might dought among them selues when this day should come the lord erecteth thē with a more specyall trust saying that it shal not be long ere that he geue vnto some of them a shew of his glory as if he should haue said If you thincke the time to longe before I come I wyll come betime for before you dye that kingdome of God whiche I byd you hope for shall be set before your eies M. Some vnderstode this sentēce of the extreame and last day of iudgemēt thinking that Christ mēt here that Iohn the Euangelist shold not die vntyl the day of iudgement but the Euangelist him selfe sheweth that this opinion of him conceiued was not true Wherefore we must vnderstand that the cōming of the kingdome of God is the reuealing of the heauenly glory
themselues vnto Christe as thoughe they were desyrouse to learne and not onely indewed with godlynes but also throughly persuaded of his doctrine For if they had spoken without dissimulation this was the true and right waye M. They praise him for the study of truth because he was frée from all dissimulation because he regarded no man and because he fayned nothynge And teachest the vvaye of God truely By these wordes they declare what they mente when they said thou arte true that is to saye thou teachest faithfully and truely the will of God and that which is acceptable vnto him and not vnto men They fayne and beare a shewe as though they soughte God and that they were not of the Phariseis minde which said in what power doest thou these thinges but rather to be truelye persuaded of the doctrine of Christ and to beleue that he was a teacher of the trueth sente of God. Neyther carest thou for any man. As if they should haue sayd By thy dealing with our Scribes by Priestes and elders o the people thou hast declared throughly persuaded vs that thou art no accepter af persons and that thou carest for no man neither for the people neither for the nobles and Potentates neyther for Cesar nor Herode but only haste regarde vnto god Bu. shewing vnto vs with greate liberty those thinges which thou knowest to be acceptable vnto vs C. But by the wordes of these slye and subtill deceiuers a difinition of a true faithful teacher such a one as thei semed to persuade thē selues that Christ was may be gathered They saye that he is a true teacher which teacheth the waye of God that is to saye which is a true interpretour of God and that in veritye that is withoute anye corruption The waye of God is opposed or set againste the inuencione or straunge doctrines of men and trueth against ambition couetousnes and other wicked affections which are wont to vitiate and defile the pure order of teachinge Therfore we must counte him a true teacher whiche thrusteth not in the inuencions of men and departeth not from the true proper sence of Gods worde but doth as it were dispence and deliuer that with his handes whiche he hath receyued at the mouth of god Furthermore he applieth his doctrine by a singuler study of edifiynge to the proffite and saluation of the people and he falcefieth not the same by any traditiō As touching that which pertaineth to this latter sēce the Apostel Paule when he saithe that he dothe not choppe and chaunge the woorde of God he meaneth that he is not like vnto those which eyther beinge couetouse ambiciouse or inconstante do falsefy and corrupte the purity of doctrine So that he compareth them to choppers and chāgers or mingelers of wine because they do depraue and viciate the pure and right vse of Gods worde This is also worthy to be noted which these hypocrites doe adde saying that Christe doth rightly truelye teache because he regarded not the persons of men For there is nothyng that doth more withdrawe the teachers from the faithfull and perfecte dispensation of Godes woorde than the regarde and respecte of persons For it is impossible that he should addict wholie geue himselfe to serue and please God which seketh to please men It cannot be denied truelye but that we ought to haue a certaine care and regard of men yet not so that wee shoulde seke to wine their fauore by flattery To conclude let all acceptation and respecte of persons cease that wee may be perfecte I meane such regard and respecte as dothe obscure and darken the true lighte and doth peruerte and ouerthrowe true iudgement euen as God doth often tymes inculcate in the lawe and experience sheweth the same Therfore Christe doth compare together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is respecte of personnes and true iudgemente in the seuenth of Iohn C. And the person is taken for euery cōsideration which is beside the cause and matter as kinred riches commendacions of men age forme or comelines whatsoeuer winneth fauour