haule least they should be defiled but that they might eate passeouer After that he makynge mencion of the tyme in the whiche Christe was coÌ„demned wryteth thus It was the preparing day of the Easter about the sixt hower Therefore that day in the which Christ was crucified was the day of preparatioÌ„ or eue not of the Sabaoth but of Easter As may appere by the holy men whiche obserued this tyme also For Nicodemus Ioseph of Aramathia bought that daye swete odours oyntements and after that they had anoynted the body of the Lord they buried it whiche was no more lawfull for them to doe on the daye of Easter than on the Sabothe day Euen so those women which were with the Lord bought their oyntements also and prepared them euen the same daye of preparation that they mighte reste the daye followinge accordinge to lawe They did not put of or deferre these thinges to be done on the Easter day no not till the euening whiche broughte an ende to the daye because so soone as the euening came the Saboth began Wherefore excepte we wreste the wordes of S. Iohn we must graunt that the publique paseouer was celebrated of the Iewes the nexte daâ—… after that Christe suffered that is to saye on the Sabothe daye â–ª Whereuppon it was called the great day of the Saboth in the which both the solemnity of the Paschall and of the Saboth came together For in that day they celebrated the paseouer accordinge to the tradition of the fathers which some saye was appointed by Rabbi Eliezer the second house of God beinge finished after the people were retourned out of the lande of Babilon into their owne contreye and was ordeined of a certeine curiouse obseruation of dayes accordinge to the course of the moone leaste that two holy and dayes of reste should come together in the which it was not lawful to do any maner of worke the whiche thing was greuouse to so greate a people This coÌ„stitution is intreated of at large by Paulus Burgensis in his anotacion vpon this place being ioyned to the commentaris of Nicolaus de Lyra. There wante not some whiche saye that the Iewes tooke awaye the Easter contrary to order and custome for the gredy desyere that they had to kil the Lorde the which thing how they durste do we sée not seinge that so greate a multitude were wonte to come from all quarters to this feast But now they which say that all the Iewes offered Paseouer the same nighte that the Lorde did do defende their opinion after this maner Seing that our Lorde was the most faithfull and diligent obseruer of the lawe of his father no man oughte to doubte that he offered and did eate the Paseouer the fouretene daye betwene the two eueninges as it is commaunded in the lawe And euery man of the multitude of Israell shall offer him betwene the euenings The which two euenings do not signify the euening of the fyftene daye and the euening of the sixtene day as thouge the Lord had commanded the Paseouer alwayes to be offered and eaten within the fyftene daye and not to be differed vnto the sixtene daye but it is euident that those two eueninges of the beginning of the 15. day were vnderstood For it followeth in the place before recited And ye shall not leaue anye thinge therofe vntil the morning and the which is lefte therof vntil the morning shall ye burne with fyer It must nedes be therfore the two eueninges wente before the morning of the which two the first beginneth at the soone setting continueth vntil the twy light or shutting in of the day the secoÌ„d beginneth at the end of the first euening the is froÌ„ the time the the euening is shut in vntil the morning Betwene this first second euening the Paseouer was appointed to be offered For it was not lawfull to offer the same before that the soon was set as it is writen Thou shalt offer paseouer at eueniÌ„g about the going downe of the Soon But the Paseouer was appointed to be eaten in the seconde euening which is the night And the first euening continueth for the space almost of six howers the seconde almost nyne howers The Euangelist Mathew speaketh of the first euening when he saythe The first daye of swete bread the Disciples came to Iesus sayinge vnto him where wilt thou that we prepare for thée to eate the Paseouer Of the second eueninge it is writen in Exodus And they shall eate the fleshe the same night roste with fyer and with vnleauened breade The which also is gathered by the wordes of Mathew where he saith WheÌ„ the eueÌ„ was come be sate downe with the twelue And that the Iewes offered paseouer in the night of the same yeare that Christe did it may appeare by that which Marke hath sayinge The firste daye of swete breade when they offered Paseouer and the Euangeliste Luke saith Then came the daye of swete breade when of necessitye Paseouer muste be offered Yf it were necessary that Paseouer should be offered in that daye why maye not wee saye that all of necessitye also offered in that eueninge paseouer And that daye was called the preparation of the paseouer in the euening whereof the Lord did offer paseouer the which daye of preparation was in dede a festiuall and soleÌ„ne day as appeareth by the wordes of Moses which saith SeueÌ„ dayes shal ye eate vnleauened bread The firste day shal be an holye conuocation This firste daye here mencioned was the daye of preparation And in an other place it is said In the fower and twentye daye of the firste moneth at euen is the Lordes paseouer and on the fyftene daye of the same monethe is the feaste of swete breade vnto the Lord But the euening of the fourthtene moone is the beginning of the fiuetenth daye Therefore the daye of preparation in the which the Lord celebrated his Paseouer was a festiuall daye Notwithstandynge it is true that the same daye wiche followeth the nighte of the Paseouer and whiche beginneth at the morninge and endeth at the eueninge is called properly and particulerly the festiuall daye as well of the Paseouer as of the swete breade the denomination beinge geuen to the lighte as to the more principall parte of the daye As wee maye reade in the 28. chapter of Numery and in the thre and twentye of Leuiticus For the day doth comprehende both the nighte and the light as wee may reade in S. Luke where he saith Then came the daye of swete bread when of necessity Paseouer muste be offered For if it were necessary that paseouer shoulde be offered in the daye of swete breade and if the Paseouer were offered at no time sauinge betwene the twoo eueninges that is in the twy lighte before nighte then the twy light with the nighte was a parte of the daye of swete breade and also of the daye of
first Commaunde therefore that the Sepulcher C. There is no doubt but that this cogitacion came into their myndes by the instincte of the holy ghoste not onely because the Lord would take iust vengeaūce of their wickednes but also because hee mente to brydle their vncleane tonges And by the way we maye also see howe greatlye the wicked are blinded when they are bewitched of Sathan They call him a deceyuer whose deuine power and glory brightly shyned a little before by so manye myracles By such examples wee are taughte that wee ought to consider the glory of God betimes with godlye modestye and diligence when it declareth it selfe least that brutish and horrible blindnes follow our obstinacy Least his Dysciples come Bu. Behould here the care of the wicked and the disquietnes of their consciences whiche feare leaste the great stone should be rolled awaye and the body of Christ taken out of the Sepulcher by those men which were so farre from this bouldnes that they rather stoode in feare of them and which so hardly beleeued after the resurrection that Christe was rysen againe that for this cause Christe reprehended the hardnes of their hartes And saye vnto the people hee is rysen These hypocrites would seeme to haue a greate care for the simple people when as in deede they went about nothing but to prouide for their owne kingdome mockinge the people in their hartes as if they shoulde saye Wee feare least the people shoulde be seduced And the last error shal be vvorse than the firste This they adde to moue the minde of the Iudge as if they should saye This also belongeth to the publique peace For except thou do this thinge the laste error will be worse than the first to bringe trouble They call the truth of the Gospell and the kingdome of God error and the cause of trouble and that falselye 65. Pilate saide vnto them yee haue the watche go your waye and make it as sure as ye can C. Pilate by these wordes declareth that hee geeueth them leaue accordinge to their requeste to sette souldiours to watche the Sepulcher Pilate mighte haue beene iustlye angerye wyth these hypocrites and haue denyed them theyr pitition but it was broughte to passe by the secrete counsayle and purpose of God that hee shoulde not hinder that whiche they went about For it did greatly serue to the manifestinge and settinge forth of the Lordes resurrection 66. So they wente and made the Sepulcher sure with watchemen and sealed the stone Bu. The Iewes toke a great manye souldiours made a very stronge watche compassed the Sepulcher rounde about shutte the dore of the Sepulcher with the greate stone so close as mighte be and sealed the same least there might be some deceite also in the keepers M. All things were done with greate diligence that Christe mighte be kepte in the Sepulcher Wyth the like diligence manye go about at this daye to keepe the truth in secrete But as this keepinge of the bodye of Christe appointed by the ennemyes with the more dyligence it was done the more it confirmed the certaintye and glorye of Christes resurrection euen so theyr violence also which go about at this day to kepe the truth hidden in darkenes the greater that it is and the more it is confirmed with the power of the Magistrate the more a greate deale it setteth forth the power and glory of the truth C. By all these thinges trulye which the Iewes obtayned at the handes of Pilate they were the more bound that they might not excuse them selues by any cauilles For althoughe they durste rage and rayle at Christe without all shame after his resurrection yet notwithstanding they sealed theyr owne mouthes faster a greate deale with the signet of Pilate than they did the Sepulcher And thus far as concerning the Passion and sumptuous buriall of Christe The xxviii Chapter VPpon an eueninge of the Sabothes whiche dawneth the first day of the Sabothes came Marye Magdalene and the other Mary to see the Sepulcher Vppon the eueninge of the Sabothes C. Now we be come to the cōclusion of our redemption For herevppon commeth the liuelye trust of our reconsiliatiō with God because Christ is the conquerour of death and hell that hee might declare the power of a newe life to be in his handes Wherefore rightly sayth the Apostle Paule that there shal be no Gospell and that the hope of saluation is vaine excepte wee beleue that Christe is rysen from the deade For so at the laste righteousnes was purchased vnto vs and the enteraunce into Heauē made open furthermore oure adoption was confirmed when Christe in rysinge agayne and declaringe the power of his spirite hath proued himselfe to be the sonne of god And althoughe hee manifested his resurrection otherwyse than our fleshlye sence and reason would requyre yet notwithstandinge this order maner which pleaseth him oughte to seeme best of all in our eyes Hee wente out of the Sepulcher without witnes that the voyde and emptye place mighte be the first token then he thought it good to shew the women by the Angels that hee was aliue after that hee appeared to them and at the lengthe to the Apostles and that oftentimes And so hee brought his Apostles by little and little accordinge to their capascity to more full and perfecte vnderstanding But whereas hee began first with the woman and did not onely shewe himselfe vnto them but enioyned vnto them also the preachinge of the Gospell to the Apostles that they might be as it were their maisters he doth it to correcte the sluggishnes of the Apostles which throughe feare laye allmoste out of hart when as the women diligently made hast to the Sepulcher who for their dilligence receyued no small rewarde For although their deuise to anoynt Christ was not without fault because they thought him to be as yet dead yet notwithstanding hee forgeuinge their infirmity did greatly aduaunce them to honor resigninge vnto them the Apostolicall office for a time which was forsaken of the men And so hee sheewed that to be true which the Apostle Paule wryteth sayinge God hath chosen the folishe and weake thinges of this worlde to confounde the wyse and mightye Vppon an eueninge of the Sabothes C. The Hebrewes call the whole night the eueninge And whereas it is sayde of the Sabothes wee muste note that the plurall nomber is here put for the singuler Furthermore this word Sabothe signifyeth that day whiche was consecrated of the Lorde it signifyeth the whole weeke also that holy daye onely excepted wherefore the day followynge is called the first of the Sabothes Whervppon the proude Pharisey said I fast twyse in the Sabothe accordinge to the lattine translation or weeke Hee calleth therefore the eueninge of the Sabothes whiche dawneth or beginneth his light the first of the Sabothes the morninge or dawninge of that day in the which Christ arose the which hee calleth here the first of the Sabothes
euyll for if the tree bringe forthe eyther good fruite or euil then it is eyther simplely good or simplely euill If any man obiecte and say that there is no mā in the corruption of this lyfe so sounde perfecte and pure that he is cleane and voyde of all sinne the answere is redy the Christe requyreth not an exacte kynde of perfection but onely a symple and true affection voide of dissimulation frō the whiche sinceritie the Phariseis were farre wide to whom he spake For as the scripture calleth them euil and wycked which are wholly solde vnto Sathan so he calleth the sincere worshippers of god good althoughe they are compassed about with the infirmitie of the fleshe many vices 34 O generation of vypers how can ye speake good thynges when ye your selues are euyll For out of the abundaunce of the heart the mouth speakethe O generation of vypers Bu. Now he tourneth the accusation vppon the Pharyseis shewing vnto them and to all the followers of the Phariseis howe that whatsoeuer they said or dydde agaynste the gospell it was spoken and done by the impulsion motion of sathā C. And therefore because of their false slaunders opprobries they bewrainge that which in their whole life was not so manifest Christ doth the more seuerely inuey againste them It is no meruayle saith he if ye spew out suche venemouse woordes when that your hearte is so replenished with poyson And truely theyr wyckednes wel deserued this sharpe reprehention Other sinnes offences are worthy of sharpe reprehentiōs but whē double tongued men do depraue the which is right and honest or do seke to colloure those thinges that are wicked this wyckednes aboue al other deserueth the sharpe seuere reprehētions of the lord But it was the purpose of Christe as occasyon serued to condēne the sophistical subtyltie of the Scribes by the which they turned light into darknes This place therfore teacheth how preciouse a thinge the trueth is vnto the lord of the which he is a sharpe and seuere mainteyner Also I wolde to god that all those that are lyght of credite and ready to iudge with al the rable of rashe raylers of the trueth wold more diligently waye and examine them selues by this place But specially Christ was moued againste theim who eyther by ambition or mallyce were compelled to raile and slander namelye suche in whom they in conscience could finde nothinge worthy of reprofe Chryste also accordynge to his manner was more sharpe set agaynst the Phariryseyes whom the false perswasion of ryghteousenes had so bewytched that a meane or slight admonition did littel profite And trewely excepte those that are hipocrytes be sharpely pricked forward they disdaine and despise what so euer is spoken M. Neyther doth he onely reproue the proper mallyce of the Pharyseies but also casteth in theyr tethe the mallyce of theyr fathers and graundefathers in that he calleth them the generation of vypers For as theyr fathers like venemouse vipers killed the Prophets so did theyr posteritie and ofsprynge the Phariseies the like In the thre and twēty chapter folowing he geueth them the same tytell and appellation where more largely he reproueth theyr wicked and pestilent nature Iohn the Baptist also called them by the same name sayinge O generation of vypers who hath taught you to flie from the vengeaunce to come By the whiche woordes theyr vaineglorye and boasting is quayled with the whiche they beinge puffed vp boasted them selues to be the sonnes of Abraham and so wonderfully pleased them selues Hovv can ye speake good thynges C. We haue already shewed the vse of prouerbial sentēces which onely serue to teach what is wont cōmonly to happen It cōmeth to passe truely often tymes that he which is cruel doth deceiue with hony flattering wordes him that is simple And the crafty person vnder the collour of simplicitie doth fyle his tongue with angelycall puritie Notwithstanding the cōmon practyse doth proue that to be trewe whiche is spoken here by our sauiour Christe Out of the abondaūce of the harte the mouth speaketh According to the prouerbe the tongue is the messēger of the minde And truly althoughe the hart of man hath secrete wynding wayes euery one with marueilouse sleights dissembleth and cloketh his owne wickednes yet notwithstanding the Lord doth extort and wrest a cōfession out of euery mans mouth that by their tongue they bewraye and disclose their nature internall affections Furthermore wee muste note to what ende Christ vseth these parables for Christe casteth the Pharises in the teeth that by their words they declare their secret conceaued malyce Surely hee knowing that they wer sworne obstinate enemies of the truth taking occasiō at their wicked calūniatiō declareth manifesteth their whole life doth discredit them amonge the people they hauing to muche credit before to hurt deceyue But althoughe good words do not alwaies procede frō the bottome of the harte but onely from the mouth notwithstāding this is alwayes true the euill words are alwayes a plaine testemony and token of an euill hart A. That which hee calleth here the abōdaunce of the hart hee calleth by and by the treasurye or storehouse of the hart Furthermore hee doth as it were in another place expound these words saying Those things which proceede out of the mouth come from the hart they defyle the mā as euill thoughtes murther breaking of wedlocke and such lyke 35. A good mā out of the good treasure of his hart bringeth forth good thinges and an euill man out of the euill treasure bringeth forth euill thinges A. Hee calleth it the treasure of the hart because there both good and euil things are kept Bu. The Lord calleth the hart the treasure of good and euill things that is a place or chest from whence both good euill doe come as wee declared by the testimonye of Scripture whiche wee alledged a lyttle before 36. But I saye vnto you of euerye ydell woorde that men shall haue spoken they shall geue acomptes in the daye of iudgement C. This is an argumente of the lesse to the more For if euery ydell worde shal be called to a reckening or count how shall god spare the open blasphemyes of those whiche neuer seace barkynge against his glory Hee calleth those ydell vayne words of no profit which neither edify nor bring foorth any fruit This seemeth to many to be very hard preciselye spoken but if wee consider to what end vse our tongues wer framed and giuen vnto vs we will count them worthy sharpe reprehension which occupie their tongues about vaine light and tryfling matters Neither is it a lyght or small offence to abuse the time aboute friuolouse or vaine things which time S. Paule cōmaundeth vs carefully to redeme But for asmuch as ther is no mā so much a nygard of his tongue so tong-tyde or so wyse in framing of his
forth abundantly and lyberally the meate of life namelye the doctryne of saluation and in such wyse that they might taste and vnderstand all thinges The Apostell Paule thus dealt as appeareth by his woords when hée sayth I haue spared no laboure but haue shewed you all the counsell of god Hereupon therefore wée may gather that it is the parte of a Preacher of the Gospell to teach all those things which serue to the matter plentifullye plainly and not to hyde any that is méete and conuenient for to be taught C. Hée truly to whose charge the people are committed ought to haue all things layde vp in store that hée maye bring it forth to serue at neede and that in due time But hée which if hée be demaunded a questiō cannot answere out of hād without his booke but standeth stil like an incensible blocke is not the right ouerseer of the househould The meaning therefore of this place is that it is the duety of all those that be teachers in the Church to Preache plentifullye to the people to féede them with the breade of life in time and out of time Alas the lamentable state and conditiō of our time is to be lamented greatlye in the whiche there is so great want of such prouiders dispensators of the secrete mysteries of gods woorde that the people are readye to starue for wante of their daylye and ordinarye foode And agayne there are so manye negligente stewards and ignoraunt in the practise of prouiding that in so great abundance and plenty theris nothing but mere dearth and scarscitye Howe this commeth to passe I wyll not nowe dilate Out of his treasurye A. By the treasury hée meaneth the stoorehouse and buttery of the mynde Thinges nevve and olde Manye of the auncyente expositours by thinges newe and olde vnderstoode the Lawe and the Gospell that is to say the old Testamente and the new which expositiō séemeth to strict So that it maye more simplelye be taken for the dyuers and manifould dispensation which they very aptlye and wysely applye according to euery mans capacitye Of the which matter wée will speake more at large in the foure and twenty Chapter followinge 53. And it came to passe that vvhen Iesus had finished these similitudes hee departed thence C. The Euangelyste Mathewe meaneth not that our sauioure Christ so sone and immediatly after hée had made an ende of these sayinges went into his owne countreye For by the sixt Chapter of Marke it appeareth that there was some distance of time betwene But the sence and meaning of this place is that whē hée had taughte the people a certayne time in Iewrye he returned agayne into Gallilae whose inhabitauntes notwithstandinge receyued him verye ingratefullye Luke in his fourthe Chapter maketh mencion of an Historye almost like vnto this but not the same Neither is it any maruayle if now in the beginning the countryemen of our sauioure Christ were offended calling to mynd the basenes of his byrth and the obscure maner of his education to the ende they might hynder and discredit somuch as they myghte hys Doctryne so often as hee woulde take vppon hym the offyce of a Prophete Therefore this seconde reiection of Chryste teacheth vs that the Cittizens of Nazarethe were not amended agaynste his comminge agayne but were alwayes so obstinate and contemptuous that they vtterlye refused to heare Chryst 54. And when hee came into his ovvne countreye hee taughte them in theyr Synagoges in somuch that they were astonyed and sayd whence commeth this VVysedome and povver vnto hym And vvhen hee came M. The place where Chryste was borne was Nazareth in the which Ioseph and Marye did dwell not onely before Chryst was conceyued as appeareth in the firste Chapter of Luke but also after as appeareth in the second Chapter going before and in the second of Luke also Furthermore Christ was norished brought vp there as wée may reade in the fourthe of Luke In this Citie dwelt the Cosyne of Mary as appeareth by that which foloweth Hereupon it came to passe that hée was called a Nazarite as it is wryten hee shal be called a Nazarite Hee taughte them in their Synagoges A. Marke noteth the circumstaūce of the time saying And when the saboth day was come hée began to teache in the Synagoges M. Whereby wée may consider what the vse of the Sabboth was amonge the Iewes the which vse Christ obserued diligently as wée may plainlye sée in Luke where it is red that hée according to hys custome went into the Synagoge euery sabboth day Wherfore if the Iewes exercised the reading of Moyses with so great dyligence on the Sabboth dayes what ought wée to do in these dayes when not Moyses but one farre exceadinge Moyses speaketh when certayne ceremonies and externall obseruations are not vsed but onelye the kingdome of God and the Mysteries of the same are vsed and Preached If Christ after this sort obserued the Sabboth daye entered into the Synagoge when as hée had no neede of the reading of Moyses what excuse will they alleage for themselues at this daye which eyther by contempte or disdayne neglect and vtterly refuse the comminge to Church on the Sabbothe dayes in the which not the obseruances of the Lawe but the doctryne of lyfe is set forth Who séeth not here that Christ obeyed this custome by his presence In so much that thy vvere astonied C. They were astonyed being amased at the newnes of the thing that Christ which neuer wente to schole but was conuersaunte from his Chyldehoode in the handy crafte of Carpentrye should be so great a Doctour and such a Preacher of Heauenlye wysedome In this myracle when they should haue receyued the power of God their ingratitude broughte to passe that they blinded themselues whether they wyll or no they are constrayned to maruayle but they contende and despyse that wherat they wōder What other thing is this then to reiecte a Prophete sent from god because hée procedeth not out of the scholes of men yet they condemne and ouerthrow themselues by their owne cōfession when as they giue so excellente a testimonye to the Doctryne of Chryste which notwithstandinge was not credited of them because it had not the vsuall and common originall or ofsprynge of the earth They say VVhence commeth this vvysedome If the wysedome of this teacher were so profounde why do they not lift vp theyr eyes vnto Heauen and consider that hée passing all humayne reason came from God. And povvers vnto hym M. These two thyngs shyned in Christe a certayne incomprehensible wysedome in his woordes and a deuyne and wonderfull power in his woorkes by the which power hee healed all maner of disseases C. Therefore these powers beinge annexed to his Doctrine that Nazarites ought the more vehementlye to haue béene touched by the same to receyue the glorye of God and to attribute al glorye vnto him For truly when God
that thei wer altogether voyde of the loue of god For God cannot be truely loued where the members of Christe the sonne of God are carelesly despysed Wherefore let vs learne to helpe oure neady brethren al that we can being myndfull of the woordes of the Prophete which saythe O my soule thou haste sayde vnto the Lorde thou arte my God my goodes are nothing vnto thee All my delighte is vppon the sainctes that are in the earthe and vppon suche as excell in vertue 46 And these shall go into euerlastinge payne the righteous into life eternall M. Here wee see that bothe the godly and the wycked shall ryse againe A. Euen as it is sayde in an other place They that haue done good shall come forth vnto the resurrection of lyfe and they that haue done euell vnto the resurrection of death or damnation M. Furthermore after that the iudge hathe pronounced the sentence no man can appeale to the tribunall of God But immediatly the execution of iudgement muste followe And although they will not of them selues go into punishement yet notwithstandinge they shal be caste into this fyer by Angels and heauenly power as we sawe before in the parable of the tares The xxvi Chapter ANd it came to pas when Iesus had finyshed all these sayinges he sayde vnto his disciples ye knowe that after two dayes shal be Easter and the sonne of man shal be deliuered vp to be crucified And it came to passe vvhen Iesus Bu. To all that hath bene hetherto declared a shorte summe and moste perfecte woorke of oure whole saluation is added that is to saye the sacred and moste proffitable history of the passion and redemption of Christe our Lorde in the whiche he fulfilleth al the duties as well of a preste as of a kyng and in a shorte compendium he maketh an open shewe of his power and strengthe for all mē to beholde For by all his woordes dedes he teacheth dilligently he instituteth the solemne and blessed sacramente he praieth feruently he sacrificeth for sinnes he purgeth deliuereth and hathe cōpassion on sinners and defendeth those that are his and also he treadeth vnder foote and punysheth the wycked shewyng oftentymes wonderfull humillitie and yet for all that declaring no small glorie when that all the elementes being troubled at his death shewed forth wonderfull proofes of great grief Wherefore our Euangelist Mathewe prosecuteth here all thinges in desent order with pure playne and liuely style E. For these wordes And it came to passe are a certaine manner of knitting together or passing from matter to matter and according to the manner of hystoriographers he ioyneth the thynges followyng to that whiche went before saying And it came to passe VVhen Iesus had finished all these sayinges B. Namely those whiche he had the third daye after his glorious enteraunce into Hierusalem Yee knovve that after tvvo daye shal be Easter To the ende that those things whiche followe maye bee the more easely vnderstoode we must knowe that the Hebrues began the daye at the euening as it is wrytten From euen to euen shall ye rest in your sabaoth furthermore that the day from his glorious enteraunce into the citie of Hierusalem vntyll the daye of his resurrection maye bee named fower manner of wayes as is declared by this example here vnder placed  The dayes of the Hebrues Of the Gentiles Of the Christians  The mysteries of euery daye 1 The first of the Sabaothes Sunne daye The Lordes daye VVas 1 The daye of his enteraunce into Hierusalem 2 The seconde Moone daye The seconde ferie 2 The daye in the vvhich he cursed the figge tree 3 The thirde Mars daye The thirde ferie 3 The daye of the feaste 4 The fourthe Mercuries day The fourth ferie 4 The daye in the vvhiche he vvas solde 5 The fifte Iupiters daye The fifte ferie VVas 5 The daye before the daye of svvete bread 6 The preparation of the great Sabaoth Venus daye The sixt ferie 6 The first daye of svvete bread of the holy supper of the passion and of the burial 7 The Sabaoth Saturnes daye The Sabaoth 7 The daye of reste in the sepulchar 8 The first of the Sabaoth Sunne daye The Lordes daye 8 The daye of his resurrection Notwithstandinge in the discription the last rewe saue one is vsed both of the Iewes also of the Christians because seing the Iewes called the seuenth daye the Sabaoth that is to saye reste in consideration of the creation of the worlde because God that daye hauing made an end of al his worke rested the Christians bouldly retayned the oulde name hauing no respecte of the nomber Howebeit there are some whiche thinke that it was called the Sabaoth of them in the consideration of an other thing namely because Christe the Lorde of lyfe rested all that daye in the sepulchre It semeth therefore that Christe spake these woordes After twoo dayes the thyrde daye after his kinglyke enterance as we shewed euen nowe into Hierusalem For after twoo dayes the sixt daye after his enterance into Hierusalem beginning the same daye in the euening whiche the Christians beginning the daie from midnight make the euening and parte of the night of frydaye the Lord did eate Passeouer and the night followyng that euening he was betrayed and brought to the hie priestes of the which matter he addeth saying And the sonne of man shall be deliuered vp to be crucified All men doe saye that Christe celebrated the Passeouer the same daye whiche was prescribed in the lawe being the fourthten daye of the moneth of Marche at euen and that therefore he sayde After twoo dayes shal be Easter The Euangelist Marke hath And the firste daye of swete breade when thei offered Passeouer And the Euāgelist Luke hath And the day of Passeouer came in the whiche it was necessary that passeouer should be offered And so it appereth that Christ celebrated in one day both the typicall passeouer and the true offered passeouer But what day the Iewes did eate it there are two sortes of opiniōs For some wryte that the Iewes celebrated passeouer the next daie after the Christe suffered which was vpon the Sabaoth daye Other some saye that all the Iewes offered passeouer the selfe same night that Christe did and that it was not lawful for them either to offer or to eate it on the eue of the great Sabaoth They whiche defend the first opinion wryte thus saying that it euidently appeareth by the wordes of Iohn that the same sixt daye in the whiche Christe suffered was the day of preparation for the solemnitie of the pasouer For he going about to describe the washing of the disciples feete whiche was done after supper being now the sixt daye and the solemnitie of passeouer to the lorde wryteth Before the feast of Easter that is the daye before the feast of Easter In lyke māner he speaking afterward of the Iewes saith And they went not into the iudgemēt
the promises because God had promised that the seede should come of Abraham in the which al the nations of the earth shuld be blessed But to Dauid there was a more playne promise made namely that his kingdom shulde abide firme euen vnto the worlds ende and that a kynge out of his loynes should syf vpon the throne so long as the sonne the moone endured Wherfore it was a common speache amonge the Iewes to call Christ the sonne of Dauid M. The cause therefore why Mathewe doth place Dauid before Abraham was the same and renowne which Dauid had in that Age among the people when so euer they talked of Christ to com which fame was first brought by the wordes of the prophetes with whom it was counted a solem matter to prophesy of Chryst vnder the name of Dauid Euen so in many places the people cried vnto christ Thou sonne of Dauid and Hosanna to thée sonne of Dauid And the Phariseis being demaūded as concerning Christ whose sonne he was aunswered the son of Dauid S. Paule also sayth whiche was borne of the sede of Dauid after the fleshe A. But because the genealogy or pedegrewe of Christe is described and set forth by the two Euangelistes as by Mathewe and Luke and that not without great difference as it might seeme this chiefly ought to be considered whether both of them do bryng the petegrew of Christ from Ioseph or whether Mathew doth it alone and Luke from Mary They which thinke that Luke bringeth the petegrew of Christ from Mary haue a speciall pretence of difference in diuerse names and trewely at the fyrste syght a man can not perceiue that Mathewe and Luke do declare all one petegrewe there is so muche difference betwene them For in the genealogy frō Dauid to Salathiell from Zorobabell to Ioseph Mathew nameth not one of those names which Luke nameth Furthermore they say that is very absurde to bestowe so muche laboure in a thynge not necessary as to haue the stocke of Ioseph who notwithstandinge was not the father of Ioseph twise recited And because Mathewe hath recited the progeny and ofspringe of Ioseph they excuse the matter and say that it was done for many mens sakes which thought him as yet to be the father of Chryst But truely it had ben great folly by suche sufferance to maynteine a perniciouse errour also the text it selfe is manifestly repugnant and contrary to it For so sone as the Euangelist Mathew commeth to the ende of the genealogy or petegrew hee teacheth that Christ came not of the seede of Ioseph but that he was conceyued in the wombe of the virgyn by the secret working of the holy ghost Wherfore if theyr reason shuld stande and be allowed then we must nedes condemne Mathew of folishenes and rashnes that he in vaine woulde recite from whence Ioseph hadde his originall But theyr obiection is not yet aunswered which affirme that the progeny of Ioseph doth nothing parteine vnto Christ We aunswere therfore that the stocke of Mary is comprehended in the person of Ioseph B. because the lawe commanded euerye man to take a wyfe of his owne tribe As it is wrytten Euery man shal marry his wife of his own tribe and kinred euery woman shall take her husbande of the same trybe that the inheritaunce of the children of Israell remoue not from trybe to trybe C. They gather against this law saying that it was almost neuer vsed but neglected But the argumentes which they bring in are but vayne They alleage an exāple out of the booke of Iudges because the eleuē tribes promised that in no wise thei wold geeue any of their daughters to wyfe to the trybe of Beniamin It may be aunswered that very vnaptly they bryng in that which is extraordinary and nothing to the purpose for a common rule For it must needes be that one trybe beynge cut of the body of the people must be mutilate lame and imperfecte excepte the last extremitie by this remedy were holpen Therfore the common lawe in this place must not be regarded Beside this they do obiecte that Mary being the mother of Christ was cosyn to Elizabeth whom Luke at the firste wytnessed to be of the daughters of Aron This also maye easelye be aunswered namely that it was lawefull for younge damsels of the tribe of Iuda or of any other tribe to be maried frō them to the priestly trybe because the lawe dyd not gainsay it which was that no woman shulde remoue her inheritaunce from one trybe to an other So doth the sacred hystory make mētion that the wyfe of Ioiada the hie priest sprange of a kingely stocke Therfore no strange or vnwonted thing is it if that the mother of Elizabeth were ioyned to a priest Wherfore these two generations written by Mathew and Luke do very well agree together Yet notwithstandynge there are fower differences to be noted First Luke preposterously as a man maye terme it ascendeth vpwarde from the later ende to the begynning where as Mathew beginneth euen at the originall and so desendeth The seconde is because that Mathewes beginning tendeth no farther then to the holy and chosen seede of Abraham but Luke euen from Adam goeth forwarde The thirde is because Mathewe onely taketh in hande the legal stocke or stocke perteyning to Christ and cutteth of and omitteth some men in the order of the rehersal of the petegrew and seking to help the memory of the readers he reckeneth vp onely thre tymes fouertene generations but Luke dothe more exactly prosecute the naturall stocke of Christe The fourth and last is that these twoo speaking of one and the self same men do somtimes notwithstanding vary and disagree in their names As concerning the first difference because it is not hard but very easy it wer to no effect to make more wordes about the same then were requisite The secōd wanteth no good reason For seing that God had chosen to hym selfe the seede of Abraham from the whiche the redemer of the worlde shoulde come and seing the promised sauynge health was there after a sorte included vntill the commyng of Christ Mathew passeth not the boundes or lymittes appoynted of God. Wee must remember what S. Paule saith Christ was made a minister of the circumcision of the trueth of God to confyrme the promyses made vnto the fathers To the whiche agreeth the saying of our sauiour Chryst namely that Saluation sprang of the Iewes So that Mathew placeth him to be sene in that stock to the whiche he was properly and peculiarly appoynted Therfore in the petegrew of Mathew we must consider the couenant of God by the whiche he chose the seede of Abrahā to be a people to him selfe that they mighte be hedged in as it were and seperated from other nations But Luke had a further consideration and regarde for although God had made his leage and couenante with Abraham that of his séede
the redemer shold spring notwithstandinge we knowe that from the defection and fall of the fyrst man he was necessary to all mē euen as he was then ordeyned appoynted to the whole world This was don by the wonderfull wisedom of God that Luke shoulde describe declare vnto vs that Christ was the sonne of Adam and that Mathewe should include him in the stock and kinred of Abraham For it should haue nothing profited vs that Christ was geuē and appoynted of the father to be the redemer and author of saluation except he had perteined generally to al men alike Furthermore the sayinge of the Apostel should not be true that he was to daye and to morrowe and for euer excepte his grace and goodnesse had ben powred out apon al ages from the creation of the worlde Let vs therfore know for a suertie that saluation by Iesus Christ is made manifest geuen to all mankind for so muche as not without cause he is called the sonne of Noe the sonne of Adam Notwithstandinge because he must be sought for in the worde of God the spirite dothe not rashely or without good consideration call vs backe by this oure Euangelist Mathewe to the holye stocke and kynred of Abraham where the treasure of euerlastinge lyfe wyth Christ was layed vp for a tyme. As touchinge the thirde difference there is not doubt but that Mathewe obserueth an other maner of order then doth Luke for the one hath Salamon the sonne of Dauid and the other hath Nathan the sonne of Dauid wherupon it euidently appereth that there are dyuerse lyniall descentes appoynted The best and most cunning interpretours do thus vnite and reconcile this shewe and apparance of discorde namely that Mathew leauinge the naturall lyne and stocke which Luke followeth doth reherse the legall genealogy or petegrewe And wee interprete that to be the legall genealogye by the whiche it was ordeyned that the right of the kingdome shoulde come to Salathiell And where as Eusebius in his fyrst booke of his Ecclesiasticall hystorie calleth the genealogy which is described of Luke a legall petegrewe it commeth all to one effecte For he meaneth nothinge elles then that the same kingedome whiche by lawful right was stablished in the person of Solomon came at the length to Salathiell But more trewly and parfectlye a great deale do they speake which saye that the legall petegrew was set forth of Mathew because he naminge Solomon streight after Dauid doth not al together by order still obserue of whō Christ cam as touching the fleshe but howe he descēded and sprange out of Solomon and other kinges that he might be the lawful successour in whose hande the eternitie of the kingdome should be stablished accordinge to the couenant and promise of god For their opinion is probable and likely which think that the stocke of Solomon ended by the death of Ochozias As touching that which many allege out of the cōmentaries of the Iewes how that it was cōmaunded of Dauid that if at any time the issue of Solomon should decay or want that thē the kingdome shulde come to the posteritie of Nathan we leaue vnspoken and we take that onely whiche is certayne namely that the successiō of the kingdome was not confounded but that the degres therof were distinct Now where as the sacred historie doth shewe that after the deathe of Ochozias the kyngedome was taken of his mother Athalia all the kinges séede destroyed it is very euident plaine that those horrible and wicked slaughters were procured of a woman ambitious and desirous of rule least shée being brought to a priuate estate and meane condition of lyfe shoulde see the kingedome remoued and taken away Therefore if the sonne of Ochozias hadde bene alyue Athalia the grandmother shoulde quietly haue raygned vnder the collour of protectiō without enuy or daūger But the reason why Ioas is sayd to be the sonne of Ochozias is this because he was the next of kinne or bloud they called him so to the end he might in dede be thought to be the trewe and naturall heire of the kingedome For if Athalia had ben the grandmother of Ioas in déede he beinge an infant shée woulde neuer wyllingly haue so muche abused his titel againe what man of indifferent iudgement wil thincke it likely that the naturall sonne of the kynge coulde be so priuyly hydden by Ioiada the priest that the grandmother by diligent care and serche shuld not finde him out But rather if a man waye all thynges wisely he shall finde that the next heyre of the kingedome was of an other stocke And that is the meaninge of the woordes of Ioiada the priest when he sayde the kinges sonne shall raigne accordinge to the couenant of the lorde with Dauid as who shuld say it was an execrable thing for a woman beinge a straunger to take by violence vnto her the which God wold haue stande in the house of Dauid Wherefore it is no absurditie if Luke bring the stocke of Christe from Nathan because it mighte be that the stock of Solomon as perteining to the succession of the kingdome myght decaye Now if any do obiect that Iesus Christ can not be known to be the Messias whiche was promised but by the posteritie of Solomon who without all doubte was a figure of Christe we answere that al though he sprāg not naturally from Solomon yet notwithstāding by the legall order he ought to be coūted thought his sonne because he tooke his originall and beginninge of kinges But so great dyuersitie in names troubleth many very muche For from Dauid to Ioseph there semeth to be no agrement at al betwene the twoo Euangelistes sauing onely betwene Zorobabell and Salathiell This difference is sayde to come because the Iewes for the most part had two names but this excuse of some is not well lyked But truely for so much as the maner order of bringing placing genealogies petegrewes is not well knowne to vs now adayes the whiche order Mathew kept and folowed it is no marueile if we be ignorant knowe not howe bothe of them do agree or differ in euerye name and yet not withstandinge it can not be doubted but that frō the tyme of the exile of Babilō they rekned certain men by diuers names and yet the selfe and same men But in Salathiel and Zorobabel bothe the names were kept still peraduenture for the altered state of the people because then the kingely throne and maiestie was cleane extinguyshed put out And that small and thyn shadowe of domination and rule being left as a remnant there apered a marueylous chāge whiche change shoulde admonishe all the faithful to hope for a more excellēt kingdome then the vysible kingdome of Salomon whiche for a short time onely florished This also is now worthy the notinge namely that it is no absurdytie for Luke in his Cataloge or rehersall to recken vp more then Mathew when
is Iechonias of Melchi Ioachim and the rest we haue spoken at large in the first verse before 14 Azor begat Sadoc Sadoc begat Achim Achim begat Eliud 15 Eliud begat Eleazar Eleazar begat Mathan Mathan begat Iacob M. As concerning these there is no mēcion in scripture yet it is lykely that the posteritie of Dauid was diligently comcomprehended and kepte in certaine volumes of the whiche nothing pertaineth vnto vs. 16 Iacob begat Ioseph the husbande of Mary of whome was borne Iesus which is called Christe Iacob begat Ioseph B. Luke placeth Heli for the father of Ioseph as also he differeth from Mathew in the whole genealogie both in name and nombre euen as it is saide already The husband of Mary M. For the coniunction in wedlocke or mariage Ioseph is called the husband of Mary not for carnal copulation neither did he know her according to wedlock as we shall heare in that whiche foloweth B. And because the genealogies are ioyned to the Hebrewes only by the enumeration of men Mathew could not shewe the stocke of Mary except he had shewed Ioseph him selfe her husband to be of the tribe of Iuda for she could not mary but to a man of her owne tribe as we haue declared aboue in the first verse Of vvhom vvas borne Iesus M. Speakinge in the foeminine gender for Iesus was not borne of Ioseph but of Mary the virgin VVhiche is called Christe C. The Euāgelist in the syrname doth declare the office that the readers may knowe him not to be a priuate mā but diuinely annointed by the power of God to fulfill the office of a redemer As touching that which pertaineth to this worde Christe this is to be noted that after the kingdome was abolished and taken away it began to be referred soly to him from whom a full perfecte renuing and restoring of the lost helth was hoped for to come For so long as any maiestie florished in the house of Dauid the kyngs wer wont to be called Christi whiche signifieth anoynted But truely least the foule destruction which folowed should bring the myndes of the godly into dispayre discourage them God would haue this name made proper to the only redemer as it appeareth out of the .ix. chapter of Daniel The Euāgelical historie doth shewe in diuers places that it was then the common kyndof speaking when the sonne of God was manifested in the fleshe as in Mathew .16 Iohn .1.4 and .10 chapters for it is plain and manifest that Iesus is annointed to be our kyng prophete and hie priest euen as the kinges prophetes priests in tymes paste were wonte to be anoynted As concerning which anointing read the .45 Psalme and the first to the Hebrewes By the name of the which anointing is vnderstode the fulnes of the grace of the holy ghoste For to this Christe is the spirite geuen not according to mesure as to the rest of the sainctes but most aboundātly so that it behoueth al saintes to receiue of the fulnes of the same 17 Therefore all the generations from Abraham to Dauid are .14 generations and from Dauid to the captiuitie of Babylon are .14 generatiōs and from the captiuitie of Babylon vnto Christe are .14 generations Therfore all the generations A. That is they whiche were begotten or whiche lyued from Abraham to Dauid are .xiiij. generations so is it saide in the first booke of Moyses Noe being a iust man was perfecte in his generation He hath deuided the generations of the people of Israell into thrée orders and cōditions and hath ascribed the sure and certaine nomber of the generations to euery one of them because he sawe that the state of the people must be chaunged fourtene generations being thrise complete and ended They were from Abraham to Dauid vnder the rule of Iudges from Dauid vntyll the captiuitie of Babylon vnder kinges and from the captiuitie of Babylon they were vnder hie priestes The xiiij laste generations therefore frō the captiuitie of Babilon vnto Christ being ended the maner and disposition of the tymes did greatly require that the state and gouernment of the hie priestes shuld be taken away that the alteration of the same shuld be made by the cōming of Christ so that this people at that time should be neither vnder Iudges neither vnder kinges nor vnder hie priestes but rather that the harde harted and vnbeleuing should be subiecte to princes of straunge nacions as we sée this daye and that the faithfull should be taken vp into the kingdome of the true Iudge king and hie priest And from Dauid to the captiuitie B. In this seconde degrée there are reade only xiij excepte the name of Iechonias should be put twyse that in him the head of the third generation myght be appointed euen as it is before noted of vs in the sixt verse of this chapter 18 The birth of Iesu Christ was on this wise VVhen his mother Mary was maried to Ioseph before they came to dwel together she was founde with childe by the holy ghoste The birth of Iesu Christ vvas on this vvyse C. Mathew as yet doth not expounde or declare where or howe Christe was borne but how his heauenly generatian doth belonge to Ioseph M. The Euangelist therefore meaneth to declare that Christ Iesus was not the sonne of Ioseph as commonly the Iewes thought but that he was conceiued of the holy ghoste and borne of his mother Mary notwithstanding she a virgin But because this was altogether newe and neuer harde of before it semeth good vnto him not to geue it forthe simply but to adioyne certaine testimonies by the which he myghte proue these three thynges namely that Iesus was not borne of the seede of Ioseph that he was conceiued of the holy ghost and thirdely that he was not only conceiued of a virgin but also borne of a virgin VVhen she vvas betrothed B. Betrothed not yet gouerned or scarse touched of her spouse Luke dothe more plainly set forth the same saying The aungell Gabriell was sent of God into a citie of Galilae named Nazareth to a virgin betrothed to a man Therefore a virgyn was the mother of our lorde Before they came to dvvell together C. The woorde which the Euangeliste doth here vse doth denote the honeste lying togetogether in the way of generation or els simplely it is taken for to dwel together that the man wife may make one house and family So the sence is this that the virgin was not geuen into the handes of Ioseph by her parentes as yet but lyued stil in their custody and keping A. But certaine expounde this according to the other signification of the woorde as conconcerning the intermedling of the husband with the wife folowyng their opinion which thought Mary to be the wife of Ioseph long before from whom he abstained for the vowe of virginitie of the whiche thing no doubt they dreame She vvas founde vvith childe E. This the