towardes men For if in iudgemtnt we discerne betwene a good man and an euell man we haue not respecte vnto the persone but to the matter and cause it selfe 17. Tell vs therefore how thinkest thou Is it lawfull that tribute be geuen to Cesar or not Hovve thinkest thou A. The hypocritical Disciples of the Phariseys those hypocrites beginning after this maner do at length propound the question to Christ Is it lavvfull that tribute be geuen to Cesar or not M. This deceite hath not one snare alone but two It was great daunger to be silente for so he should haue semed to haue regard to the persones of men and to be stayed helde with humaine feare and so to hyde the trueth in a matter of so great waighte Againe to answere it was dangerouse for they thoughte that he woulde either saye that tribute ought to be geuen to Cesar so incurre the hatred of the people that they might afterwarde with lesse feare of the people kill hym or els that he would denye tribute to be geuen to Cesar so mighte fall as a seditiouse persone into the hāds of Cesars power And this is that which Luke saith They watched him sente forth spyes which should faine thēselues righteouse mē to take him in his words and to deliuer him vnto the power and authority of the deputy to the ende they might put him to death as a traitor and seditiouse persone the matter nothynge appartaining to the Phariseis For how dangerouse a matter it was openlye to denye tribute to bee geuen to Cesar Theudas and Iudas taughte by theyr example of whome wee maye reade in the actes of the Apostels and in Iosephus aso Marke addeth that they sayde shall wee geue or shall we not geue 18. But Iesus perceiuinge their wickednes said why tempte ye me ye hypocrites But Iesus perceiuing E. Not onely their wickednes and malice but also their subtilty as saith the Euangeliste Luke C. These hypocrites semed as though they had been after the beste maner desirouse to learne Howe then doth our Sauiour Christe knowe what they were but onely because his sprite was the searcher of the harte For he did was the searcher of the harte For he did not espie and finde oute their crafty and double dealing by humane cōiecture but because he was God he pearced euen to the hartes of them in so much that they couered themselues in vaine with flattery the cloake of rigeteousnes Therefore before he answered thē he made a plaine declaratiō of his diuinity detecting reuealing their secret malice and spighte Nowe seing the like sleightes deceits are daily set layed for vs of the wicked to intrap vs seing their malice lieth secret hiddē frō vs let vs praie vnto god that he will instructe arme vs with the spirit of discretiō and geue vnto vs
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 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
the Churche can finde no authoritye by the pretence of continuance And this sayinge is noysed B. Namely that the Desciples stoale away the body of Iesus while the watchemen slepte As if he should say This lye beinge published abrode by the watchmen is so receiued of the Iewes that they will not otherwise beleue vnto this daye C. This was the full measure of Gods vengeaunce to blinde the Iewes because by the periury and falsehoode of the souldiers the resurrection was buried vnder foote and so vaine a lye receiued And hereby it appeareth that they were deceiued by volūtary error which did not thinke that Christ was rysen agayne euen as the world willingly offereth it selfe to be mocked by the deceiuers of Sathan But trulye if any man had but opened his eyes he neded not any longe inquisitiō The armed souldiers saye that the body of Christe was taken from them by a weake fearefull small and vnarmed company of men By what cooller do they pretende this They say that it was done when they were a sleape But if they suspected the Dysciples why did they not make after them why did they not rayse hewe crye This therefore was a childish excuse the which should not haue bene vnpunished if the deputy had bene iust of a stout courage But because Pilate winked at this matter it had the more credit Howbeit this seemeth very much that God should suffer this rumor to spreade abroade to extinguishe the glory of his sonne notwithstandinge we must attribute this matter to his iust vengeance which deserueth all honoure Moreouer because all of them had stombled at the stone of offence it was necessary that theyr eyes shoulde be darkened leaste they shoulde perceiue the purpose of God which went about to blinde them altogether as it was foreshewed by the prophesye of Esay For God would not haue suffered them to be deceiued by suche rashe beleefe but onely to depriue them of the hope of saluation of