confirmed from aboue so that the veritie of the same cannot be ambigious or doubtfull The dreames which commonly happeÌ„ vnto meÌ„ are wont to come of continual cogitacions thoughtes of the minde or of the course of nature or of the disteÌ„perance of the body or of such like causes Bu to the deuine dreames cometh the testimony of the spirite which witnesseth for a suertie that it is God whiche speaketh Bu. As of the ladder of Iacob which we rede that he saw in a vision or dreame Moreouer we learne out of this place how greate the prouideÌ„ce of God is towards those that are his with the which by his fatherly watching care he doth instruct teache those that are a slepe nothing careful for thinges necessary what they must do what thei must auoide he wil soner teache theÌ„ with a miracle theÌ„ thei shold so dauÌ„gerously erre Ioseph thou sonne of Dauid C. This exhortation of the aungell doth declare that Ioseph was troubled with carefulnes of mind least he should be polluted or defiled with any infection in suffering the adultery of his wife Therfore that opinioÌ„ that he had conceiued of the fact thangel taketh away that he might abide dwel with his wife with a quiet conscience This Epithete of the sonne of Dauid he vseth according to the present cause that he might lifte vp his mynde to that hie mistery because he should be of that family a certain remnaunt with a few of whom saluatioÌ„ was promised to the world Ioseph therfore hearing the name of Dauid of that which stock he maried he might remeÌ„ber that excelleÌ„t couenaÌ„t of the restoring of his kingdom that he might vnderstaÌ„d that no new thing was spoken vnto him Therfore it is eueÌ„ as if the aungell bringing in the foretellinges of the prophetes should haue prepared the minde of Ioseph to receiue the grace presently proffered 21 She shal bring forth a sonne and thou shalt cal his name Iesus for he shal saue his people from their sinnes This thing was forshewed by thangel saying thou shalt coÌ„ceiue bring forth a sonne She shal bring forth a sonne And thou shalt cal his name Iesus C. The cause why he should be so called is preseÌ„tly added for he shal saue his people from their sinnes This name Iesus is takeÌ„ froÌ„ this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil which properly signifieth to saue but accordiÌ„g to that Hebrew it is otherwise pronouÌ„ced as Iehosua but the Euangelistes for so much as they write in Greke haue vsed the coÌ„moÌ„ phrase of speache wherby their folly is reproued which rather do wrest this name Iesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then deriue it For they couÌ„te it a gret absurditie that any shold haue this name saue only the sone of god And tragically and cruelly they crie out that Christ would neuer suffer his name so to be prophaned and made coÌ„men as though truely we had forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the name of Iesu was no lesse coÌ„mon to those men theÌ„ Iehosua But wher as the Rabbines do write in euery place Iesus It is plaine that they do it maliciously least they should call Christ by any title of honor but rather they imagined him to be some base borne iewe Therefore their writing deserueth as much authoritie as the barking of a dog Moreouer they obiecte that this name Iesus before the which euery knée ought to bowe deserueth no reuerence nor treÌ„bling feare except only alone it pertaineth to the son of God. But certainly Paule ascribeth not vnto him any magicall name in the sillables wherof any maiesty is included or hid no rather he meaneth thus that al power is geueÌ„ to Christ of his father yea al empire dominion therfore that the whole world ought to huÌ„ble it self vnder him Therfore al such fonde fained imaginatioÌ„s laid apart let vs vnderstaÌ„d that the name of Iesus was geuen to Christ that in it the faithful might learne to seke for that which in times past was shadowed vnder the law which was that saluatioÌ„ should come through him Bu The selfe same worde vseth the prophet Esay speaking of Christ saying I haue made thée the light of the Gentils that the maiest be my helth or saluatioÌ„ to th end of the world For he shal saue his people froÌ„ their sinnes A. Here the sonne of God is plainly coÌ„mended to be the author of saluation euen as there is no saluation in any other but in hym C. First of al therfore we must consider that al they in theÌ„ selues are lost to whoÌ„ Christe is sent to saue for he is called by name the sauiour of the church If that they are ouerwhelmed with death destructioÌ„ whom God hath taken ioyned to him self vntil Christ restore life vnto them again what shal we say of those strauÌ„gers which are not of the fellowship vnto whoÌ„ at no time any hope of light or life hath shined Wherfore we must nedes coÌ„fesse that mankinde vniuersally was iudged geuen to vtter death destructioÌ„ damnatioÌ„ vntil saluatioÌ„ was included in Christ But here also we must note coÌ„sider the cause of this death destructioÌ„ for the celestial iudge wil not pronounce vs to be accursed rashely or without cause The aungel therfore doth witnes that we perished were oppressed kept down in miserable daÌ„natioÌ„ because by our sinnes we wer alienated draweÌ„ froÌ„ life Wherby is shewed vnto vs the wickednes and corruptioÌ„ of our nature For if there wer any man so fully beâ—…t in any pointes to liue vprightly iustly yet he shal stande in nede of Christ the deliuerer But truly there are none but they haue nede of his grace Therfore it followeth that we are the seruauntes of sinne altogether destitute of true righeousnes eueÌ„ as the apostle Paule writeth C. Here also we may gather what way meanes Christe hath to saue vs because he deliuereth vs from our sinnes There are two parts of this deliueraunce The first is by the pacifiyng of the wrath of God whiche bringeth vnto vs frée pardon remission by the which we are exempted from death reconciled to god The second is by the sanctification of his spirite through the which he doth deliuer vs froÌ„ the tyranny of SathaÌ„ that we may liue to righteousnes Wherefore Christe is not truly acknowledged to be our sauiour vntill we assure our selues to haue frée remission of our sinnes and to be certified that we are righteous acceptable in the sight of God because we are absolued from the desert gilte of death And finally we hauing no confidence in our own workes merites must craue of him the spirite of perfect righteousnes M. Therfore diligeÌ„tly we must indeuour that this effectuall power of Christ to saluation may ratifie and confirme in vs his truth and veritie We must also note
Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almah They do shamefully coÌ„tende against Mathew who proueth that Christe was borne of a virgin where as the Hebrewe worde simplely signifieth a yong wenche or damsel Also they scorne and mocke vs whiche being deceiued the woorde being wrested amis do beleue that he was borne of the holy ghoste whome the prophete sayth to be only the sonne of a mayde And first they take to much occasion in this to raile when they vrge the name to be vnderstode of a yoâ—…ge damsel knowen vnto a man which name of damsell the scripture in diuers places geueth to virgins B. For by this name Rebecca was called wheÌ„ she was craued to be geuen to wife vnto Isaac Also Mary the sister of Moyses wheÌ„ she was bed of Pharaos daughter to fetche the Nurice she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almah which in lattin is either Adolescentula or puella a damsel or wenche Moreouer the Etymology or force of the woorde is here to be noted whiche signifieth a hiding by the whiche may also be noted the shamefastnes of virginitie They bring on place out of the .xxxi. Chapter of the Prouerbes which notwithstanding doth nothing at al helpe them There Salomon speaketh of a damsell which a yong man founde But it followeth not at all that she is corrupted or defiled whiche is beloued of a yonge man But nowe let vs graunte that whiche they require of the name yet notwithstanding the matter it self doth ouercome constraine theÌ„ to confesse that the prophete doth speake of a miraculouse and an vnwonted birth He crieth that he bringeth a signe froÌ„ the lorde not common but suche a one as excelleth all other signes and tokens If he only should haue said that a woman shal bring forth a sonne how ridiculous wold that great preface haue bene We see that by peruersenes vntowardnes the Iewes do not only make them selues but also the deuine misteries of God to be a scorne or ieste And they shall call M. So the olde latinistes do reade it and so doth Chrysostome very well witnes that it must be read in his fift homely But Matthewe sayde they shall call putting it to the nomber of the multitude For he respected the persone of the people whiche sayde God with vs That is to saye they greatly reioyced to them selues of suche a byrth Somewhat the Euangelist hath altered the woordes of the prophesie for there it is read vocabis thou shalt call in the foeminine gender or els vocabit she shall call that it may be referred to the virgin whiche brought forth His name Emanuel This is an Hebrew worde compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vâ—â—nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god C. For the scripture doth often tymes so speake that God is with vs when as he asisteth vs and helpeth vs with his grace and stretcheth out his arme ouer vs to be our defence But here is expressed the meane by the whiche God doth communicate with meÌ„ For without Christe we are alienate froÌ„ God but by Christe we are not only receiued into his grace and fauour but also we are made one with him Our iniquities haue so withdrawen vs from God and made suche a diuision betwene him and vs And also our sinnes haue caused him so farre to hyde his face from vs because he would not heare vs that none but he whiche was adioyned vnto hym euen Iesus Christe might appease his wrath This thing was lamentable and past all hope of recouery if the great and excellent maiestie and power of God had not come downe to vs when it was not in vs to ascende vnto hym Wherefore the sonne of God is made God with vs and that vpon this condition that euen as he adioyned his deuinitie vnto vs euen so that he might couple our humanitie to his deuinitie otherwyse we should haue had neither sufficient néerenes neither sufficient affinitie or kinred to haue made vs hope and beleue that God is with vs so much in al poinctes did our humilitie disagrée from the maiestie of god But wheras Paule doth teach that the Iewes were nere vnto God vnder the lawe and that there was mortall dissention betwene them the Gentyles he meaneth nothing els but that God did geue theÌ„ to the people which he chose to him selfe signes of his presence in types and shadowes For the promise whiche he made vnto them was great As this Thou shalt be blessed aboue all other nacions Also he sheweth his worde vnto Iacob his statutes and ordinaunces vnto Israell he hathe not delte so with any natioÌ„ neither haue the Heathen knowledge of his lawes But when as the familiar copulation of the people with God did depende of the mediator that whiche was not in dede fully accomplished was shadowed in signes tokens His seate or mantioÌ„ place is placed betwene the Cherubins because it was the Arke the figure of his glory and the visible pledge but the preseÌ„ce of God was shewed no more to the people in shadowes but perfecte and sounde in Christ By the which reason Paule saith that in him dwelleth all the fulnes of the godhed bodely And truly otherwyse he should not be the lawfull mediator excepte the inseparable connexion and knitting together of both the natures in Christ should adioyne men vnto God. Christ therfore being the woorde of his father became fleshe and dwelt among vs men and that because children are partakers of his flesh and bloude and because he him selfe also toke parte with them Trewly a wonderful consolation that God is ioyned to vs in Christe by whom he hath reconsiled vs to him selfe all thinges both in heauen and in earth being appeased by his precious bloud as witnesseth S. Paule Which apostell also when he had propounded him a mediator vnto vs called him a man by name as plainly appeareth by his woordes There is one God one mediator betwene God and man euen the man Christe Iesus Lest peradueÌ„ture some man should say but where is that mediator to be sought or whiche waye should we come vnto him Therefore his woordes are in effect thus He is nere vnto you he in manner toucheth you because he is your flesh Going about to shew the same whiche in an other place more plainly he declareth saying we haue not an high priest which cannot haue coÌ„passioÌ„ on our infirmities But was in all pointes tempted like as we are but yet without sinne A. He therfore is the only meane by whom we come vnto god Yea by the which mediator as S. Peter saith we are made partakers of the deuine nature C. Neither is there any cause why the Iewes should make exclamation say that often times the name of God is transferred to those monumentes in the whiche he witnessed him self to be present to the faithful For it cannot be denied but that this name Emanuel hath a
thou there vntill I bring M. This consolation and comforte the aungell bringeth vnto him least he should thynke that he should abide still in Aegipte in exile and banishement which no doubte woulde haue bene very greuous vnto him Furthermore by these woordes the aungell doth declare and shewe that God hereafter will take charge and care of the childes lyfe And to saye the truthe Ioseph had great nede of this confirmation and strengthening that he mightfully be perswaded that God was not only the guyde of his iourney but also that he would be his continual keper and defender in his banishement And by this meanes God would pacifie and aswage many cares with the whiche the harte of the godly mā might exceadingly haue bene tormented and troubled to the ende he might quietly abide in Aegipte For there was no moment in whiche he escaped at any tyme without trouble and torment for nowe againe he seeth that he was depriued not only of the enheritaunce promised of God to all sainctes but also of the temple of sacrifices and of the open profession of the faith and shold dwell among the moste wicked enemies of God in the pitte and gulfe of superstition And truly he caried with him in the persone of the infant what good thing soeuer at any time the fathers loked for or the lorde had promised vnto them but because as yet he had not sufficiētly proffited in the faithe knowledge of Christ he ought of necessitie to be staied with this commaundement Be thou there vntill I bring thée worde least it should be greuous vnto him being banished frō his countrey to languishe among the Aegiptians We are taught by this example that when we are in the middest of affliction and mysery we loke paciently for the hande of the lorde whiche will deliuer vs from the same Then that we doubte not but that the same prouidence of our heauenly father wil be with vs in tribulations whiche brought vs to the same He whiche saith go and flye doth neuer forsake those that are in flying or going according to his commaundement For it vvill come to passe C. In that the aungel doth foreshew a secrete thing and vnknowen to man it is a plaine token of the power of God and in that he biddeth Ioseph by flight and exile to saue the life of the childe it is a token also of humanitie and pertaining to the infirmitie of the fleshe vnto the which Christ as yet was subiecte M. Nothing therefore is hydden from the Lorde The wicked tyraunt deceiued the wyse men but he could not by fayning that he him selfe would come worship deceiue the liuing god who knoweth the councell of princes In what misery were the godly if that wicked hipocrites might deceiue the lorde But for certayne let vs be assured that there is no knowledge no wysdome no counsell against the lorde M. Wherefore the aungell saith not It will come to passe that Herode shall destroye the chylde but that he wil seke to destroy the childe In this example is depainted vnto vs that all the fond and vayne enterpryses of the wicked against this Christe whom whylest they would destroy in dede do nothing els but seke to destroie and in vayne for so much as he can be destroyed of none whiche at length shal deliuer al the wicked to euerlasting punishement and destruction We must thinke the like of the iust and all godly men whom the vngodly seke to destroy in vayne because they are neuer forsaken of God as the prophet saith The vngodly seeth the righteous and seketh occasion to slaye him but the lorde will not leaue him in his hande nor condemne him when he is iudged Let vs therfore cast our care vpon him because it is he that careth for vs. 14 So when he awoke he toke the child and his mother by night and departed into Aegipt And vvhen he avvoke C. That Ioseph without delay obayeth the commaundement of the aungell we may gather agayne the certaintie of the dreame For such willingnes in obeying doth plainely declare that he nothing doubted but that God was the author cause of taking his slighte Notwithstanding this might seme to be attributed to distrust that he taketh his iourney so priuily in secrete For his departure in the night was not without great feare but the excuse is easy He sawe that a base and abiecte kynde of way in sauing was appointed from aboue vnto hym he thought it good therefore priuily with feare as commonly men do in the extremitie to take his flight It is mete therefore that we temperate and measure our feare with predictiōs and forewarnings of God with the whiche if it agrée it is not contrary to faith 15 And was there vnto the death of Herode that it might be fulfilled which was spoken of the lorde by the prophete saying Out of Aegipt haue I called my sonne And vvas there vnto the death A. How long the childe abode in Aegypt it is not well knowen M. There are some that write that Ioseph and Mary abode in Aegipte with the childe Iesus seuen yeares But in what place they abode in Aegipte and howe they were there accepted also whether there were any miracles cōcerning them and suche lyke because the Euangelistes make no mention of the same we ought not more curiously then they to stande about it That it might be fulfilled B. Or brought to passe For the scripture is fulfilled or brought to passe when that is done whiche it before declared or rehersed or by any kynde of meanes spake In this place we must vnderstande the scripture or that which is spoken of the lorde to be fulfilled whē that is done or brought to passe which of the same is rehersed although it be not the thing it selfe of the whiche it is properly spoken or written but hath some cōgruence and likelihode with the thing that is past and finished C. But because Mathewe doth saie that the prophesy is fulfilled many haue thought that the prophete ment nothing els but that which is expressed and thereby they cōster it thus that the Iewes did foolyshly in seking to oppresse and resiste the sonne of God because the father called him out of Aegipt And after this manner amis they do wrest the woordes of the prophete whose meanynge is to proue the Iewes gilty of ingratitude who from their infancy original haue had God the father louing and benificiall vnto them and yet with newe sinnes they seke to prouoke him to anger more and more Wherefore let vs determine without cōtrouersie that this place ought not to be referred to Christe And yet neuertheles the place is not strained into an vnpropre sence and meaning but aptly applied according to the present occasion Thus are the woordes of the prophete to be vnderstoode For so muche as the childe as yet was in Israel I brought him out of the miserable seruitude
vnto vs the singuler loue of our heauēly father who maketh our tribulation momentany and light and hath prepared against the same an exceading and eternall wayghte of glory vnto vs Before he promised Ioseph to bring him woorde in time of his retourne here therefore is shewed the true performance of the promise of god Let vs here note that God will sende his aungels rather then he will leade his seruauntes in troublesome Aegipte Moreouer that the aungels haue frée accesse and passage to and from Aegipte Neither is there any place so wicked whereby the deuine prouidence of God will let to visite and comforte those that are his therein C. To conclude the lorde doth at no time nor in no place forsake those that are his but duely dothe aide and assiste them In Aegipte Here is shewed the perseueraunce of the faith of Ioseph who once stirred not his foote out of Aegipte vntill he was called agayne by the commaundement of God into his countrey 20. Saying arise and take the childe and his mother and go into the lande of Israel for thei are dead which sought the childes life Saying arise and take M. The Euangelist here doth very well order the woordes of the aungell whiche saide not Arise and take thy childe but simplely Take the childe and his mother that those thinges following may agree with that whiche goeth before in the first chapter And go into the lande of Israell Ioseph was thus commaūded because it behoued the childe to be brought vp in the lande of Israell and not in Aegipte least he might seme to be an Aegiptian and not an Israelite Furthermore there was a consideration to be had of Ioseph and Mary to whom no doubt it was greuous the feare of Herode being taken awaye to abyde any longer without cause in Eegipte and to be depryued of their owne lande and countrey VVhiche sought the childes life M. This is an Hebrewe phrase in stede of They wēt about to kyl the chyld This same was tolde of the aungel before but in other woordes when he sayde For it will come to passe that Herode will seke the chyldes lyfe to destroye it 21 And he arose and toke the chyld and his mother and went into the lande of Israell A. As Ioseph obeyed the first cōmaundement without delaye when he was commaunded to flée into Aegipt euen so nowe at the seconde tyme he obeyeth cōmitting him selfe to the regiment of the heauenly kyng 22 But when he hearde that Archelaus did reigne in Iury in the rowme of his father Herode he was afrayde to go thither notwithstanding after he was warned of God in a slepe he turned aside into the partes of Galilë But vvhen he hearde that Archelaus C. It is likely that Ioseph retourned from Aegipte immediatly after the death of Herode before that Augustus Caesar had appointed and decreed Archelaus to be his deputie and ruler in Iury because in his fathers testamēt or will he was appointed the successor of his kingdome although he toke not vnto him the glorious name and titell of a kyng for that stoode alwayes at the appointment and wyll of Caesar neuertheles he bare rule of al things after this he went to Rome and was fully confirmed and established all was graunted vnto him sauing the name of king and that was only denied till suche tyme as he deserued the same by his valiant dedes But Philip bare rule of Galile being a man of a gentle nature and almoste none lyke vnto him Therefore Ioseph by the forewarning of the aungell gate him into his dominion because vnder a gentill and mercifull prince there is no daunger As concerning this Archelaus the sonne of Herode we may reade more in Iosephus He vvas afrayde to go thether C. We must alwayes haue in minde the determinate counsell and purpose of God which kept his sonne euen from the beginning vnder the rudimentes and instructions of the crosse because afterward that same should be the onely waye and meane to deliuer his Churche For therefore he toke vpon him our infirmities therefore he was in perill and daunger and therefore he was subiecte to feare that his Churche being deliuered by his power from perill from daunger from feare might feare no more but haue cōtinually euerlasting peace and quietnes Wherefore his daunger was our safegarde and his feare was our sure trust confidence not that he then feared that any daunger should happen to hym selfe by reason of his age but because for the feare of Ioseph and Mary they were caried to and fro he may truly be sayde to haue taken our feare vpon hym that he myght brynge vnto vs a peaceable and quiet truste 23 And went and dwelt in a cittie called Nazareth that it might be fulfylled which was spoken by the prophetes he shal be called a Nazarite And vvent and dvvelt M. Luke the Euangelist saith that Iesus was noursed and brought vp in this cittie of Nazareth This place must be ioyned with that in the second of Luke where it is wrytten thus And when they had performed all thinges according to the lawe of the lord for he speaketh of the lawe of purifiyng they retourned into Galile to their owne cittie of Nazareth Least any man should thinke that they gat them to their owne cittie immediatly after their purifiyng the history of the wyse men doth staye let beside also the exile into Aegipt the which being ended they retourned into their own cittie Nazareth as our Euangeliste Mathew declareth That it might be fulfilled Theuangelist might haue shewed another reason why they wēt into this citty namely the which Luke semeth to alleage when he sayth They retourned to their owne cittie Nazareth But according to his manner and order he would not pretermit the occasion of the prophesy fulfilled to the ende we mighte learne that all thinges that were done as concerning Christe were signified before by the foretellinges of the prophetes By the prophetes Why doth Mathewe vse here the plurall number when as he alleageth but the testimony of one prophete why he so doth we shall see by and by He shal be called a Nazarite C. Mathew doth not bring this woorde Nazarite of Nazareth as though it were the true and proper etimologie and force thereof but it is only an allusion whiche hath some other meaning For the Hebrewe woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie holy and consecrated vnto God of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar whiche signifieth to separate The Hebrewes truly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezer a flower but there is no doubt but that Mathewe had respecte vnto the former sence and meaning For we do not reade that the Nazarites are called florishing or garnished but they were those whiche were consecrated to the lorde accordyng to the prescripte lawe as we may reade in the booke of Numbers Wherfore the sence and meaning is this namely although Ioseph by feare was constrained to
Edom is called a wyldernes where as it is well knowen that it was in those dayes muche inhabited Also certayne wryters haue sayde that Heluetia was barren without people dwelling therin and that the whole land was called the desert of the HeluetiaÌ„s otherwise Swisers Furthermore th inheritaÌ„ce of the tribe of Iuda is said to haue sixe cities and their villages in the wyldernes Wherfore we may not thinke that Iohn gat him quite out of the coÌ„pany of men as the Heremites seme to do in these dais who dwel leade their liues in solitary woodes but for so muche as his fathers house was in the mouÌ„taines of Iury peraduenture he went a litle into the desert that is through the woodes towards Iordan 2 And saying Repent the kingdome of heauen is at hand And saying repent In this our EuaÌ„gelist differeth here froÌ„ thother two Marke Luke that he in the persone of Iohn sheweth the some of his doctrine but they with their own wordes Although Marke hath more then Luke by one word for he saith he came baptizing preaching the baptim of repentauÌ„ce But in the very thing it selfe they agrée very well in one because all men do ioyne repentaunce with remissio of sinnes as we shal sée by by The wordes of Iohn coÌ„siste of two partes For first he teacheth what we must do theÌ„ he sheweth the reasone why it ought to be done He biddeth repent because the kingdom of heuen is at hande E. The Greke woorde for the which we reade repent is said of vnderstanding the thing which followeth wheÌ„ as one hauing offended doth marke and waye his offence Wherefore the Greke worde MetanoiÌ„a or repentaunce is not only referred to the mind of man but to the worke amendement of life to the whole coÌ„uersioÌ„ of maÌ„ which Peter plainly declareth when he saith Repent you conuert that your sinnes may be done away For that whiche followeth is a declaration of that whiche went before For the kingdoÌ„ of heauen is at hand A. We haue shewed the remissioÌ„ of sinnes is ioyned with repentaunce in the preaching of Iohn that which this reasoÌ„ following doth approue C. For the kingdome of heauen among men is nothing els but a restoring to the blessed happy life so it is the true and euerlasting felicitie Therefore when Iohn sayd the kingdom of heauen drewe neare he ment that those men that were alienate from the righteousnes of God were banished from the kingdom of heauen that they were again to be gathered vnto God that they might liue vnder his haÌ„d But frée adoptioÌ„ forgeuenes of sinnes bringeth this thing to passe by the which he doth recoÌ„cile those that are vnworthy to him self To be shâ—â— the kingdom of heauen is nothing els but a neâ—…nes of life by the which God doth restore vnto vs a hope of euerlasting blessednes For he doth chaleÌ„ge vs to him self being taken froÌ„ the bondage seruitude of sin death that we being pilgrimes vpoÌ„ earth may possesse at length by faith a celestial and heaueÌ„ly life And although we be like vnto dead men yet we knowe are assured that our life is in safetie so long as it is hid in Christ From hence as from the fountaine the exhortation to repentance is brought Neither doth Iohn say repeÌ„t and so by this meanes the kingdome of God shal approche straight way but first he doth propounde set before them the grace of God then be doth exhorte men to repeÌ„t Wherby it doth appere that the foundation of repentaunce is the mercy of God by the which he doth restore those that are lost Neither doth Marke Luke say that he preached remission of sinnes in any other sence For repentauÌ„ce is not placed first as some very ignoraÌ„tly fain as though that were the cause of the remission of sinnes or that it should preueÌ„t God that he might be fauorable vnto vs but men are coÌ„maunded to repente that they may taste of the grace profered vnto them the reconciliation also But as by order the frée loue of God doth go before by the which he doth receiue imbrace vnto him miserable men not imputing their sinnes vnto them euen so we must note that we haue remission of sinnes in Christ not the God doth by his suffraÌ„ce allowe theÌ„ but rather that he may cure deliuer vs from sinne Neither truly can any man taste of the grace of God without he hate abhorre sinne vice But it is conuenient to waye coÌ„sider so much as pertaineth to the sence meaning of this present place that the whole Gospel doth coÌ„sist of two partes of remission of sinnes repentaunce But for so much as Math. did note signifie the first part by the kingdom of heauen we may therby gather that there is deadly warre and contentioÌ„ betwene God maÌ„ that we are quite banished out of the kingdom of heauen vntil he receyue vs againe into his grace fauour B. Therefore very shorte are the woordes of Iohn yet they conteyne the somme of the whole preaching of the Gospell Wherefore both Christ and his apostles haue begonne their Gospell in these woordes And although Iohn propounding the grace of God doth exhorte men to repentaunce yet for all that we must waye and note that this grace is no lesse the gifte of God than is the heritage of euerlasting lyfe For as he doth frely forgeue vs our synnes and doth by his mercy and goodnes deliuer vs from the gulffe and pitte of euerlasting death so he doth make and fashion vs like vnto him selfe that we may lyue to righteousnes euen as he doth adopte vs to be his sonnes euen so he doth regenerate vs with his holy spirite that our life may testifie and witnesse howe that not in vayne we call him father And no lesse doth Christe quicken vs to righteousnes if that we crucifie our olde man vtterly abolishe the whole body of sinne lurking in our fleshe then he doth put away our sinnes by his bloud appeaseth the wrath of his father by the sacrifice of his death Notwithstanding this is the somme of the Gospel that our sinnes being wiped away God doth imbrace vs in his sonne Christe that we denying our selues and our owne nature may leade a godly and holy life and so in earth haue our mindes altogether fixed in heauen 3 For this is he of whome the prophete Esay spake saiyng The voyce of a crier in the wyldernes prepare ye the waye of the lord and make his pathes straighte For this is he of vvhom the prophet M. The auncient latine wrytings haue VVhiche is called by Esaie and so hath the Greke texte also But by Marke and Luke they seeme to be the woordes of the EuaÌ„gelistes M. Some notwithstaÌ„ding referre it to Iohn him self geuing a reason of that whiche he spake of the
accustomed maner of lyfe but because the same Euangelist shewed that he was a man that came out of the mountaines or deserte he sheweth also his apparell and maner of foode which was agreable to his habitation and abydynge And also he reherseth this not onely that we myghte vnderstande that his rusticall kinde of diet did suffyse and content hym in so muche that he neuer hungred after delycate deyntie dysshes but was in his vncomly and contemptible attyre in great price and estimation among sumptuouse and neate persons But to the ende superstition mighte appointe parfecte righteousenes in eternal shewes the common and ignorant sorte of people thought such continencie to be a greate parte of holynesse To this errour agreed the foolyshe and superstityouse vice of Monkery of Hermites of barefooted fryers whiche were the deuills lackies and suche kinde of hypocrisie to seeme to be in the face of the world those which in deede they were not But there is no doubt that the Euangelyste describeth him here to be a mountayne manne seperated from all vrbanitie and ciuill fashion and order and not onelye contente with suche foode as he coulde easely get but onely eating such meate as was in the place where he had his abode as wilde hony of the whiche there was greate aboundaunce and locustes of the whiche it was a most plentiful region or elles because it was profitable for a contemptible and vnsemely man to come amonge the multitude of people that onely in hym the maiestie of God might shyne whiche notwithstandinge did rauishe their senses with the admiration of the man B. This therefore he did that he might be the more commended of the people and that he might adde the wayte of seueritie to his preachinge of the truethe And a girdell of skinne aboute M. The same is redde of Elias the Thesbite It is apparaunte that in olde tyme they vsed to weare very preciouse Gyrdelles and adorned with great cost very sumptuously Agaynste the whiche the Prophete inuaieth saying In steede of your swete smell you shall haue stinke and in steade of your gyrdelles you shal weare loose bandes His meate also vvas locustes etc. He vsed suche meate as they do that lyue in the wyldernesse As the holy fathers haue eschewed luxury and excesse euen so they coulde not abide the arrogancie and vaine ostentation of holinesse of suche a one as would be singuler We do reade in the boke of Samuell that in the woodde there was greate plenty of hony We do reade also that the locustes whiche he dyd eate were nombred among the beasts that were cleane Furthermore Plinie dothe wryte that this meate was in greate pryce and very acceptable to the Parthians The same Plinie also doth write that in som place there are founde Locustes that are three foote longe Therefore in this place the sobrietie and temperaunce of meate and drinke is commended vnto vs For to al men lyuinge it is honest profitable plesante tractable and a frende to Nature On the other syde luxury or ryot is fylthy hurtfull vnsauery vntractable and an ennemy to Nature 5 Then wente out to him all Hierusalem and all Iewry and the whole region that lyeth rounde about Iordan Then vvent out to hym C. The Euangeliste dothe heere shewe that there was a greate multitude of people gathered together to here Iohn wherby we gather howe great his fame was M. For many came vnto hym by heapes as it were because from the seconde temple vntyll nowe they had no prophetes for Chryst saith What went ye out in the wyldernesse to see a Prophete Moreouer because he dothe not symplelye preache repentaunce and the obseruation of the lawe accordynge to the lawe of the hye priestes and commaundeth to prepare the waye of the Lorde and saide that the kingdome of God was at hande And also because he lyued a straite and austere lyfe But as it is wonte and commonly seene that in newe thinges men are very feruent and gredy euen so in Iohns time the people being feruent came apase to hym but at the lengthe this feruent heate being colde fewe there were whiche by Iohn beynge called to trewe repentance that came vnto Chryst For neither the austere strayte lyfe of Iohn nor the gentlenes of Christe coulde preuaile any thyng at al with this people as appereth by the woordes of oure sauiour Iohn came neyther eatynge nor drynkinge and they sayd beholde he hath a deuyll the sonne of man he came eating drinking and they saide behold a glutton etc. So that neyther the prophetes that were before Chryst nor yet Christe him selfe coulde please and wynne this people 6 And they were baptyzed of hym in Iordane confessyng their synnes And they vvere baptized of him in Iordan M. The other Euangelistes saye that Iohn preached the baptisme of repentāce in the remission of sinnes that is he called euery one to repentance and he signed them also that professed repentaunce with the signe of baptisme with the promise of remission of synnes if they beleued in hym in whom he preached and adioined them selues in good faith to the kingedome of heauen as we may reade in the actes of the Apostels Confessinge theyr synnes C. The trewe testimony and signe of repentaunce was the confession of their synnes For euen as the lord in his sacramentes doth bind hym selfe as it were vnto vs by his owne hande writynge so likewise it is mete that wee in all poyntes become bounde vnto hym Baptisme witnesseth vnto vs that our synnes are forgeuen and biddeth and commaundeth vs to repent Therefore that men maye duelye offer them selues to repentance confessing of theyr syns is required otherwise what were that but a vaine iest whiche he dyd But let vs heere note that the wordes whiche are spoken are of suche as were at the yeres of discretion whom we know ought not to be admitted rashly without consideratiō into the church what soo euer they be neyther are to be vnited or knitt to the body of Christe by baptisme vnlesse dewe examination be first had Whereby euery man may see how fonde the Papistes are which wrest this place to proue their auriculer confession For neyther were there any sacryficers presente vnto whom they mighte secretelye tell their synnes neyther is there made mention of all synnes Neyther did Iohn geue his disciples any ordinary right or custome of confessinge But let vs graunte to the Papistes that which they require that confessiō is onely proper to those that are of age yet after baptisme it hath no place Trewely contrary to the exāple of Iohn they prescribe a lawe of confessynge from Baptisme The like place of publique cōfession we haue in the actes wher it is thus written And many that were faythfull came confessing declaring theyr dedes 7. But when he sawe many of the Phariseis and Saduseys come to his baptisme he sayde vnto them O generation of vipers who
wyldernes of the spirite by the sure determinate couÌ„sel of God who no doubt would shew in the person of his sonne as in a clere glasse what a cruel importunate aduersary Sathan is to the health saluation of maÌ„kinde Wherby it came to passe that more sharpely he assaulteth Christe and vseth al his force and power against him euen in this moment which the EuaÌ„gelistes do note and that because he sawe him prepared at his fathers commaundement to worke the redemption of man Therefore then he resisted our saluation in the persone of Christe euen as he doth cruelly bende all his mighte dayly against the ministers of the same redemptioÌ„ the authour wherof is Christ But we must also note that the sonne of God did wyllingly without cohersion take these temptations vpon him which here are mencioned and that he contended with the deuill hande to hande that by his victory he might cause vs to reioyce and triumphe Therefore so often as Sathan doth assaulte vs let vs remeÌ„ber that we can by no other meanes sheylde and defende our selues then by this bucler and this was the cause in dede that the sonne of God suffered hym selfe to be tempted that he might helpe vs so often as Sathan armed him selfe against vs. M. For in that he was tempted him self he can help theÌ„ that are teÌ„pted Therefore when he led a priuate life at home we reade not that he was tempted but when he toke vpon him the office of a redemer he descended into the midst of the fielde to take the quarrel in hand in the name of his churche But if Christ was tempted in the common state and persone of all the faithfull let vs then wel know that those temptations which we suffer are not by chauÌ„ce or at the wil and pleasure of Sathan without the permission of God but that the spirite of God is the cause of all our temptations by the whiche oure faithe is tried Whereby a sure hope is to be gathered that God whiche is the chiefe ouerseer and moderator will not be vnmyndefull of vs but will helpe vs at all suche nedes and straites whiche are to harde for vs But the woordes of Luke haue more force who saieth that Iesus being ful of the holy ghost retourned froÌ„ Iordane By the which he signifieth that he was then endewed with more plentifull grace and power of the spirite that he might be more strong and apte to the enterpryse whiche he had in hande neyther in vayne did the holy ghost descende vpon him in a visible shape Obiection But at the firste sighte it semeth very absurde that Christe shoulde be subiecte to the deuels temptatioÌ„s because it is a great vice and infirmitie that causeth man to be tempted First I aunswere that Christ toke our infirmities vpon him but without vice furthermore that nothing of his glory was any whit the more deminished in suffering him self to be tempted then it should be in taking oure infirmities vpon him For this was the cause that he was made man that taking vpon him our fleshe he should take our affections also But all the doubte consisteth in the first member or parte how Christ should be inclosed in our infirmitie that he might be subiect to the temptation of Sathan and yet neuerthelesse to be pure and frée from all vyce and synne But truly this is no doubt at all if we call to mynde the whole and perfecte nature of Adam in whome although the Image of God did shyne yet neuerthelesse he was subiecte to temptations Moreouer loke howe many corporall affections there be in men so many occasions dothe Sathan take to tempte them And this is worthely thought to be the infirmitie of mans nature to haue his sences moued with those thinges that are before him whereby it commeth to passe that Sathan doth at no time set vpoÌ„ vs but he doth wouÌ„de vs or at least with some stroke or other hurte vs But the integritie of nature in this parte doth seperate vs from Christ Howebeit suche a meane condition as was in Adam is not to be imagined who had power geuen hym only not to synne But truely we knowe that Christe was so replenished with the vertue of the spirite that the ingins and dartes of Sathan could not once pearce and enter into him Bu. Nowe as touching the texte Mathewe here calleth hym the â—…uell whom by and by he calleth Sathan that the Greke texte whiche signifieth deuel and the Hebrew texte that hath Sathan may be all one In some places these two are ioyned together The olde Serpent whiche is called the deuell and Sathan where the Hebrewe texte doth alleadge this woorde SathaÌ„ the .lxx interpretours haue altered it into deuell Properly this name deuell doth signifie a priuy accusar and slaunderer causing infamy betraying men According to the etimology or force of the same woorde Iohn sayth The accusar of our brethren is cast downe whiche accused them before our God daye and night But Sathan dothe signifie an enemy an aduersary a hatefull persone As Dauid sayd what matter is betwene you and me for this daye ye are become aduersaries vnto me The Lattin text hath Cur efficimini mihi hodie in Satan Euen so to Peter he perswading Christe from the crosse it was sayde Come after me Sathan for he was an aduersary vnto Christe reuoking him from his fathers commaundement 2 And when he had fasted fourty dayes and fourty nightes he was at the last an hongered And vvhen he had fasted C. The fasting of Christe and his departure into the wyldernes were done all to one effecte and purpose Neyther did Christe abstaine from meate drinke to geue an example of temperauncy but because thereby he might haue the greater authoritie and being exempted from the common coÌ„pany of men might come as an aungell from heauen and not as a man out of the earth For what vertue of abstineÌ„cie was that not to taste meate to the desire wherof he was not once moued by hâ—…nger For it is moste sure and the Euangelistes do declare the same that he suffered hunger no otherwyse theÌ„ as if he had not taken vpon him our flesh Wherefore the faste of the holy tyme of Lente as they call it was mere foolishenes synce it was appointed to the immitation of Christe Neyther is there any suche reason to perswade vs more to followe this example of Christe at this day then there was to moue the holy prophetes and fathers in tymes paste vnder the lawe to followe the example of Moyses fast And we know that none remembred this Also allmoste for the same ende God caused only Helias to faste in the mounte because he was a minister of the restoring of the lawe They fayne them selues to be immitators and followers of Christe whiche obserue and kepe the faste of the holy tyme of Lente For they so stuffe their bellies at dynner
as God doth promyse to nourishe me Thou Sathan doste bynde his grace vnto breade but he on the contrary parte witnesseth that his grace is sufficient to nourishe and succoure vs Nowe let vs consyder what kynde of temptation this was surely suche a one with the which Sathan dayly fighteth against vs For the sonne of God would not suffer any vnwonted temptation but would fight in the same battaile that we fight in to the ende that we being fournished with the same armoure wherewith he was armed nede not doubt of the victory but that already we haue the palme in our handes 4 But he aunswered and said It is wrytten man shal not lyue by bread only but by euery woorde that proceadeth out of the mouthe of God. And he aunsvvered and. C. First this is here worthy to be noted that Christe taketh the scripture for his buckler for this is the true kynde of fight if we couet to haue the victory Neyther in vayne doth Paull call the woorde of God the sworde of the spirite M. Christe coulde by his deuine power haue caste Sathan into the bottomles pit but for our sake he would ouercome his temptations that his deceites should not only be frustrate but also we that shoulde followe thereby might learne howe to fight A. That we being well appointed with the armoure of the woorde of God might bouldely resiste our enemy the deuell C. Whereby also we may gather that the Papistes hauing made a league and agremente with Sathan as it were to caste out the soules of men to th ende they may cruely of hym be destroyed they suppressing the scripture do despoyle the people of God of their armoure with the whiche they might only defend them selues For they whiche caste from them this armour and exercise not thē selues daily in the schole of God are worthy euery houre to be in daunger of the deuell to whome they do betraye them selues Neyther is there any other reason why Sathan should so spoyle and ouercomme so many were it not that God would be reuēged on their negligence and contempt of his woorde Now we must consider the testimony of Moyses whiche Christe citeth Man shall not liue by bread M. By this word bread he vnderstandeth all maner of foode what soeuer we vse to the sustentation of our body Loke in the sixt chap. folowing Some very falsely wreste this testimony of Moyses as if it had bene saide that the liues of mē were not nourished with visible breade but with the worde of god In some respect this is true but Moyses respected another thing For when they had no other breade at hande he sheweth that Manna was an extraordinary foode to the people that by this document it might be witnessed for euer that the life of men is not included in bread but to depend at the wil and pleasure of god The woorde therefore in this place is not takē for doctrine but for the decrée which god published to the defending of the order of nature to the nourishing of his creatures Neither doth he reiecte men which are the workemanship of his handes but for this cause he powreth life into them that once being geuen he may daily sustaine the same The woorde is the vertue and power of God by the whiche we be sustained as well without meate as with meate whether he place any other thinge in steade of meate as Manna which he gaue to our forefathers or nothing as he kept and preserued Moyses Helias and Christe so many dayes C. So saythe the Apostle he ruleth all thinges with the woorde of his power That is al the worlde is preserued all the partes thereof abide in their proper state at his becke and decrée by whom al thinges are gouerned Therefore although we be fed by breade yet we must not attribute our lyfe to the vertue of the same but to the secrete power of his grace whiche God inspireth in the bread to feede vs. Whervpon also it followeth that God whiche vseth the ordinary meane of bread to our sustentatiō will otherwise whē it pleaseth him fede vs that we may liue B. Therfore the aunswere of Christe is in effecte thus Although I honger yet God by his power can preserue me still as he hathe done hitherto without meate that I shal not nede to make these stones breade A. Neyther is the power of my father tyed vnto breade By this sentence of Moyses therefore their wickednes is condemned wiche counte that their lyfe and felicitie to haue aboundace and superfluitie of all thynges pertayning to the body Here also is reproued the distruste wicked carefulnes whiche causeth vs to seke after vnlawfull thinges And to this point the aunswere of Christ is properly directed that we must so trust to receiue our foode and other thinges necessary to our life that we passe not the boundes limited vnto vs. For if Christe thought it not lawfull and mete to make breade of stones contrary to his fathers commaundement muche lesse it is lefull to get our liuinge by rapine violence murther bribery extortion vsury and suche lyke We knowe it was sayde to Adam in the beginning Thou shalt get thy liuing in the sweate of thy browes And Paule He whiche laboureth not let hym not eate And againe if any prouide not for his housholde he hath denied the fayth and is worse then an infidele And these places are wrytten leaste that any man should take occasion to lyue idely refuse the labour of his handes whiche God hath appoynted to get our liuing by 5 Then the Deuell toke hym into the holy cittie and set hym on a pinnacle of the temple Then the deuell toke him M. This is the other temptation of Sathan by the which what he wente aboute we may gather by the aunswere of Christe Luke resiteth this in the second place but the Euangelistes ment not so to order the history that they would obserue and kepe alwayes exactly the order of tyme but rather to gather the speciall thynges that they might set forthe as it were in a glasse or table those thynges whiche were moste proffitable to bee knowen as concernyng Christe This therefore shall be sufficient for vs to knowe that Christe was tempted thrée manner of wayes But whiche was the fyrste seconde or thyrde it maketh no matter vnto vs. A. Here Mathew declareth that Christ was taken of the deuell and set vppon the Pinacle of the temple E. But howe he was taken and caried whether by force or by his own free wyll following the Deuell C. Or whether he were caried through the aire or whether it were done by a vysion it is not for the godly to searche It may be that there was no small tyme betwene the first and seconde temptation and betwene the seconde and the thyrde but that there was some distaunce whiche is moste lykely although by the wordes of Luke it is gathered