whom the redeemer himselfe was despised B. This of all other is the most iust Iudgement of God that they which refuse to beleeue the truth might beleeue lyes When wee see therefore lyes and false signes to be beleeued it is a signe of reprobation and of the vengeaunce of God. Vnto this daye B. The Scripture cōmonly vseth this kinde of speach when it signifyeth the durable cōstancy of any thinge As when it is said And Iosua set vp twelue stones also in the middest of Iordan c. and there haue they cōtinued vntill this day In like maner it is written And therfore it is that the priestes of Dagon tread not on the thresholde of Dagon vnto this day C. But although this lye preuailed amōge the Iewes beinge deuised of the hye priestes and wickedlye published by the souldiers yet for all that it did not let but that the truth of the Gospell mighte haue free passage euen to the vtmoste partes of the earth euen as alwayes it hath and doth ouercome all the stoppes and stayes of the world For the godly do alwayes houlde this as a sure bulwarcke namely that Christ died for our sinnes and rose againe for our iustificatiō B. The same day in the whiche the women sheewed the resurrection of Christe to the Disciples the Lord offered himselfe to be seene of the two Dysciples as they wente to Emaus After this whē the ◅ores were shut hee stoode in the middest of his Dysciples and wished them peace sheewed his handes and his feete did eate with them to certifye them of his resurrection To the whiche the wordes of Marke are to be ioyned when hee sayth And he cast in their teeth their vnbelefe and hardnes of harte because they beleued not them whiche had seene that hee was risen againe Besyde this hee gaue vnto them the holye ghoste as S. Iohn declareth saith vnto them Peace be vnto you c. Furthermore hee taught them that all thinges whiche were written of him were fulfilled and opened their mindes also that they might vnderstāde the Scriptures that it must needes be that Christ should suffer and ryse againe 16. Then the eleuen Disciples went away into Galile into a mountaine wheras Iesus had appointed them Then the eleuē Disciples vvent M. To the ende they mighte see Christ they went into Galile as the Angell had sayd vnto the womē in the seuenth verse before To the whiche place when they came they wente not by and by vppe to the mounte as oure Euangeliste here semeth to shewe but they went to the sea of Tiberias that is to the lake of Genesar to fyshe To whome as they were a fisshing Christe appeared as sayth S. Iohn in these woordes Afterwarde did Iesus shewe him selfe againe at the Sea of Tiberias c. From the fyrste verse vntyll the fourtenth verse beginning thus This is nowe the third tyme that Iesus appeared to his disciples after he was rysen againe The first appearaunce was vpon the daye of his resurrection The seconde eight dayes after The third at this fysshing euen nowe mentioned After these thinges the same S. Iohn maketh mention of the talke that Christe had with Peter after dynner In these woordes When they had dyned Iesus sayth to Symō Peter Symon Ioanna louest thou me more than these and so forth vntyll the .xxv. verse Therefore our Euangeliste onely maketh mentiō of this fourth appearing Into a mountaine vvhere Iesus had appointed them ▪ C. Although mention was not made of this mountaine in any other place yet notwithstāding we gather that is was noted vnto Mary and a place appointed vnto her But what mountaine this was it is vncertaine It is not that vpon the whiche he stoode within fourty dayes after when he ascended vp into heauen For that is not farre from Hierusalem but this is in Galile It is likely that this mountayne was chosen as a solitary place that the Lorde was oftentymes sene in the same 17 And when they sawe him they worshipped him but some doubted And vvhen they savve him R. This is that greate appearing by the whiche Christe woulde proue and ratefie his resurrection with moste certaine argumentes in the mounte of Galile before the greatest parte of his disciples that if we will not beleue one woman bearing testimony of the resurrection of Christe if we will not beleue many if not Peter if not Thomas if not the eleuen We may yet at the least beleue the fyue hundred brethren to whome Christe openly appered in the mounte The Apostel Paule semeth to remember this when hee sayth and that he was seene of Cephas then of the twelue After that was he sene of mo then fyue hundred brethren at once of whiche many remayne vnto this daye many are fallē a slepe They vvorshipped him M. The women are sayde to doe the lyke in the nynthe verse going before It is not in vayne that the Euangelistes make mention of this worshipping