to vs mercy calleth vs to the deniynge of our fleshe 18 As Iesus walked by the sea of Galile he sawe two bretherne Simon whose syr name was Peter and Andrew his brother castinge their nettes into the sea for they were fysshers As Iesus vvalked M Here the Euangelist in fewe wordes toucheth the callinge of certaine of his disciples C. But because this history is placed by Luke after the two miracles which we shal se anon it grewe to a common opinion that the miracle which he declareth was shewed within shorte tyme after they were called by Christ to be his disciples but the reason which moueth them thus to think is of small force For it was not the Euangelistes intente and shooteanker to make by a sure distincte order of times a yerely cronicle Whereby it commeth to passe that the order of dayes beynge neglected they thought it sufficient orderly to gather the speciall actes déedes of Chryste They had a consideration of yeres that it might be apparante to the readers how Christ performed his race during three yeres from the beginning of his preachinge vntill the tyme of his deathe but those miracles that happened at that time they sette together at theyr pleasure as shal apere hereafter by more examples But nowe it is manifeste and playne by many argumentes that this same history is shewed of Marke Luke which is here declared of Mathew amōg whiche argumentes let this one suffice the contentiouse reader that these three with one consent at length do teach that Peter and Andrew Iames and Iohn were made Apostelles If they were called before it shuld follow that they were Apostatas whiche forsaking theyr master and despising their calling retorne to theyr former kinde of life This is only the difference betwene Luke and the other two that he onely reciteth the myracle which they omitted But this is no vnwonted thing to the Euangelistes to touche one part of an acte and to pretermyt many of the circumstances Wherefore it is no absurditie if we say that two pretermitted the miracle whiche one reherseth And we must not be vnmindful of that which Iohn saith that among the innumerable myracles of Christe there was a speciall parte chosen which shuld serue suffice to the confirmation of our faythe and to the probation of his deuine power No maruaile at all therefore if Mathewe and Marke do not so at large shewe the calling of the foure Apostels as Luke who taketh in hande to shewe the occasion of their callinge as there at full we maye reade Symon vvhose syrname A. To this Peter Christ sayd thou shalt be called Cephas whiche by interpretation signifiethe Peter Also Marke hath whom he named Peter and Luke hath in like maner the same woordes That we might vnderstand that this Apostle had a peculiar name geuen hym of Christ to signifie vnto vs that a constant faith and confession is requisite to be in vs or ells of a rocke he obteyned his name Thou arte Peter and vppon this rocke I wyll buylde my church And Andrevv his brother Of this Andrew reade the first of Iohn Castinge theyr nettes for they vvere fysshers E. The Greeke worde doth not signifie a fysher of the fyshe but of the sea Here we may see what maner of men the lord called to the ministery of his woorde C. Dull ideotes they were trewely that he chose whiche were not onely rude of wytt but also voyde of learning whom he so garnished and renued with his holy spirite that they excelled all the wyse men of the worlde So it pleased hym to abase and beate downe the pryde of the fleshe and to geue a wonderful shewe of spirituall grace in their person that we might learn to craue and begge the light of faythe from heauen knowing that by our owne industry and labour it wyl begotten M. Wherefore Paule saithe to the Corinthes Behold your calling brethern how that not many wyse after the fleshe not many mightye not many of hye degree are called but God hath chosen the folishe thynges of the worlde to confounde the wyse because noo fleshe shoulde reioyce in his sighte Agayne in the actes When they sawe the boldenes of Peter and Iohn and vnderstoode that they were vnlearned and laye men they marueyled and they knewe them that they had ben with Iesus and beholdyng also the man that was healed they could not say agaynst it Beholde here the aduersaries of Christ beinge learned wise and mighty are amased and confounded at the doinges of symple men neyther cā they finde any thinge to gainesaye them But because when he chose those that were vnlearned and rude he did it not to leaue such behinde him alwayes we can not at this daye take it for an example to chose and ordeyne suche pastors and mynisters into the churche as muste after their election go to schole to learne to do their duetie We are not ignorant of the rule prescribed by the mouthe of Paule who commaundeth to ordeyne none but such are apt to teache Neyther trewely did Christ chose such as thoughe he dyd preferre ignorance before learninge as certain franticke and mad men perswade them selues reioysing in their ignorāce thinkinge the more ignorant that they are the liker to be to the apostells No God would in the beginnynge electe and choose contemptible and symple men to beate downe their pride which thought that heauen was not open vnto vnlearned men but he adioyned Paule a cōpanion to fisher men whiche was diligently instructed and brought vp euen from his childhode 19. And he saith vnto them followe me and I will make you fisshers of men And he sayth vnto them B. Here is the saiinge of the prophete Osee fulfilled They shall walke after the lorde And Ieremy saiyng Ye shal call me father onely and not shrinke from me And I vvyll make you fisshers M. The Apostels are not called to preache out of hand but that in trauailinge abroade with the lorde they should be herers and seers of all those thinges which he spake and did For as yet they were rude and ignorant of deuine thinges and therfore fyrst they wer to be instructed framed to the same purpose C. But althoughe it perteyne not to the purpose to make any long disputation or inquisition about the reason of the metaphor because it was taken of a thinge present notwithstanding very aptly it was aplied of our sauiour Christ to fysshing when as the matter was as concerning the preaching of the Gospel because that men being strayers wanderers in this worlde are gathered together by the Gospell as in the vaste and cōfused sea But the historie of the which Iohn maketh mention in his fyrst chapt dyffereth from this as may easelye be gathered by the order of the texte 20. And they strait wayes leauing theyr nettes followed him C. Fyrst of all here apereth the greate force
of the voyce of Christe not that the voice onely doth so effectually perce into the hartes of men but because the lorde dothe compell and force those whom he wil drawe vnto him by the inward workinge of his spirite to obey his voyce M. Christ speaketh vnto vs by the mynisters of his worde the whiche can nothinge at al profite vs excepte he touche our hartes C. Secondly the redines in obeyinge the voyce of Christ is to be coÌ„mended in the Apostelles who preferre the callinge of Christ before all the busines in the worlde This example specially belongeth to the mynisters who forsakinge all other busines ought to geue them selues wholly to study dyligence in profiting the churche 21 And when he was gone forthe from thence he sawe other two bretherne Iames the sonne of Zebede and Iohn his brother in the shyppe with Zebede their father mending their nettes and he called them A. Here Mathewe sheweth the callinge of the sonnes of Zebede in the which the self same things ar to be obserued which were noted in the callyng of Andrewe For they had al one trade of liuyng that is they were all poore fisher men 22 And they immediately left the shyp and their father and followed him M. Why did they all this certaynely to followe Christ and to be instructed and taught of him how to become fysshers of men Neyther dyd they seke their owne profite For it was impossible to loke to theyr worldly affaires and vnfaynedly to followe Christ who went euery wheare preachinge and teachinge 23 And Iesus went about all Galile teachinge in their synagogges preachinge the Gospell of the kingdome and healynge all maner of sickenesse and all maner of dissease among the people And Iesus vvent about C. The selfe same myracles doth the Euangelist Mathew reherse in the .9 cha folowing But it is no absurditie at all when as Christ ceassed not at no tyme to shew almoste innumerable miracles twise or thrise to touche them briefly in generall All Galile B. Beholde howe this regyon whiche somtime was base darck and oppressed with the shadowe of deathe is nowe lightned with the brighte sonne of righteousnes and is also become gloryouse Teachinge in their synagogges M. Accordinge to the Gréeke worde it is called a Synagogge and to the Latine woorde a place for the people to assemble together to here dyuine matters by the whiche name also the places for the assembly of Ecclesiasticall persons ar called In these places Chryst taught leaste he shoulde seeme to do any thynge in secrete as one that suspected his owne doctrine to be euyll furthermore leaste he shoulde be thought to condemne that custome of the meting together of the people The whiche custome was geuen to the people from God to the exercysing of godlynes to the readyng of the law For it is wrytten Moyses of olde tyme hatâ—… in euerye cittie them that preache hym in the Synagogges when he is red euery Sabboth daye C. Here therfore we must note that Christe rested in no place that he might sowe the séede of the Gospell euery where This truely is the office of the vicars of Christ so to walke a progresse that they call synners to lyfe by the doctrine of saluation if they seeke to preferre Christ rather in dede then in name and dignitie But what did Christ preache The Gospell of the kingedome Here is to be noted the epitheton or title of the Gospel The which title also Mark addeth vnto it For herby we learne that by his preachinge the kingdome of god is erected and set vp in earth and that God doth rayne by no other meanes amonge men for their saluation Whereby it appereth howe miserable the state and condition of men is without the Gospell Mathew therefore doth seperate the parfecte and euerlastynge blessednes from the prosperouse and pleasaunte thinges whiche are in this lyfe C. The Gospell of the kyngedome is preached when we are admonished of our mysery and when Chryste is offered vnto vs who delyuereth vs from the kingdom of sathan and sanctifieth vs in the obedience of God. And healinge al maner of syckenesse C. In that Mathewe sayth that he healed all syckenesses we must vnderstande he ment all kynde of disseases what so euer they were For it is certayne that all were not delyuered from theyr disseases but there was no kynde of dysseased person brought vnto him which he healed not 24 And his fame spred abrode throughout all Syria and they brought vnto hym all sicke people that were taken with diuerse disseases and grypinges and that were possessed with deuilles and those whiche were lunatick and those that had the palsey and he healed them And his fame spred abroade M. This was done not onely that the name of Chryste shoulde be famouse in Iewry and in Galile alone but also amonge the Gentiles For although the tyme of the callyng of the Gentiles was not yet come notwithstandyng the way of Grace was prepared vnto them And trewely the blyndnes of the Iewes must nedes be greate whiche so obstinately reiected the sauiour sente vnto theim so manifested with the lyght of his diuyne grace that his fame was spred throughout all Syria And they brought vnto hym all M. This fame whiche was spredde througheout all Syria as concernynge the déedes of Chryste maye be proued in that the Syrians brought out to hym all the dysseased By this it may appere that our sauiour Chryst dyd twoo thynges in especiall that is to saye He preached the Gospell of the kyngedome and he healed all those that had infyrmities By the fyrste benefyte fewe were moued by the seconde verye many These broughte theyr sycke sekynge to haue them cured but as concernynge the doctryne of lyfe there is no mention that they soughte after that where as it was the trewe medycine of lyfe in the which myghte be sene the croked and peruerse nature of men For he whiche is sicke in bodye wyll without blusshynge dysclose his griefe and dissease vnto the phisition but hee whiche is sicke in minde dothe indeuoure to hyde his vyce and often tymes dothe cloake the same wyth the shewe of vertue If he be easely prouoked to anger he pretendeth the name of zeale If he disdayne synners he will seme to loue rightuousnes if he be fearfull he fayneth hym selfe to be verye ware If he be nigardely he woulde be counted to haue a care ouer his houshold If he be proude he wold deceiue the eies of men with a clenly cloake And if he be obstinate he wolde be thought constant So that in dede we seeke to cloake hide all the disseases of the mynde so farre is the care of spiritual health from vs The phisition of the earthly corruptible body shal not want for no price if he wyll minister medicine but as for the heaueÌ„ly phisition fewe or none regard hym That vvere possessed vvith deuils vvere
purenes of harte is the mother of al vertues but notwithstanding there is scant one among a hundred whiche hath not crafte and deceite in steade of excelēt vertue Hereupon it commeth that the common sort of people thinke them blessed and happy whiche are conning and practised in working deceites and which can deale craftely with such as they haue to do withall Christe therefore doth nothing at al agre to the reason of the flesh when he calleth those blessed whiche are not delighted in deceit and fraude but do walke sincerely among mē and do shewe no other thinge with their woordes and countenaunce then they thinke and pretende in their harte M. Double in harte and pure in harte are contrary Lorde who shall dwell in thy tabernacle Euen he that leadeth an vncorrupte lyfe and doth the thing whiche is righte and that speaketh the truthe from his harte And agayne who shall ascende into the hill of the lorde or who shall ryse vp in his holy place Euen he that hath cleane handes and a pure harte and that hath not lifte vp his minde vnto vanitie nor sworne to deceiue his neighbour This cleanenes or sinceritie of harte commeth not of the nature of man For mans harte as the prophete saythe is wicked and inscrutable And the thoughte of mans harte is wicked euen from his youthe Furthermore who can saye my harte is cleane or I am free from synne But this cleanes and puritie of harte is geuen to man of God from aboue wherfore Dauid saith Make a newe harte within me O God. Also this sinceritie is gotten by faythe in Christe by which faythe he purifieth the harte Therefore whosoeuer beleueth in Christe he is of a pure harte and so many as follow the study of innocencie with a true faith For although our innocēcie in al pointes is not perfect notwithstanding we are sayde to be pure and cleane because the lorde doth impute the moste perfecte cleanes of Christe vnto vs and for our faythe he doth accept and receiue vs as cleane M. Moreouer the lorde doth seme to reproue the hypocrisie of the Phariseis whose hartes as they were hollowe crafty so were they obstinate and peruerse and had a false and wronge iudgement of the doctrine of truth Blessed saith he are the pure in harte that is which ioyne them selues vnto me with a pure symple desirous minde of knowing the wyll of God and do imbrace the doctrine of truthe without hipocrisie and doublenes of harte Suche were the disciples of Christ who imbraced the doctrine of Christe so sone as it was offered vnto them Suche was Nathanaell of whom Christe sayde Beholde a true Israelite in whome there is no deceite For they shall see God. C. Because the symple are derived as fooles for that they are not circumspecte to their owne luker and proffite Christe calleth them to consider farther that if they be not circumspecte to defraude and deceiue in earthe they shall haue and enioye the syghte of God in heauen Therefore they whiche are not delighted with crafte and deceite but walke godly purely and sincerely amōg men whiche also adioyne them selues with a sincere and feruent mynde vnto Christe suche I saye shall see God that is firste they shall be endewed with the perfecte knowledge of God they shal vnderstande his wyll and mynde what affection he beareth towardes them and laste of all they shall haue euerlastynge lyfe when they shall beholde hym not in the darke speakyng of faythe but face to face with his holy aungels 9. Blessed are the peace makers for they shall be called the sonnes of God. Blessed are the peace makers C. He vnderstādethe suche peacemakers whiche do not only study for peace and so muche as in them lieth do eschewe put away brawlinges chidinges and contentions but also which with diligence pacifie contentions whiche aryse among others they are the authours of peace among all mē they cut of the occasion of hatred and debate as commaundeth the prophete Dauid Eschewe euell and do good seke after peace and insewe it Neither is this spoken of the lorde without great consideration For seing it is a troublesome thing to pa◅ifie those whiche are at dissention among them selues moderate temperate men which study and seke by all meanes to get peace are constrayned to beare this dishonestie that they heare the reproches the complaintes and quarrels of both partes which riseth hereuppon that none would willingly haue thē to be their aduocates whiche wyll not take their parte and defende them Let vs not therfore depende vpon the fauour of men Christe biddeth vs to haue respect vnto his fathers iudgement Who for so muche as he is the God of peace taketh vs to be his sonnes so long as we seke for peace although oure study and indeuour please not men For they shal be called M. That is they shall be thought they shal be in dede and they shal be acknowledged the sonnes of God whether it be of God him selfe or of those whiche haue the spirite of god The Hebrewe texte hath this woorde call for to suppose or thynke In Isaack shall thy seede be called The which Paule expoūdeth thus Neyther are they all children straightway that are of the seede of Abraham But in Isaac shall thy seede be called that is to saye they whiche are the children of the fleshe are not the children of god But they whiche are the children of promise are counted the seede Also where as Mathewe hath My house shall be called the house of prayer Luke saith It is the house of prayer Therefore if there aryse any contention and strife among men the preachers of the worde of peace shall redresse the same And for this purpose the Magistrate is appointed of God that we may one with another liue a godly and a peaceable life And so we shal be blessed and happy For we shal be called that is we shal be the sonnes of God whiche is the God of peace and not the God of debate and stryfe Also if we be sonnes then are we heyres of his glory and true felicitie Let the Cardinalles Byshoppes heads of the church in these our dayes reade and waye these thinges dilligently For men may easely vnderstande whose sonnes they be whē that thei blowe not the trōpe of the Gospel in the courtes of princes but rather they sounde their trōpet to warres battayle 10 Blessed are they that suffer persecutiō for righteousnes sake for theirs is the kingdome of heauen Blessed are they that suffer persecution M. It is a wonted and a commen thing for the children of this worlde to persecute the godly This wicked nature is declared by an infinite number of examples from the beginning of the worlde Bu. Therfore the worlde in this life doth counte them moste vnhappy and miserable which are banished their countrie spoyled of their
are their successors Neither doth he saye only in respecte of tyme that the prophetes were before them but because they are of the same order and that therefore they must frame them selues according to their example Finally this sentence bringeth great cōsolatiō to the disciples of Christ Neither can they easely be remoued whē that they knowe them selues to be the fellowes of the prophetes M. Moreouer we must here note howe great the iniquitie is of this present world which letteth not to trouble the people of God yea his speciall ministers with lyes reproches and persecutions Nowe for so muche as this hapned to them in the Churche of God to the which they were appointed what shall become of them that are without the churche Euen so the Prophetes Christe him self and the Apostels suffered all kynde of reproche and trouble layde vpon them by the Church of Israel Therefore what can be more blockishe and foolishe then they whiche thinke that none at this day can be afflicted and oppressed with iniury by the heads of Churches As though the state and condition of the ministers of Christe were better at this day then was the state of Christe him selfe his Prophetes and Apostels in their tyme Let the ministers of Christe therefore haue respecte vnto the lot and chaunce of thē which were before them in the office and ministery of the woorde of God neither let them hope in their tyme to haue better estimation and fauour if they teache Christe sincerely then had the Apostels and Prophetes which were before time 13 You are the salte of the earth but if the salte hath lost his saltnes what shal be seasoned there with it is then good for nothing but to be caste forthe of the doores and to be troden vnder feete of men You are the salte of the earth E. Nowe he doth bothe exhorte his disciples by reason to beare and suffer all kynde of euell for his kingdom and also to followe and immitate whatsoeuer is ioyned with excellent vertue C. Christ here doth referre the propertie of the doctrine to the persons to whome he had committed his ministration For in calling his Apostels the salte of the earth he meaneth that it is their office and dutie to salte and season the earthe because men haue nothing but that whiche is altogether vnsauery vntill they be seasoned with the salte of heauenly doctrine M. Christe our sauiour therefore by these woordes doth signifie and teache that all mankind hath nede to be seasoned least that it putrifie and perishe for it is altogether vnsauory and wholy subiecte to corruption and destruction if it be not seasoned with the heauenly salte and so preserued The doctrine of the Gospell is this salte with the whiche al men ought to be seasoned that they maye attayne to the sauer and taste of the heauēly and euerlasting life This doctrine for the sharpenes therof is hated enuied of the corruptible worlde for it requireth mortification of the flesh a liuely faythe and true repentaunce frō deade workes and suche lyke which are not very pleasaunt to the fleshe Preache thou the woorde saithe saint Paule be feruent in season and out of season improue rebuke exhorte with all long suffering and doctrine B. Certainly it was necessary that the doctrine of the infallible truthe whiche is the present medicine of the whole worlde should byte searche smarte burne purifie dissolue and heale by certayne reason notwithstanding and iust meane For as the salt is a certayne seasoning of the meate and as the temperate vse of the same bringeth some pleasaunt taste and pleasure euen so the immoderate mixture and ouergreat quantitie maketh the meate very vnpleasaunt This doth signifie that the pastors and teachers ought to do all thinges with iudgement and aduisedly least that they make the doctrine of truthe to be hated of many in beynge to curious in reprouing But if the salt haue lost C. After our maister Christe had taught his disciples wherunto they were called he doth denounce vn-them greuous and horrible iudgement except they discharge their office duty And he sheweth farther that the doctrine which they preache is so ioyned to a godly and and a honest lyfe that the corruption whiche is tollerable in others is coūted in them detestable and monstrous As if he should haue sayde If other men be vnsauery before God to you is geuen salte to make them sauore and to haue a taste or relishe but if you your selues haue lost youre saltnes whence will you seke for the remedy whiche you shoulde geue to others M. For as the salte beinge vnsauory cannot season any thyng neither can the salte it selfe hauing loste the proper nature by any meanes be seasoned againe euen so if those do amisse to whome it belongeth to exhorte and instructe others to the study of godlynes these twoo inconueniences and dammages shall ensue The one is that the foolyshenes and corruption of mankynde cannot by any other kynde of doctrine be amended for here neither the shewe of serimonies neither mans traditions and inuentions are of any force here vayne is the perfection of Philosophers yea vayne is here the holines of fleshe The other is that the ministers of the Churche if they falle if they erre if they do amysse then can not they by the seasoninge of other mens disciplyne be amendended and restored The whiche truly not onely the experience of the tyme paste but also of this tyme present dothe plainly enoughe declare namely that the corruption of ecclesiasticall ministers is incurable It is then good for nothing els but. Christe very aptly doth prosecute his metaphor when he saythe that other thinges whiche do degenerate from their nature are notwithstanding by some meanes proffitable after their corruption but the salte also to be very hurteful as to bryng barrens euen to the dounge hyll The effecte therefore is this that the disease is incurable when the ministers them selues do erre and are deceyued because they ought to season all the worlde with their salte B. For as the well head beyng dryed vp from whenche all other do spryng and flowe and as the lyghte being extinguyshed from whence all other candels are lighted there can no other water or fyer bee founde from whence they may receyue their qualitie agayne Euen so truly by foolyshe teachers who shal learne wisdom and knowledge and by blynde guydes who shall be conducted and led the ryght waye This therefore is a wonderful inconuenience and incurable E. Finally this admonition is not only proffitable to the ministers but also to euerye Christian man For so muche as God intendeth to season the whole earthe with the salte of his worde it followeth that whatsoeuer wanteth the same salte is not only vnsauory but putrified also corrupted before him although he seme to be seasoned in the sight of men Wherfore there is nothing better then to admitte and receiue
he speaketh it for this cause that he knowing the daunger of our dissease mighte be oure phisition to cure and helpe vs. And vvho so euer saith vnto his brother C. For so much as it is certaine that this word Racha is sette in the myddle place betwene anger and the open and manifest reproche there is no doubte but that it is an interiection of despising and enuiinge Bu. This therefore is the seconde degree not to restraine euen at the first and subdue our burninge Ire but to bewray the same with som signe of disdain and to suffer it to burste forthe M. Wherfore let vs vnderstād that here are condempned all signes of rancoure and a maliciouse mynde By what kinde of meanes so euer they burst forth whether it be in murmuring or in ragynge or in reprochynge or in turnynge away the face disdainefully or in frownynge or in turning vp of the nose with mowes and mockes suche lyke By such kinde of signes the trouble and perturbation of an angry mind is often times bewraied euen as the pleasuntnes of a louinge minde by certaine and speciall signes is declared Shall be in daunger of a counsaile E. The Greke worde signifieth a sitting of iudges which Chrisostome also sheweth In suche sessions as in the court of Mars at Athens greate matters were wont to be handled and also men were wonte to delyberate of the order of ponishement Bu. Christ therfore by the mention of a sessions applyinge it to the orders and customes of men dothe declare that they shall haue the greatter ponishement whiche slacke the brydell of anger As if he should haue sayd such a one is worthye to haue a counsell and sessions vppon hym if God might be satisfied But he that saith thou foole The third degree is when anger bursteth out to open reproche M. For he that callethe his brother foole doth shewe forth an vndoubted anger of the mynde By this woorde foole he vnderstandeth all maner of euyll callinges of cursinges of banninges of raylinges and of euill wyshinges Shal be in daunger of hell fyer A. That is euerlastinge damnation For although Christ doth adiudge them onely to hell fyer which burst forth into open reproche notwithstanding he doth not exempt anger from the same ponishment but alludinge the same to earthly iudgementes he dothe affirme that God wyll be the iudge of secrete anger to ponishe the same But because he excedeth more whiche be wraieth his disdayne hatred with an euyll toungue he saythe that he is giltie before the whole counsel of heauen to haue the greatter ponysshement And he appoynteth them to hel fyer which burst out to raile with wordes of reproche signifiinge that hatred and what soeuer is contrary to loue leadeth to the destruction of euerlastyng deathe But as concerning the name of hel fier diuers wryters write muche B. Gehennon was in the valley of the tribe of Beniamin of the which there is mentiō made in the booke of Iosua the 28. chap but it was possessed of the wicked in the which they burnte their sonnes and daughters and sacrifyced theim to deuylles euen to Moloch and Rempham The same was also called Topheth Of the whiche wee reade this And he defiled Topheth which is in the valley of the children of Hinnō that no man should offer his sonne or his daughter in fier to Moloch Moreouer in the boke of the chronicles it is writtē thus He offered insence in the valleye of the sonne of Hinnon and burnt his children in fyer after the abhominatiō of the Gētiles whom the lorde cast out before the children of Israell Also in the prophesie of Ieremy It shal no more be called Topheth or the valleye of the chyldren of Hinnon but the valley of slaughter for in Topheth they shal be bourned because they shall elles haue no rome The auncient writers thincke that Topheth was so called of the custome of the sacryfices of Moloch to whom when their infantes were offered they did play vpō theyr tympanies that when they were burned theyr pittiefull crie myght not be heard for the Hebrewe woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toph is saide to signifie a tympany Finally because in this place the infants were burnt or because this Topheth was in the valley whiche was called Gehennon was a place of wonderful abhomination into the which the dead carcases and what so euer was fylthy were cast out of Hierusalem a place in the whiche the wicked were ponished it was so called the which Esayas describeth thus Topheth or the fyer of peyne is ordeined from the beginnynge yea euen for kynges it is prepared this hath the lord set in the depe and made it wyde the burning wherof is fier and much woode the breath of the lord whiche is a ryuer of brymstone doth kindel it This place of ponishement wherof our sauiour Christe speaketh here are those outward darkenesses into the which the reprobate are caste The lorde therefore vsing then the vulgare toungue vsurped this woord Gehennam ignem that is hell fier for the tormēt of soules which is to com And he doth it to declare what an vnspekeable force of torment abydeth for the reprobate the which kinde of torment also the prophet calleth vnquenchable fyer sayinge Their fyer shall not be quenched The which saying the lord vsed when he spake of hell fyer in the .9 of Marke expoundinge him selfe after a sorte what he ment by hell fyer saying It is better for thée to go halte and lame into the kingdome of God then hauinge twoo féete to be cast into hell fyer which neuer shal be quenched wher the worme dieth not nor the fier goeth out 23. Therefore if thou offerest thy gift at the aultare and there remembrest that thy brother hath ought against thee Therefore if thou offerest C. This small clause or sentence doth confirme and expounde that doctrine whiche was spoken of before Bu. Christ taught what was forbiddē by the law of God in this point Thou shalt not kil and now it followeth what God hath cōmaunded by the same C. The effecte and somme is that we do then satisfye and fulfill the commaundement of the lawe by the whiche wee be forbidden to kill if that we lyue in vnytie and loue with our neyghboures And that Christe myghte the more moue our mindes he pronounceth that the verye dueties of pietie and gladnesse are vnacceptable to God not regarded of hym if that we dissente and disagree amonge our selues For when as he commaundeth those whiche hurte one of their bretherne to come fyrst in fauour with him before they offer theyr gift he signifieth vnto vs that so long as we are throughe our owne falte alienate from our neighbours we haue no accesse vnto God. Wherefore if men by their hatred ire do pollute corrupt al their worshyping which they geue vnto God we may therby gather how greatly he estemeth mutuall amitie
with what pacience also we should suffer them C. But here Iulianus and such lyke haue sclaundered the doctrine of Christe saying that he did ouerthrowe al lawes and iudgementes For as Saint Augustine in his fifth epistell declareth the purpose of Christe was nothing els but to frame the myndes of the godly to moderatiō and equitie leaste they being once or twyse offended and hurte shoulde be faynte and geue ouer any longer to beare And it is moste true whiche Saint Augustine saythe that the lawe is not put to externall workes if so be that thou vnderstande it rightely For Christe doth seke to withdrawe our hāds from reuengement and not onely oure handes but our myndes also But when any man may defende hym selfe and his from iniuries the woordes of Christe do not let but that he may quietly without harme auoyde eschewe the force of his enemy And he would not harden his disciples to prouoke them to malice whiche already were to muche set on fyer and enclined to hurte It is not therefore the parte of a righte and true interpretour to cauill vpon syllables and wordes but to way and marke his meaning and purpose whiche speaketh And it becommeth not the disciples of Christe to be to curious in woordes when they knowe their maisters intente and mynde It is not truely harde and obscure whiche Christ here speaketh namely that the end of one contentatiō is the beginning of another and that the faythfull muste by degrees suffer iniuries in the whole race of their lyfe Therefore when they be once hurte he would haue that same to be a documēt to teache them to suffer that in bearing they may learne to be pacient M. A blowe or ruffe on the eare as we terme it is cōmenly geuen by contempt to wemen children or to suche as be effeminate and weake This intollerable contempte is thought to be in thē which would be counted men For because the flesh once puffed vp as it were can abide nothing lesse then iniurie ioyned with ignomy and reproche But a Christian man euen as a lambe wyll suffer with all submission and mekenes of mynde this ignominy and reproche This blowe did Micheas the Prophete paciently suffer This blowe did Christe our sauiour mekely take in good parte This blowe also did Paule put vp without grudging thinking him selfe happy to beare it for Christes sake If therefore we suffer ignominy and reproche for the woorde of God with Micheas if we suffer our innocencie to be striken with Christe And if we be beatē with Paule for the truthes sake we must behaue our selues modestly in the softenes of the spirite that by our pacience and mekenes the tyrauntes may knowe that they do offende Of the sufferaunce of Christe Peter wryteth thus When he was reuiled reuiled not agayne when he suffered he threatned not but committed the vengeaunce to hym that iudgeth righteously 40 And if any man sewe thee at the lawe to take away thy coate geue him thy cloake also And if any man. C. Christe here toucheth the other kynde of harme namely when the wicked seke to vexe trouble vs with strife contention In this case he commaundeth vs so to prepare our myndes to pacience that we be not only ready to lease our coate being taken awaye but our cloake also He is an vnwyse man whiche standeth brabling with woordes for we muste geue oure aduersary that whiche they require before that we go to lawe for suche facillitie doth kyndell the myndes of the wycked to thefte and rapine euen lyke vnto a fanne What is it therefore to geue awaye thy cloake to hym whiche goeth about by the pretence of the Lawe to take awaye thy coate Wilt thou knowe It is this If any mā being opressed with wicked and vniuste iudgement dothe lose that whiche is his owne and yet is contente if nede shoulde be to departe from the rest the same deserueth no lesse prayse of pacience then he whiche suffereth hym selfe to be twise spoyled before that he commeth to the Iudge The somme therfore of Christes woordes is this that Christians whensoeuer any goeth about to take away parte of their goodes should be ready not only to lose a part but all that euer they haue if it be for Christes sake And here we may gather that men are not altogether forbidden the Lawe or triall in iudgementes if so be that right thereby maye be maintained For although men do not proffer their goodes as a praye to a thiefe or a robber yet they digresse or swarue not at all from the doctrine of Christe whiche exhorteth vs paciently to suffer euen nakednes He is truely a synguler man and rare to be founde whiche goeth to the lawe with his brother peaceably with a quiet and charitable mynde But because it may be that some man defendeth a true cause for a publique and common wealth it is not mete that we condemne without exceptiō vntyl we know vpon what affection it be done Geue him thy cloake also E. The Greeke woorde signifieth the garmente whiche we weare outmoste Whiche the Romaines call a gowne and the Greekes a cloake Although the Greeke woorde it selfe is sometyme vsed for any kynde of garmente But the diuersitie in speache in Mathewe and Luke altereth not the true sence and meaning A cloake commonly is of more price then a coate Therefore when Matthewe saythe that we must geue our cloake to him that taketh awaye our coate he meaneth that when we haue receiued a littell dāmage we should be wylling and ready to suffer greater losse The saying of Luke agréeth with the olde prouerbe The coate is nerer then the cloake For they which robbe firste take awaye the cloake and then the coate 41 And whosoeuer wyll compell thee to go a myle go with him twayne M. Agayne for examples sake Christe sheweth another kynde of iniury vnder the whiche all those thinges are comprehended whiche by tyranny are layde vpō subiectes By this place also Christe doth teache vs that we must so shewe and declare our pacience that for peace quietnes sake we are ready to suffer more thē is required of vs. 42 Geue him that asketh and from him that would borrowe tourne not thou awaye C. Although the wordes of Christ do seme so to sounde as though he did commaunde vs to geue without respecte to euery one yet notwithstanding by the woordes of Luke we maye gather an other sence meaning which more playnely then Matthewe expoundeth the sentence For he placeth the woordes of Christe thus If ye lende to them of whome ye hope to receiue what thanke haue ye For synners also lende to synners to receiue suche lyke agayne But do good and lende lokynge for nothinge againe For it is certayne that Christe went about rather to make his disciples liberall then prodigale And truly it is foolishe prodigalitie to spend that rashely whiche the lord geueth And furthermore we may
the lawe of charitie dothe require that we being strengthened by the power of the holy ghoste may in strining ouercome all affectiōs that are cōtrary against vs Christ here doth set forth vnto vs certaine degrées to obserue namely to loue with our harte to blesse with our mouth and to do good with our dedes These thinges he requireth of vs but to what ende namely 45 That ye may be the children of your father which is in heauen for he maketh his Sunne to arise on the euell and on the good and sendeth raine on the iust and on the vniuste That ye may be C. When as Christ doth plainly pronounce that none can be the sonnes of God but they which loue their enemies who dare saye that we nede not of necessitie obserue this doctrine For his wordes are thus in effecte Whosoeuer will be a Christian let him loue his enemies And yet for all this suche horrible libertie haue our Monkes geuē to the people that they durste boldely saye that this was the counsell of Christe not his commaundement M. Christe saith not your enemies are worthy which ye loue For thei proue you for your proffite and they are the instrumentes of God prouing your faith and pacience For here the fleshe might drawe backe persuade vs that they are euell which trie vs and that they do it of hatred and that therefore they are worthy to be hated agayne What saythe Christe therefore That ye may be saythe he the sonnes of your father C. By the whiche wordes he doth set God before vs as ensample to followe as though that whiche he doth became vs also For he striketh and punisheth the vnthankefull and often tymes doth roote the wycked and vngodly out of the worlde in the which pointe he doth not set him before vs to followe and immitate because the iudgemente of the worlde doth not belonge vnto vs whiche is only proper to him but he would haue vs followers of his fatherly goodnes and liberalitie The whiche thing not onely the prophane Philosophers sawe but also certaine wicked and vngodlye men whiche were despisers of godlines could confesse and saye We are in nothinge more like vnto God then in weldoynge In fine Christe doth here shewe a note token of our adoption if we be good and beneficiall to vnworthy and euell persones M. Not that he meaneth that we by doing these thinges are the sonnes of God C. But because the same spirite whiche is a witnes a seale and earneste of our adoption doth correcte the euell affections of the fleshe whiche resiste charitie Christ of the effecte proueth that no other are the sonnes of God but they whiche declare the same seale and token by gentlenes mekenes pacience and liberalitie M. As if he should haue sayd by doing these thinges ye shal shew and declare your selues to be the sonnes of the highest As Luke saith This therfore is the accustomed maner of speaking in the scripture to put in the place and stede of a reward the free mercies of God when he seaketh to animate and incourage vs to do wel And the reason is this because he hath respecte to what ende we were called namely that the Image of God beinge repayred in vs we shoulde leade a holy and a godly lyfe VVhiche is in heauen This is not added in vaine For thereby he sheweth that this earthly natiuitie by the which we are in the fleshe must be denied and the eies of our mindes must be erected and lifted vp to heauenly thynges in the whiche we haue suche parte and fellowship that we should neuer forget to be of an heauenly nature For he maketh his Sunne to arise M. Some reade it thus Whiche suffereth his Sūne to arise but a great deale better they reade it whiche saie He maketh his Sunne to arise For it is more imperfect to saie he suffereth his Sunne because it fulfilleth not the deuine prouidence and goodnes whiche Christ setteth before vs here But Christ here reherseth two testimonies of the benefites of God whiche are not onely well knowen vnto vs but also commen to all men As the sunne whiche shineth vpon all the world as the rayne which falleth vpon the face of the whole earth as lyfe also which he geueth as well to beastes as to men as well to the good as to the wicked Let therefore the exāple of your father saith he moue you whiche is mercifull to all men He is no iudge now but in the fulnes of tyme he wyll iudge the whole world Now his benefites and giftes are extēded both to the godly vngodly this he dothe to allure all men to goodnes to the cōsideratiō of his merciful liberalitie To the godly all thynges happen for the beste but the wycked in prosperitie are hardened thinke them selues in their wickednes to be acceptable vnto God. 46 For if ye loue those which loue you what rewarde haue ye Do not the publicanes euen so also For if ye loue Bu. Now by a comparison Christe sheweth playnely that men do not according to their dignitie and profession if they loue them only of whome they are beloued and do good only to thē of whome they receiue benefite agayne VVhat revvarde haue ye M. The Iewes hoped for a great rewarde in keping the lawe But the Phariseis did so expounde this that thei thought no loue to be commaunded but the loue of their frendes Of this fonde imagination and doctrine what absurditie followeth Christ by this place plainly declareth If so be saithe he that you wil only loue your frendes that is to saye those which loue you what rewarde can ye hope for For he whiche loueth his frēde or louer doth bestowe loue for loue good tourne for good tourne According to the prouerbe Manus manum fricat one good tourn requireth another Which in dede deserueth neither thanke prayse nor rewarde before God. Do not the publicans euen so C. In the same sence Luke putteth sinners that is wicked vngodly persons not that the office it selfe is damnable For the Publicanes were receiuers of custome or tribute for as princes of their authoritie right appointe tribute to be payde so is it lawful for others whom they shall appointe to require it But because this kind of men was wont to be couetous yea gredy and cruel Further they were cōdemned because they were coūted of the Iewes vniust ministers of tyranny Bu. To be short they were euell spoken of amonge the people neither were they counted or regarded among honest citizens but rather were called common troublers the wormes mothes of the people and robbers and poulers Whereupon Iohn the Baptiste when they came to his baptime sayde Require no more then that whiche is appointed vnto you For if any man gather by the wordes of Christ that Publicanes are the worste sorte of men they are deceiued because he speaketh after the
where commende sinceritie and abhorre a double harte we may see howe greatly they are deceiued whiche thinke that he wyll be contented with halfe a harte All men truely wyll confesse with their mouthe that God cannot be worshipped but with a whole and earnest affectiō But in dede they denie it when they go about to reconcile and agree twoo contrary thinges in all respecte I wyll not cease sayth the ambitious man to serue God although I apply a good parte of my mynde to get honoure So doth the couetous persone the voluptuous man and the cruell tyraunt boaste them selues As if truly it were possible partely to serue God and partely to be starke enemies vnto hym It cannot be denied that the faythfull them selues are not so wholely geuen to the obedience of God but that oftentimes they are drawne awaye by the synfull lustes of the fleshe Notwithstanding because they syghe and sorrowe vnder the yoke of this miserable seruitude boundage and are displeased with thē selues and do serue the same no otherwyse then against their wylles and striuinge with the same therefore I saye that they serue not two maisters because their study indeuoure is as muche accepted before God as if they had perfourmed and fulfilled the perfecte obedience Here also their hypocrisie is refelled whiche flatter them selues in their vices as if light and darkenes could agree We knowe what Elizeus sayde If the Lorde be God followe him if Baale be God follow him Howe longe wyll ye halte on both sides For God doth require of vs the integritie of the mynde that we might wholely depende vpon hym 25 Therfore I say vnto you be not carefull for your life what ye shall eate or drinke nor yet for your bodye what rayment ye shall put on Is not the life more worth then meate and the body more of value then rayment Therefore I saye vnto you be not carefull M. Now consequently he commeth to the roote it selfe of euell namely to the carefulnes of foode and other necessaries or if thou wylt to the distruste or incredulitie whereof all wycked carefulnes aryseth whiche at the length bryngeth a man to that point that being not content with necessary thinges to his present vse he beginneth sorrowefully to care for the tyme to come and therefore to prouide for many yeares and thus springeth the seruitude of Mammon which withdraweth vs from the seruice of god C. Notwithstanding where as Christe forbiddeth vs to be carefull he meaneth not so precisely that he woulde haue vs voyde of all care for we knowe that men are therefore borne to sustayne some care nay this is the leaste parte of the myseries whiche the lorde hathe inioyned to vs in penaunce to humble vs withall But he condemneth immoderate care for two causes First because men in vayne do vexe and disquiete them selues in busying and occupying them selues further then becommeth their vocation Then because they take more vpon them then becōmeth him bearinge them selues bolde vpon their owne industrie and laboure forget quyte to cal vpon god We must remember the promyse whiche the Prophete speaketh of saying that it is but loste laboure that the vnfaithfull ryse vp early and so late take reste and eate the bread of carefulnes for so he geueth his beloued slepe Therefore the sonnes of God although they be not without laboure and care yet notwithstāding they are not properly sayde to be carefull for their lyfe because they staying thē selues on the prouidence of God are at quiet M. The lorde therefore sayth not I say not vnto you labour not for your liuing and sustentation but be not carefull He forbiddeth sorrowefull and immoderate carefulnes not laweful labour Let euery man laboure saythe saint Paule with his handes that he may haue wherwithall to helpe hym that nedeth C. Hereby we may easely gather what care of lyfe euery man oughte to haue namely that euery one of vs laboure so farre as oure vocation requireth and the lorde commaundeth furthermore that euery mās necessitie may cause them to call vppon god Suche care is a meane betwene slouthfull securitie and immoderate vexation and trouble whiche the vnbeleuers brynge vpon them selues So that if we waye diligently the woordes of Christe we shal see that he forbiddeth not al care but that only which riseth vpon distrust Saying be not carefull what ye shal eate or drynke For that is proper to them whiche are afrayde of pouertie and nede as if they shoulde wante meate euerye moment Is not the lyfe more vvorth then meate Bu. Nowe by stronge and infallible argumentes he taketh awaye that distrustfull care and bringeth forth dyuers questions by the whiche his talke maye be more ample C. And the first argument that he bryngeth is of the more to the lesse Hee forbadde vs of to muche care howe our lyfe should be sustayned Now he addeth the reason that the lord whiche gaue the lyfe it selfe will not suffer vs to wante those aydes and helpes which pertayne to the staying and holdinge of oure lyfe And truely we do no small iniury vnto God so often as we beleue not that he wyl geue vnto vs sufficient foode and apparell as though without regarde he had set vs vpon the earth For whosoeeuer is fully perswaded that he is not ignoraunt what the condition of our lyfe is of the whiche he is the authour he wil not doubte but that in due tyme he wyll helpe his necessitie Therefore so often as feare care of foode troubleth any man let him straight remember that God hath care for that life which he gaue vnto him Here also we muste note that althoughe we haue aboundaunce of meate drinke apparell and all other thinges necessary yet that oure life consisteth not in them According to the saying of our Sauiour in an other place Beware saith he of couetousnes because no mans lyfe consisteth in the aboundaunce of those things whiche he possesseth And then he addeth For the lyfe is more worth then meate the body more of value then raymente As if he should saye If God of his owne free wyll hathe geuen to you a body and lyfe whiche haue not deserued the same doubte ye not then but that he wyll also geue vnto you meate and apparel which thinges are of lesse value a great deale 26 Beholde the foules of the ayre for they sowe not neither do they reape nor cary into the barnes and youre heauenly father fedeth them Are ye not muche better then they Beholde the foules of the ayre M. That he might more playnely set before our eyes the prouidence of oure heauenly father he bringeth the brute beastes to be an example whiche by the power of God are fed and nourished without any care that we might learne in them the ryches of his goodnes and the amplenes of his deuine prouidence in the whiche we ought to quiete our selues C. For infidelitie is the mother
of all cares whiche exceade measure Therefore the onely meane to amende couetousnes is to imbrace the promyses of God by the whiche he dothe openly witnesse that he hathe a speciall care of vs After this sorte the apostell going about to withdrawe the faithfull from couetousnes confirmeth this doctrine because it is written I wyll not leaue thée neither forsake thée And in diuerse places the lorde doth promyse that he wyll neuer forsake vs. The effecte therefore is this He exhorteth vs to trust in God which doth not despise or neglect any of his creatures be they neuer so cōtemtible or base Christ to make this euident and playne bryngeth not in the feding of Israell fourty yeares in the deserte He bryngeth not in Helias nor Elizeus in whome the lorde declared hym selfe to be a feder of bodies and a prouider of apparell As Moyses sayde You re clothes are not worne but he setteth before them brute beastes And yet neyther Lyons Elephantes nor Beares or such like greate beastes whiche also are fedde by the hand of God but silly smale foules of the ayre whome the father fedeth they beyng voyde of all care Beholde the foules of the ayre M. He nameth the foules of the ayre to put a difference betwene them and suche as are broughte vp in houses which are not fedde by their owne care nor by the industry of men but by the prouidence of god Luke nameth Rauens particulerly alludinge it peraduēture to that place of the Psalme Whiche geueth foode to all fleshe and fedeth the yonge Rauens that call vppon hym For they sovve not neyther do they reape By these woordes we haue not libertie to be idell But Christe meaneth that although we be not able to help our selues yet we shall fynde helpe of our heauenly father so that his prouidence shoulde be sufficient vnto vs. And your heauenly father fedeth them He sayth not here And their heauenly father fedeth them but your heauenly father As if he should saye What imbecillitie and weakenes of faythe is this that when ye haue an heauenly father whiche fedeth suche an innumerable multitude of soules you are yet carefull for your foode and rayment as though he would forsake you whiche fedeth litle byrdes C. This truely is worthy the noting that he saith the almighty fedeth byrdes Whereupon we maye perswade our selues that he wyll not forsake vs whome he hathe made after his owne similitude and likenes and hath made vs his sonnes also As Christe almoste affirmeth by these woordes Are ye not muche better then they A. An argument of the lesse As if he had sayde He that hathe suche care of small thinges howe can he neglect the greater thinges Yea he which hath care for those thinges that are made for your sake howe wyll he forsake you to whome these thinges are created 27 VVhiche of you by taking thought can adde one cubite to his stature C. Here Christe condemneth the other vice which is alwayes tyed with the immoderate care of meate drynke and other necessaries namely that man vsurpeth that whiche is aboue his power to hym selfe I knowe saithe the Prophete that it is not in mans power to order his owne wayes or to rule his own steppes and goinges Yet truely there is scarse one among a hundreth which dareth not be so bolde as to warrant something to him self by his own industrie strength Hereby it cōmeth to passe that men warrant vnto them selues the good increase and successe of thinges God being set asyde Christe to abate this mad rashenes and presumption sayth that whatsoeuer pertaineth to the sustentation of our life dependeth only vpō the blessing of God. According to this it is sayde in Luke If ye be not able to do that whiche is leaste why take ye thought for the remnaunte whiche is greater By the which wordes it is playne that distruste is not only reproued but also pride that men will take more vnto them selues then becommeth them The whiche Christe also reproueth in an other place sayinge Thou canste not make one heare of thy heade whyte or blacke 28 And why care ye for rayment Consider the lillies of the field how thei grow They labour not neither do they spyn And vvy care ye for rayment Bu. From foode he commeth now to apparel of the which also he reasoneth particulerly And as he did before so doth he nowe bring an exāple of naturall thinges the whiche he doth plainly manifestly declare saying Consider the lelies of the fielde Bu. He speaketh not here of the lelies that growe in gardens whiche are planted with great care and diligence but of those whiche growe in the fielde whose collour all the painters in the world are not able to immitate So that he dothe here make a distinction betwene the lelies of the field the garden As he sayde before the soules of the ayre to make a difference betwene them and suche as are brought vp in houses They labour not neither do they spin M. That is to say they do not those things that pertaine to the making of apparell Nowe when as you can bothe labour spynne why are ye carefull for rayment And admit that either by age by sickenes by imbecillitie and weakenes ye are not able to do these thinges yet ye should not distruste in the prouidence of god But consider of the floures of the fielde Will ye be worse then insencible creatures 29 And yet I saye vnto you that Salomon in all his royaltie was not arayed like vnto one of these And yet I saye vnto you C. The sence is this that the goodnes of God which doth shine in herbes and flowers doth excell all that mē can do with their power pompe and strengthe that the faithfull mighte perswade them selues that they want no māner of thing so long as they haue the blesing As concerning the glory of Salomō we may reade at large in the thirde chap. of the firste booke of kynges And yet Christ sayth that the mighty king Salomō VVas not arayed like one of these M. He saythe not like vnto those but like vnto one of thē Beholde here how he preferreth one lillie of the field before al the glorie of the worlde Bu. And truly what sylke what purple what shyning tynsyll may be cōpared to floures what is so red as the rose what is so white as the lelie what hath so purple a colour as the violet surely nothīg 30 VVherefore if God so clothe the grasse of the fielde whiche although it stande to daie is to morowe cast into the fornace shall he not muche more do the same for you O ye of litle faythe VVherefore if God so M. This sentence is gathered of that which wēt before to reproue the weakenes of our faithe Nowe he saithe not if God so clothe the Lillies but the grasse of the fielde The shewe of apparrel is wonderfull in so muche that it excelleth all
the misteries of God to commit them to the scornings iestes and tauntes of the wicked and reprobate Secōdly Christ sought meanes to comforte his disciples that they should not be discouraged so seace to preache to the electe although they sawe the wicked reprobate peruersly to reiect the same Neyther cast ye your pearles M. In respecte of the preciouse price and noblenes of the woorde of God he calleth it a pearle for the which we ought to sel all that we haue as we may reade in the 13. chap. followinge C. Whereby we gather of howe greate price this holy doctrine of the gospell oughte to be vnto vs. M. He sayth your pearles to declare that it is peculiar and proper to the faithfull C. The pure vse of the doctrine of God is to féede the faithfull with the woorde of God as with their corporall meate and that the wicked should be made afraide by the iudgement of god the which if they neglecte geue not that whiche is holye to dogges nor pearles to swyne or Before hogges Bu. By hogges he vnderstādeth such as wholly drown them selues in filthy pleasure with their blasphemies do seeke to defile the doctrine of the Gospell so much as in them lyeth Least they treade them C. By this Christ doth seeme to distynguishe betwene the hogges the dogges attributing to the hogges a brutishe dulnes voide of sēce to the dogges madnes This experience trewely teacheth that there are twoo kindes of contemners As for example what so euer is in the scriptures as concerning the corrupt nature of man frée iustification and eternall election many do tourne the same either to sluggishe slouthfulnes and brutysshe behauiour or elles to the lasciuiousnesse of the fleshe suche are very aptly accorto deserte compared to hogges The other do rent teare with extreame madnes by furiouse reproche the pure doctrine the ministers thereof to the ende they might frustrate the study of wel doinge the feare of God and al care of saluation Although therefore Christ doth declare by bothe names that the aduersaries of the woord of God are incurable notwithstanding by a double similitude he doth shew briefely in what one of thē do differ from an other M. We must also note this that he saith And the other tourninge againe all to rente you For at the fyrst they do feyne modestie that they may learne the secretes of religion but whē they haue learned it they tourne sodeinly they deride they rayle byting and tearing the ministers of the woorde and all suche as are louers of the trueth Thus plaied Alexander the coppersmith Hymenaeus Iuleanus Caesar the apostata Porphirius and Lucianus with other lyke vnto these 7 Aske and ye shall haue seeke and ye shall finde knocke and it shall be opened vnto yon C. This is an exhortation to praye and because we are in this exercise of godlynes which ought to be our greatest care so slowe and negligent he cōmaundeth the same to be done by three manner of speakinges Neyther is it in vaine that he saith Aske seke and knocke for least his doctrine shoulde waxe colde he continueth still in stirringe vp our dulnesse And to the same ende parteineth the promises whiche he addeth ye shal haue ye shall finde it shall be opened vnto you For there is nothing that doth better incourage vs to pray then a sure and vndoubted trust hope to obtaine for they cannot praye aright whiche doubte yea prayer is a vayne and rydiculouse ceremony without faithe Christ therfore to allure vs to this parte of duety effectually dothe not onely charge vs with that whiche we ought to do but doth also promise that our praiers shal not be in vain And this also is diligentlye to be noted first that we maye vnderstande that this order of prayer was appoynted and prescribed vnto vs that we might suerly perswade our selues that God is mercyfull vnto vs and redy to here our prayers to graunte vs oure petitions Furthermore so oftē as we are prepared to pray or so often as we fele that the heate and force of prayer hath not in vs his feruent zeale and effecte we must call to mynde howe greatly the lorde inuiteth and calleth vs and howe mercyfully he promyseth that we shall taste his fatherly affections So it shal come to passe that euery man bearing him selfe boulde on the grace and fauour of Christ shal conceiue a sure trust of prayinge and shall freely call vpon god As Paule teacheth in his epistel to the Ephesians But because we are more geuen to distrust then becommeth vs Christ to correcte the same doth iterate one promise with diuers wordes Let vs therefore acknowledge oure nakednesse and imbecillitie neyther let vs dispaire but let vs boldely aske and that constantly For he saithe Aske seeke knocke A. Aske namely that whiche is lawefull and accordynge to his wyl Seeke diligently Knocke with perseuerance continually C. But he vsed the metaphor of seking because we thyncke that to be farre from vs which our nede and necessitie requireth And he vsed the metaphor of knockinge also because the carnall sence of the fleshe imagineth that those thinges are shut from vs which ar not at hande in a readines To this sentence of Christ agreeth the saying of the prophete Seeke the lorde while he may be found call vpon him while he is nie Againe I loue them which loue me and they which seke me early shal fynde mee 8 For who so euer asketh receyueth and he that seeketh findeth and to him that knocketh it shal be opened A. To the ende we mighte be more feruent and desirouse to pray C. Chryste doth here offer vnto vs his fathers grace and fauour as if he shoulde say that god is redy of his owne free wil to heare vs if so be that we pray and that riches are offered vnto vs if that we will aske thē By the whiche woordes he dothe declare that they are iustly ponyshed which wāting necessary thinges seeke not this remedy against their nede It is most certaine when the faithful are often times a slepe the lorde watcheth for them and for their healthe and so preuenteth their praiers For there were nothynge to vs more miserable then if he shoulde looke for our prayers in this slepy and drousy sluggishenes of the fleshe but he dothe not by prouocation but of his owne free will geue vnto vs fayth whiche by order and time goeth before all prayers But because Christ in this place speaketh vnto his disciples he dothe plainely shewe howe his heauenly father woulde make vs partakers of his giftes Therefore although he doth freely bestowe vppon vs all thinges yet notwithstanding he doth commaunde vs to praye to exercise oure faithe and that he might graunt vnto vs which aske those thynges whiche onely come of his mere goodnes Bu. This vndoubted promise of God oughte to stirre and allure all men
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
whiche in dede signifieth his authoritie power either to graunt or deny vs our petitiōs And his seruaunt vvas healed A. Because the Centurion beleued that Christe was able to restore his seruaunt to healthe he reaped the frute of his faythe namely the healthe of his seruaunte In the selfe same hovvre M. By this we see that Christe promyseth nothing falsely or in vayne for he healed his seruaunte in the same houre or at the same tyme. But this doth not alwayes happen vnto vs by and by for it is not our parte to appoynte God a tyme or to lymyt hym but to tarry his leasure A. Let it suffise vs that he hathe a care ouer vs if so be that we abyde in hym by a fyrme and constant faythe For faith obtayneth all thynges at the handes of god Whereuppon they speake truely whiche saye that a Christian fayth dothe iustifie pourge saue and remit sinnes pacifie and make a quiet conscience that it maketh the sonnes of God that it openeth a waye to God the father that it bryngeth to passe that we are hearde of God that it ouercommeth the world and all the lustes of the fleshe that it worketh charitie pacience and all vertue in the hartes of the faythfull and that faythe maketh all thynges possible vnto vs. These and many other are the fruytes of faythe 14 And when Iesus was come into Peters house he sawe his wyfes mother lying in bedde and sycke of a feuer And vvhen Iesus vvas come C. The Euangeliste Matthewe bryngeth not in this story orderlye as wee maye gather by Marke who nameth onely fower disciples whiche wayted on Christe after the callyng of the whiche disciples he saythe he went into the Synagoge and from thence he saythe that he went strayghtwaye to Peters house Whereby we may gather that Matthewe did not exactly obserue the tyme The Euangelistes do seme to set forth this as a speciall miracle not that it was more excellent then others or more worthy of remēbraunce but because Christe offered to his disciples a domesticall and familiar shewe or token of his grace and because the healinge of one woman might geue and minister occasion to many to come to hym to be healed and to receiue their healthe Into Peters house B. The apostels did not so forsake all thinges that they woulde neuer vse them agayne they gaue them selues and all that they had yea they cōmitted their soule and lyfe into the hādes of the lorde beinge ready for his sake to forgo all these if necessitie and occasion should require But in the meane tyme they vsed those thinges so farre as it was lawefull and so long as their ministerie and office woulde geue them leaue not rashely forsakyng their parentes their wyses their children and family but caring for them so faithfully and diligently as they could the whiche thinge this history sufficiently proueth which wytnesseth that Peter beinge called to the ministery of the woorde had a house a great whyle after and a necessary care for the same Also when Christe was dead Peter sayde vnto Thomas to Nathanaell to the two sonnes of Zebed and to two other of his disciples I wyll go a fishing they sayde vnto him we also will go with thee So truely they forsoke all thinges that thei gaue them selues wholely to his wyll and calling firste seking to fulfill that which pertaineth to the same He savve his vvyfes mother M. Marke saythe that some whiche came with Christe into the house of Symon tolde hym of the womans sickenes And Luke sayeth they prayed for her In the whiche there is expressed an example of faithe and loue of faith in the power and goodnes of Christ For except they had beleued that Christ by his deuine power could haue deliuered the woman from her feuer to what ende shoulde they tell hym of her and praye for her It was enoughe for them to beleue that Christe woulde and coulde do it wyllyngly That is that he was able and good to do that whiche they prayed for Secondly we maye see the example of loue in this that because they shewe an other bodies disease vnto the lorde praying hym to heale the same And sycke of a feuer C. C. Luke sayth that this woman was taken with a great feuer briefly setting forth the power which Christ by this myracle declared For it was a sure and certayne declaration of the power of God to take away so great and greuous a disease out of hande only by touching with his finger 15 And he touched her hande and the feuar lefte her and she arose and ministred vnto them And he touched her hande C. Although Christe with his becke onely coulde restore health vnto this woman notwithstanding he touched her hande either to declare his affection or els because he thought this outwarde signe to be proffitable For we know that outward signes were vsed commonly accordynge to the manner of the tyme. B. Furthermore he ioyned woordes to his touching to teache vs that healthe came from his woorde and yet not to be loked for without the sacrifice of his fleshe And the feuer lefte her C. Luke saythe that he rebuked the feuer The whiche kynde of speakinge although it seme harde to the reader not sufficiently exercised in the scriptures yet it is not voyde of reason For the feuer and all other kynde of diseases as hōger pestilence and such like are the somners and messengers of God by whome he executeth his iudgementes Therfore as by his commaundement and becke he is sayde to sende out such messengers so he doth restrayne and reuoke them as it semeth to him beste And she arose A. So sone as this woman receiued her perfect health she arose And ministred vnto thē M. That is she prepared meate other things pertaining to the bodely refectiō By this place we are admonished to vse the giftes of God to his seruice and glory because we haue receiued them at his handes according to the saying of saynt Paule What hast thou O man that thou haste not receiued 16 VVhen the euen drewe on they brought vnto hym many that were possessed with deuels And he cast out the spirites with a woorde and healed all that were sycke VVhen the euen drevve Bu. Hetherto Matthewe hath rehersed certayne particuler or speciall benefites nowe generally he comprehendeth an infinite sorte wherby he may sufficiently and plainly proue the lorde Iesus to be omnipotent and louing towardes those that are his He receiueth therfore al those mercifully whiche were offered vnto hym and healeth thē without delay Many that vvere possessed vvith deuels C. Not all that are vexed with the deuel as was Iob are Demoniakes or possessed But they are suche in whome Sathan doth raigne whose myndes he ruleth at his wyll and pleasure There is no doubte but that there were many amōg the Iewes whiche were possessed with vncleane spirites in the time of Christe and Sathan because of
to followe him As if he shold say there is no cause why thou shouldest looke for any earthly power commoditie or gayne And if thou therfore followe mée thou art much deceiued For I haue so lyttell of those thynges in this worlde whiche thou sekest that the foxes and foules of the aire are rycher then I for they haue where to rest and dwell and so haue not I. They haue sure abiding places in this earthe but I haue not where to lay my head C. By these woordes the sonne of man declareth what the state and condition of his lyfe was when he was in the earth but he prescrybeth to all his disciples to what order of lyfe they oughte to frame them selues Notwithstāding it is marueile that Christ woulde denie him self to haue any one foote parte or portion of the earthe where to lay his heade when as he had many godly and louinge men whiche at all tymes woulde gentlely receiue and enterteine him but we muste note that this was spokē for admonyshions sake least that the scrybe should loke as from a ryche master for a riche and plentifull rewarde when as the lord him selfe as a guest or in the way of intreatie dydde leade his life in other mennes houses Neastes E. The Greeke woord rather signifieth shadowe places S. Austine in his .22 booke againste Faustus in the .48 chapter calleth this woorde neastes lodginges Euen so Ciprian calleth them in his third booke to Quirinus for the birdes beside their neastes haue holes to saue and couer them in the tyme of tempest as in hollowe trees in stone walles and in the eaues of houses The sonne of man. B. Christe here in this place in other places calleth hym selfe the sonne of Adam or the sonne of man to abase him selfe to the loweste state of men and to shewe his humyllitie It is whollye agreable to that whiche Paule saeth He made him selfe of no reputation taking on hym the shape of a seruāt and was found in his apparell as a man This kinde of speakinge therefore dothe very wel expresse the misery of mannes nature with the whiche Christe beinge indewed it must nedes be that he is partaker with vs of al our infirmities sinne onely excepted 21 And an other of the nomber of his disciples saide vnto him master suffer me first to go and bury my father And an other of the nomber A. Here is now another propoūded before our eies which askinge leaue for a time is more slowe and lesse ready to followe Christe whom notwitstanding he restrained and suffered not to go C. The Scrybe was dryuen from the fellowshippe of Christ because he immagininge that he shoulde leade a pleasant lyfe rashely offered him selfe But this man trewly whō Christ kepte backe was infected with the contrary salte For when as he should haue obeyed the callinge of Christ out of hāde he was let by the infirmitie of the fleshe thinking it a harde matter to forsake his father it is lykely that his father was a very olde man when he saide Suffer me fyrst to go and bury For this saying doth declare that he had not muche tyme behinde as if he shoulde haue said suffer me to tary with my father and to serue hym in this his olde age tyll he dye He preferred the duety which he ought vnto his father before Christ Luke sayth that he was commanded of Christ to followe him For the which Mathew saith that he was one of his disciples But to be shorte he refused not his callinge but desire the lybertie to be geuen hym for a time vntill he had discharged his duety towards his father His scuse is as much in effecte as if he should haue denied him self to be free vntil his father were dead 22 But Iesus said vnto him follow me and suffer the dead to bury their dead Follovve me B. Here this woord follow is not onely taken to cleaue vnto Chryst by fayth and to imbrace his doctrine but also to leaue all impedimentes whiche might let and drawe him backe from being a minister of the gospel which more plainely appereth by the wordes of Luke when he saith that our sauiour Chryste saide Go thou and preache the kingdom of god C By this answere of Christe therefore we vnderstand that chyldren ought so to reuerence obey and cleaue to their fathers that they leaue the same without respecte so often as God calleth thē to another matter of greater waight and importance I say all dueties apperteyning to men muste ceasse when God commaundeth vs to wayte on hym to obey him and to follow him And to this effecte perteyneth the saying of Chryste in an other place If any man come vnto me and hate not his father and mother his wyfe and children his bretherne and sisters yea and his owne life also he can not be my disciple C. Now al men must way and consider what God requirethe of theim and what the vocation wherevnto they are called requireth also least that earthly fathers hynder them withdraw them from the seruice of their omnypotent and heauenly father to whom all duetie specially parteyneth And suffer the dead to bury C. By these wordes Christ condemneth not the buriall of the deade for it were a filthy and beastly thinge to caste out the carcases of the deade and not to bury them And we knowe that the ryte and ceremony of buryinge was geuen frō aboue vnto men and receyued and vsed of the saynctes to confirme the hope of the resurrection Onely the meaning of Christ in this place was to teach vs that what so euer doth call vs from the ryght race or doth stay vs in the same doth sauoure and taste of nothing but deathe as if he should haue said They onely lyue rightly which apply their studies and al partes of theyr life to the wil and commandement of god And those whiche bowe and bend to the world and which neglect and disobey God to shew them selues obedient to men are lyke vnto the deade whiche in vaine and to no purpose occupie them selues in hauynge a care of the deade M. And so in the former place he calleth them deade which are alienate from the true lyfe that is which beleue not in him beinge depriued of the grace of god whiche haue a greatter care for worldly matters then for those thinges which parteine vnto God which neglecting God geue them selues to the world wholly as saith S. Paule speakinge of the widdow She that lyueth in pleasure is deade beinge yet alyue In the later place he calleth those dead which by tēporal death haue ended their liues suffer saith he infidelles to be with infidelles and one infidell to dwel with an other one of them to dye with an other suffer it I say rather then that shoulde be a set vnto thee to serue mée C. This man therefore was called of Christ as Luke more plainly declareth to be a minister
in respecte of the eternal saluation of the sowle dothe nothinge proffyte theym but onelye mediate As thus Praiers are not without proffite by the whiche we desyre of God that he wil tourne the hartes of the vnbeleuyng to repentance herevpon it is plaine that our faithe doth proffite them notwithstandyng so farre that they shal not obtayne saluation vntyll they haue obtayned the vnitie of that faythe But where as there is a mutuall condesente and agreement of faythe it is wel enough knowen that there is a mutuall helpe that is there in lyke maner one mannes saluation is holpen by an other this is also without controuersye that the vnbeleuing are indued and blessed with benefytes for the electes sake As touching this presēt place althoughe Chryste is saide to be moued by the faith of other men yet notwithstandinge the man disseased with the palseye coulde not obtayne remission of his synnes but by his owne proper faythe Chryste dyd restore healthe oftentymes to vnworthy parsonnes euen as God dothe dayly suffer the Sonne to ryse bothe vppon the good and euyll but he reconcileth vs to hym selfe by no other meanes then by faythe onely Wherefore in this woorde Of them there is a figure called Synecdoche because Chryste had not so muche respecte vnto them that caryed the man sicke of the palsey but that he behelde his faythe also Bu. If any man therfore beleueth intreateth or prayeth for thee and thou denie the woorde of God theyr faythe intreatie and prayer dothe nothinge at all proffite thee For the Prophete most manifestly saythe that the ryghteousenesse of the fathers can not delyuer the chyldren from the euyll whiche hangeth ouer them And the same Prophete doth teache that euerye one shall lyue by his owne ryghteousenesse and dye by his owne vnryghteousenesse Thy synnes are forgeuen thee C. Here Christ dothe seeme to promyse to the man sicke of the palseye an other maner of thynge then he soughte but synce he intended to restore vnto hym the healthe of the bodye he begynnethe fyrste to take awaye the cause of the dyssease and dothe also admonysshe the man what the cause of this dissease was and howe he should obtayne his desyre For because men for the moste parte do not count the griefes whiche they suffer to be the scourge of God they desyre only ease in the flesshe and are altogether carelesse of theyr synnes euen as if the sycke man shoulde seeke for remedye of the griefe presente neglectynge the dissease it selfe which was the very cause of the griefe and payne But trewelye the onely delyueraunce from all kynde of euyll is to haue God fauourable louing mercifull vnto vs Sometimes it commeth to passe that the wicked vngodly escape out of many euilles God beynge neuerthelesse as yet agaynst theim but whyle they thincke them selues to haue escaped all by and by the same come vppon them or elles greater ouerwhelme them which plainely declareth that ther is no waye nor ende to be had tyll the wrathe of God be appeased as he hym selfe dothe witnesse by the mouthe of the prophete sayinge If he escape the lyon the beare shall meete with hym when he commeth into the howse and layethe his hande vppon the wall the serpente shall byte him This therfore is an olde order of speakynge in the scriptures to promyse remission of synnes when the mittigation of payne or ponishmente is soughte Herevppon also wee haue an order in praier descrybed vnto vs that we beinge admonished of our synnes by feelynge of affections shoulde fyrste be carefull to obteyne pardon that God beinge reconciled vnto vs may withdrawe his hande from ponishynge A. But to approue that the dysseases of the body come of synne reade the eighte and twēty of Deutronomy the fifth of Iohn and the eleuenth of the fyrste epistell to the Corinthes M. We must note also that Christe sayde not here thou hast nowe satisfyed or go and make satisfaction for thy synnes but he sayde thy sinnes are forgeuen thee A. signifiinge that remission of sinnes commeth freely M. And that is the preaching of the gospell whiche setteth forthe this grace to the whole worlde the whiche the couetouse false and hypocryticall priestes haue alwayes resysted and do at this day no lesse stryue repugne and most spitefully gainesaye the same They can in no wise abyde the same And why surely because it bryngeth no gayne And herevpon it cometh to passe that Christe at no tyme dyd teache his disciples to satysfie for synnes but dyd teache theim to praye for the remission of synnes As appereth in the lordes praier forgeue vs our trespasses as we forgeue them that trespasse against vs. 3 And beholde certayne of the Scribes sayde within them selues this manne blasphemeth And beholde certaine of the Scrybes B. That thynge is gaule to the spyder whiche to the Bée is hony euen so nothynge can be so well done or spoken whiche to the euyl and wycked shal not be iudged euil There was a great multitude of people whiche in so greate a myracle gloryfyed God but the Scrybes and Pharyseyes founde out somwhat to discommend and dispraise So the fyrste are laste and the laste fyrst and euery tree bringeth forth his fruite Sayde vvithin them selues E. The Greeke woorde is doubtfull in so muche that wee maye vnderstande it that they murmured amonge theim selues But it is better that we vnderstand it that they spake thus secretely in their mindes for because it followeth Iesus knowynge theyr thoughtes B. This woorde sayde within them selues therefore is taken for the thoughte as wee maye reade in the psalmes and many other places of the Scrypture as this in the tenthe psalme I sayde in my harte and so forthe for I thoughte This man blasphemeth C. Here the Scrybes accuse Chryste of Sacryledge and blasphemie because he vsurpeth that to hym selfe as they saye whiche is proper to god The other twoo Euangelystes adde sayinge who can forgeue sinnes saue God onelye But there is no doubte but that a slaunderouse mynde forced them to this synister and wronge iudgemente If they had thought any thynge worthy reprehension whye dyd they not enquyre and reason of it Furthermore where as the saying was ambiguouse and doubtfull and Christ spake no other then the Prophetes were wont before when they were witnesses of the grace of God whye do they take that in the euyll parte whiche myghte be taken in the best parte Firste therefore it is euidente that they were full of malice and spighte which so gredely take a light occasion to condēne Christe and his doinges They thoughte euell in their hartes to the intent they might priuely speake euel of hym to such as they them selues were behynde his backe They sayd well truely when they attributed the authoritie and power of remission of synnes to God onely but they thought amisse when they imagined the same not to pertayne vnto Christe being God manifested in the fleshe It became them to
M. or that he did any thing without deuine power the strengthe and efficacy of his woordes is shewed when that he whiche was sycke of the palsey arose before them all and went home to his owne house Beholde therefore the testimoniall letters of this heauenly Embassadour Christe by the whiche his power was well approued What had the Scribes and Phariseis to saye against this Being enuious and blynde they held their peace What sayd the reste that stode by it followeth 8 But the people that sawe it marueiled and glorified God whiche had geuen suche power vnto men But the people that savve it C. For the admiration which Matthew speaketh of here the other two Euangelistes haue feare notwithstanding it is the purpose of all men to teach that the power of God was not symplely knowne by and by but that all men were stricken with great admiration and feare in so muche that they were constrayned to geue the glory vnto god But the feare whiche followed the admiration was to this ende that they should not disturbe Christe but reuereÌ„tly submitte them selues vnto him as vnto a Prophete of God. And glorified God. C. In this they seme to erre very much For although they sée but a man with their eies yet they ought to conceiue of hym in their myndes somewat more then of a man The cause of this their error was for that they beleued not that God was manifested in the fleshe according to the sayinges of the Prophetes long before 9 And as Iesus passed forthe from thence he sawe a man named Matthewe sitting at the receipte of Custome and he sayth vnto him followe me And he arose and followed him And as Iesus passed forth Bu. Now the EuaÌ„geliste teacheth by an new example that the lorde forgeueth synnes to those that obey and beleue in him For the chiefe pointe of our faithe ought specially to be shewed by many playne examples Notwithstanding this example differeth littell from that whiche went before For in the same he taught that the synnes of the faythfull are truely and fully remitted And the same he teacheth in this example also but this he addeth that Christ doth drawe vs awaye from the custome of sinning whiche is a certayne speciall grace of God and beinge receiued into grace and fauoure he dothe defende vs against all the calumniatioÌ„s of hipocrites The example whereof is Matthewe our Euangeliste him selfe in this place Sitting at the receipte of custome E. That is at the toule gathering place or at the toule boothe or at the custome house in the whiche Telones according to the Gréeke woorde that is a Publicane sate requiring tribute tole or custome whiche in Gréeke is called Telos The Publicanes were such as it is sayd in another place which were hated and infamous among the Iewes who thoughte that they had cruell iniury done vnto them to pay tribute vnto forreners or straungers C. In that therefore that Matthewe was called froÌ„ the touleboothe which was an office and place of rapine and vniust exactions and receiued not onely into the felloweship of Christ but also called to the office of an Apostell In this I saye we haue a playne manifest example of the grace of God For Christe did seke and chose to that office not only Idiotes as we maye terme them and simple groce and vnlearned men to beate downe the wysedome of this worlde but also this Publicane who did leade an vncleane lyfe that it might be a shewe and token of his free grace mercy and goodnes and that he might teache in his person that the calling of euery one of vs did not depende of the merites of his owne righteousnes but vpon his mere liberalitie and goodnes Matthewe therefore was not onely a wytnes and preacher of the frée grace and mercy offered in Christe but he was also a type and testimony of the same Christe called not the Phariseis and Iusticiaris to be preachers of his grace but synfull men that euen the persones them selues shoulde sette foorthe that grace whiche by woordes they shoulde preache C. And nowe in this Matthew sheweth him selfe to be thankefull that he was not a shamed to Chronicle hym selfe what he was and to put in wryting that all the worlde may see what his beginning was to th ende that in his owne persone the grace of Christe may the more appeare After the same manner saint Paule saithe This is a true saying and worthy of al men to be receiued that Iesus Christe came into the worlde to saue sinners whereof I am the chief VVhose name vvas Matthevve Where as Marke and Luke call him Leuy it appeareth that this was his proper name Follovve me Bu. Christ drewe Matthewe vnto hym with his secretâ—… power and strengthe touching his harte inwardly but outwardly he moued hym with his woorde The effect of his calling was followe me C. There is no doubt but that Christe vsed more woordes and declared for what ende he called him as more certainly may be gathered by the woordes of Luke who saythe that he arose forsakyng all thynges and followed Christe For it was not necessary to forsake all excepte he had bene called to be a domesticall and familiar disciple of Christe Bu. He sayth therefore followe me I say cleue vnto me heare me behoulde me do that whiche I commaunde and wholely frame thy self according to my example that thou mayst serue me in the ministery of the woorde And he arose and follovved M. Two thinges are here to be noted The firste is of how great force and power the deuine calling of God is The other is an example of true and perfecte obedience For we see in so ready dilligence of obeying the efficacy of the woorde of Christe not that all who here the same haue the lyke operation in their hartes but Christ mente to shewe in this man a singuler token that we might knowe that he was not called by fleshe and bloude A. A wonderfull truely and sodayne conuersion of the maÌ„ M. He disputeth not at al howe he should lyue but he riseth from all his gayne forsaking all and followeth naked Christe Furthermore he staÌ„deth not with Christ to reason whether he should go but with out delay all thinges set a parte he followeth Christe Euen so Abraham being called went out of his fathers house not knowyng whether he should go Thirdly he litle wayeth and considereth that he followeth hym whome the heades and rulers of the people do persecute It had bene an easyer matter to followe hym whome all men had in reuereÌ„ce and estimation Neyther should he make delaye or longe tarying whiche is called from the pit of mysery to continuall happines And truely as in the conuersion of Zache the power of Christe did more appeare then in callinge Peter the fysherman Euen so this calling of Matthewe dothe more set forth the power of Christe then the calling of Peter Because it is as hard for a Camell
their maister For Christe taketh their cause in hande and confirmeth them as you shall here anon But first marke howe they which by the iudgement of men did excell all others in the knowledge of the Lawe holines of lyfe howe they I saye set them selues aboue all other againste Christe By this thou mayest vnderstande that it is moste true whiche is spoken by the mouthe of the lorde saying That whiche is highly estemed among men is abhominable in the sight of god Moreouer these Scribes and Phariseis do all thinges by crafte subtilty and deceite For they obiecte nothing against the lord him selfe knowing that he was not without sufficient vnderstanding but they bende their subtile force against the disciples to beate down them being altogether vnapointed and vnarmed Bu. A good man accuseth him to his face whome he would haue amended and corrected but the spitefull calūniator the reprochefull sclaunderer and shameles bacbiter priuily accuseth not that he may redresse and reforme any thynge that is amis but to the ende be may satisfy and accomplishe his desyre and malicious stomack 12 But when Iesus harde that he sayde vnto them They that be strōg nede not the Phisition but they that are sycke But vvhen Iesus harde that M. Our Sauiour Christe being not asked maketh answere although he knew that thei thereby would be neuer the better yet notwithstanding for his disciples sake he aunswereth and geueth a reason of his doinges both to auoyde the offence and also to styll the murmuringe of the Phariseys By the whiche we are admonished to aunswere al the calumniations of the aduersaries so oftē as nede shal require for the herers sakes yea although we knowe before that they will persiste and abyde in their foolishe opinion but specially suche as are caried by the spirite of enuy against the truthe They that be strong nede not C. By this aunswere of Christe it appeareth that the Scribes and Phariseis synned two māner of wayes First for that they did not regarde the office of Christe Secondly because they did proudly despyse al men neglecting their owne faultes Whiche was a common disease amonge them all For Hypocrites being full and dronke as it were with the vayne truste of their own righteousnes haue no regarde neither do they consider for what end Christ came into the earth No they knowe not how depely mankynde is drowned in the whirle poole of all euell They knowe not howe that the horrible wrathe and malediction of God dependeth vppon all men and howe they are pressed downe in the confused synke of all vice synne And so it commeth to passe that they being amased at the miseries of men neuer thinke vpon the remedy These iusticiaries these hipocrites standing in their owne conceites wil neuer be restrained but take great disdayne to bee counted among synners This seconde errour Christe toucheth when he aunswereth saying that the strong haue no nede of a Phisition By this aunswere our Sauiour Christ doth teache them that they are offended at the sight of synners because they arrogate to them selues righteousnes Because you are whole saythe he the sycke are displeasaūt in your eies you are ashamed of them you lothe the sight of them but the Phisition may not do so And so by this generall and prouerbiall sentēce Christ defendeth his doing in that he went into synners C. Afterwarde he sheweth that he must take vppon him the office of a Phisition because he was sent of his father to call sinners For although our Sauiour Christe began with obiurgation yet if we couet to proffite in his doctrine let vs chiefly note that whiche he put in the seconde place that is to say that he came to quicken the dead to iustifie the gilty and condemned to washe the vncleane to bringe the dāned out of hell to couer the naked with his glory and to renouate those with blessed immortalitie whiche before perished in the corruption of fleshe If we consider and finde this to be his office and that this was the ende of his cōming If we remēber that for this cause he toke vppon hym our fleshe shed his precious bloud did suffer the moste cruel death of the crosse and descēded into hell it shall neuer seme absurde vnto vs that he seketh to saue the moste wicked synners in the whole worlde He semeth vnworthy to thee of the grace of Christe whome thou abhorrest Why was Christ then made a sacrifice and cursse if he myght not reache out his mercifull hand to synners Nowe if disdayne crepe into our myndes that the Sacrament of Baptisme and the Supper of the lorde do ioyne vs to fylthy and synfull men in so muche that their societie and company might seme to defyle vs then by and by we muste descende into oure owne consciences and iudge our selues arighte without parciallitie And this examination wyll brynge to passe that we shall willingly suffer the impure vncleane to washe in and at the same well with vs without respect of persones that we reiecte not that righteousnes whiche he offereth to all the wycked that lyfe whiche he offereth to the dead and that saluatiō whiche he offereth to the loste sheepe of the house of Israell 13 Go ye rather and learne what that meaneth I wil haue mercy and not sacrifice for I am not come to call the righteous but sinners to repētaunce Go ye rather and learne A. By these wordes our sauiour doth reiecte the Scribes and the Phariseis commaunding them to go and learne seing they wyll not learne of hym C. He seeth that they are vnapte to learne and not tractable therefore he sendeth them awaye Bu. Beside that he casteth in their teethe their ignoraunce in the scriptures in the which they were counted studious and skylfull C. Or els truely he declareth that they are at controuersy with God the Prophete whiche being cruel through pride disdaine to helpe the miserable to bring medicine to the sicke I vvill haue mercy Bu. This sentence is taken out of the .vi. chapter of the Prophete Osee where the Prophet preacheth of the vengeaunce of God against the Iewes because they worshipped God with outward sacrifice their myndes being voyde of pietie and their manners alienate frō integritie righteousnes A. This woorde not is here taken for rather as the sentence following in the same chapter declareth saying and the knowledge of God rather then sacrifice or burnt offeringes C. For the Prophet cōdēneth not sacrifice although afterward they should be takē away but he would haue mercy to be preferred before sacrifice and doth teache that the lord doth not regarde outwarde holynes nor the righteousnes whiche consisteth in sacrifices but true godlines and charitie vnfayned For those thinges whiche God hathe appointed in his churche he hathe appointed for this ende that we might be the more exercised in the knowledge of God and in shewynge compassion towardes our neighbour But men do very muche abuse
whom all thinges lyue she was not deade but a sleepe slepynge to the glory of God loking for her resurrection So that he truely saith the maide is not dead But sleepeth not denying her to be deade in dede according to nature but so speaking as the matter was in his eies not as it appered vnto them which bewayled her deathe C. To sleepe in the scripture is taken often tymes for to die neither is it so sayde of the good only but also of the wycked It is sayde of Steuen when he had thus spoken he fel a sléepe And of Lazarouse Our fryende Lazarus is a slepe but I go that I maye awake him Moreouer it is wrytten Of the whiche some remayne as yet other some are a sléepe Also of wicked Ieroboam it is saide And Ieroboam slepte with his fathers Bothe the wicked and the godlye sleepe vnto the lorde and shall be raysed of him but this is onely beleued of the godly whiche knowe that God is not the God of the deadde but of the lyuinge and that al thinges liue vnto him Herevpon the Christians with a singular fayth called the place of buryall Coimeterion whiche is in lattine Dormitorium and as much to say in english properly a sleping place which cōmonly we nowe call a Sepulcher a Tombe or a Graue but here in this place Chryste taketh it otherwise For Chryst maketh a speciall dyfference betwene sleepe and deathe to the ende he might bringe hope of lyfe as if he shoulde haue sayde Shée is not so deade that she slepeth in death but she slepeth for a tyme it is slepe and not death for ye shal see her aryse by and by whom ye thincke to be deade And they laughed hym to scorne A. Luke addeth knowinge that shee was deade they laughed him to scorne C. It is no maruaile if the lorde were deryded of ignorante grosse and vnlearned men whiche being altogether trobled with prophane mourninge regarded not the ende of his doinges nor his purpose And this parteyned not a lyttell to the commendation of the myracle that they were so doubtfull of the maides resurrection 25 But when the people were put forth he went in and toke her by the hand and sayde damsell aryse and the dāsell arose VVhen the people vvre put A. Nowe Christe taketh the myracle in hand but not before the people were put out of the house for those causes that we declared euen nowe He vvent in and tooke her by C. There was necessitie why be shoulde take her by the hande but he did it for their sakes which were presente Outwarde signes are of no force sauinge that it pleaseth the lord to vse them All myracles depende vpon the commaundement of God onely not vpon the outwarde signe whiche is adioyned for mannes sake A. In Luke it is said that Christ cryed C. The which crie profited nothinge her naturally to the mouyng of her sences which were deade notwithstanding Christ thought good to shew the force of his voice wherby he myghte bringe men in vre to here his doctrine Herupon it apereth of what efficacie and force the voyce of Chryste is whiche pearceth euen to the deade in suche wise that it reuiueth and quickeneth in deathe Therefore Luke saythe that her spirite came into her agayne as if he shoulde haue saide that the same beinge called by the power of Christe was by and by at hande B. But Marke doth seeme more specially to gather the werdes of Christe affirmynge that he sayde Tabita cumi whiche is if a man interprete it damsell I say vnto thee aryse For this woorde Cumi is an Hebrewe woorde and is as much to say in english arise but Tabita is a Calde worde or of the Syrian tongue and signifieth maidē Base wordes trewely they were and vsed amonge the common sorte of people For it is certayne that Christe vsed the vulgar tongue whiche was moste vsed among the multitude specially when he did talke with them And the damsell arose A. Marcke saithe and shee walked M. These wordes are spoken to the amplifiyng and settinge forth of the power of Christ in that not onely he raiseth her beinge deade and contrary to the maner of the prophetes he raysethe her after a commaundinge sorte with his word not by prayer as they did but hee so raiseth her that sodeinely shee is aliue and not onely aliue but walking free from all sickenesse dissease What phisition can so raise vp any body that is sicke that hée shall arise by and by and walke Wee do reade that the prophete Elyzeus raysed vp one that was deade but farre after an other maner then Christe did here Also we reade howe that Peter raysed a woman whiche was a disciple from death but not without praier before Moreouer the maide is saide to be twelue yeres of age least any man should think her to be an infant which was not able to walke 26 And this rumour went abroade into all the lande A. The other twoo Euangelistes saye that the standers by were greately amased M. whiche serueth greatly for the commendation of the myracle Neyther were the seers of this myracle amased without a cause For it was a special argument and manifest token of the great power of god Wheras therefore it was so straunge and vnwonted a thynge it made theim amased A. In the meane season the fame of this myracle is spred throughout the whole countrey Marcke and Luke adde that Christ commaunded them to tell no man C. For althoughe Christ dyd not allowe all men to beholde this spectacle of the resurrection yet notwithstandinge the myracle coulde not be hid any longe tyme Neyther was it cōuenient to suppresse and kepe vnder the power and vertue of God by the whiche the whole worlde shoulde be prepared to lyfe Why then doth he commaunde the parentes of the maide to keepe scilence Peraduenture he would haue them scylent for a time not so much for the thing it selfe as for the order and maner of doinge of the same For we se here that he soughte oportunitie as in other places also M. Moreouer Chryste on the one side knew the curiousenes of the people on the other syde that the exceding mallice of the hye priestes against him wold haue ben stirred vp by the publishyng of these greate myracles In so muche that the common sorte of people would haue attributed vnto him some kinde of preposterouse honour and dignitie and the hye priestes wold haue ben moued more and more to seeke his destruction hearinge that he did suche wonderfull thynges when as the tyme of his glorifiyng was not yet come Of the which matter reade the twelfth sixtene and seuentene chapters followynge M. In Marcke it followeth that hée gaue commaundement that she shoulde eate This commaundemente he gaue to confirme the trueth and certaintie of her resurrection leaste that it myghte seeme but a vysion or phantasie Wherevpon he woulde not geue her any
thyng himselfe to eate but commaunded her parentes to geeue it her So after that Lazarouse was raysed from deathe he caused a feaste to be made Peter also by this argumente confyrmeth the resurrection of Christe because he dyd eate and dryncke with the lorde after his deathe 27 And when Iesus departed thence two blind men followed him crying and saying O thou sonne of Dauid haue mercy on vs. And vvhen Iesus departed Bu. By a newe proofe and a newe benefyte he declareth to the whole world that there is no dyssease so incurable whiche the lorde is not able to heale Tvvo blynde men follovved C. The other twoo Euangelistes omytt this myracle because as sayncte Iohn saythe they determyned not to set forthe all the deedes of Chryste but gatherynge the chyefest amonge a greate maynye go aboute to proue hym to be the Messias Matthewe saythe here that twoo blynde men had theyr syghte restored vnto thē but not so soone as Chryste was wonte to helpe others that were dysseased afflicted troubled For hee geueth these two no answere they crying styll after hym as he wente but as it were faynynge that he harde theim not suffered theym to followe hym to his lodgynge and there at the last he asketh thē what they thyncke or beleue of his power Therefore bothe in dede and wordes he taketh a tryall and iust examination of theyr faythe and pacience in sufferyng them to crye as thoug he regarded them not M. There is no doubte but that by the occasyon of the other myracle goynge before and by the fame of his benefytes whiche was spredde throughoute the whole worlde they were moued to followe after Chryste sayinge Haue mercy on vs. C. They expresse not theyr suite for it is enoughe for vs to call vpon God for our mysery M. Furthermore they callynge for mercye require not that whiche is vaine or without effecte but suche mercye as dyd not onely consyst in the affection of the hart but also whiche in deede dyd helpe theyr mysery which was beyng blynde to be restored to theyr sight Thou son of Dauid C. They call hym the sonne of Dauyd because the promyse whiche was made vnto Dauid was commonly in the mouthes of the Iewes They counted him not therfore as a prophete but they estemed him euen as he was to be Chryst the redemer of the whole worlde B. And it is lykely that Iesus was then commonlye thoughte to be the Messias promysed before in the lawe and prophetes For all the people at that tyme loked for Chryste In so muche that they tooke Iohn to be the Messias Whereby wee maye see howe inexcusable the obstynacye of the Pharyseys was which wolde not acknowledge the tyme of theyr visytation being admonyshed of the same by so many signes and tokens M. Moreouer it appereth howe lyttell fayth thynketh vpon daunger For it was decreed amonge the chiefe Rulars of the Iewes that euerye one that confessed this Iesus to bee Chryste the sonne of Dauyd shoulde bee caste oute of the Synagogge Notwithstandinge these blynde men were nothynge afrayde of this commaundement For their crye dothe sufficiently declare howe sounde in faythe they were 28 And whē he was come into the house the blynde came vnto hym And Iesus saythe vnto theim Beleue ye that I am able to do this They saye vnto hym Lorde we beleue And vvhen he vas come into the hovvse B. The lord suffereth these blinde men to cry after him til he came to his lodging wherby he myghte make them more earneste and try them and make their faythe an exaumple for vs to followe The blinde came to hym A. That is they wente into the howse into the whiche Chryste was entered before theim M which is a syngular exaumple of the stedfaste faythe whiche ceasethe not to hope although at the firste time the petition be not graunted but continuethe mutable till the purpose be obteyned Suche was the faythe of the woman of Syrophenesia Beleue ye that I am able to do this B. He asketh them if they beleeue teachinge that faith is required to the obteininge of the power of Chryste and the wyll of God and that the same faithe by the which we beleue in Christ can heale and saue of his owne proper nature and force without the benefyte of prayer For he saithe not do you beleue that I can obtaine this at the hands of God but do you beleue that I can do this By the which wordes wholely such a faith is required by the which we attribute the dyuine power vnto Christ to obtayne any benefite at his handes Question But here it maye be demaunded whether it be sufficiente to make a faythful man to be perswaded of the power of God and of Chryste For so it maye be gathered by the woordes of Chryst Do ye beleue that I can do this And by many other places of the Scrypture it is manifest that the acknowledgynge of the diuine power is but vaine vnlesse wee be certaynelye perswaded of his wyll Notwithstandynge Chryste beynge contente with theyr aunswere doth commende the same as parfecte in all poynctes Wee aunswere when at the fyrste they had confessed hym to be the sonne of Dauid they were perswaded somewhat of his grace For by this tytell they declare hym to be the redeemer of theyr countreye and the aucthor of all good thynges Faythe therefore comprehendeth the mercy of God his fatherly loue his omnipotencie the good wyll of Chryste also towardes man with his power and strengthe But because men do commonlye attrybute lesse to the power of God and vertue of Chryste then they oughte this question is not withoute reason moued to the blynde whether they beleeue that Chryste can doe that whiche they professe with the mouthe And for this cause theyr faythe is commended because they beleeue hym to be the sonne of Dauyd beyng in so humble and base estate Lorde vve beleue A. Hym whom before they called the Sonne of Dauid they nowe call Lorde attrybutynge vnto hym no doubte the honoure of a Messias 29 Then towched he theyr eies saying accordinge to your faythe be it vnto you Then tovvched he their eies M. It is not necessary that Christ shold toutche theyr eies for he coulde helpe theim with his woorde onelye but for the blynde mennes sakes onely namely that hereby their faythe myght be much holpen Euen so we counte the couching of such as we thincke to be saynctes and holy men of greate force Chryste therefore waying the imbecillitie of mākind to the ende he myght helpe the faythe of the blynd toucheth theyr eyes the which no doubte confyrmed muche the truste and hope of these blynde men to receyue their syghte Hereby we see the nature and goodnesse of Christe who alwayes indeuoureth hym selfe to helpe our imbecillitie in those thynges which require a constante faythe Sayinge accordynge to your faythe be it vnto you E. By this shorte sentence the lord teacheth vs
Wherefore the Euangelistes are symplely to be vnderstoode who placed Peter and Andrewe or Peter Iames and Iohn in the firste place for no other consideration then because they were firste in vocatiō and calling C. Very fondly therefore the Romane byshops buylde their suppremacy vpon this place But admitte graunte that Peter was chiefest of the Apostels yet notwithstanding it followeth not that the thing whiche was of force amōg twelue shoulde extende it selfe to the whole worlde Admitte that he was first numbred yet it doth not thereupon followe that he should be chiefe or excel the reste VVhiche is called Peter A. Of this woorde Peter we haue spoken before in the fourth chapter And Andrevv his brother Howe this Andrewe came at the first vnto Christe saint Iohn playnly in his first chapter declareth Iames the sonne of Zebed E. The Gréeke texte hath onely Iames whiche was of Zebede and leueth out this woorde sonne but the olde intepretour because it was vnderstoode as appeareth by the article putteth it in We may reade of this mans death in the Actes of the Apostels And Iohn his brother This is that disciple whome Iesus loued as he hym selfe wytnesseth in the Golpel whiche he wryte 3 Philippe and Bartholomewe Thomas and Matthewe whiche was the Publicane Iames the sonne of Alphae and Lebbeus whose syrname was Thaddeus Phillippe and Bartholomevve Bu. These were twoo graue and excellent men although no mention is made of them in the holy scripture Thomas This is that Thomas Didimus whiche after the resurrection touched the perfecte body of Christe Mathevv vvhich had ben a P. A. The interpretour addeth this worde had ben to make the matter more plain M. For by this remembraunce or rehersall the Euangeliste Matthewe sheweth him selfe thankefull for the inestimable mercy of Christe towardes him whiche turned not away his face from a Publicane but vouchsafed to receiue hym to his grace Hereby we learne not to hyde and obscure the grace of Christe whiche happeneth vnto vs but to preache the same although it be to our own reproch For it pertayned to the glory of Christe that of a Publicane he was made an Apostell A. So Paule in diuers places reherseth what he was before his calling to enlarge set foorth the mercy of god M. Also note that the other Euangelistes adde not to Matthewe the name of a Publicane For it is better that a man remember his owne faulte then another do it But we in these dayes vse the contrary for we hyde our owne faultes and bewraye all that we can by other men if it touche the hurte of their good name Iames the sonne of Alphe He is called Iames the sonne of Alphe to make a difference betwene hym and Iames the sonne of Zebede Of some he is called Iames the lesse or the yōger And Lebbeus vvhose surname is Taddeus Bu. This man is sayde to haue thrée names For he was called Iudas the brother of Iames and Thaddeus and Lebbeus 4 Symon of Canaan and Iudas Iscarioth whiche also betrayed hym Symon of Canaan Bu. This Simō of Canaā was so called of Cana a towne in Gallilae as Hierom thinketh Luke saith that his sirname was Zelotes For Cana is as much to saye in Lattine Zelus which is in Englyshe zeale So that of Zelus he is called Zelotes And Iudas Iscarioth M. He is so called either of the towne where he was borne or els of the trybe whiche is called Isachar VVhiche also betrayed him A. This is spokē by a figure called Anticipation by the whiche we do commonly preuent that whiche followeth with some note or tytell as this also It was that Mary which annointed the Lord with oyntment and wyped his fete with her heare M. Here also we muste note that there is no fellowship so holy so pure and cleane but in the same there is founde some euell persone Wherefore we muste take hede that for one euell mans sake we reiecte not all the good and that for Iudas sake we reiecte not all the Apostles For the churche shall alwayes consiste of good and euell of faithefull men and Hypocrites vntill the highe Iudge come and separate the Goates from the Sheepe This lewde and fylthy persone defyled not the integritie ministerie of Sainctes howe great soeuer his transgressiō was Let vs therefore note that godly vertuous and honest men are not alwayes defiled by the company of the wicked and vngodly specially if they be ignoraunt of his wickednes neither is the doctrine of truthe and the administration of Sacramentes the worse for the vnworthynes of the minister 5 Iesus sent forth these twelue in nomber whome he commaunded saying Go not into the way of the Gentiles and enter not into the cittie of the Samaritanes Iesus sent foorth these tvvelue E. The Gréeke worde signifieth that thei were sent forth with commaundement strayght charge geuen vnto them as we shal here by and by It may be thought that the Lorde vsed this worde sente because the Prophetes make mention oftentimes of sendinge and of those that were sente And the lord him selfe expounding this woorde saythe thus Verely verely I saye vnto you the seruaunt is not aboue his maister neither is the Apostel greater then he which sente him The Apostels therfore are the messengers and Embassadours of the lorde to declare his commaundementes to those to whome they are sente Go not into the vvaye of the Gentyles C. Here more plainely appeareth that whiche we touched euen nowe that the office of the Apostels pertained to no other end then to make the Iewes to heare Christe attētiuely by putting them in mynde of the saluation whiche was at hande Therefore nowe he doth limitte thē to preache to the Iewes onely but afterwarde to sounde forth their voyce into the whole worlde The reason is this Because he was sente of his father being a minister of the circumcision for the truthe of God to confirme the promyses made vnto the fathers For God made a speciall couenaunt with the séede of Abraham So that for the promyse sake Christe would haue the firste fruites of his Gospell to be bestowed vpō the Iewes but when the fulnes of time was come thē would he haue it preached also to the Gentiles For after his resurrection he gaue theim this generall commission saying Go ye into the whole worlde and preache the Gospel to all creatures M. Saint Paule to cōfirme this saith The word of God ought firste to be preached vnto you but because ye put the same from you iudge youre selues vnworthy of euerlasting lyfe beholde we tourne to the Gentiles for so the Lorde commaunded vs I haue made thee a lighte of the Gentiles that thou be the saluation to the ende of the worlde And Christe hym selfe saythe I am not sent but to the loste shepe of the house of Israell And enter not into the cittie of
then to possesse that whiche we haue already that these thrée gould syluer and brasse may be referred to that whiche followeth in your pursses For of these thrée thinges money was wonte to be coyned which at the firste was made of brasse and Iron then of syluer laste of all of goulde Luke as it were expounding this woorde prepare saythe Take nothing to your iourney neither staffe nor scrippe And Marke he sayth And he commaunded them that they should take nothing in their iourney And agayne Luke faythe Beare no wallet neyther scrip nor shooes By these wordes he forbiddeth nothinge els but distruste and a preposterous care for necessary thinges Because suche was this Ambassage that Christe would haue his disciples to compasse all Iury in a fewe daies and shortly to retourne vnto him againe that he forbiddeth them â—…o carry scrippe or wallet whiche shoulde haue bene a trouble let vnto theÌ„ in so hasty a iourney But some ignorauntly imagin that this was geueÌ„ a commaundement for euer to the apostels and ministers of the woorde to obserue But they are deceiued for this restraynte pertayned only to the Apostels and no longer then tyll thys iourney was fynyshed because with spede they shoulde passe the same And therefore Marke saithe that they were shodde with Sandales 10 Nor yet scrip towardes iour yorney neither two coates neither shoes nor yet a rodde For the workemaÌ„ is worthy of his meate Neither yet scrip B. Christ would haue his disciples once to haue triall experience that nothing should be wanting vnto theÌ„ if so be that they were faithful ministers and therefore he sent them foorth naked as it were and destitute of these things but for no long tyme For we may reade that Paule toke a cloake for his iourney And Peter was founde hauing a swerde And therefore we reade an exposition as it were of this place and of the mynde of Christe when he saide When that I sent you foorth without scrippe or wallet or shooes did you wante any thinge And they sayd no. He said therfore vnto them But nowe he that hath a wallet let hym take it vp and likewyse his scrippe Whereby firste we vnderstande that it was commaunded but for a tyme then that it was commaunded to the ende the Apostels as it was sayde euen nowe myght perceiue that nothyng was wanting to the faythfull ministers of Christ Nora rodde C. In this woorde rodde or staffe the Euangelistes do seme to disagree For by Marke as it should appeare they are permitted to haue a staffe And by Matthewe and Luke they are denyed it But for somuche as the Hebrewe woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebet is ambiguous the Euangelistes although they wryte in Gréeke toke this word Rauedon a rodde diuersly Therefore Matthewe and Luke vnderstande suche staues as are burdeÌ„some and waighty to the bearers But Marke meaneth a walking staffe whiche men commonly cary in their handes by the waye to ease and lighten them selues For it is manifeste that it was the custome in those dayes to cary a stycke or troncheon or walkynge staffe in their handes whiche tooke any iourney to go Whereuppon Iacob sayd with my staffe came I ouer Iordane The Scripture also maketh mention of Moyses rodde and of the rodde of Elizeus For the vvorkeman is vvorthy of his meate C. By these woordes our Sauiour Christe preuenteth a doubt whiche might aryse For it might seme a very straight hard matter to trauayle through all Iury without any kynde of prouision either of meate drinke or apparrell Christ therfore saith that they must not feare necessitie or penury because wheresoeuer they shall come they shal be worthy of meate M. As if he shoulde haue sayde it is a common prouerbe in all mennes mouthes The labourer is worthy of meate Wherefore it pertayneth not to the labourer to bee carefull for meate Indeuour your selues rather to laboure faythfully puttynge awaye all care for meate for to whome soeuer ye shall come he shall minister vnto you Notwithstanding we muste vnderstande this place so that the labourer must seke his meate at his handes for whome he worketh As plainly appereth by the wordes of Christ when he saythe In the same house tary styll eating and drinking suche as they geue For the labourer is worthy of his rewarde and into whatsoeuer cittie ye enter and they receiue you eate suche thinges as are sett before you And Paule also sayth Who goeth a warrefare at any tyme at his owne proper coste and charges Who planteth a vyneyarde and eateth not of the frute of the same Who fedeth a flock and eateth not of the mylke thereof And in an other place he saythe Let him that is taught in the woorde minister vnto him that teacheth him in al good things 11 But to whatsoeuer cittie or towne ye shall come inquire who is worthy in it and there abyde till ye go thence But to vvhatsoeuer cittie B. By these wordes our Sauiour Christe dothe aunswere an obiection that might be made against him by his disciples As if they shoulde saye Thou sendest vs forth emptie Obiection and voyde of all thynges to straungers and to such with whome we are nothing acquainted sayinge vnto vs the workeman is worthy of meate But howe worthy soeuer we be of meate beynge faythfull labourers in the haruest of oure father who shall minister or geue the same to vs A. No man peraduenture wil acknowledge vs for labourers C. To this cogitation whiche might aryse he aunswereth and preuenteth it commauÌ„ding them to enquire in euery cittie who is worthy in it By the whiche woordes he biddeth them seke dilligeÌ„tly if they could fynde such men as were godly in whom the feare of God myghte be founde and religion and of whose docillitie and aptnes to learne there myght be some hope that to suche they myghte offer their labour and woorke M. He calleth them therefore worthy whiche are ready and apte to receyue the preachyng of repentaunce and the kyngdome of God that this grace of christ might haue som place in theÌ„ Before he saide Go ye rather to the loste Sheepe of the house of Israell And in the woordes followyng he sayth Whosoeuer shall not receyue you nor wil heare your preaching When ye departe out of the house or that cittie shake of the duste of your feete In the whiche woordes we see the contrary that whosoeuer receiueth the messengers of peace heareth their wordes are worthy Luke in stede of inquyre who is worthy in it hathe and shall receyue you Suche as these were worthye Zache Matthewe Mary Magdalene the Thefe and Paule whiche truely receyued the grace of the kyngdome of Christe Suche were worthy of whome Christe speaketh thus sayinge Verely I saye vnto you the Publicanes and Harlotes shall enter into the kyngdome of God before you We maye not therefore in this place so construe the woordes of Christe as though he called
harme and deceite C. But Chryste by these woordes semeth to be contrarye to him selfe Obiection For this had ben an excellente waie to beware and take hede namely to do their busines at home and not to com in the company of men I answere that here is noted an other kynde of takynge heede not that they shoulde depart from their office beinge dysmayed with feare but that they shoulde not be troubled out of measure when euyls do aryse at a sodeine For we do see that many men beinge beset with daunger on euery syde vnloked for do faynte and quaile by and by Christe therefore woulde haue hys disciples se before hand what would followe afterwarde that they might frame and prepare their mindes betime to suffer trouble To conclude hee soundethe the trompet vnto them that they might with the better cheere and courage prepare them selues to the battaile For as to muche forecast dothe weaken and dyscourage some euen so to muche securytie and carelesnes doth make at it were other som drunke so that in soddaine desstruction they perishe For they shall delyuer you vp M. Nowe hee sheweth the reason wherefore his Apostelles shoulde take hede of men because they shoulde suffer muche euyll at theyr handes He saythe not They wil goo aboute to delyuer you or to beate you or to betraye you but most certainly he affirmeth that they shal deliuer them vp to the counselles in dede and scourge them C. By the whiche woordes we may easely gather that those troubles whiche Christe nowe declareth to his Apostels ought not to be restrained to the first expedition or sendyng forthe in the which they had no experiēce of any such thyng This was the ende of the forewarninge of Christe that they shoulde not be dysmaied with feare at any tyme because it was a rare vertue and seldome sene for poore men when they came in the presence of princes to be of stoute mynde and to be troubled with worldely tumulte To the counselles E. The Greeke worde Synedrion signifieth the syttynge of the senatours iudges and chiefe of the people which we cōmonly call the sessions And shall scourge you in their Sy. B. The greke woorde signifieth the temples where the people met together it signifieth also the assemblies of people as in this place M. Hereby trewely we maye note that the aduersaries of Chryst although they shewe them selues to be wulues bruite beastes rather then men yet notwithstanding they wold seeme to condempne the ministers of Chryste as schismatikes and seditiouse persons not by violence but by iuste iudgement by lawe by the consente of the people and by publyque aucthoritie when as in deede these kinde of men neyther regarde people nor maiestrate but do onely seeke with earnest study to abuse theyr affectiōs the nothing might seeme to be done of hatred or of a sinister affection but by lawe cōscience After this maner when they had taken Christ him selfe by their souldiours and might haue slaine him out of hand without any more busynes they didde rather seke first to bryng hym before the counsell of the elders and hyghe priestes and there to condemne him then being condempned by the auctoritie and consent of the coūsel he was delyuered to the deputie to be ponyshed who broughte hym to the people to be condempned and afterwarde was scourged of him and deliuered again to the people to be put to death Herevpon the Euangelistes Marke and Luke write at large After the same maner Peter Iohn were violently handled and all the rest of the Apostels And of Peter beinge bounde it is saide that Herode after the passeouer would bryng him forth to the people Steuen also was broughte before the counsell 18 And ye shal be brought to the heade rulers and kynges for my sake in witnesse to them to the Gentiles And ye shall be brought to the head rulers C. By these wordes Christ admonished the dysciples that they must not onely fyghte in Iewry but in places of farther distance that by longe preparation they myghte arme them selues to warre M. By this place also we se that Christe had an euyll opinion of al the potētates of the world and not without cause For looke howe muche more dignitie they are of in this worlde and the more power and aucthoritie they haue soo muche the more are they geuen to persecute Chryst and hys doctrine whether they be counsels common assemblies maiestrates or kinges that is the whole seate of iudgement all the power of the worlde whiche was ordeyned of God to the ponishement of the wycked and to the prayse and mayntenaunce of the good and godly Whereby it appereth that Sathan the prynce of this world hath obtained tiranny in this world to styrre vppe all the force of the worlde against Christ the sonne of God and that in so peruerse a manner that he hath made that power rule and aucthoritie whiche by God was appoynted to ponishe the wicked and to suppresse all impietie to defend his owne kyngdome and to impugne resiste the kyngedome of Christe And that whiche is most subtyll and craftye of all other is this hee dothe so handell and vse the matter that he maketh the maiestrates princes and kinges beleue that they do good seruyce vnto God when as in deede they doo the contrary and are suche of whom Christ speaketh sayinge The houre wil come in the whiche who so euer kylleth you wil thinck that he doth god good seruice For my sake M. that is as muche to saye for my names sake In vvitnesse to them C. The sence meanyng of this place is this that the disciples must witnesse the wyll of God to forrayne prynces farre coūtreis to th ende they might be inexcusable A. Herby let the ministers of the woorde learne that their laboure is not in vayne althoughe they be reiected of wycked men because the woorde that they preache shall be a testimony in the daye of iudgement against them 19. But when they delyuer you vp take ye no thought howe or what ye shal speake for it shal be geuen you euen in the same houre what ye shal speke But vvhen they delyuer you vp B. After he had admonished them of the greate and manifolde daungers whiche were at hande he now sheweth them by whose ayde and helpe they shall ouercome theym to the ende he mighte comforte them C. For Christe in vaine shoulde haue exhorted his disciples an hundered tymes excepte he had promised vnto them also that God shoulde be their helper and that also by his power they shoulde certaynely haue the vpper hande Herby we may gather that it was farre from the purpose and meanynge of Christe to discourage his disciples by telling them of the perylles to come they being before very desirouse no doubte to discharge theyr duetie It is a greate thinge trewelye to abyde the countenauce of princes for not only the feare but
destruction of Hierusalem in the which Christ shewed him selfe to be a reuenger of their ingratitude But it rather semeth to be a consolation geuen to the Apostels specially Christe is sayde to come when he dothe remedy those thynges that were paste hope Christe therefore promysed that he would come namely by the power of his spirite to declare his kyngdome that the glorie and maiestie might appeare vnto the Apostels whiche as yet was vnto thē vnknowen 24 The disciple is not aboue his maister neither is the seruaunt aboue his lord B. Now the lorde exhorteth them according to the cōmaundement before geuē all feare of perils and daungers set aside to preache the Gospell bouldly and with a stoute courage throughout the whole prouince And firste he confirmeth them by the example of hym selfe who beynge their Lorde and mayster suffered great persecution and had greater torment to come and that whiche was moste detestable of all they called hym whiche proceaded frō God for the health of man but specially for the Iewes hym I saye they called Beelzebub ascribyng to hym the power of deuels and sayinge that he had a deuell For somuch as therfore the maister hym selfe the lorde and goodman of the house had partely experience of these thynges already and had more to come he dothe very well commaunde his disciples his seruaūtes and houshold that they with a willing minde suffer the like Truely so great is this consolation that it taketh away all sorrowe and griefe when we consider that we are of lyke state and condition with the sonne of god Our Sauiour Christe therefore propoundeth this similitude to the ende his disciples might frame them selues according to his example We are the disciples of Christe as he was troubled and suffered the same paciently so must we For it were a shame for vs to refuse that whereof oure maister thynketh no scorne To this place agréeth that in Iohn The seruaunt is not greater then his lorde if they did persecute me they wyll also persecute you 25 It is enough for the disciple that he be as his maister is and that the seruaunt be as his lorde is If they haue called the lorde of the house Beelzebub howe muche more shall they cal them of his housholde so C. Christe speaketh here not of perfectiō but of similitude and likenesse as if he should haue sayde there is nothing more mete then that the disciple frame hym selfe accordinge to his maisters example Therefore the Greeke participle Catertismenos in Luke doth not signifie perfecte but apte and fete If they haue called C. When as Christ calleth him selfe the lord of the house it is as muche as if he had called him self the lord of the church as the Apostell comparing him to Moyses the Prophetes calleth thē the householde seruauntes but him the sonne and heyre For althoughe he exalteth vs to suche excellent dignitie that he maketh vs his bretherne yet notwithstandynge he is the fyrst begotten and the heade of the whole body to conclude in him consisteth all rule power Wherfore there is nothinge more absurde then to desyre to be in the nomber of the faythfull and to murmur against God when as he maketh vs accordinge to the Image of his sonne whom he hath made lord ouer his householde For to what ende serue the pleasures of this life if we seeke to haue place in his house To be shorte we are to fine and nyce if we disdayne to suffer those reproches which our lord and kyng toke vpon hym without grudge Beelzebub B. In all the Greeke bookes the last sillable is altered so that it is there called Beelzebub But in Hebrewe it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal-zebub So they called the chiefe of the fayned Goddes of the Philosophers whom the cittie Accaron worshipped the lesser goddes were called Baalim whiche at this daye in the papacy are called Patrones or aduocates But for so muche as Baal-zebub is as much to say as the captaine or patrone of flies some thinke that it was so called of the aboundance of sacrifices which were so many that the tēple did swarme wyth flies Others thincke a greate deale better that men dyd call for helpe at the Idoles hands against the flies which gretly troubled the place For whē as Ochozias soughte for an aunswere superstitiousely as concernynge his health of the immage hee called hym by the name of Baalzebub whereby it appereth that it was no name of reproche Fynally as holy and deuoute men translated this name Gehēna to hel to make the place infamouse so for the hate and detestynge of the Idole Baalzebub they called him the deuyll Whervpon we gather that the reprobate to the ende they might make Christ detestable to al men letted not to defame him with opbrobryouse woordes as if he had ben a deuyll and the greatest ennemy to religion and godlines Wherfore if it shal chaunce vs to haue the same ignominie that whiche beginneth in the head and is finished in the members ought not to seeme newe vnto vs. Bu. It is a cōmon custome now adaies for the faithful ministers of gods word to be called sediciouse schismatyques heretiques rebels churchrobbers charmers whiche reproches we must learne to suffer paciētly after the example of Christ the sonne of God. Hovve muche more shall they M. Behold how in the applicatiō of the prouerbe Christe had rather say the lord of the house the household then the master the seruantes In the which thing he sufficiētly declareth how much he wolde haue those that are his ioyned vnto him no doubte with the same affectiō with the which he saith in an other place Now I say not that ye are not seruaūtes but frendes Wherfore it can not be but that he hath a continual care of the faithefull because they are of his householde and friendes 26 Feare them not therefore For there is nothinge close that shall not be opened and nothinge hyd that shall not be knowne Feare them not M. He gathereth the thing by the equalitie afore said which he would perswade namely that those enemies are not to be feared which persecute euē to death Therfore he saith when as they dealt so maliciousely with the sonne of God which excelled al men ye ought not to be let with any feare but ought boldely to discharge your dewetie For there is nothinge close C. When the Apostelles shoulde see the Gospell so contemptyble and despysed and the smaule nomber of the faythefull also it myghte discourage and make them voyde of all hope This doubte Christe helpeth by the waye declarynge vnto theim that the Gospell muste be preached a greate deale farther and that by the same the obstynacye of menne shall at lengthe be reuealed For althoughe this sayinge Nothynge is so close that it shall not be reuealed is a prouerbiall sentence here notwithstanding it ought specially to be restrained to the doctryne of saluation which Christe affirmeth
fre spirite of adoption A. This therefore is the fourth argument taken of the power of Christe Marke addeth The Sabaoth was made for man and not man for the Sabaoth C. The effecte of the fifte argumēt is that he doth amis which turneth the Sabaoth to the destruction of man for whose sake God ordayned the Sabaoth The Phariseis sawe that the disciples of Christe were godly occupied they sawe that they were wery with the laboure of their iourney also that they were oppressed with hunger and yet not withstandinge they grudge that these poore weried and hungry men should sustayne and nouryshe their feble bodies with a fewe graynes of corne They therefore whiche thynke that the obseruation of the Sabaoth is abrogated by this place are deceyued for as muche as Christe onely declareth what the right true vse of the same is For although he a littell before affirmeth that he is the lorde of the Sabaoth Yet not withstanding the full tyme of the abrogation was not as yet come because the veale of the temple was not cut or rente away 9 And he departed thence and wente into their Synagoge Bu. To the same effecte ende and purpose this story must be broughte to the whiche the other going before was referred C. Namely that the Scribes were malitiously bente to calumniate and cauill at all the doinges of Christ and therfore it was no marueile if his enemies were so dyuerse to please when theyr mindes were so infected with mischiefe But we se that this is a custome among hypocrites only to followe the shadowed righteousnes of the lawe and to stande rather vpon the forme then in the substaunce of a thing First of all therefore let vs learne here to bring with vs pure myndes and voyde of al euell affections when we go to learne or to iudge of any matter For if hatred if disdayne if ambition or any suche vyce raigne in oure myndes we shall not be onely iniurious vnto men but also cōtumelious against God tourning his light into darkenes No man voyde of mallice woulde haue condēned the worke of God whiche these doctours let not to do Whereupon came this furor and madnes but onely vppon this that they bare a tyrannous hate against Christe Moreouer we are admonished to beware that we attribute not more vnto ceremonies then is mete and conuenient and pretermit to the chiefest poyntes of the lawe And vvent into their Synagoge M. Into their Synagoge whiche euen nowe condemned the disciples as breakers and defilers of the Sabaoth In the whiche we maye note the truste of a good conscience in Christe and his exceadinge goodnes towarde the people For he neyther feared to go into the Synagoge of the wicked Phariseis and there to shew him selfe openly neither did he withdrawe his benefites from the people for the malice of the Iewes neither did he let to reprehende and reproue the blyndnes of the Phariseis A. By the which example al those ought to arme them selues whiche are called of God to the ministery of the woorde 10 And beholde there was a man which had his hand dried vp and they asked him saying is it lawfull to heale on the Sabaoth daye because they might accuse hym And beholde there vvas a man. B. Whē Christ had not sufficiētly perswaded the Iewes as concerning the keping of the Sabaoth he toke a myracle in hande or the testimony of his father whereby he mighte make them beleue that he taughte that whiche was godly and righte M. The Euangelist therefore sheweth that there was fitte and cōuenient occasion offered to them bothe namely to Christe and to his aduersaries as if he should haue said So sone as he was entered into the Synagoge there was fitte and apte occasiō offered wherby both the power of Christ and also the obstinate blyndnes of the Phariseis might be declared B. Let vs also note here that God dothe dispose all thynges by the sure rules of his prouidence And they asked him C. Marke and Luke saye that they onely marked hym whether he woulde heale him on the Sabaothe daye Matthewe doothe more playnelye expresse that he was asked a question by worde of mouthe But it is likely that there were healeed diuers others before vppon the Sabaoth dayes Here therefore they taking occasion demaunde whether he thought it lawefull to do againe or reiterate that whiche he had done before But truely it became them to waye and consider whether it were a deuine or humane woorke to make a hande wythered and dryed vp to haue his palpable sence and motion only with a woorde or by touchinge the same For God appointing the Sabaoth made not a lawe for hym selfe neither did he thereby bynde hym selfe to any seruitude or bondage but that he myghte exercise his wyll and pleasure as well vppon the Sabaoth dayes as on other dayes It was to muche madnes therefore to moue this question as though they might restraine the doinges of God and appointe hym an order for his workes Because they myght accuse him B. Note here the Scribes and Phariseis who semed to excell all men in wysedome and holynes of lyfe and yet notwithstāding they seke occasion to intrappe Christe to the ende they might accuse and destroy hym 11 But he sayde vnto them whiche of you is it if he hath a shepe fallen into a pitte vpon the Sabaoth daye that would not take him and lift him out C. Christe sheweth here agayne what is the true obseruation of the Sabaoth and reproueth thē also for their captiousnes in that they go about to cauill at his doinges For if any mans shepe had fallen into a pitte no man woulde haue bene against the plucking of hym out againe But loke howe muche more a man doth excell a beaste so muche the more lawful it is to helpe hym It is manifest therefore that if a man do helpe the necessitie of his brother he doth not breake the rest commaunded of the lord though it be on the Sabaoth daye This similitude is not made mention of neither in Marke nor in Luke onely they saye that Christe did demaunde whether it were lawfull to do good or euell on the Sabaoth daye For he whiche looseth a mans lyfe is gilty of euell and he differeth not from a murtherer whiche helpeth not his brother being in peryll of his lyfe if he maye Christe therefore reproueth them which vnder the colour of holy reste will constrayne men to do that whiche is euell because they do not onely offende as it was sayde before whiche do any thinge contrary to the lawe but also whiche neglecte their dutie Here also we see that Christe vsed not alwayes one manner of reasons to repell the calumniation of the Iewes because here he disputeth not of his deuinitie as he doth in another place as may appeare in the fifte chap of Iohn 12 And howe muche is a man better thē a shepe Therefore it is lawfull to do good on
Sathan be violentely expelled to the ende God might stablishe his kingdome amonge men Wherefore this sentence is nothinge elles but a confyrmation of that whiche wente before But to the ende we maye the better remēber the meaninge of Christ it shall be necessary to call to minde that Analogy which Mathew placed amonge the visible and spirituall graces of Christe What so euer Christe therfore did vnto the bodies hee would haue the same referred to the soules so when he delyuered the corporall and bodely sences of men from the tyranny of the deuil he declareth that he was sent of the father to be a reuenger which shoulde abolyshe and put awaye the spirytuall tyrannye whiche hee shewed to mennes sowles Nowe let vs retourne to his wordes He affirmeth that the rule and power can not be taken away from a strong and valiaunt tyrant vntil he be despoyled of his armoure and weapons because vnlesse he be constrayned with greatter force he wyll neuer yelde To what ende is this spoken First wee knowe that the deuyll in many places is called the prince of this worlde And the tyranny whiche he vseth is garded and made strong with aides of great force frō all places For there are innumerable snares to entrap and entangle men Yea there are innumerable and infynyte kyndes of daungers and harmes with the which he kepeth those myserably that are oppressed vnder his feete To conclude there is nothinge that setteth hym to raygne in the worlde like a tyrant not that he can do any thinge against the wil of the workeman hym selfe but because Adam when he alienated hym self from the impery and kyngedome of God dyd bringe all his posterytie vnder the subiection and yoke of this forraine power But althoughe the deuyll raineth supernaturally and men by the iust iudgemēt of God for synne are subiecte to his tyranny notwithstanding he hath a peaceable and quiet possession of the kingdom in so muche that he may tryumphe ouer vs vnponished vntyl a stronger then he ryse vp againste him But this stronger man coulde not be founde here in earthe when that no abillitie and strength was lefte vnto menne to helpe them selues therefore a redemer was promysed from heauen Nowe Christ sheweth that this way and maner of redemption is necessary to wreste and take away that from the deuyll with stronge hande which els he wyll neuer let go and departe from By the which wordes he declareth that men hope for theyr deliuerance in vaine vntil Sathan be ouercome and vanquyshed by violent conflicte M. He saythe therefore when ye se the ieweles of Sathan taken away how then can it be but manifest that a strōger is present which hath ouerthrowne Sathan that stronge prynce of the world and bounde him otherwise he wolde not haue suffered his Iewelles to be taken away C. But although Christ reproued the folishenesse of the Scribes because they were ignorante of the principles of the kyngdome of God yet notwithstanding this obiurgation and reprehention dothe belonge generally to all suche as are of lyke foolyshenes There is no man which wyll not boast in wordes that he desyreth the kyngedome of God and yet he wyll not suffer Christ to fyght valiantly as nede requireth that he may delyuer vs out of the hande of the tyrante and our mortal ennemie Euen as if one beinge sycke shoulde call for the helpe of a physition and yet dothe refuse all Phisicke medycine and remedy Nowe let vs note for what pourpose Christe brought this parable namelye that hee mighte shewe that the Scribes are aduersaries to the kingdome of God the beginning wherof they maliciouslye withstoode Notwithstandynge let vs learne because wee are all subiecte to Sathan that God doth no otherwyse bestow his kingdome vppon vs then to deliuer vs frome that vnhappie sorowful and seruyle bondage by the valiaunte and victoryous hande of Christ 30. Hee that is not with mee is agaynst mee and hee that gathereth not with mee scattereth abroade Hee that is not vvith mee C. This place may be expounded two manner of wayes Some affirme it to be an argument of the contraries as if Christ should haue said I can not raigne withoute the power of Sathan be destroyed because hee wholly indeuoureth him selfe and seketh by al meanes to scatter that abrode whiche I gather together And trewely we se euidently enough how strongly and with what might that ennemy seketh the dyssipation of the kyngedome of Christe Notwithstanding their opinion iudgement is rather to be allowed whiche affyrme the Scribes to be doble ennemies to the kyngedome of God because they hindered so muche as in theim laye the good successe of Chryst This therfore is the sence and meanynge of the texte It was your partes to ayde helpe and assiste me in erectinge and lyfting vp the kyngdome of God for hee is a hynderar after a sorte that is not a helper and he in some respecte plucketh downe that in tyme of nede recheth not forth his hande to helpe What are you therefore and what do ye whom outragiouse and furiouse madnes hath driuen to open contētion M. To be with Christ is to gather with him to the kyngedome of God. Chryst and his faythfull seruauntes doo gather when with their doctryne theye reape the haruest congregate the same into the barne of theyr father to euerlastynge lyfe This is a Metaphore taken of the tyme of the haruest when euerye one maketh all hast that possiblely can be made to gather and bring in the haruest least the same might take any harme by tempest and vnseasonable weather Sathan whiche is a very woulfe deuoureth and disperseth from the shepefould the flocke of Christ and when any parte of the Gospell is sowen in theyr hartes throughe preachinge he taketh the same awaye leaste in beleuing they should be saued Therfore by this sentence it maye playnely appere howe truely Chryste doth now say that whosoeuer gathereth not with hym scattereth because such is the promptnes of our nature vnto euill that the righteousenesse of God hath noo abydinge in theim whiche apply theim selues to late and seke when all time is spente to get the same Also this doctrine is more large and dothe yet farther extende it selfe namely that they are vnworthy to be coūted in the flock of Christ which do not bestow and referre al their studies and laboures vnto hym because by theyr negligence slouthe it commeth to passe that the kingdome of God goeth backewarde and prospereth not for the furtherance whereof we are all called Christe therfore leaueth not the meane for we must eyther gather with hym or els we must disperse and scatter abroade with Sathan So that by these wordes he semeth to speake to certayne Hypocrites which dissembled or fained hym to be the Messias As if he shoulde saye There are many of you which dissemble al thinges cleauinge to neyther parte but holdynge of euery side But if ye were my disciples in dede if ye
so often parables For they thought that it should haue bene his part to vse manifest and plaine words to the end hée might the more easilye be vnderstode C. And although that symilitudes doe oftentimes manifest the thinge which is handled those notwithstanding which do containe a continual metaphor are very hard darke and obscure Christ therefore propoundinge this similitude would comprehend that vnder an allegorye which without a figure might more plainly and euidently haue bene spoken But now when the exposition is added made the figured speach hath more perspecuity and plainenes then the simple that is it is not onely of more efficacy force to moue the minds of men but also more cleare and euidente to be perceyued so great a difference ther is in the speaking and vttering of things Truly if Chryst should haue sayd simplely the Gospell is preached to manye in vaine A. Hée had touched the effect of al this matter C. Notwithstandinge it woulde not haue had so great force waight as this similitude Bu. The Disciples therefore saye whye speakest thou the mysteries of the kingdome of God in such darke parables rather then in plaine and easye sentences whereby thou mayst be vnderstoode 11. Hee aunsweared and saide vnto them it is geuen vnto you to knowe the secrets of the kingdom of heauen but to thē it is not geuē Bu. The lord by his answeare manifestly declareth to whom the doctrine of the Gospell is obscure and to whom it is euident plaine also who are mete hearers of the Gospell who are not C. By that which answere of Christ we gather that the doctrine of saluation was propounded of God vnto men for diuers ends and purposes For Christ testifyeth that hée spake therfore the more obscurelye because his word should be hard and difficile vnto many mighte stryke and sound in their eares with confused ambiguous sound If any man obiecte the saying of the Prophet I haue not spoken in the secret places of the earth neither yet in darknes It is not for naught that I sayde vnto the séede of Iacob séeke mee Also Dauid acknowledgeth the words of the law to be a lāterne to his féete to geue wisedome vnto babes It may be aunswered that the woord of God by his owne nature is brighte cleare but the brightnes of the same by the darkenes of men is suffocated obscured For although the law had the vaile hanging before it yet notwithstāding the truth of God was manifest enough in the same vnlesse the eyes of mē were blinded And as cōcerning the Gospel S. Paule sayth that it is not hid vnles it be hiddē to the reprobate to such as are in darcknes whose minds Sathan hath blinded Furthermore wée must note that the force of illuminating wherof Dauid speaketh the familiar maner of preaching whereof Esay prophesyeth is properlye referred to the elect and chosē people of god This notwithstanding alwayes abydeth infallible that the woord of God is not obscure of it selfe but as it is obscured darkened with the blind mystes of the world in the meane seasō the Lord doth neuertheles contayne kepe his mysteries that the sence vnderstāding of the same cannot come to the reprobate And truly by two meanes hée doth depriue them of the light of the Gospell For sometimes hée speaketh that in parables which mighte be spokē much more plainly sometimes expressing his mind plainly without eyther tropes or figures hée doth so dul amase their sences that euen in the open manifest light they are blind To this effect pertayneth the saying of the Prophete Your Prophets rulers that should sée hath hée couered And the visions of al the prophets is become vnto you as the woords of a Booke that is sealed vp which mē delyuer to one that is learned sayinge reade thou in it And hée sayth I cannot for it is sealed Forsomuche as Christ hath so dispensed his doctrine by his deuyne coūsell that it shal profite only a few in whose mindes it shall soundlye be imprinted shall trouble and moleste the rest it followeth that this doctrine of saluation was not sente vnto men for one end purpose but by the wisedom of God to be so moderatly tempered that it should be no lesse a sauor of death vnto death to the reprobate then it is of life vnto life to the electe chosen children of god And least any mā should contend S. Paule addeth to these words that what soeuer the effect of the Gospell bée though it be a deadly sauour yet is it swete before god But to the ende wée may haue the true sence and meaning of this place wée must more nerely consider the purpose of Christ for what cause and to what end hée speaketh this First vndoubtedly the comparison pertayneth to this end that hée might amplifye the grace geuen to his Disciples because that was geuen specially vnto them whiche was not giuen in like maner to all men To you sayth hee it is giuen to know the misteries of god If any demaūde frō whēce the Apostels haue this priuiledge of dignity truly there shal no cause of worthines be found in thē for Christ in pronoūsing that it is geuen vnto them excludeth al deserte Christ pronounceth that they be certaine select chosen men vpon whom God specially bestoweth this honor to be partakers of the secret mysteries of God the other being depriued of the same Ther is no other cause of this difference found sauing that it pleaseth God to call vnto him those whom he hath chosen frelye in his mercye before the foundacion of the world was layde A. Whervpon hee calleth the rest forreners or straungers as may be gathered by the words of Marke when hee sayth but vnto them that are without all thinges happen by parables C. By the which words Christ plainly declareth that these were not of the nomber of the electe and therefore that it was not giuen vnto them 12 For whosoeuer hath to him shal be giuen and hee shall haue aboundaunce but whosoeuer hath not from him shal be taken awaye euen that whiche hee hath M. It is a cōmon prouerbe that to the rych shal be giuen but to the poore not so yea they shall haue the little takē from them be made beggers By the which our sauiour Christ would signify that it was also ful filled in his kingdome that the knowledge of life should be communicated and geuē to those only which haue the gift of election and from those that want the same shal be taken awaye that deuyne knowledge whiche they séeme to haue by the preaching of the woord because the reprobate by the contempte of the woord whiche they cannot receaue are blynded more and more til at length thou mayest see them depryued of their cōmon sence The lord toke the Disciples vnto him to the end they might more more
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
tyme to come in the whiche the Messias shoulde be reuealed and reioysed how greatlye excedingly would hée haue reiosed if hée had séene that Messias nowe present with his bodely eyes Christe therefore commendeth vnto hys Disâ—…iples that time in the which he was now reueled in the flesh vnto whom all the law and the Prophets had respect 18. Heare yee the parable of the sower Bu. This pronowne yée hath a great emphasis and force in it A. As if hee should say you to whom it is giuen to know the mysteries of the kingdome of God here ye I say to whom it is giuen to sée and here those thinges which haue bene denyed to manye Prophetes kinges what this parable which I haue propounded of the sower sowinge his seede meaneth C. This our Euangelyste Luke makes mention that our sauioure Christ expounded the parable simplelye to his Disciples without any reprehension but Marke declareth that he reprehendeth their dulnes sayinge Know yee not this parable how then will ye know all other parables As if hée should haue said it is your part to expound not only this parable but also all other to the ignoraunt people the which thing how caÌ„ yée do when yée are ignoraunt of this 19. VVhen one heareth the worde of the kingdome and vnderstandeth it not then commeth the euill man and taketh awaye that whiche was sowne in his hart this is hee which was sowne by the waye syde VVhen one heareth A. Luke in the beginning of the explication of the parable declareth what Christ mente by the séede saying the séede is the word of God. M. And to the end wée might know that hée spake of the preaching of the Gospel hée calleth this seede in this place in the beginning of his exposition the word of the kingdom in the which the mysteries of the kingdome of God are expressed C. But the summe of the whole parable is that the doctrine of the Gospell when it is dispersed abrode like séede is not in euerye place fruitfull because it falleth not alwayes in fruitfull and well tylled ground Hée reherseth here foure kindes of hearers of the which the first kind conceyue no séede the seconde séeme to conceaue but so in déede that they take no liuely roote in the thirde the séede is choked so that now there remayneth only the fourth part whiche bringeth forth fruite But hee bringeth not in these fower kinds as though one among fower onely or ten among fortie imbrasing the doctrine should fructifye no more for Christ heare would not appoint any certaine nomber neyther deuide those of whom hée speaketh here into equall partes to the ende hee might shew that the springing vp or growinge of fayth was not alwayes alyke but some whyle exceding fruitfull somewhyle lesse where the woord is sowen but onely declared that the séede of lyfe perished in many by reason of the contrary vyces by the which it is eyther by and by corrupted or wythered or els by lyttle and lyttle it degenerateth and is out of kind But to the ende this admonition myght profite vs the better wée must note that there is no mencion made of contemners which openly do reiect and repell the word of God but that those onely are noted in the whiche there séemeth to be some docillitye and aptnes to be taughte Wherefore if the greater parte of these men do vanishe away what shal be fall the rest of the world of whom the doctrine of saluation is opeÌ„ly repelled Heareth the vvoorde of the kingdome and vnderstandeth it not C. In this first place hée maketh mention of those whiche are barren and vntilled which inwardly coÌ„ceyue not the séede because there is no preparation in theyr harts B. They here the word but with no affection of the mind with no dilygent affection their mynde being drawne of Sathan another waye wherby it cometh to passe that they neuer thinke vppon the woord which they heard but as the Prouerbe is it entereth in at one eare and goeth out at the other C. Such Chryst compareth to the hard drye earth which is in the comon way whych being continually troden vppon waxeth hard as stone I would to God there were not so many to be founde of this kinde as there are who when they offer them selues to heare do stand notwithstanding astonyed neyther do they receaue any tast or féeling of the same to be short they differ very little from blockes stones that are incensible Wherfore it is no marueyle if they vanishe quyte away Then commeth the euill man A. Luke hath Sathan and Marke putteth downe this name deuil And taketh avvaye that vvhich vvas C. Hereby wée gather that Sathan is an ennemy of our saluation Euen as do the hungary byrds in sowing time so cometh hée forth so soone as the doctrine of truth is sowne and taketh it awaye before it hath taken moysture and beginneth to springe Bu. For that auncient enemye knoweth wel enough that the sauing health of mortal men is wrought by fayth in the word VVhich vvas sovven in his hart C. Wheras Christ sayth that the word was sowen in their hartes although it be an improper kind of speaking yet notwithstandynge it waÌ„teth not reason because by the vice and wickednes of men the nature of the word is not taken away but that it maye retayne and keepe the vertue of séede For wée may in no wise thincke that any thing of the graces of God is deminished althoughe the effecte of them come not vnto vs In respect of God the word is sowen in the harts but the harts of all men do not receiue that sowen sede with méekenes and gentle affections as exhorteth the Apostell sainte Iames verye well Therfore the Gospel is alwayes in power a frutefull séede but not in dede M. Wherefore althoughe in it selfe the séede or thinge sowne is good and apte to bring forth good fruite notwithstandinge it maketh a greate matter into what ground it be cast In like manner the woord of God althoughe it be good apte to woorke pyetye and godlynes yet neuerthelesse it maketh much what maner of person the hearer be A. Luke addeth saying least in beleuing they shold be saued C. By the which wée may note no small prayse of faythe when that it is called the only cause of saluation This is hee vvhich vvas sovvne by the C. Some translate it thus This is that which was sowne by the wayes syde 20. But hee that receiued the seede which was cast into stonye places the same is hee that heareth the woorde and anone with ioye receyueth it A. It were better if it were translated thus But that which was sowne in the stony grounde signifyeth him which c. Bu. This is another sort of the hearers the rockye or stonye ground signifyeth vntimelye hearers I saye the myndes of such men as are rype to soone whiche receiue the woorde of God so soone as it is
That it might be fulfylled M. Againe the Euangeliste sheweth a reason why Christe woulde speake vnto the multitude by parables namely that he might not seme insolent or presumptuouse I vvyll open my mouthe C. The Euangelist Mathew meaneth not that this Psalme whiche he reciteth here was a speciall prophesie of Christe but as the maiestie of the spirite of God shyneth in the woordes of the Prophete after the same maner the force and power of the holy ghost also was expressed in the wordes of Christe In that Psalme the prophete speaking of the couenant of God by the which he adopted the sede of Abraham of the contynuall benefytes bestowed on that people and also of the gouernement of the Churche prophesieth myghtely I wyll open my mouth in parables That is I wyll not intreate of lyght toyes or triffles but I wyl speake earnestly of graue seriouse and weightye matters The same is mente also by darcke sentences For it is a common repetition in the Psalmes For the Hebrewes call comparisons Mesalim Furthermore this name is translated to graue sentences because that similytudes do often tymes beautifye the oration or talke and make it seeme plesant and delectable Also they cal Hidoth somwhile darcke sentences and some tyme shorte sentences For althoughe Matthew dothe seme to allude it to the name of Parable yet notwithstanding there is no doubte but that Christ as he knewe righte well spake figuratiuely that the forme it selfe of the worde might brynge with it some dignitie weight He saith that that which is written in the Psalme is fulfilled because by allegories and fygures he admonished and declared that he intreated of the secret misteries of God lest the doctrine shoulde be contempned C. Wherby we gather that it was no absurditie at all in that he spake obscurelye to the people for diuerse endes consyderations For althoughe he woulde hyde from the reprobate that which he spake yet notwithstandynge he soughte by all meanes that they beinge astonied by his woordes might feele and perceyue that there was some celestial and deuine matter contained in the same 36 VVhen the people were sent awaye then came Iesus into the house And his disciples came vnto him sayinge Declare vnto vs the parable of the tares of the field VVhen the people vvere sente A. Nowe followeth the exposition of the parable going before of the wheat of the tares which the lorde declared to his disciples when they were alone Declare vnto vs the parable Bu. The occasion of the interpretation of the parable is here set before vs namely because the disciples prayed the lorde who declared the same vnto them They seme not to doubt as cōcerning the grain of mustardsede or of the leuē any thing at all for they mighte plainelye vnderstand and perceiue therby that they were admonished not to fainte quaile or dispayre at the base symple and rude beginninge of the Gospell In the parable of the tares there were certaine thinges whiche they did not so well vnderstande they request the lord therfore that it would please him to be their interpretoure Let vs also praye being taught by the exāple of the disciples that the lord in mercy will open reueale vnto vs the hiddē secret misteries conteined in his worde For he is ready and easy to be intreated so that we not in any point to doubt of his diligēce 37 He answered and said vnto them He that soweth the good sede is the son of man C. First he said that the kingdom of heauen was like vnto a man that did sowe but improperly Notwithstanding the sence meaning is euident that the like happeneth to the gospell beinge preached that commonly cometh to passe in the sowing of fieldes where the tares and cockell growethe with the wheate sauinge that hee expresseth one speciall thynge sayinge that the fielde is myngled and strewed with tares by the deceyte of the ennemye to the ende wee myghte knowe that it is not doone by chaunce or naturallye that so manye wycked are myngled with the electe and chosen of God euen as if they were good corne but rather by the enuye and mallice of Sathan not that men shoulde be iustified by his damnation but chiefelye that God might not be sprynckeled with any blott for this synne and vice whiche commeth without his defaulte furthermore that we shoulde not meruaile that tares do springe and growe in the fyelde of the lorde when as Sathan alwayes watcheth to do harme He vvhiche sovveth good sede is the sonne of manne C. Where as Christe sayth not that the mynisters of the woord do sowe but hym selfe alone it wanteth not good reason for although it be not meete conuenyent that this be restrained to his person notwithstanding because he so vseth our laboure and diligence as onely meanes and instrumentes to the tillynge of hys fielde he doth rightly take that vnto him selfe whiche after a sorte is common to his ministers Let vs remember therfore that the Gospell is not onely preached by the cōmandement of Christe but also is defended and cōducted by his power that we myght be as it were his hands but he the onely aucthour of the woorke 38 The fylde is the world And the children of the kingedome they are the good seede the tares are the children of the wicked The fyelde is the vvorlde C. Althoughe he sayth that the world is the fielde notwithstandinge there is no doubte but that he applied the same properly to his churche of the which all this communication arose But because hee would bring his plough by littel littell throughout all the partes of the world to the ende he mighte till fieldes vnto hym selfe in al the world might sprinkel the seede of life also he attributed that to the whole world by a figure called Synecdoche which agreed a great deale better to the part onely And the children of the kingdome M. The children of the kingdome that is the elect chosen of God the beleuing in Christ those which pertaine to the kingdome of heauen which also are called the sonnes of God cittezēs with the saintes and the housholde of God. Bu. The sede here properly signifieth the word of God which the sonne of god hath sowne in the fieldes I meane in the brestes of mortal men shewing forthe repentaunce to the worlde and remission of sinnes Thereof truelye were the sonnes of the kyngdome borne namely of the woorde of the kingdome that is of the woorde of God which liueth and lasteth for euer A For he of his owne free will begat vs by the worde of trueth M. He sayth simplely of the kingdome for only the kingdome of heauen is the trewe kingedome the other are but vayne shewes in cōparison of that Bu. In the hartes of the faithful Christe raigneth by faythe by loue by cleannes by al righteousenes and vertue in the which al the sainctes of God florishe being a plentiful field of swete
pleasant fruites smellinge preciousely with a most acceptable odour before god men The tares are the chil M. Here we se to whō the wicked ones in the churche were ascribed But he speaketh not here of theues murtherers suche like but of those speciallye which haue not a sincere faith in Christ but are rather hypocrits fayning an outwarde shewe of holines Bu. We see therefore what the state of Christ his church is here in this worlde It was neuer without hypocrites Vntill the time of iudgement therfore there shal be traytours destroiers corrupters and theues euen in the middest of the church Of the vvicked M. He calleth the deuyll wycked not by nature but for his malliciouse practise Hee was a murtherer from the beginning and abode not in the way of trueth because there is no trueth in him When he speaketh of a lye hee speaketh of his owne because he is a lyer and the father of the same thing 39 The ennemy that soweth them is the deuill The haruest is the ende of the worlde the reapers be the Angelles The ennemie that sovveth M. Whom before he called wicked he calleth nowe the ennemie All wee therefore whiche are the children of the kyngdome and sowne of Christ and cleaue vnto him haue the deuill a continuall ennemie vnto vs. A. But how the rebrobate are sowne in the field of the lord by the deuyl we haue shewed before in the fiue twenty verse The haruest is the ende of the vvorld C. This trulye is a troublesome state and a greuous burthen yea almost intollerable that the Churche shal be burthened with the reprobate to the end of the world notwithstanding Christ therfore prescribeth vnto vs this time to patiēce least wée shold nourishe flatter oure selues with vaine hope wheras now the certaine time of a purgation is prefixed It behoueth the pastors therefore to endeuour them selues with all diligence to purge the Churche in this part all the godlye ought to set to their helping hands so far as their vocation will beare the same but when all the godly with hartye consente do theyr good will and true intente yet shall they neuer bring it about to purge the Churche from euery spot Wherfore let vs consider that our sauiour Christ mēt nothing lesse then to nourishe such filthy spots in his Church by to much sufferaunce onely his meaning and purpose was to comfort and exhort his faythfull seruauntes not to bee dismayed or drawne backe because they are constrayned to suffer wicked ones in their felloship and fraternity and also to brydel and moderate their zeale whiche thincke it not méete to haue any felloship but with suche as are pure and the sayntes of god The Anabaptistes therfore are greatly abused in séekinge by this place to dryue and put awaye the vse of the sword frō the church And they are easely aunsweared For sythens they do admitte excommunication which doth roote out and expoulse the wicked and reprobate at the least for a time why shoulde not the godlye Magistrates vse the sword against the wicked and vngodly ones so oft as néede requireth They affyrme that there is place geuen to repentaunce where there is no deadly punishment As though truly the théefe vppon the crosse found no saluation ▪ But let this aunsweare suffyce that it is not here taughte what our offyce or the Magistrates or the pastors office is A. But onelye Christ sheweth what the state and condition of the Church shal be til the ende of the world that the world can neuer be so purged purifyed and clēsed but that the wicked wil be alwayes myngled with the good C. to the ende the stombling blocke of offēce wherat the weake stumble and are troubled when they sée the Church thus confounded as it were might be taken away The reapers be the Angels C. This name must be applyed to the present cause In another place the Apostels are called reapers in respecte of the Prophetes because they entered into their laboures Also there is a commaundemente giuen to al the ministers of the woord that they bring forth frute that may euer abide to the which effect this saying of Chryst perteyneth The Corne is whyte and readye vnto the haruest Moreouer the Haruest is great but the labourers are fewe But here is another consideration to be had of the comparison because they are sayde to be planted in the field of the Lord which haue roume and place in the Churche Neyther is that contrarye to this which Iohn saithe in another place that so soone as Christ cometh forth with his Gospel hée hath his fanne in his hand wherby hée may purge his floorth For there is described the beginning of the purgation of the Church whiche purgation bee denyeth to be made in this place before the ende of the world A. For then shall appeare that most excellent king in his Maiestye and shall sit vppon the seate of his glory and all nations shal be gathered together before him and hée shall seperate thē one from another euē as the shéepeherde deuydeth the shéepe from the Goates hée shall set the shéepe on his right hand but the Goates on the left C. Moreouer althoughe then hee will set to his stronge hād by his Angels to purge his Church the same notwithstandinge hee dooth beginne to do now by his godlye teachers A. who for all that shal neuer bringe to passe that the Church shal be pure cleane in all pointes before the comminge of Christ at whose cōming a perfect purgation is looked for with the full redemption of the sonnes of God. 40. Euen as the tares therfore are gathered and brent in the fyer so shall it be in the ende of this worlde A. When hée did barely propound vnto them the parable without anye expositiō hee said suffer them to grow together vntill the Haruest and in the time of the Haruest I will say vnto the reapers gather yee first the tares and bynd them vp in bondels to borne Expounding the same now hée sayth euen as the tares are gathered and burnt in the fyer so shall it be in the ende of this world By the whiche words hée declareth sufficiently that wée must looke and wayte for the last daye of the whiche there is suche often mencion made in the scriptures that wee should be styrred vp to praye diligently 41. The sonne of man shall sende forthe his Angels and they shall gather out of his kingdome all thinges that offende and them which do iniquitye The sonne of man C. Hée attributeth these parts of the pourging of his Church to his Angels in the last day because they shal not stand ydell or vnoccupyed before the trybunall seate of Chryst but shal be ready and at hand to fulfil his commaundementes They therefore which preposterously make hast to roote out and abolishe whatsoeuer liketh not or displeaseth thē do preuent so much as in
spoyleth men of their sences it blindeth or obscureth the eye sight it dulleth the eare and it drowneth memorye The darkenes of the night might helpe to excuse the Apostels notwithstanding in that they thought Christ to be a spirite it is to be attributed to their ingratitude vnbeleefe as it is sayd before C. So oftentimes it happeneth vnto vs A For how commeth it to passe that wee know not God to be nere vnto vs surelye because wée know not but forget the benefits that hée bestoweth vppon vs Who féeleth not the power of GOD which by so manye wayes and meanes hée hath reuealed If wée were so thanckefull as wée oughte to be wée should haue a thousand buckelers against the temptacions of Sathan But because wée remember not the mercye of God this thing that Mathew speaketh of hapeneth vnto vs that is to say wée perswade our selues wée sée spirits whereas God goeth about to blesse vs with his benefits Wée should neuer be quayled or ouerthrowne by anye temptacion if wée would remember euery hower the benefyts which God bestoweth vpon vs But wée in the manifest light refuse to sée And they cryed out for feare A. By this outcrye they manifestly declare and testifye that they are beset with vehement terror and grieuous feare 27. But strayghte waye Iesus spake vnto them saying be of good cheare it is I be not a frayde But strayght vvaye Iesus spake C. Because Christ is not acknowledged to be a delyuerer whē in déede hée offereth himselfe hée calleth vnto his Dysciples by woorde of mouthe to the ende they might knowe him whose ingratitude and vnbeléefe he forgeueth for hée comforteth them sayinge Be of good cheere A. That is to saye doubt not but beléeue that I your Lorde and Mayster speake vnto you Be not a frayde C. As if hée should haue sayd after that they knew him to be present with them they had good occasion to hope well but because terror had nowe possessed theyr mindes hée reproueth the same least it should hynder and stay their trust not that they could be quight voyde of feare and haue nothing but mere ioye and gladnes but because it was necessarye to mittigate and asswage the feare least that thereby theyr trust should quight be ouerwhelmed And although the voyce of the Sonne of God is a deadly voyce his presence terrible to the reprobate yet notwithstāding to the Godly it worketh another manner of effecte For in them it worketh peace of conscience and a sure trust and confidence by the which wee ouercome fleshly terrors and feares But hereby it commeth to passe that blind tumults and hurlye burlyes do molest and trouble vs because wée being vnthanckfull and vngodly do not set before vs the buckeler of the infinite benefits of God bestowed vppon vs the which being well wayed cōsidered are sufficiēt to gard defēd vs This voyce of Christ was familiar knowne to his Dysciples because they were daily cōuersant with him The like words hée spake vnto them after his resurrectiō saying it is I be not afrayde And now althoughe it were hye time to helpe whē Christ appeared yet notwithstandinge the tempest ceassed not by and by vntill the Dysciples were better come vnto themselues bothe to desyer helpe also to hope for his grace and sauoure And here wée muste note that the Lorde doth oftentimes vppon good consideratiō differre the healthfull helpe which hee hath alwayes in his hand 28. Peter answered hym and sayde Lord if it be thou bid mee come vnto thee on the water Peter ansvvered him A. Such was the rashe zeale alwayes of Peter Hee desyreth to be with Christ nothing regarding the imbecillity of his fayth Lord if it be thou C. The condition which Peter addeth here plainly declareth that his faith is not yet rype Lord if it be thou sayth hee byd mée come vnto thee on the water Why doth Peter speake so doubtfullye when hee hard the voyce of Christ and knew by his voyce that it was hee Surely in so small and weake a fayth the feruent desyer of a rashe mynde bursteth forth For hée should haue measured himself according to his measure and should rather haue desyered of Christ the encrease of his fayth the which being graunted he might at the lengthe haue gone ouer sea and mountaynes but now withoute the winges of faith hée rashly desyreth to flee and hauinge small credit to the voyce of Christ hée desyereth to walke vppon the water as vppon the hard ground Notwithstanding there is no doubt but that this affectiō sprange of a good beginning but because it slyded into a vicious excesse and wicked extremity it hath loste the praise of goodnes And herevppon it came to passe that Peter receyued the iust recompence of his rashnes Wherefore the faythfull are taught by this example to beware of to much hast If the Lord call vs to any thinge it is our parts to runne bouldly but hée which runneth beyond that marke and passeth his race shall féele at the lengthe by euill successe what it is to go beyonde his boundes M It had bene good for Peter that hée had had experience of the imbecillity of his faythe and of the present power of the Lorde that he had learned to thinke modestly of himself not in extollinge himselfe aboue others as though hée had played the man and done some notable acte Trulye his desyer séemeth very preposterous hée would rūne beyonde the Marke when as hée had not well wayed his imbecillitye and imperfection Wée must not desyer more then wée oughte neyther must wee take those things in hand which excede our strēgth specially when there is no néede but euerye mā must counte with him selfe what and howe muche hée hath receyued of the Lord. 29. And hee sayde come And when Peter vvas come downe out of the ship he vvalked on the water to go to Iesus Question And hee sayde come C. It may here be demaunded why the Lord graunted to Peters request for by this meanes hee séemeth to allow it This question may easely be answered that the Lord sometimes doth verye well forese in denyinge those thinges which wee aske and sometimes for the beste hée doth graunt our requeste though it be not expediēt that wée hauing experience and tryall of our owne folly may yelde our selues vnto him So in time hee frameth his faythfull seruantes to sobrietye and modestye in yelding vnto them more then is necessarye Furthermore in that this profited Peter and the rest it doth profite vs also at this daye The power of Christe dothe more brightly shyne in the person of Peter in that hée followed Christ vpon the water then if Christ had walked alone vpon the same For Peter beinge come vppon the sea and seinge his owne infirmitye was cōtrayned to acknowledge the power of God and to call vnto the Lord for helpe So that Christ notwithstanding his infirmity most gently stayed
darkenesse And let all those which are endued with fayth and which knowe their owne blyndnesse learne to attribute that vnto god which belongeth vnto hym M. This sentence agreeth with that whiche we hearde euen nowe in the eleuenthe chapiter where it was sayde No man knoweth the sonne but the father And Christ in an other place sayth Euery one whiche hath heard and learned of the father commeth vnto me By the whiche woordes he plainely declareth that saith is the gyft of God lest we shoulde attribute any thinge to oure owne wit and strength To be short lest we shold impute that to our selues whiche is proper to God. M. Furthermore wée learne hereby the faith is not a thynge of so small waight that it should be common to all men when as we here in this place that it cōmeth to none but to such to whom it shal please the father to geue it There are many truely whiche deny not this faythe with the mouth but confesse the same but from whence did they receiue it Surely not from the father whiche is not the father of all men but onely of the elect but it came from fleshe and bloudde that is from the institution of the parentes of whom theye haue receiued the same as a certaine opinion and because they haue receiued the same of men and not of God therefore they haue neither receyued the same trewly neyther haue they it aright neyther are they blessed in deede neyther can they be sayde iustely to beleue Wherefore wee speake not of these nor of theyr faythe when we teache that faith dothe iustifye a man and bringe hym to saluation and blessednes but we speake of those which as they are chosen so they receyue from God this reuelation of faithe being liuely and of force Wherupon I wishe that euery man wolde beware that he seduce not him selfe but that he proue and trye from whence he hath receyued his fayth In the meane tyme we muste here take hede that we reiect not the vse of preaching the Gospell because of the fathers reuelation The father truely reuealeth his sonne by the holy ghoste the whiche is therefore called the spirite of reuelation But yet that spirite vseth the ministerie of the woorde Whereupon the Apostels are called the ministers of the spirite As apereth in the epistelles of S. Paule to the Corinthians and Galathians VVhiche is in heauen A. Hereby wee gather that the preachynge of the Gospell whiche concernethe and belongeth onely to Christ and a christian mannes faithe is not of man but of the father in heuen 18 And I saye also vnto thee that thou art Peter and vpon this rocke I will build my cōgregation And the gates of hell shall not preuaile against it And I say vnto thee M. Because that Peter by his confession gaue the due honor vnto Christe Nowe Christ also after he had confirmed this confession shewethe what he iudgeth of him and also what accompte his father maketh of him for this confession Thou arte Peter Bu. The lord promised that he would geue this name vnto Peter as may appere by the wordes of Iohn sayinge Andrewe found his brother Symon fyrst and sayth vnto him we haue founde Messias whiche is by interpretation annoynted and brought him to Iesus And Iesus behelde hym and saide thou arte Symon the sonne of Ionas thou shalt be called Cephas whiche is by interpretation Peter Now the lorde confirmeth that whiche he had promysed because he woulde not seeme to haue geuen him the name before in vaine and because the liuely stone might still abide fyrme in the temple of god B. He is called Peter of this worde Petra For although Peter and Petra differ nothing with the Greekes and bothe of thē signifie a stone yet notwithstandyng it is certayne that the Euangelist ment to signifie some diuersitie otherwyse there was no neede of varietie Therefore the name of Peter was deriued of the primitiue Petra a stone As if he should haue saide I promised that thou shouldest be called Peter now I geue thee the name and wyll haue thée so syrnamed because thou art indued with that fayth whiche beinge lyke to an vnmouable stone shall neuer fall but shal abide firme and sure C. Althoughe this is extended to all the faithfull whiche are the temples of God being knit together in fayth are made one temple yet notwithstanding the singuler excellēcie of Peter is noted among the rest euen as euerye one in his order receyueth either more or lesse according to the measure of the geuing of Chryste Christ therfore commendeth Symon for the firmenes of his faythe by the whiche many other of the Iewes erring in the knowledge of Christe he firmely stoode in the truethe whiche he had learned by the deuyne reuelation of God. And vpon this rocke I vvyll buylde my congregation B. That is to saye vppon this thy firme confession by the whiche thou doest acknowledge and beleue me to be Chryste the sonne of the liuing God I wil builde my churche that is all those whiche I meane to acknowledge and take for my churche flocke and famylie wyll I indewe by my spirite with the like faythe for I wyll seeke to teache and instructe thē in this by my ministers For as the Apostell Paule saith He hath appointed some to be Apostelles some Prophetes some Euangelistes some Pastors and teachers to the edifyinge of the sainctes to the woorke and ministration euen to the edyfyinge of the body of Christ c. And the edifyinge of God consistethe in faith as the same Apostell Paule testifieth That whiche our Euangelist Matthewe calleth here a Rocke the Apostell Paule calleth a foundation saying An other foundation can no man laye then it that is layed which is Iesus Chryst And in an other place Now therefore ye are not strangers and forreners but Cittezens with the saynctes and of the housholde of God and are builte vppon the foundation of the Apostels and Prophetes Iesus Christ him selfe being the headde corner stone c. This woorde of edifyinge or building is very familiar to Christ and the Apostels contrary to the whiche is destroying C. But by this place it dothe appere howe the name of Peter doth belonge bothe to the name of Symon also to all other that are faithfull because al they that are builded vppon the fayth of Christ are made by holy consent vnitie into a spirituall building that God may dwell in the middest of them For Christe declaring that this shoulde be the common foundation of the churche ment to gather and brynge all that to Peter which should in the world belong to all the Godly as if he shoulde haue saide Ye are nowe truely a small nomber of men and therefore this your confessiō hath small dignitie at this time but shortely the time wil come when the nomber shal increase and be greatly enlarged And this was of no small force to animate
Shadovved them M. To the ende the excedinge brightnesse of Christ transfigured which the Apostels coulde not beare myghte be mittigated Furthermore to declare the louinge kyndenes of God because he woulde beholde and marke thē For this shadowing of God was a signe and token of deuyne protection as wee maye reade in the Psalmes where it is sayde hee shall couer thee with his wynges C. The disciples were also admonished that they must come to their wonted warre and fight agayne leaste they triumphed before the victorie And beholde there came a voyce out of C. This also is worthy to be noted that the voice of God soundeth oute of the cloude but neyther body nor face was seene Therfore that admonition of Moyses cometh to our remembraunce namely that God hath not a visible shape least that we beinge deceyued shoulde thincke hym to be lyke a man It is trewe that in olde time he appered dyuersly and many wayes to the fathers by the which they knew God yet notwithstandinge he alwaies abstained from such signes which might geue occasion to make Idoles And truly whē the myndes of men are too much adicted to vayne fantasies it shall be vnprofitable to geue any occasion to helpe forward and support the same this specially was a manifest reuelation of Goddes glory But when the cloude being set betwene he calleth vs vnto him by his voyce how absurde and folishe a thynge is it to seke to sette his presence before our eies in a wodden tree or stone It is onely faith whiche is able to pearce into the secrete place of this lyghte it is a secrete place truely and without accesse to the sence of the fleshe but not vnto fayth whiche seketh not a carnall God but is directed a righte to seke hym by the woorde The voyce is certayne the which whosoeuer hereth hath the testimonye of the spyrite that God speaketh the whiche testimony is of more price and waight vnto theim than al fleshely reasons The voyce commeth out of the cloude to the ende they might beleue that it proceded from god M. The Cloude was no dombe spectacle for the worde of God was added So whē Christ was baptized the father being not contente that he had opened the heauen and that he had sent down the holy ghost vppon his sonne added his woorde also of the whiche we haue spoken before For he wil not haue vs to iudge speake of these signes after our owne iudgemēt and sence but after his wyll and therefore he addeth his woorde The lyke consideratiō we must haue of the sacramentes of the Churche This is my beloued sonne C. Here is a secrete Antithesis of Moyses and Helias with Christ God commandeth his disciples to be content with his sonne onely B. As if he should haue said Why are you sory that Moyses and Helias are gone Ye haue all thynges in this your master my onely son in whom I am well pleased here hym as for that whiche Moyses and Helias and other of the Prophetes what soeuer they be can teache it maketh no matter because if you haue fayth you shall learne al thinges at his handes more perfectly There is a great Emphasis in this word sonne by the whiche name he is extolled aboue seruauntes This is only the beloued for whose sake we are beloued and by whō the father is well pleased and doth good vnto mortal men In vvhō I am vvel pleased C. By these wordes God declareth Christ to be a mediatoure in whom he reconcileth the world vnto hym selfe As the Apostell Paule expoundech it at large in his epistell to the Ephesians sayinge Which ordayned vs before through Iesus Christe to be heyres vnto him selfe according to the good pleasure of his wil to the praise of the glory of his grace wher with he hath made vs accepted throughe the beloued by whom we haue redemption by his bloud remission of synnes C. Seing therfore it was the purpose of God to make a differēce betwene Chryst and other men as by these woordes we may truely and properly gather that he is by nature his onely sonne it is lykewise brought about that he is onely loued of the father and onely appoynted a teacher that all aucthoritie may rest and stay vpon hym If any man demaunde Dothe not God loue angelles and men we may easely answere that the fatherly loue whiche is shewed vppon angels and men doth procede from Christ as from the well For the sonne is not loue of the father that all other creatures sholde be hated but that he myghte make them partakers of that which properly pertaineth to him selfe Howbeit there is a difference betwene vs and aungelles For they were neuer alienate from God that they shoulde nede a reconciler but wee were ennemies by synne vntyll suche tyme as Christ became the propiciation for our sinnes Yet notwithstanding this is certayne that God is mercyful to both in respect that he imbraceth vs in Christ because the aungelles can haue no firme coniunction or copulatiō with God without the heade Christe Nowe seinge the father speaketh here and distinguisheth him selfe from the son it followeth that they are two distincte personnes but of one essence and maiestie A. As towchinge that which pertaineth more to the exposition of this place the reader maye fynde in the thirde chapter going before It followeth in the texte Heare hym C. By this voyce the Churche is called and referred to Christ the onely teacher that it maye wholely depende vppon the woordes of his mouthe For althoughe Christ came to bringe credite and authoritie to the lawe and the Prophetes yet notwithstandinge he dothe so excell and shyne in the bryghtnesse of his Gospell that by the same he quite putteth out those sparkes whiche shyned in the olde testament For he is the sonne of ryghteousenes at whose cōming it was parfect day M. Therefore there is a great emphasis in the pronoune demonstratiue him as if he should haue sayd I wolde not haue you to depende vpon euery one whether it be Moyses or Helias but I wold haue you heare this my sonne this is the onely teacher and master of all men if any man desire to heare mee let hym heare him Not without cause trewly dyd the father appoint his sonne vnto vs by a singuler prerogatiue to be a teacher commaundinge to heare him and not euery one C. Wherevpon the Apostell saith God in tymes paste diuersely and many waies spake vnto the fathers but in these last daies he hath spoken to vs by his own sonne The father in fewe wordes commended vnto vs the authoritie of Christ when he saide heare him but in thē there is comprehended a greater weyghte and force then cōmonly men esteme iudge For it is euen as if he shoulde commaund all men to seeke onely at his mouthe for the doctrine of saluation to depend wholly vpon him to cleaue vnto him and to
in the .xx verse for your vnbelefes sake c. But the former exposition doth better agree that we may knowe that the Scribes hereby were reprehended C. For they went about as it was said before to extinguishe the light set before their eies Again Christ doth deale more fauourably with those that are his And croked nation E. That is to say peruerse froward and alwaies bending from the trueth and so obstinate that they could not be perswaded in the trueth neyther coulde abide or suffer thē selues to be taught or perswaded to any thinge that was profitable for thē Such dyd the Israelites shew them selues to be in so often murmuringe against God in so often rebelling against Moyses and Aaron whō neyther those meruailouse signes and wonders which were done for their sauegarde healthe neither so horrible feareful punishmēts of their rebellion neither the inspeakeable clemencie gentilnes of Moyses his infinite labour and dayly care for thē coulde make to do their duetie towardes him These with whom Christe had to do shewe forthe no lesse obstinacie crooked frowardnesse then they C. Wherefore not without cause doth our sauiour make exclamation against thē sayinge that they are no longer to be borne withall that he calleth them a faithles and croked nation For they bringe taught by so many exāples before should haue learned thus muche not to backebite and slaunder Hovv long shal I be vvith you The wordes goinge before were verye sharpe but these are much more sharper for what greater euil can happē vnto vs then to be forsakē of Christ to be left to dispayre Here the lord Iesus after a sorte cōtendeth with him selfe for by his goodnes he greatly coueteth to ouercome the mallice of the Scribes of al the people beside yet neuertheles he reprehendeth thē as they deserued He went about to bryng thē vnto God but they were winding euery way croked as serpētes reiected the grace of their visitation with a proud careles minde Hereby we see that men must be handeled according to their disposition nature for Christ delte not with thē alwais after one maner of fashiō For he allured those that were tractable with great humanitie lifted vp the weake moderatly also pricked forward the flow negligēt and spared not the windinge croked serpentes whō he saw to be incurable They are very vnwise therfore which haue not cōsideration temperature Al scripture geuen by deuine inspiratiō is profitable to teache to improue to correcte to amende as saith S. Paule that the man of God may be perfect geuen to all good works Yet notwithstanding there is no doubte but that the minde of Christ retayned still one kinde of moderation These are thūderyng wordes against the vnbeleuing yet neuertheles he was sory for their wickednesse Bringe him hither A. Although the Scribes which stode by were vnworthy to beholde see so wonderfull a miracle yet notwithstandynge our sauiour Christ suche was his clemēcie commaundeth hym that was afflicted with so greuous a dissease to be brought vnto hym before them all 18 And Iesus rebuked the deuill and hee departed out of him and the child was healed euen that same tyme. And Iesus rebuked M. That is to say he cōmaunded him according to the whiche we rede in the 8 chapter going before Whervpon the Euāgelist Mark more at large expounding this saith that Christ after this maner spake vnto the spirite Thou dombe and deafe spirite I charge thee come out of him and enter no more into him This reprehension declareth a certaine indignation and anger of Christ against the vncleane spirite that iustly For how shold not he which came to saue al men be angry with the spirite of perdition the enemie of mākinde For the more the loue of Christ was toward mākind the greter was his hate against those spirites which were the ennemies of the health of mankinde And he departed out of A. At the power of Christ it must nedes be that the power of Sathan be brought to nothinge The deuilles althoughe againste their wylles are cōpelled to obey Christ What shall they do then whiche neuer ceasse to resiste his power Shal they be stronger then hee And the childe vvas healed A. Beholde now the obstinacy and peruerse dealing of the Scribes is ouercome by the which they proudely triumphed as thoughe the power of Christ were aswaged 19 Then came the Disciples to Iesus secretely said VVhy could not wee cast him out C. The disciples meruaile that the power is takē frō them with the which they were endued before as we may reade in the .x. chapter of Matthew when as by their own salt they had depriued thē selues of the same for it followeth 20 Iesus saide vnto thē Because of your vnbelefe For verely I say vnto you If ye haue faith like a graine of mustarde seede ye shall saie vnto this mountain remoue hence to yonder place and it shall remoue neyther shall any thing be impossible vnto you Because of your vnbelefe Bu. Againe incredulitie hardenes of hart is condemned moreouer faith and the great force of the same is cōmended vnto vs. And whereas our actions come not to good ende our matters haue not good successe it cōmeth by the want defect of faith Christ therfore assigneth imputeth this wante to the incredulitie of the disciples M. Hee saith not for the vnbelefe of the father of the Lunatike child but for your vnbelef A. to the ende he might stirre vp his disciples to aske the increase of faythe If ye haue fayth M. By the similitude which he bringeth of the grain of mustard seed he sheweth the liuelines efficacye of fayth For that being the least among seedes doth in short time springe shote vp aboue all other herbes euē so if faithe be liuely it dothe earnestly shewe forth it selfe nothing shal be impossible vnto it it shal ouercome al thinges for it seketh to do nothing but that which pertaineth to the glory of God what soeuer it taketh in hāde it is certainely perswaded that the lorde wyll finishe it for the which it praieth continually But lest any man sholde by by gather as certaine peruerse men do that whosoeuer hath faith as a graine of mustarde sede may remoue mountains and do al thinges els and say we beleue therfore we are able to do all thinges yea if nede be to remoue mountaines also to cast out euyl spirites we must note of what faith the lord speaketh here Let vs vnderstād therfore that there are thre kindes of faith The first is that by the which certaine thinges are beleued to be suche as they are declared to be in the Scriptures as in Scripture we here that ther is one God being omnipotēt the creator of all thinges this faith is called an hystoricall faith The seconde is that by the
whiche we beleue the promises of God apprehende the mercy grace of God in Christ Iesu this faith is said to be a iustifing faith The third is that by the which a man doth firmely beleue that there is nothinge impossible vnto God the minde caried by a certain inspiration of the spirite to do meruailouse thinges this is called the faithe of myracles The fyrste kinde of faith is most general in so much that it pertaineth euē to the wicked with the which faith also Sathan is indued as appereth by the woordes of the Apostell Thou beleuest that there is one God thou doest wel the deuils also beleue and tremble The second kinde of faith pertayneth onely to the elect chosen of God as witnesseth the Apostell Paule in his epistell to Titus by the whiche faithe we are made mēbers of Christes bodye are saued of this faith Christ speketh not here neither do al they that haue the same worke myracles straighte waye The thirde kinde of faith pertaineth to certaine Christians that not at al times but it hath a certaine time and a certaine consideration also A. This faith may also be called a particuler or special faith And it is no doubte a singular gift of the holy ghost as s Paule teacheth sayinge To some faythe is geuen by the same spirite the which truely can not be saide of the iustifying faith which pertaineth not to a certaine only but to all the electe and chosen of God. This faith saueth no man neyther doth it chaunge the hartes of men and therfore it is suche a faithe as is geuen also to the wicked M. And therefore we haue already heard in the .vii. chapter goynge before how the wicked at the day of iudgement shall say vnto Christ Lorde Lord haue not we prophesied in thy name and by thy name caste out deuilles and done many miracles throughe thy name To whom it shal be answered I neuer knew you depart frō me ye that worke iniquitie C. And in an other place the Apostel Paull sayth If I haue all faythe so that I can remoue mountaines and haue no loue it is nothing Of this fayth Chryst speaketh here when he sayth If ye haue fayth lyke a graine of mustarde seede Ye shall say vnto this mountaine B. By the remouinge of mountaines he vnderstandeth euery hard thing yea such thinges as are impossible to nature not because the faithful must therfore remoue mountaines although in dede they could do it or any other thing more impossible to the force of nature if so be the same did pertaine to the settinge forth of the glory of god For the faithefull are so addicted to the glory of God to the profyte of theyr neighbours that they can wishe for nothing but as those two thinges do moue thē wherefore they wil neyther remoue mountaines nor do any other thing of the which they are not certain that it wil make to the proffite of mē to the glory of god Paule also as we shewed a littel before brought in the remouing of mountaines for the greatteste myracle C. It is certaine therfore that this is a Hyperbollycal kinde of speaking whē Christ saithe that by faith a man maye remoue mountaines trees Notwithstanding this is the effecte and somme of his wordes that God wil neuer faile vs if so be that wee open the gate geue passage to his grace And yet he meaneth not that God wyll geue what soeuer cōmeth rashly into our mind or mouth whē as there is nothing more contrary to faith then to follow the folishe rashe desires of the flesh for who soeuer is indued with a true faithe desyereth wissheth nothinge contrary to the wyll of god This modestie and sobrietie therfore must alwaies be kepte that we desire no more then that which is promised vnto vs and that also we directe our prayers according to the rule geuen vnto vs If any man do obiect say that the disciples knewe not whether it was the lordes pleasure to heale the lunatike person we answere that their ignorance came through their owne falte For Christ as it was said before speaketh here of a speciall faith the whiche fayth as matter occasion seruid had his secret and inward instructions And this is that faith which Paule speakethe of in that place whiche we haue twise cited before How cōmeth it to passe then that the Apostels wante the power of the holy ghoste which they had receyued before to do myracles but onely because by their owne negligence they hadde extinguished the same But where as Christe spake of the particuler fayth according to the circūstance of the place it is extended to the comon faithe of the whole churche 21 Howbeit this kind goeth not out but by praier fasting Hovvbeit this kinde Chr. Some vnderstand this to be spokē vniuersally of al maner of euyll spirites M. Othersom vnderstand it onely of the chiefe spirites which are not cast out but by fasting prayer A. This later opynion is more firme true then the fyrst C. because when Sathā hath taken sure holde ful possession and rangeth at his pleasure the victory and conquest wil be more difficulte and harde and therefore we must fight with all our strengthe But by prayer and fastinge C. We must here diligently note that the disciples askinge why the deuill gaue not place vnto them he answereth saying that he wold not because of their vnbelefe to the ende we might knowe that al force power is attributed vnto fayth and not vnto fasting prayer For when this fayth praieth earnestly it requireth fastyng accordyng to the nature of trew prayer that is to saye a ceassynge from all worldely and fleshely busynes Wheruppon the Lorde in effecte maketh this aunswere to his disciples You being young coniurers dare presume to encounter with the deuill without a firme and constant faith ye go to ioyne with him as with a tryffelinge and dallyinge fighte but truelye ye haue to do with a puissante Antagonista and stronge ennemie who can not lightly be ouercom but with great fortitude Therfore your fayth should haue ben stirred vp by prayer and because ye are slowe and colde to praie ye shoulde haue taken fasting vn to you as an ayde and helpe thereunto Hereby it is euident howe ridiculous the Papistes grounde their remedy and medicine in fasting to expell deuylles whē as the lorde referreth it to no other ende than to kyndell the heate of prayer But the worlde here hath euer erred and bene deceyued For men haue thoughte that fastinge hath ben a worke meritoriouse and that of longe tyme For this is the sayinge of Hipocrites as may appere by the wordes of the Prophete Wherfore fast wee saye they and thou seest it not we put our liues in straightnesse thou regardest it not Their errour therfore is doubble because they thinke theyr
be that disputethe howe the deade do syt in heauen he dothe stay him self from comming to the kingdome of heauen A. Some thinke that the Apostels in this place called the new people whereof they them selues were the first fruites the kingdome of God as if they shoulde haue saide whiche of thye Apostelles shall be the chiefe when thou beginnest to raigne by the churche in the whole worlde or elles who shal be chefe now in this our administration By this question it doth sufficientely appere that not onely the reliques of synne but also greate synnes do remaine in the sainctes and faythfull The Apostelles were holy and faithfull yet notwithstandinge they were ambitiouse and spitefull 2 And Iesus called a childe vnto hym and set him in the middest of them And Iesus called a childe vnto E. The Greeke worde Paidion for the whiche wee reade this woord childe althoughe it be sometymes vsed for a great boy yet notwithstandinge in this place it is not vsed as a diminutiue in vayne For it maketh the matter to haue the greater Emphasis and force when hée doth not onelye call them to the imitacion of euerye childe but also of euery small childe Bu. And the Lorde to the ende hee mighte make them beare in minde the which he was about to teach hée vseth not onely words but also a liuely patterne and expresse example The same did the Prophetes oftentimes vse because it was profitable both to teache and also to demonstrate to moue and to printe those thinges in minde which we would haue remembred For the action doth set the thinge to be seene before our eyes and the woordes do declare vnto vs what the action meaneth And therefore the Prophete Ieremy doth not onely saye that the Cittye of Hierusalem shal be destroyed but hée taketh also an earthē pot and breaketh the same in the presence of those that were with him saying Euen so wil I destroy this Cittie and this people sayth the Lorde Also the same Prophete maketh bondes and chaynes sheweth them vnto all men and afterwarde hee expoundeth the meaninge of them The like doth the Lorde himselfe go aboute in this place and therefore when he had called a childe vnto him hée set him in the middest of those that contended and disputed and then by and by hée declareth the meaning of this example by wordes saying 3. Verely verely I say vnto you except ye tourn become as childrē ye shal not enter into the kingedome of God. Verely verely I say vnto you M. This earnest and graue affyrmation of our sauiour Christ maketh this sentence of more waight and importaunce For althoughe all the wordes of Christ ought to be coūted true and certaine yet notwithstanding it is euidente that those thinges are spoken wyth a more earneste affection whiche haue this asseueration adioyned vnto them and for that cause they ought to be dyligently hearde and considered What other thinge dothe oure sauioure Christe meane by this affyrmation then to extorte fayth from vs and to admonishe vs that excepte we beleue wée shall certaynely peryshe Excepte ye tourne M. Namely from that way in the which ye are entered disputing for the superioritie which way leadeth not to the kingdome of heauen but to the kingdome of Sathan excepte I say ye be otherwise then ye nowe are A. ye shall neuer be parte takers of the kingdome of heauen wherof I haue spoken vnto you C. He meaneth that they were vngodly minded therfore he reprehendeth their ambitiō And become as children ye shall not Beholde here what the conuersion is whereof he speaketh namely humillitie and voluntary submission as in the verse followinge he declareth more at large Ye shall not enter into the kingdome Bu. This is a horrible sentence for he speakethe not of some lighte kinde or of some fatherlye correction but of a perpetuall refusall forsakinge as if he had said So farre ye are from excellinge in the kingedome of heauen that ye shall haue noo accesse or portion at all in the same because I wil vtterly forsake you except ye tourne and be conuerted from your peruerse desyre of ruling to the trew submission and humillitie of the minde 4. VVhosoeuer therfore humbleth him selfe as this child the same is the greatest in the kingdome of heauen VVhosoeuer therefore M. Here hee dothe more plainely declare what he mente by this saiynge Excepte ye turne and become as children C. The somme of his woordes is this They which desire ambiciously to excell their bretherne shal be so farre from obteyning theyr desier that they shal be far inferiour to them Accordinge to that whiche he saith in an other place He that exalteth him selfe shal be brought lowe and he that humbleth him selfe shall be exalted For he reasonethe of the contrary because onely humillitie dothe exalte vs But where as he commaundeth his disciples to be as chyldren his woordes are not to be extended to all the quallities of a chylde generally For we knowe that there are many faltes in children Wherefore the Apostell Paule exhorteth vs to be children in mallice but not in sence and vnderstanding But because infantes do not knowe as yet what preferment and principallitie meaneth for the which they should contend Christ by their example seketh to take away ambition out of the mindes of those that are his least they should be like vnto the children of this world which are neuer contente with their vocation and state To the whiche effecte partaineth this saying of the Apostell Peter Wherefore lay aside all maliciousenesse and al guile and faynednes and enuie and all backebytynge and as new borne babes desire ye that milke not of the body but of the soule whiche is without all deceyte c. But if any man obiecte and saye Obiection that infantes are proude by nature euen from theyr mothers wombe we answere that similitudes oughte not too exactly scrupulouselye to be wayed and strayned as thoughe of necessitie they shoulde holde in al poyntes Because therfore so great symplicitie doth raigne as yet in the age of infantes that they are ignorant of the degrees of honoure and the affections of pryde Christ dothe very aptly propoūde them for an exaumple And to this ende partaineth the conuersion that hee spake of euen nowe namely that the disciples had already applied them selues too much to the maners of worldely men and that therfore if they wolde come to the marke they muste turne backe againe Euerye man desired to haue eyther the firste or the seconde roome but Christ wil not so muche as graunte the fotestoole to any man but to him whiche humblethe hym selfe to the lowest degree And to such he pronounceth prefermente and dygnitie least we should thinke to loose any thing by abasinge our selues And hereuppon may be gathered a short definition of humilitie namely that he is hūble in dede whiche neyther arrogateth any thing to him self before
right that pertaineth vnto him to his father but rather to the ende he might bringe the greatter maiestie to his woorde For as in the syxtene chapter goinge before hee went not about to stablishe euery doctrine but that onelye whiche came out of his mouth Euen so in this place he saith not that al iudgemēt shall be firme and stable but that iudgemente onely whiche procedeth from his members whereof he is the headde Wherupon it followeth that men are in no poynte preiudiciall vnto God when they pronounce nothing but that whiche commeth out of his mouthe and do onely seeke to execute that faithfully whiche he commaundeth For althoughe Christ be the onelye iudge of the whole worlde yet notwithstanding he wyl haue the ministers of his woorde to be proclaymers of his Iustice and the Churche also to set forth his iudgement And so it commeth to passe that he derogateth nothing from hym selfe in vsyng the ministery of mē but byndethe and lowseth him selfe notwithstandinge Bu. Herby it is euident howe vnorderly yea howe falsely many gather of this place that the Church can do al thinges specially that it can make lawes as concernyng religion the which whosoeuer despiseth despiseth the lawes of god But truely Christ speaketh not here as concernynge the power to make deuine lawes but as concernyng Christian and brotherly admonition as concernyng exhortation reprehention correction taking away offences A. and of the Iudgement of the Church that which ought to followe the woorde of God in al thinges that it may be not only humane but deuine Iudgement Question C. Notwithstandinge here ariseth a question That seinge the Church doth suffer many Hypocrites and dothe absolue also manye whiche do but fayne repentance whether suche are absolued in heauen or no Answere We must answere that Christe doth not pronounce absolution to any but to such as vnfaynedly and truely reconcile them selues to the Churche For he sekinge to comforte the weake and trembling consciences and to take away all feare pronounceth that whosoeuer haue synned are receyued agayne into the fauoure of the Churche are delyuered from al gilte and absolued before God. For he appoynted this vnto vs as a pledge of his heauēly grace whiche pertayneth in no pointe vnto Hypocrites which peruert the pure vse of reconciliation This bryngeth no small comforte to the godlye to the increasynge of theyr hope when that they heare their synnes to be put away before God and his angelles so soone as they haue obtayned pardone at the handes of the Churche In the other parte the minde of Christ is nothing ambiguouse and doubtfull For Christe to the ende he might abate the pride of obstinate persons which deny them selues to be vnder the rule of men and alwayes appeale to the tribunall seate of God pronounceth that the dampnation pronounced of those whom they so despyse is ratifyed before God and his angels in heauen In the meane time he encourageth his mynisters to execute Iust seuerytie least they be discouraged at their wicked obstinacie whiche contemne and reiecte discipline Whereby wee maye beholde and see howe that the iurisdiction of the spirituall Churche whiche ponisheth syn by the woorde of the lorde is moste excellente and a reamedy against corruption a preseruatiue of health the foundation of order and the bonde of vnitie Therefore when the Churche dothe excommunicate manifest and open adulterers whoremasters theeues murtherers sediciouse persons periurers false-witnesse bearers obstinate persons and suche like whiche beinge admonished of their faltes do make a ieste at God his Iudgemēt they vsurpe nothing to them selues without authoritie but vse their power and rule cōmytted vnto theim by god Finally least any man shoulde despise this iudgemente of the Churche or make small accompt that they are depriued the company of faythefull men the lorde openlye declareth that their iudgemente is nothinge elles but the settinge forthe of his Iudgement that the same is established and confirmed in heauen whiche they do in earthe For they haue the worde of the lorde by the which they may condēne the peruerse and obstinate they haue the woorde of the lorde by the which they may receiue the penitent into fauour againe And they cannot erre nor swarue from the iudgement of God because they iudge not but by the law of God whiche is not vncertayne or any earthly opinion but the holy wyl of God and a deuine oracle Herby also we may sée how folyshely the Papistes wrest this presente place to maintaine theyr counterfaite authoritie whiche was nothing els but tiranny It is most sure and certayne that authoritie to excommunicate was committed to the Church but whether any one mā not called by the church but created by the horned and monstruouse beast whiche sendethe forthe at hys owne wyll and pleasure vayne blastes of excommunication whether any such I say haue any aucthoritie by the word of God there is no doubt for he hath not For it is euident that the lawful gouernment of the Church was committed not onely to the Clergye or ministers of the woorde but also to certaine of the layty as to maiestrates which should be iudges of the manners of the people Yet notwithstandinge they being not contented with this impudēcie go about farther to proue out of this place as we towched before that what burthens so euer they lay vpon mennes shoulders they oughte to beare it We wyll not say that they beinge mortall ennemies of the Church vsurpe and take vnto them selues by vyolence the power authoritie permytted vnto the Church onely we say that they abuse this place of Scripture not vnderstandinge the meaninge of our sauioure Christ With no lesse madnes and foolishnes also they go aboute by this place to defende their Auriculer confession But so vaine and friuolouse are their resons that they deserue not in this place any confutation 19 Agayne I say vnto you that if two of you agree in earthe vpon any manner of thing whatsoeuer they desire they shall haue it of my father whiche is in heauen Agayne I say vnto you M. Some olde Greeke bookes haue Agayne verely I saye vnto you In this woorde Agayne there is a confirmatiō if wee adde vnto it Verely it wyll be a double confirmation as if he should haue sayd It shal not be onely confirmed and ratified in heauen if ye excōmunicate any man but moreouer I say vnto you if ye pray for a sinner vnto God he wil heare you not onelye the vniuersall Churche but also twoo if they with one consente praye faythfully C. Furthermore hee teacheth that God wyll not onely geeue his spirite of counsel wisedome to those that aske it but also wyl brynge to passe that whatsoeuer they shal do by his word shall want neyther power nor effecte But he ioynyng consent and agremente with prayer teacheth howe soberly and reuerently the faythful ought to behaue them selues in publique assemblies The synner
take héede of this wickednes in the holye estate of Matrimonye that wée condemne not the same For because that estate is alwayes subiecte to many troubles Sathan goeth about to bringe hatred and infamy to the same to the ende hée mighte make men forsake it And in this point S. Hierom hath sheewed himselfe to peruerse because hée doth not onlye calumniate and speake euill of the holye and deuine order of life but also heapeth vp all the places of opprobry that hee can out of prophane authors and all to defame the honestye thereof But let vs remember that what thinges soeuer are troublesome vnto vs in the estate of wedlocke are accidentall and come by the wickednes of men Furthermore let vs remember that because it began to be a medicine after oure corrupted nature it is no marueile if swete meate haue sower sauce It is not good to Marrye M. This goodnes which they speake of here muste not be referred to eternall life but rather to the commodity of this present life Bu. For the Apostels vnderstandinge that the liberty of deuorcement should be no more so frée that when soeuer they liste they might put away their wyues by and by they also thincke that it is farre better more commodious to marrye no wife at all than to marry her whom they muste for euer receiue and cleaue to For they thincke it a cruell seruitude to suffer at home a froward brawlinge and dronkē wyfe M. Therefore they spake as carnall men not as spirituall C. Wherefore the Lorde refelleth and confuteth their foolishnes 11. Hee saide vnto them All men cannot comprehende this sayinge saue they to whom it is geuen Hee saide vnto them all men cannot cōprehende this E. The Gréeke text hath cānot receyue this sayinge or are not capeable of this saying it signifyeth not to vnderstande euē as wée call that place capeable which is so large that it is able to receiue all that is brought vnto it Euenso the Apostell Paule writing to the Corinthians vseth this woorde sayinge Set your selues at large and beare not yee the yoake with vnbeleuers But that sayinge entereth not into the mindes of all men because they are otherwise affectioned in somuche that there remayneth no roume for the institution ordinaunce of god A. The like woorde also wée maye reade in that which followeth when hee sayth hée that can comprehende it let him comprehende it M. Christe setteth before them the necessity of Matrimony which is such that fewe are seperated from the same as if hée should say None can be free from this sayinge that is from the necessitye of this Maryinge but such to whom the gifte of continencye is geuen from aboue C. For election or choyse is not in mans hande as though in those cases hée might do what him liste If any man thinke it profitable for him to be without a wyfe and so without any tryall had before addicteth and giueth himselfe to the law of singlenes hée is greatly deceiued For God which pronounced sayinge it is good for man that the woman be adioyned vnto him to be a helper taketh punishment on those that do contemne this order because mortall men do truste to muche to themselues when they goe aboute to set themselues frée from the heauenly callinge Saue they to vvhom it is geuen C. The Lord here bringeth in one cause in stede of all other for the which wee muste take a wyfe because it is the specyall gyfte of continencye For whenne hée sayth that all cannot comprehend it saue they to whō it is geuen hée plainly declareth that it is not geuen to all Wherby their pryde is conuinced which are not afrayed to arrogate that vnto themselues which Christe so manifestlye taketh away For they which are not endued with the gift of continency oughte to knowe that they are created of God to marrye Neither trulye is wedlocke a necessary euill as certaine blasphemous persons against the institution and ordinance of God do affirme but it is rather a necessary remedy against euill Wherefore excepte wée cure and take awaye the disease which is naturallye ingraffed in vs by wedlocke wée sinne against god Howbeit Christe doth not here onlye speake of the suppressinge of lust but also hée sheweth that hée woulde haue all those which haue not the gift of continency to vse wedlocke not onely to remedye the euill which is in them but also to obey the ordinance of god B. But whereas the Popes chaste Chaplines do affirme that euery man may obtaine the gift of continency by prayer let vs know that expresly they speake against our sauiour Christ who sayth All men cannot comprehende this saying but they to whom it is geuen But why also do they not praye that they be not ouercome with surfeting dronkennes with the cares of this life Yea why do they not obtaine by their prayers that they maye be blessed after they departe this life The which thing were much better For faythfull prayer is onely for the thinge concerning the which the minde of him that prayeth is certainly perswaded that it will make to the glory of god Now it is not the will of God that all men should liue chaste or a single life therefore all singlenes doth not make to the glory of God wherefore all mē ought not to pray for it Furthermore there are some which thincke that this gifte is giuen to very manye which will not acknowledge that it is geuē vnto them But they that so say speake euē as absurdlye as if they should say that a man hath had a great while in his hands some notable gift at the hād of the Prince which hée hath wished for and yet that he knoweth not of it neither will acknowledge it For truly there can be nothinge more aceptable to a godly man called to the kingdome of heauē than that hée may be made more fit and apte to the busines of the kingdome of heauen Wherefore if he haue the gift of continency hée will abstaine from wedlocke as from a great greuous burthē There are many which falslye perswade theimselues that they haue this gifte and hee which hath this gift in déede notwithstanding knoweth not of the same is not lyuinge Euen as there are manye which thincke that they haue the fayth of Christe which fayth in déede they haue not but there are none which hauing the right faith in Christ in déede that can thincke that they haue it not for that is contrary to the nature of fayth Let euery man therefore submit himselfe to the will of God if hée haue the gift of continency let him vse it to the glorye of God if hee haue it not let him then vse the ordinary meane which God hath appointed namely wedlocke The which beinge taken let him therewith be contented A. As concerning the which matter reade the Iudgement of Paule which is a faithfull interpreter
were depriued of the externall signe And it is wicked and impudeÌ„t bouldnes to driue those from the shéepefoulde of Christ whome he voutchsafeth to embrace in his armes bosom and to shut those as forreners out of the gates whome hee maketh of the houshould For of such is the kingedome of HeaueÌ„ M. Hée sayth of such not of these because hée comprehendeth all sortes of little children For Marke and Luke adde Verely I say vnto you whosoeuer receiueth not the kingdome of God as a little childe hée shall not enter therein Of the like matter reade the eightéene Chapter going before C. By these woords therfore Christe affyrmeth that these little children and such like pertaine vnto him M. By the kingdome of heauen in this place is vnderstoode that euerlastinge felicitye of the electe purchased by Christe the which felicity is here felte in the hartes of the electe according to the measure of faythe and in the worlde to come shall more plentifully be poured vppon them He goeth not about therfore only to shew that those little children which were theÌ„ brought vnto him pertaine to the kingedome of Heauen but also that it doth so pertaine that whosoeuer is not like vnto them pertayneth not to the kingdome of Heauen C. And here let vs note the admonition of S. Paule when hee sayth Let vs not be children in vnderstanding but in mallice 15. And when hee had put his handes on them hee departed thence A. Marke sayth hee layed his handes vppon them and blessed them To blesse is here put for to praye for one to wishe well vnto him For before in the thirtene Verse the Euangeliste Mathewe sayde that hee would put his handes on them pray As concerning the which we haue already sufficiently spoken 16. And behoulde one came and said vnto him good Maister vvhat good thinge shall I doe that I maye haue eternall life And beholde one came and saide vnto him A. EueÌ„ as before our sauiour propounded an example to his Disciples of simplicity and modesty euen now in the yonge man desirous of perfecte godlines but laden with riches hee setteth before theyr eyes how harde a thinge it is for those that geue themselues to riches to come to the true and euerlastinge lyfe Marke hath and when hée was gone foorth into â—â—e waye there came one runninge and kneeled to him and asked him c. Luke sayth that hée was a ruler that is one set in auctority amonge the people and not one of the common sorte Although truly that ryches do bring honor yet notwithstaÌ„ding the estimation of a graue and honest man séemeth to be attributed vnto him For the circumstances wayed and considered it is likely althoughe hée were called a yonge man that hée was of the nomber of those meÌ„ which led a godly honest life Hée came not craftely deceytfully as the maner of the Scribes was but with a minde desirous to learne the which hée well declareth as well by his woords as by the bowinge of his knée reuerentinge Christe as a faythfull teacher But againe a blind trust of woorkes did stay him that he could not profite vnder Christ at whose hands hée was desirous to learne Euenso at this day wée sée diuers which are not euill affectioned yet notwithstanding because they haue but an outwarde shewe of godlynes they haue not a swéete taste of the Gospell Good maister vvhat good thinge A. By this beginninge hée declareth that hée would willingly embrace the doctrine of Christ C. To the ende wée maye the better iudge of the state of the aunswere let vs note the forme and manner of the question Hée doth not aske howe and by what waye hée maye come vnto lyfe but what good thinge hée might do to attaine the same Hée dreameth therefore that his merits are the meane to come to euerlastinge lyfe as by a iust satisfaction and recompence Wherefore oure sauioure Christ very aptely chargeth him with the obseruation of the Lawe the which Law no doubte is the true waye to life as by by more plentifullye wée will declare They are euer of this mynd which know not the true way to euerlastinge life Such were the Scribes and Phariseyes which soughte to get the kingedome of Heauen by their workes 17. Hee saide vnto him why callest thou mee good there is none good but one and that is god But if thou wilt enter into life kepe the commaundementes Hee said vnto him vvhy calleste E. Some Bookes haue whye doest thou aske mée as concerninge that which is good The which woordes aunswere the which goeth before what good thinge shall I do Mathewe Marke and Luke haue why callest thou mee good C. The which correction or reprehencioÌ„ is so taken of some of the interpretors as thoughe Christe should goe about to insinuate and put in minde his dutye For they thincke that these woordes are as much in effecte as if hée had said If thou know nothing to be in mee more than in a man thou doest falsely attribute vnto mee that littell of good which belongeth vnto God only But these woordes of our sauioure Christe are more simplelye to be vnderstoode Wee graunte trulye that men cannot properly be saide to be good they deserue not a tytle of such honor no not the Angels which haue no sparke of goodnes of theÌ„ selues but do borrowe of God also because the goodnes which is in theÌ„ is imperfect But the purpose of Christ was nothinge ells than to maintaine the fayth and truthe of his doctrine as if hee should haue sayd Thou doest falsely call mee good master except thou do acknowledge mee to be come from god Christ therefore doth not here reason as concerning the essence of his dutye but seeketh to bringe the yonge man to the fayth of his doctrine Hee was already endewed with some affection of obedience but Christ woulde haue him assende a little hyer that hee mighte be perswaded that hee did talke with God himselfe For it is the common manner of men to make deuils Angels and to call those good teachers in whom they know nothing that is deuine But these are prophanations of the giftes of god It is no marueile therefore if Christ to the ende hee might get auctority to his woord calleth the yong man to the remembraunce of God. There is none good but one M. Hereby wée learne that what good thinge soeuer is founde in man it commeth from God as from the well of all goodnes Wherfore if thou requyre any good thinge of a maÌ„ first pray vnto God that hée wyll geue the vnto the man which cannot otherwyse be founde in mortall men and then if thou haue receyued any good thinge at the handes of a man or by a man perswade thy selfe that thou hast receiued the same of god It appeareth also how great the ingratitude vnthanckefulnes of mortall men is in that they haue lesse truste in none than in God
weÌ„â—… away mourninge And this sorrowe doth proue that he loued his riches more thaÌ„ God or his neighbour to the knowledge wherof our sauiour Christ ment to bring him by these words Go sell all that thou hast If the yong maÌ„ had loued his neighbour peraduenture he should not haue had so great aboundance of riches if he had receiued theÌ„ by his parents hauing the loue he would not haue kept them but would haue bestowed vpon the nedy neigbours For he had great possessions M. The Euangelist sayth not hee loued his riches but with a great Emphasis force he saith For hee had great possessions by the which woords he declared after this sort the nature of this disease that we might vnderstand that the more wee possesse the greater is our disease For this is a most true sayinge Loke hovv much the masse and suÌ„me of riches doth encrease So much doth the loue of theÌ„ our hart and minde possesse The Euangelist Luke hath For he was very rich to coÌ„clude this exaÌ„ple teacheth vs to persist abide coÌ„stantly in the schole of Christ and so renounce the flesh This yong maÌ„ departed from Christ which at the first brought with him both a desier to learne also great modestye because it was bitter vnto him to forsake his familiar vice The like also will happeÌ„ vnto vs except the swetnes of the grace of Christ do make all the intissing desâ—…ers of the flesh vnsauery vnto vs Whither this temptacion indured but a time whether hee repeÌ„ted afterward or no it is vncertaine but it is likely that hee was withdrawen could not profite through couetousnes 23. Then saide Iesus vnto his Disciples Verely I say vnto you it shall be hard for the riche to enter into the kingebome of Heauen Then said Iesus Bu. Iesus taking occasion of the yonge man doth shew farther how hardly rich men shall enter into the kingdome of heauen that is to saye there is nothinge that doth so greatly plucke vs backe from the kingdome of Heauen as riches M. Marke and Luke haue Iesus lookinge rounde aboute him and seynge that he was sory said vnto his disciples wyth what difficultye shall they that haue money enter into the kingdome of god C. By the which woords hee doth teach not only how incurable deadlye a plague couetousnes is but also how gret a let riches bring vnto vs Bu. And least Christ mighte séeme to speake this incideÌ„tly or beside the purpose he addeth before an earnest asseueration sayinge Verely I say M. And in Marke these words are pronounced with an admiratioÌ„ How hardly shall they that are riche c. He is said also to loke about him then to speake these words to the end he might make his Disciples more attentiue as if they should heare some notable matter To enter into the kingdome Here hee calleth euerlasting life the kingdome of heauen or the kingdome of God for he had said before If thou wilt enter into life kepe the coÌ„maundemeÌ„ts Marke after these wordes addeth And the disciples were afraide because of these sayings But Iesus answereth againe sayth vnto them ChildreÌ„ how hard is it for them that trust in money to enter into the kingdom of God C. By the which words hee doth seeme to mittigate the sharpenes of his former sayinge when he restrayneth it to those only which set their trust in riches But in deede he doth rather confirme his former sentence than correcte the same as though he should affirme that it should not seeme woÌ„derful vnto them that he maketh the enterance into the kingdome of Heauen so hard vnto riche men because it is an euil belonging almost to euerye man to trust in his riches But this doctrine is profitable to all meÌ„ to richmeÌ„ because they beinge admonished of the danger that hangeth ouer them may take heede to poore men that they being contented with their estate couet not that thing gredely which in time to come shall bringe them more harme than gaine It is most certaine trulye the riches of themselues are not euill neither of their owne nature bring impediments vnto vs wherby we might be let from the seruice of God but the impedimentes coÌ„meth of our owne corrupte nature otherwise wee mighte blame the auctor For as the sufferance of the father doth often times bring corruption to the childe euen so it caÌ„not almost be auoyded but that the more oboundance is geuen to some â–ª the more they ingurge theÌ„selues take a surfet as it wer of the same such is the wickednes of maÌ„s nature So that they to whom riches do encrease are helde as it were bounde with chaynes of Sathan least they should aspire into heaueÌ„ M. Whervpon it is no marueile if our sauiour Christ in Luke calleth them the riches of iniquity of the effect otherwise Zachaeus was very rich Neither doth the Apostle Paule say None are called being riche but hee sayth not many being rich are called And Ioseph of Aramatia which is said to bury Christ and to be his disciple was reported to be rich Abraham Lot Isaac Iacob Dauid Iob were very rich who if they had liued in the time of Christ had not ben excluded at all froÌ„ the fellowship of the Gospell seing that they were partakers of the kingdome of God in the old testamente Therfore the harts of those rich men are blamed which set their whole trust affiance in riches Whervpon the Apostel sayth not they that are rich but they which seke to be riche fall into diuers temptacions c. Againe he sayth the loue of money is the roote of all euill hee saith not the money simplely is the cause And farther hée saith to Tymothe in the same Chap. Charge them that are rich in this world that they be not hye minded nor trust in vncertain riches but in the liuing God c. 24. And againe I say vnto you it is easier for a Camell to go throughe the eye of a nedell then for the riche man to enter into the kingdome of God. Againe I say vnto you B. Here our sauiour Christ correcteth that which he spake before repeting it more sharpely amplifying the difficulty of the matter which before more softly and fauourably hée expressed C. For he meaneth that rich meÌ„ do so swell with pride trust in themselues that they will in no wise abide to be broughte to those straytes in the which God doth hold those that are his For a Camell to go E. The Latine text is Facillius est Camelum per foramen acus transire This woord Camelum a Camell in the English translation is expounded of some to signify in this place the Cabel of a Ship trulye that doth better agree to the eye of a nedell and yet Pollux writing of the instruments pertayning to a Ship maketh no mencion of this worde Camelus and Suidas onlye is founde to vnderstand
this woord in that signification yet vnderstanding it so it is writē with i. and not with e. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camilos not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camelos For though there be little difference in the woords yet notwithstanding in sence there is greate contrarietye for the first signifyeth a beast called a Camell and the other signifyeth the rope or cable of a ship Other some do rather agrée to Hierom which followed Origin which taketh this word Camelum being a gréeke word as wee shéewed before for the beast called a Camell For Christ would haue it séeme altogether as impossible for a riche mā trusting in his riches to enter into the kingdome of heauen as for a Camell being a mōsterous beast to go through the eye of a nedle But and if this sayinge séeme to anye man obscure let him remēber the man reprehēded of the Lord which went about to pluck the moate out of his brothers eye could not sée the beame in his owne eye What can be more absurde than to saye that a man caryeth a beame in his eye But this absurdity of his woords hath a great Emphasis force 25. VVhen the Disciples heard this they were excedingly amased saying who can be saued VVhen the Dis heard this By these words of Christ the Apostel gathered generally that no mā could be saued when as hee onlye spake of riche men by name And very well for they did soone perceiue sée that the same which should hinder rich men frō entering into the kingdome of heauen should be a let also to all mortall men how poore soeuer they were For rich and poore haue all one disease of minde namely to be willinge to forsake those thinges that are present to desier those things which wee haue not So that the hartes of both estates depende vppon the creatures hauing no intelligēce nor affection in heauenly things They knew therefore by the ayde of the spirite that they themselues as yet had not cleane put away these affections and that they themselues were tyed with the same chaine and with the same fetters that rich men were tyed withall except the Lord lifting thē vp from earthly cares did louse them C. For which way soeuer we turne our eyes a thousand le ts appeare before vs But let vs note that the Disciples were so stricken with feare that notwithstāding they forsoke not the doctrine of Christ Yet the yong mā whom we spake of euē now did otherwise for the straitnes of the commaundement doth so terrefye him that hée doth deuorse vtterlye seperate himselfe from Christe But the disciples although they feare demaunde who shal then be saued quaile not neither do they swerue from the race but seeke to ouercome put away desperacion Euen so it shall profite vs to tremble at the threatnings of the Lord so often as he pronoūceth any sorrowful feareful thing so that our minds thereby do not faint but rather assende 26. But Iesus beheld them and said vnto them with mē this is vnpossible but with God all thinges are possible But Iesus beheld them M. Because as it appeareth in Marke they had said amonge thēselues who shal then be saued Christ to whom nothing was hid by this beholding of them wēt about to remedy their feare in mittigating the trouble of their minds in geuing thē a better hope A. And it may be also that Christ by this beholding of them sought to prepare their minds to the end they might harken more attentiuely to those things that shoulde afterward be spoken euen as thoughe hee should set the matter before their eyes VVith men this is vnpossible C. Christ doth not altogether deliuer the mindes of hys disciples frō care because it was profitable for them to know that the way to euerlasting life was very straite narrowe First to the end they might endeuor thēselues wholy and continually to trauaile in this way Secondly that they distrustinge their owne abillitye mighte call for helpe from Heauen Wee sée howe great our slouthfulnes and security is What would come to passe thincke you if the faithfull thought that they mighte walke thither by a pleasaunte and plaine way with ioy of the minde without trouble This therfore is the cause why Christ doth not extenuate or diminishe the daūger by the which notwithstandinge hée séeth that his Disciples are made afrayde but doth rather increase the same For whereas before hée sayde it is harde hee sayth now that it is impossible Whereby it appeareth that they are not discrete teachers whiche are afraide to speake sharpely that they might beare with the sluggishnes of the flesh But truly it wer more meete to follow the rule of Christ which so ordereth his words that hée teacheth mē to fall downe in themselues yet notwithstanding hée encourageth them to praye For thus the infirmitye of man maye be helped not by attributing any thing vnto men but by liftinge vp their mindes to hope for the grace of god M. Christ therefore sayeth This is vnpossible with men as if hée shoulde haue saide as touching the abillity strength in man it is true which yee gather that no man can be saued wherfore be not troubled in vaine But vvith God all thinges are possible A. Luke hath thus Those thinges which are impossible with men are possible with god M. As though Christ should haue sayd Yee ought not therefore to despaire of the saluation of riche men or of anye other mortall man because those things which are requyred to the enteraunce of the kingdome of God are impossible vnto men For that which mā cānot do God can do C. And by this aunswere of Christ that cōmon axioma or proposition which the Papistes haue taken oute of S. Hierom is confuted namelye this Whosoeuer shall say that the lawe is impossible to be kepte be hée accursed For our sauioure Christ plainly pronoūceth that it is impossible for mā to kepe the way of saluation without the ayde of Gods grace Whervppon the Apostell Paule sayeth that hée is able to do all things by the power of the spirite without the which power wee cā do nothing 27. Then aunswered Peter and said vnto him Behoulde wee haue forsaken all and followed thee vvhat shall wee haue therfore Then aunsvvered Peter M. It séemeth that Peter was moued to demaunde this question by the occasion of the riche man and by the woordes of Christ Peraduenture hee thought that God had a greater consideratiō of a riche man if hee forsoke all that he had and followed Christ than of a poore man if he should do the like C. Or peraduenture hee compared secretlye himselfe and the rest of his Disciples with the riche man whō the worlde had alienate withdrawne from Christ But because they led a poore and wandering kinde of life subiect to reproche and griefe neither did there appere any better state of condition of life in
not belonge to the faythfull to murmure against God. But truely this is the simple sence and meaning of this place that it is in the handes and choyse of God séeing that he doth defraud no man of his iust reward to geue them an vndeserued recompēce which he called late that the first might be last and the last first 15. Is it not lavvfull for me to do as me listeth vvith mine ovvne goodes Is thine eye euill because mine is good Is it not lavvfull A. By these words he declareth that the gentlenes and liberalitie of God cannot iustly be reproued of any man although he geue rich rewards to the vnwoorthy and vndeseruing Is thine eye euill E He put the eye for the mind for malice pertaineth to the mind and not to the corporall eye As if he should haue saide Art thou therfore greued because thou seest me gentle towardes those whom it pleaseth me 16. So the last shal be firste and the first last for many be called but fevve be chosen So the last shal be first C. Christe doth not nowe ioyne the Iewes to the Gentiles as in another place neither the reprobate which swerue from the fayth to the elect which perseuer and continue so that the sentence which some adde vnto this doth in no poynt agrée with the same Many are called but fevve C. The purpose of Christ is onely to shewe that as euery man is called before another so he ought more cherefully to runne and then to exhort all men to modestie least they prefer them selues before another but that they admit and geue way one to another to come to the cōmon rewarde The Apostles were séene to take vnto them selues some great and excellent thing because they were the first fruites of the whole Churche neither did Christe denye but that they shoulde sit as Iudges to iudge the twelue tribes of Israell but least any ambition or vayne trust in them selues should make them prowde they wer also to be admonished that others whiche should be called a great while after them shoulde be felowes and partakers with them of the same glory because God is bounde to no man but calleth euery one whom it pleaseth him of his frée mercye and being called he geueth them what rewarde séemeth him good A. This is the simple and bare exposition of the parable set before vs the which more safely may be folowed then standing vpon euery part to fayn and inuent more matters which are not according to the minde of Christ So the parable of the steward in the sixtene of Luke is not set before vs to be obserued and folowed in all poyntes that we also shoulde deceiue and begile our masters but onely the industrye of the steward is commended vnto vs to be folowed which so carefully prouided for himselfe and that by his masters goodes and because so wittily he had founde out that which was best for him selfe If any man nowe should curiously searche and go about to teach what the debters what the booke of accomptes the oyle the wheate and measure signifyed in that parable that man shoulde easyly decline from the purpose of Christe and shoulde folowe his owne inuentions and vayne comentes and shoulde also offende the Church and not teache it For these similitudes are not set forth before vs to the ende they shoulde be obserued in all poyntes For Paule also compareth Adam and Christ together and saith that Adam was a tipe and figure of Christe when as notwithstanding Adam left vnto vs for our inheritaunce sinne and death but Christ life and righteousnes 17. And Iesus going vp to Hierusalem tooke the tvvelue disciples aside in the vvay and sayde vnto them And Iesus going vp to Hierusalem B. Nowe our Sauiour Christ doth more playnely preache and speake of his death and passion to his disciples M. For nowe the time of his passion was at hand the time of darkenes and offence and this was the last iorney that he made to Hierusalem But the disciples whiche folowed him were astonied and afrayde for he assending to Ierusalem wonte before them Therefore although they were admonished and tolde before what the end of the Lorde shoulde be yet notwithstandinge because that which he had often spoken did profite them nothing at all he nowe repeteth the whole summe agayn from the beginning to the ending and exhorteth them to constancy least they should fall so soone as they were tempted But he confirmeth them by two maner of wayes for he foreshewing that whiche should come doth not only gard and fortefie them least a sodaine mischiefe and vnlooked for should cause them to faynte but also by the offence of the crosse he setteth before them a shewe of his deitie least that a sodaine onset shoulde discourage them they being perswaded that he is the sonne of God and therefore the conquerer of death The second way by the which he doth confirme them is of the resurrection which should shortly folowe A And truelye this exhortation was very necessary for them C. For because they sawe by experience before that he had gréeuous aduersaryes at Hierusalem they go with Christe not onely afeard but also greatly astonished They therfore rather wisshed that he woulde seeke to be quiet in some bye way or corner without daunger then willingly to put him selfe into the hands of such cruell enemyes But although this feare might by many meanes be reprehended as vngodly yet notwithstanding in that they folowed Christ they shewe a signe of great obedience and pietie It had truely bene farre better cherefullye and without sorowe to runne and make haste to what soeuer the sonne of God would haue led thē but their reuerence deserueth great prayse in that they rather séeke to venture them selues then to forsake him M. Our Euangelist Mathewe sayeth here that he assended or went vp to Hierusalem because it stoode vpon an bye ground Tooke the tvvelue C. It might séeme straunge seing fear had inuaded them al insomuch that they were without consolation why he maketh the twelue onely priuy to his secret purpose It is likely that he did therefore hide his death and keepe it secret because he would not haue it spreade abroade before the time Furthermore because he did not looke for any fruite or profite of his admonition out of hande he thought it better to commit the same to a fewe which afterwards might be witnesses of it For as the séede which is cast into the earth doeth not by and by growe and ware gréeue euen so we knowe the Christ had spoken many things to his Apostles which by and by brought not forth fruit But and if he had spoken these wordes generally in the eares of all mē it might haue come to passe that many for feare would haue fled from him and woulde haue made his secretes common to all men So contemptible was the death of Christ that he séemed rashly to bring the same vpon him Therfore
he speaketh to his Apostles in secrete that they afterwardes as we shewed before might be witnesses 18. Beholde vve go vp to Hierosalē and the sonne of man shal be betrayd vnto the chiefe Priestes and vnto the Scribes and they shal condemne him to death Behold vve go vp to Hierusalem M. Here we see howe patiently he beareth the imperfection of his disciples he had twise before shewed them of these thinges and had exhorted them in all poyntes to deny them selues to the sufferance of the crosse and to the folowing of him and although he findeth them as yet carnall and weake yet notwithstanding he doeth not reiecte them or more sharpely reproue them but foretelleth them of that which should shortly come to passe saying And the sonne of man shal be C. Hereby we perceyue that Christ was armed with diuine fortitude to ouercom and vanquish the terrors of death who wittingly and willingly maketh haste to subdue the same For whye doth he take his way no man compelling him to suffer the most shameful death of the crosse but onely because the inuincible power of the spirite did subdue feare and al humain affections A. So he saith in another place The prince of this world cōmeth and hath naught in me But that the world may knowe that I loue the father And as the father gaue me a commaundement euen so do I. B. Therefore hée goeth nowe to take this punishment willingly vpon him which before he oftentimes fled because now his hower was come After this maner all the children of God behaue themselues In all thinges they followe and obey the commaundementes of God they abyde constant and their mindes do not fainte in the workes of God but they rather go forward cherefullye and boldly A. Of the which matter wée haue Paule for an example who when the brethren did beseche that he woulde not go vp to Hierusalem aunswered after this maner What do ye wéepinge and vexinge mine harte I am ready not to be bounde onelye but also to dye at Hierusalem for the name of the Lord Iesu C. The Euangelist Luke addeth sayinge And all thinges shall be fulfilled which were written by the prophetes as concerninge the sonne of man Therefore Christ did not onelye foreshew those things that were at hand but hée addeth also a lesson namelye that those thinges which the Prophets had written must be fulfilled in the sonne of man For this was an excellent remedy to ouercome temptacion to know the very markes and token in the ignominy of the Crosse by the which the Prophetes did signe the promised author of saluation Herevppon also they might knowe that nothinge came by chaunce but that all thinges were certainlye determined and appointed before of god And there is no doubt but that the Lord did also declare out of the Prophets what maner of fruite of his death they should loke for For the Prophets do not onely teach that Christ shall suffer but they adde also the cause namelye that hée might reconcile the world vnto god The Angell brought this fore warninge into the womens mindes after the resurrection when he saide Hée is risen hée is not here Remember how he spake vnto you when hée was yet in Galile sayinge that the sonne of man must be deliuered into the handes of sinfull men and be crucifyed and the thirde daye rise againe And Christ himselfe sayde vnto his Disciples These are the woordes which I spake vnto you while I was with you that all muste néedes be fulfilled which were written of mée in the Lawe of Moyses and in the Prophetes and in the Psalmes 19. And shall deliuer him to the Gentiles to be mocked and to be scourged and to be crucifyed and the thirde day hee shall ryse againe And shall delliuer him to the Gentiles C. In the our sauioure doth more nerelye declare the circumstāces hée setteth forth a more plaine documente and instruction of his deity For as hée was man hee could not coniecture that after hee shoulde be condemned of the hye Priestes and Scribes hée should be deliuered to the Gentiles and be spitted vppon and reprochfullye handeled whipped and at the laste hanged on the Crosse M. And it is well knowen that the Romane power did adiudge him that punishmente and that it did appoint him that death which at that time was moste cruell and ignominious C. Wée must also note that although the Lord knewe the infirmitie of his Disciples yet notwithstandinge hee woulde not hide this greuous stomblinge blocke of offence For there could be nothinge worse at that time to strike and ouerthrow the mindes of the godly than to sée the whole order of the Churche againste Christ yet notwithstandinge hee dooth not spare by deceyuinge their infirmitye but trulye declaringe the matter it selfe hee sheeweth a meane to ouercome temptacion namely that they should certainlye looke for a resurrection for hee addeth And the third daye hee shall ryse againe But because it was necessary for death to go before hee placeth in the meane time their triumphe reioysinge in hope A. Reade the sixtene Chapter goinge before The Euangelist Luke addeth And they vnderstoode none of these thinges and this sayinge was hidden from them and they vnderstoode not what was spoken What this dulnes was not to vnderstand those thinges which were spoken plainly and familliarlye not of no misticall or secrete matter our Sauiour Christ tolde them But it shal be necessarye also also here to repete that which wee spake before namelye that they were kepte in so grosse ignorance because when they had fayned to themselues a ioyful and happy successe they did count it for a greate absurdity that Christ shold dye so opprobrious a death Wherby we gather how greatly a false imaginatiō doth be witch deceiue men Wherefore let vs beware least wee being intangled by any deceites and fayned perswasions doe waxe blinde in the cleare light Wée must also note that although those admonitions did nothinge profite the Apostles at the very instante yet notwithstanding it did profite afterward For all things being finished they began to call to minde these thinges and many other which they had heard before of their maister insomuche that at the lengthe they were not vnprofitable althoughe at the firste they did profite nothinge at all Euen so when wée profite not at the first sight in the woord of God wée must not geue ouer for the woorde maye haue his force in due time Also there are left many infirmities in saints that they may know how that saluation commeth onely from God. 20. Then came to him the mother of Zebedes children with her sonnes worshippinge him and desiringe a certaine thinge of him Then came to him the mother Bu. This historye declareth how corrupt the nature of man is and what flesh seketh in the Gospell or the kingdome of god C. It containeth certainly an euident spectacle of the vanity of mā For it
secretly reprehende them wée gather that seinge they were ashamed of theyr desyer that they did not openlye complaine but that there was a secrete murmuring amongest them and that euery man priuily did preferre himselfe before another Ye knovve that the Princes C. The Lorde according to his accustomed goodnes and mercye dooth not altogether reiecte and condemne the Disciples striuing for the superiority but beareth with their infirmity so much as might be The which example Paule also commendeth vnto vs sayinge Wée which are strong ought to beare the infirmity of those that are weake and not to please our selues But hee caryeth them from those base thinges to things more excellēt takinge from them both the error and affection also of ambition And the Disciples for their parte do very wel harken to the counsell of the Lord that in them also they might haue an example of perfection to follow which alwayes alleage for their excuse the errors and infirmities of the Apostles For so doth the infirmity of the Apostles please some but let also their aptnes to be taught and obedience please them in like maner Moreouer Christ doth not in this place generally shewe how deadlye and pestiferous a disease ambitiō is but doth simplely admonish that there is nothing more foolish than to contend for nothing For hee shéeweth that there was no superiority which was the cause of their contencion in his kingdome They are deceiued therefore which extende this sayinge without exception to all the godlye whē as Christ only by the matter it selfe teacheth that the Apostles were ridiculous which disputed about the degree and excellency of power and honor in their order because the office of teachinge to the which they were appointed hath no affinitye with the Empyres of the worlde Wée graunt truly that this doctrine doth extende it selfe aswell to priuate men as to Kinges and Magistrates because no mā is worthy to be counted of the flocke of Christe but hee which hath so profited vnder the master of humillitye that hee will arrogate nothinge to himselfe but submitteth himselfe altogether to embrace brotherly loue This is certainlye true but the purpose of Christe as wee sayd before was to make a difference betweene the spirituall regimente of his Church and the Empyres of this world least the Apostles should bring vnto thē selues Courtlike graces For all men as they are peerelesse and are loued of Kinges so they come to wealth and honour But Christe hath put the pastors of his Churche in aucthoritye not they which rule but they which minister B. as if Christ should haue sayd You which are Apostles are called that ye might declare and shewe foorth the kingdome of Heauen this your state and condition is not like vnto the state of the Princes of this worlde Excellent is the dignitye of kings but there is a great difference betweene my mynisters and kinges Kings truly do serue neither ought they to be of a proude minde but to submit themselues vnto the Lorde But they differ in condition of life boothe of them oughte to be humble but the kingdome must otherwise be gouerned than that spirituall gouernemente of the Churche A. of the which you are made ministers C. And thus the opinion of the Anabaptistes is confuted which abolishe kinges Magistrates from the Church because Christ sayth that his Disciples shall not be like vnto them when as the comparison is not here made betweene kinges prophane mē but betwene their duties Moreouer Christ had not respect so much to the persons of men as hée had to the state of the Church For it might be that hée which was Lord and ruler of a towne or Cittye might also for necessities sake take vpon him the office of teaching But the purpose of Christ was to declare what the office of the Apostles would beare what was contrary to the same Question notwithstandinge it maye be demaunded whye Christ which appointed distincte orders in the Church taketh away in this place all degrees For hee séemeth so to directe all mē or at least so to make them equal that one of them shoulde not excell another wheras the reason of nature is farre otherwise And S. Paule describing the gouernmente of the Churche doth so reherse diuers ministeries that he maketh the dignity of the Apostellship to excell the office of a pastor And no doubt hée commaundeth Tymothe and Titus by the commaundemente of God to gouerne others with authoritye Wée aunswere that if euery thinge be wayed wholy we shall finde that kinges do not rayne iustlye and lawfullye excepte they serue in this notwithstandinge the Apostolicall office differeth from woorldlye gouernment that Kinges and Magistrates are not by their seruitude let to rule and gouerne or to raine with great pompe and maiesty ouer their subiectes and to excell them So Dauid Ezechias and others like vnto these being the voluntary seruaunts of all men yet notwithstanding they were adorned and beutifyed with the Scepter with the Diademe and Throne and with other excellent thinges appertayning to kinges and Princes But the gouernment of the Church wil admit no suche thinge because Christe will haue Pastors to do nothinge els but minister and to abstaine altogether from Lordship Here also wée must note that hee speaketh more of the matter it selfe than of the affection Christ seperateth his Apostles from the maner and order of kinges because there is a greate difference betwene the Kingly state and the Apostolical office Therefore seing it becommeth bothe of them to be humble the Apostles must alwayes haue regarde and sée what manner of gouerninge of the Church the Lord hath appointed B. To be short Christ did not here commaunde that there shoulde be no Kinge or Magistrate as many falsely haue interpreted this place but hée exhorteth those that are the ministers of his woord to beware of ambition C. As touchinge the letter Mathew our Euangelist hath They that are greate men exercise authoritye ouer them and Luke hath They that haue authoritye are called gracious yet notwithstandinge all in one sence as if hee should haue said that Kinges had plenty and aboundance of all thinges and that they haue greate riches insomuche that they may be gracious and liberall Whervppon they are called in the Hebrewe tonge Nediuim of geuing liberally to all men because tribute is payed them to no other ende than to maintayne their honor Certaine kings also of Egipte vsurped this word and were called Euergetes for they delighted much to be gracious and beneficiall And the Apostle Paule sayde The Magistrate is the mynister of God for thy wealth Therefore the Magistrates office is to rule and in rulinge to do good namely to maintaine the innocente and to punishe the giltye and malefactor 26. It shall not be so amonge you But whosoeuer will be great among you let him be your minister It shall not be so amonge you C. There
his handes Thou sonne of Dauid C. In this the fayth of the blynd men doth appeare that they acknowledge Iesus to be the Messias for the Iewes knew that the Messias should come of Dauid They flée therfore for helpe vnto Christ not only as to a Prophete but as to the only author of helth which was promised of god Euen so ought we to thinke of Christ to iudge of hym accordyng to the Scriptures and not according to our owne Imaginatiōs 31. And the people rebuked them because they should hold their peace But they cried the more saying haue mercy on vs O Lorde thou sonne of Dauid And the people rebuked them C. The people rebuked the blinde men eyther because they thought it vnsemelye for beggers to set Christ a worke as though it were againste his glory to haue to doe with men of so base estate ether because they thought that they woulde craue an almes at the handes of Christ which they counted very filthy other because they sawe that Iesus had no respecte to their crye to geue any answer thinking theyr exclamation to be troublesom vnto hym when as he rather of purpose fained as though he had no regarde to their crye because ye might haue the more tryall of their fayth perseuerance in prayer or els because som among the people were offended for that they called hym Christ the sonne of Dauid by the which wordes they cōfessed hym to be the Messias promised in the Prophets But it is here to be merueyled at that the Disciples of Christ which followed him for deuty and reuerence sake would suffer these miserable ones to be driuen from the grace and fauore of Christ would seke them selues also so muche as in them laye to stoppe the waye passage whereby his vertue might appeare But this commeth oftentimes to passe that the greater parte of men whiche professe the name of Christe do rather staye vs from comming to Christ than call vs to hym If Sathan went about by godly and simple men whome zeale and religion persuaded to followe Christ to stoppe the waye against these blinde men of comming to Christe howe much more will he bringe that thinge to passe by hipocrits and vngodly men if we take not great hede vnto our selues We haue nede therefore of constancy whiche may put awaye all impediments Yea the more stomblinge blockes that Sathan dothe caste in oure waye the more we haue occasiō to praye euen as wee sée that the blinde men the more they were stayed the more they cryed For it followeth But they cried the more saying C. They perseuere and abyde howsoeuer the multitude forbid them they had therfore a cōstante faith whiche neuer quayleth in tēptations Yea when they knewe that theire wordes were odiouse in the eares of some yet notwithstanding a feruent desyre ouercame feare in somuche that they cryed with the greater vehemencye Thou son of Dauid haue mercy on vs Euē so we must striue against all stayes and lets and manfully resist them neyther muste we make an ende vntill wee haue ouercome them B. So shal euery mā thē also by trew earnest prayer cal for the mercy of the Lord when he being oppressed with the like necessitye feeleth howe much he standeth in nede of helpe 32. And Iesus stoode stil and called them and said what will ye that I shall doe to you And Iesus stoode still A. The Euangeliste Marke speakinge of one of them only wrighteth thus And Iesus stoode still and commaunded him to be called and they called hym that was blind sayinge vnto him Arise be of good chere he calleth thee and he threwe awaye his cloake and arose and came to Iesus Therefore the Apostles do obey the commaundement of the Lorde they cal him that was blinde and incourage him to hope well saiyng Be of good chere aryse Iesus calleth thee whose helpe thou crauest with so loude a voyce By the which woordes the blinde man conceyued such a hope that he casting asyde his cloake by the which he was defended from coulde ran to Iesus In the which wee must consider the cherefulnes of this blinde man and diligently note the same So often as wee are called vnto Christe wee neyther cast of oure cloake neyther do we leape for Ioye nor runne to him but doe rather tourne our backes differ the time stande still make excuse wallowe still in darkenes and hadde rather in oure fylthy cloake to begge an Almes of this worlde then to receyue the blessed light of Iesus whiche comprehendeth the whole state of felicity If he cast awaye his clocke for Ioye of his corporall sight what oughte wee not to caste of to receyue possesse Christe the moste comfortable and blessed lighte VVhat vvill ye that I shall do M. Christe was not ignoraunte of their demaunde but because it was not knowen vnto the people that they craued so greate a thynge somuche excellinge humaine power thinkinge rather that they desired som almes at his handes he therfore asketh them what they would haue to the ende they mighte make open declaration of the same that is howe greate faythe and truste they hadde in hym whose helpe they desyered wyth so greate a crye For in the qualitye and largenes of the petition the qualitye and largenes of theire faythe appered also C. He doth therefore verye frendlye and courteouslye demaunde what they desyere to haue donne vnto them because he was determined to graunt they re petitions For there is no doubte but that by the speciall motion of the spirite they made their petitions vnto hym because as the Lorde will not haue all men to escape theire corporall diseases so also he will not suffer them to praye There is a rule prescribed vnto vs what howe and to what ende wee shoulde craue anye thynge at the handes of God from the which rule we maye not decline except the Lord by the secrete motion of his spirite doe make vs to wishe for some speciall thinge which commeth verye syldome to passe But Christe as it was sayde euen nowe asketh them what they would haue not so muche for theyr own sakes as for the people that stood by For we doe see howe the worlde deuoureth the benefites of God without sence excepte they bee styrred vp by prouocations Therefore Christe by his voyce maketh the people standinge by to geue hede vnto the miracle euen as hereafter he did by a visible signe when by touchinge he opened their eyes 33. They sayd vnto hym Lord that our eyes may be opened A. The Euāgelist Marke saith that Bartimaeus made answer saying Lord that I may receiue my sighte Vsynge the Chalde woorde Rabboni for the whiche the Hebrewes haue Rab. or Rabbi that is to say Lorde 34. So Iesus had compassion on them and touched their eyes and immediatlye their eyes receiued sight And they followed hym Iesus had compassion on them A. These blind men craued the mercy of Christ to helpe
town that lyeth oueragainst you anon ye shall fynde an Asse bounde and a coulte wyth her loose them and bringe them vnto me Go into the tovvne that lyeth M. Some very fondly haue expounded this place sayinge that by this towne he ment the Citty Hierusalem the which Citty say they he called a towne in contempte C. But the woords of Christ ought to be vnderstode of some village that was in the Subarbes beinge suche a one as we see commonly adioyninge to Citties in the which they vsed asses for cariage betwen the Citty and the towne Again it may be that Bethanye or some other suche towne laye so betwene Bethphage and Hierusalem that they which were at Bethphage could not sée Hierusalem That lyeth ouer against you A. That is which lyeth righte before your face He sheweth them a place which was in their sighte which could not be Hierusalem by reason of the hill which laye betwene For Bethphage stoode of one syde of the hill and Hierusalem on the other And anon ye shal fynde an Asse C. Seinge that Christ was so nere the Citty it can not be thought that he sent for the Asse to ease hym of his Iorney for it had bene a smale matter to walke that two miles on foote but euen as kinges ascende and syt in they re charriots because they will be sene euen so the lorde ment to be sene of all men and by som token to seme to allowe the cryes and shoutes of those that followed him leaste they shoulde thinke that it was done agaynst his will and that withoute his consente they attributed vnto him the honour of a kinge M. Hée which was Lord of all men and of all thinges ells borroweth a poore mans beast to ryde vppon and hath nothinge of his owne beinge made poore for our sakes althoughe hee were the richest of all C. And least anye thinge shoulde staye the Disciples from fulfillinge his will and commaundement the Lorde doth preuent certaine doubts which might aryse in their myndes And firste of all he declayeth that he sendeth them not by chaunce when he saith that euen in the enteraunce into the towne they shall fynde an Asse with her coulte M. A wonderfull foreknowledge treulye it was which beinge absente coulde tel where and what maner of Asse it was that he shoulde occupy The lyke of this wee reade in the Gospell after sainct Ihon where it is thus written Nathanaell sayth vnto him whence knowest thou me Iesus aunswered and saide vnto hym Before that Philip called thee when thou wast vnder the figge trée I sawe thee C. Furthermore he saith that no man shall deny them the asse but wil suffer them to lead it awaye For it followeth 3. And if any man saye ought vnto you say ye the Lorde hath nede of them and straytewaye he will let them go And if any man saye B. The Euangelists Marke and Luke adde to this sayinge Why do ye so why doe ye louse hym Thus shall ye saye vnto hym the Lorde hath néede thereof C. By this meanes the Lorde declared a notable argument and proofe of his Godhead For to know a thinge not presente and to bende the harts of men to agree to his will belongeth vnto God and not to a mortal man For although it might be that the owner of the Asse hauinge a good opinion of Christe mighte graunte willinglye the loue of the same Yet notwithstanding to knowe and foreshewe whether he wer at home or no to describe the Asse so nerely and to knowe whether he woulde credit his Disciples comming as strangers it was not in the power of a mortall man B. By these thinges therfore he went about to reueale and make manifeste his power and Deity to his Apostells leaste afterwarde they shoulde doubte or dispayre of the same when they shoulde sée him hange on the crosse with synners Saye ye the Lorde hath nede of them M. The Lorde sought not to take away any mans cattell althoughe he were the Lorde of all creatures but firste shewed his necessity and then with their coÌ„sent led and toke them awaye And straite vvaye he vvill let them go Some translations haue And he letteth them go But it is better to read it in the futer tence than in the present tence 4. All this was done that it might be fulfilled which was spoken by the Prophete saying All this vvas don M. The Euangelist here sheweth a reason why Christe commaunded the Asse to be brought that he â—…ittinge vpon the same mighte ryde into Hierusalem namely that those thinges which were spoken of before by Zacharias the Prophete might be fulfilled And the Euangelist Ihon alleageth the same place to the same ende and purpose sayinge And Iesus gate a young Asse and sate thereon as it is written â–ª Feare not daughter of Sion beholde thy Kyng commeth on an Asses coulte Moreouer the Euangelist brought in this place of Scripture to the ende we might sée that Christ came not because we had deserued his comminge but because he would performe and fulfill the treuth of God For asmuche as he was promised long before were It was necessary therfore that this portion of Scripture shuld be fulfilled in Christ because it was appointed by God that before his passion he shoulde ryde into Hierusalem vpon an Asse And it was therfore foreshewed by the holye Ghoste because it shoulde com to passe it should come to passe because it was so appointed by the eternall decree and purpose of God and it was appointed by God because it semed vnto him good by that meanes to set forthe the quality quantitye of his Kyngdome The quality because it shoulde be full of righteousnes sauing healthe peace and humility the quantity because it shoulde be ample large and full of power 5. Tel ye the daughter of Sion behold thy Kinge commeth vnto thee meke sitting vpoÌ„ an Asse and a coulte the foale of an Asse vsed to the Yoake Tell ye the daughter of Sion E. This testimonye of Scripture is taken out of the ninthe chapter of the prophesye of Zacharye howbeit the Euangeliste dothe not agrée with the Hebrewe texste neyther with the thrée score and tene interpretors L. For firste of all wee must note that the Euangelistes had no speciall regarde to cite euerye woorde of the Prophetes but counted it sufficient to alleage theire meaninge and manifestlye to declare that those things wherof they prophesyed were fulfylled and that speciallye to this ende they mighte geue vs occasion to searche the Scripture to se what they had omitted and how that nothinge was prophesyed of before by the Prophetes whiche was not fulfylled This place therfore of the Prophete Zachary accordinge to the Hebrewe texte is thus written Reioyce thou greatelye O daughter Sion be glad O daughter Hierusalem For lo thy thy Kynge commeth vnto thée euen the righteouse and Sauiour Lowlye and simple is he he rydeth vpon an Asse and vppon the
receyue hym that wee maye acknowledge hym onelye to be the righteouse and Sauioure which is Iuste and a Sauiour bothe iustifyinge and sauinge vs and that by his owne mercy and goodnes and by no deserte or merite of oures but by his free grace offered vnto vs. Meke B. In that our Euangelist saith that Christ came meke it is nothing coÌ„trarye to that which the Prophets hath when he sayth that hée came poore and afflicted for there is none meeke but hee which willingly suffereth affliction and so hée is also poore Moreouer Christ was not poore but with mekenes as wée read in the fifte Chapter going before Furthermore the Hebrewe woord Ani which signifyeth poore and the which also Zacharias vseth in this place doth not alwayes signifye him to be poore which is destitute of moneye and other riches but which is of a brokeÌ„ hart and humble spirit who is alltogether frée froÌ„ wrathe and arrogancy and full of humillity and mekenes Of the which signification meaninge wee haue an expresse example in our sauiour Christ when Luke describeth him to haue wept ouer Hierusalem and to bewaile the miserye of the same at this his enterance therein So that the Hebrew worde signifyeth that which thou readest here as concerninge the behauioure of our sauiour Christ whether thou interprete it to be poore or meke His harte is oppressed as thou séest with affliction and compassion ouer Hierusalem here is no shewe of anger or token of reuenge but a certaine signe of mekenes bewayling the destruction of his ennemyes The affliction of the harte with the which hée was disquieted and troubled had made him so gentle and méeke that no anger no cruelty no threatning nor no reuenge could once take place in his minde hée could do nothinge but suffer and offer his inspeakeable goodnes to his ennemies Behould this is the cause why the Prophete calleth him here poore and the Euangelist meeke Blessed is hée to whom it is geuen thus to beleeue and acknowledge Christ And sitting vpon an Asse B. The Gréeke the Hebrew woord also signifyeth eyther the male or female kinde But the other thre Euangelistes do declare that it was a male and the Euangeliste Iohn who bringeth in the same place of the Prophete Zachary writeth thus And Iesus got a yonge Asse and sate thereon as it is written Feare not daughter of Sion behold thy Kinge commeth sitting vppoÌ„ an Asses coulte And whereas the Prophete writteth that Iesus rode vpon an Asse and the coulte of an Asse hee vseth a figure very common to the Prophets by the which they double one thinge by diuers voyces For accordinge to the maner of the Scripture hee putteth the coulte of an Asse in steede of an Asse And the Hebrewe woorde for the which wée haue this woord coulte doth properly signify a beaste broken to the saddell and méete to ryde vppon and not a coult as wee may euidently gather by that place where we reade these woordes And hee had thirtye sonnes which roode vppon thirtye Asse coultes C. But very fonde is the allegory which many make here in the Asse and the coulte For they make the Asse a figure of the people of the Iewes which a longe time had beene subiecte and accustomed to the yoake of the Lawe And by the coulte they saye that the Gentiles are vnderstoode And that Christ did therfore first sit vppon an Asse because hee ought to begin at the Iewes and that bee afterward rode vppon the coult because after that hée had done his office concerninge the Iewes hée shoulde finishe his worke in the Gentiles And our Euangelist Mathew truly séemeth to note the rydinge vppon them both But seinge the figure called Synecdoche is often vsed in the Scripture it is no maruelle if he name two for one B. But by the other two Euangelistes as it is said before it is euidente that Christ vsed but the coult only And the Prophet Zachary taketh away all doubt who according to the familliar vse of the Hebrewe tongue repeteth oâ—…e thinge twyse C. But wheras the Euangelist sayth that the foale of the Asse was vsed to the yoake that is to say which was vsed dayly to carry burthens and to labour which woordes the Prophet hath not the Euangeliste therefore did it to expresse of what kinde of Asse the Prophete spake as if hee shoulde haue saide The prophesye is fulfilled in that Asse which was brought vp not to iourneye but to carrye burthens accordinge to the manner of that countreye vppon whose coulte the Lorde did ride So abiecte and base was the fulfillinge of this prophesye least any man should thincke that the Prophete did forshewe anye excellente thinge or pompouse maiestye C. The Euangelist Mathew therefore went about to shew what maner of king Christ should come namelye farre vnlike to the kinges of this world which excell in gorgious and sumptuouse ornamentes 6. The Disciples went and did as Iesus commaunded them The Disciplles vvent and C. Here the redines of the Disciples in séeking all meanes to obey and fullfill their maisters will commaundement is to be commended who withoute delaye did that which hee bad them For Christ was not of so great authority that his name only was sufficient to moue straungers vnacquainted persons furthermore the Disciples might haue feared the infamy of theft Hereby therfore it appeareth how great a credit they had in their masters worde when that they aunswere not nor question about the matter but bearinge them bould vppon his commaundemente and promise make hast to the place wherunto they were sente and being come thither they were not deceiued of their expectation The which thinge ought to be a lesson vnto vs that wée may learne to quiet and contente our selues with the promises of God and to go forwarde to the fullfilling of his promises throughe all manner of lets that wée by our obedience may fulfill those thinges which hee commaundeth For hee all impedimentes beinge remoued will finde oute the waye and will not suffer our trauaile to be voyde of none effecte R. Luke sayth They which were sent wente their way and founde as hée had saide vnto them 7. And brought the Asse and the coult and put on them their clothes and set him thereon And brought the Asse A. Our Euangelist Mathewe omitteth certaine thinges which are red in Luke For hee sayth that it was said vnto that Disciples which loused the coulte Why louse ye the coulte which saide Because the Lord hath néede there of but all these are included in the verre goinge before for so the Disciples made aunsweare as they were coÌ„maunded of Christ And put on them their clothes E. The Greeke word doth rather signifye gownes and cloakes than apparell The Disciples spred therefore their cloakes vppon the Asse in stéede of a saddle And set him thereon A. Namely vppon their garmentes not vppon the Asse and the coulte as thoughe hée had ridden vppon
vnto him when as neuerthelesse they woulde seeme to be the sonnes of God and the doers of his wil. And this is the Scope of the parable as he himselfe expoūdeth in the two thirty verse following In that expositiō to the ende he might expresse their malice and obstinacy he vseth a collation comparinge them not to their equalls but to their inferiours for what was more inferior to the hye Pristes Scribes and Phariseys then publicans and harlots 29. He answered and said I will not but afterward he repented and wente C. Here he setteth forth the type of publicanes and harlots whose lyfe saythe nothing lesse than we wil not do the wil of god Suche were Mathewe Zache and the synfull woman of whome sainct Luke maketh mencion in the vij chapt 30. Then came he to the seconde and sayde lykewyse And he aunswered and said I will syr and wente not Then came he to the second E. Oure Sauiour Christe goeth forwarde with the parable bringinge in here the aunswere of the other which saide I vvill syr These wordes are read in al Gréekes bookes in the olde Latin interpretor It is a kinde of speache declaringe a man to be ready and at hande to do any thinge C. Specially belonging to the Hehrewes For when the Hebrewes go aboute to offer their endeuour and declare that they are in a redynes to fulfyll any thynge they speake after this maner Beholde I am here Lorde Euen so the childe Samuell when he thouhgte that he was called of Heli saide I am here For the whiche the Lattines haue I am readye or at hande M. This sonne did represente the hye Priestes Scribes and Phariseys who in woordes and profession said Beholde Lorde wee are here and are readye to do what soeuer thou commaundest but in dede they did nothinge lesse C. It is a vertue deseruing greate praise to fulfill with all diligence the will of God so soone as by his woorde he hath commaunded the same But as oure Sauiour Christe doth not here commende the promisinge of that which wee fulfill not so he doth not allow negligence or starknes in the Lords busines for to promise and boaste of that whiche wee doe not is mere hypocsyire an a vice lesse tollerable a greate deale 31. VVhether of them twayne did the will of the father And they saide vnto him the firste Iesus saith vnto them verely I saye vnto you the publicans and harlotes goe into the kingdome of God before you VVhether of them M. To do the wyll of the father is as it followeth by and by to repente and beleue the Gospel whiche is to enter into the kyngdome of God. And they sayd vnto him M. Here our Sauiour Christe dothe by force wreste oute of their mouthes their owne Iudgemēt against thē selues euen as Nathan caused Dauid to do Bu They could not saye before the people wee know not to this question without to greate impudencye but they are constrained by reason of the manifeste verity to aunswere that which was true The publicanes and harlots When he had hearde theyr aunswere he declareth to what end he propounded the parable namelye that he mighte declare that they by their impenitency and hardnes of harte depriued them selues of the kyngdome of God the which they did not now onely shewe but also before when Iohn came Go into the kingdome of God before you By those woordes oure Sauiour Christe meaneth that the publicanes and harlots were more ready to repente them and to beleue the Gospel than were the hye Priestes Scribes and Phariseys For thus doth the verse followinge teache vs to expounde it But we muste not vnderstande this woorde go before as thoughe the hye Priestes Scribes elders should followe the Publicanes and harlots into the kingdome of heauen For the wordes following do deny that where it is said And ye when ye had sene it wer not moued afterward with repētance that ye might haue beleued him Moreouer the parable following doth sufficiently declare how greatly they were hardened in their malice For although som of them as we maye reade in the Actes were afterward conuerted to the faith yet notwithstandyng this priestlye corporation or state of the hye priests here Scribes and elders of the people abode in their vnbelefe Also we se here howe hard a thing it is to bringe them to repentance which being moste vngodly yet hypocritically boaste them selues to be the true worshipers of god Yea this is so harde a thinge that it is more easy to bringe the vilest synners to a newe and reformed life Wherefore it is no merueyle if these kynde of hypocrits in oure time can by no meanes be broughte to repentance There is no doubte but that the Phariseys tooke it greuouslye at the last to be compared to publicanes and synners of most wicked name when as they thought scorne to haue the holyest sorte of men compared vnto them C. Now let vs note the purpose of Christe He dothe not onely reprehende the Scribes and Phariseys because they obstinatlye resisted GOD and because they repented not beinge so often admonished but he spoyleth and taketh from them that honor wherof they were vnworthy because theyr impiety was more abhominable than the lasciuiouse wyckednes of harlotes For the one was hypocrisye the other whoredome Of the whiche euells the fyrste is most abhominable in the sight of God. 32. For Iohn came vnto you by the waye of righteousnes and ye beleued hym not but publicanes and harlotes beleued him And ye when ye had sene it were not moued afterwarde to repentance that ye mighte haue beleued him For Iohn came C. Seinge that Iohn was the faythefull minister of GOD whatsoeuer he taughte Christe attributeth it to the personne of GOD himselfe It had been a more perfecte speache to haue sayde GOD came shewinge the waye of righteousnes by the mouth of Sainct Iohn but because S. Iohn dyd not speake in the name of GOD as a priuate man he is iustlye as a substitute set in the place of God. Also this place bryngeth no smale authoritye to the preachyng of the worde when they are sayde to bee rebells againste the same whiche despyse the Godly admonitions of the teachers A. Whereuppon oure Sauiour Christ sayd not in vayne to hys Aposteles he whiche heareth you heareth me he whiche despiseth you despiseth me And in an other place Whosoeuer receaueth whome I sende receaueth me and he that receaueth me receyueth him that sente me C. There are some which more subtilly expounde the name of righteousnes but here it seemeth to signifye nothynge ells than that the doctrine of Saincte Iohn was pure and true as if he shoulde haue sayde there was no cause why they shoulde reiecte the same For whosoeuer receyueth not the true minister of GOD he is a rebell to god He sayth therefore that they haue no excuse to laye for them selues And ye beleued hym not Namelye when he
fruition of the glorye eternall but hee semeth to dreame of a certayne state replenyshed with the happy store and plenty of all thynges Notwithstandyng the sence is that they are blessed whiche do eate the breade of God after that hee hath chosen and gathered theim into hys kyngedome to be his sonnes But lette vs come to the explycation or exposition of the simylitude The kingedome of heauen is lyke to a man that vvas a kinge B. This same similitude pertayneth to the same effecte that the other did whiche wente before althoughe it were propounded and put forth at an other time For our sauiour Christe goeth not onely aboute to caste the ingratitude of the Iewes in their tethe but also theyr frowarde obstinacye whiche dyd not onely make them selues vnworthy of the grace of God but also furiouselye reiected the same from them C. And as that excellente man of Sparta saide somtyme that the men of Athenes knewe that whiche was ryghte and good but wolde not do it euen so here oure sauioure Chryste casteth the Iewes in the teethe sayinge that they coulde talke well of the kyngdome of God but when the almyghtye wente aboute louingely and gentlely to call them vnto hym they disdaynefullye reiected his grace And there is no doubt but that he did touch the Iewes by name as here after it shall more euidently appere VVhiche made a maryage for his sonne In this our Euangeliste Matthewe dyffereth from Luke that he expresseth many circumstances and Luke in a shorte somme toucheth the matter onely For Matthewe saithe that the kynge made a mariage for his sonne where as Luke symplely maketh mention of a feaste Luke also speaketh but of one seruante and this our Euangelist maketh mention of many Luke noteth but one sendinge onely Matthewe noteth more Luke affyrmeth that they whiche were bydden onely contemned and despysed the Supper doinge nothinge elles but Matthewe saithe that they euyll intreated some of the seruauntes and killed other some To be shorte oure Euangeliste Matthewe saithe that hee whiche came to the feaste without his weddinge garmente was cast forthe of the which the Euangelist Luke maketh no mention at all But in an other place also wee noted the lyke difference where as Mathewe in teachynge one thynge is more plentifull and large than the other Yet in somme they do verye well agree that when God vouchesafed to make the Iewes to excell all other nations in honoure makinge vnto them as it were a weddinge dynner they despysed the honour offered vnto them Bu. Therefore the kynge is the omnipotent father the well and fulnesse of all good thynges This kinge and father prepared a maryage for his sonne By the mariage we may vnderstande the fellowshypp of the sonne of God the vnytie of the Church but specially the eternal ioy and heauenly felicitie C. For Chryste is the ende of the lawe neyther had God any other respecte in his promise than to make him the headde and ruler of his people and to conioyne hym to the Churche with the holy bonde of spyrituall wedlocke 3 And sente foorthe his seruauntes to cal them that were bidden to the weddinge and they wolde not come And sent forth his seruauntee C. Oure sauyoure Christe by these woordes mente to note the twoofolde grace of God namely in that he preferred the Iewes before other nations also because hee reuealed to them his adoption by his prophetes For hee applyeth it to the common custome of men whiche when they go aboute to make a marriage make a scrol or byll in the whiche they wryghte the names of those whom they meane to make their guestes and then afterwardes they sende for them by their seruantes Euen so God chose the Iewes before all other as thoughe they had bene his familiar friendes then he called thē by his prophetes to the ende they might be partakers of the promised redemption And although they whiche were first called lyued not tyll the comminge of Chryst yet notwithstandinge we knowe that all had saluation a lyke sett forth vnto them from the whiche they were depryued by theyr owne ingratitude and mallyce For from the beginninge that people wyckedlye despysed the callynge of god B. Therefore so often as wee heare the Prophetes and seruauntes of God lette vs vnderstande that wee are called and that the grace of God is offered vnto vs. The fyrste callynge was in the couenaunte that was made with Abraham when it was sayde vnto him I wyll be thy God and the God of thye seede after thee Loke nowe howe manye were of the seede so many were called the same callynge abode vntyll the commynge of Christe in the fleshe And they vvolde not come This negligence hath a double ingratitude fyrst because they dyd resyste God and secondely because they reiected the dayntie fare of the woorde by the whiche the soules of men are refreshed A. This thynge notwithstandinge must not be vnderstoode of all the Iewes but of the greater part Euen as this also is to be vnderstande Hee came into his owne and his owne receyued hym not That is Many of his owne dyd not receiue hym And the greattest parte of the Iewes would not comme 4 Agayne he sente forth other seruantes sayinge tell theim whiche are bidden Beholde I haue prepared my dinner my oxen and my fatlynges are killed and all thinges are readye come vnto the mariage Agayne he sente forthe other seruauntes C. He speaketh as though he had sente styll to wone sorte of menne because the body of the people was wone But the sence and meanynge is that when the happye and ioyfull daye of the redemption drewe neare theye were admonyshed to come betyme for the tyme was promysed vnto theim longe before But nowe oure Sauiour Christe saith that they are vrged by new messengers at the verye instaunte to make haste to come For the fyrste callynge whereof hee speakethe comprehendeth all the former prophesies euen vntyll the time that the Gospell was publyshed Tell them that vvere bydden A. To the ende the Iewes myghte require nothinge at the handes of God whiche hee shewed not vppon them this gentle and louing immitation and callinge doth declare to what greate honour hee had promooted them Bu. Come saythe hee not to laboure or sorrowe but to the weddynge Behold all thinges are prepared for you the deinties and delicates are sett on the table and there wanteth nothinge but that ye sytte downe thereat and refreshe your selues A. But our sauiour Christ here by earthly thynges vnderstandethe heauenly thinges and by carnall thynges spirituall thinges accordinge to the manner of parables And these thinges here mentioned do signifie the innumerable benefytes bestowed vpon the people of the Iewes by whose wicked contempte their obstinacie and ingratitude was increased of the which it followeth 5 But they made lighte of it and wente their waies one to his farme place an other to his marchaundise But they made lyght of it Bu. Here the obstinacie of the
Iewes and cruell ingratytude is condempned For whē they were called to be partakers of the heauenlye glory and to the fellowshippe of the son of God they rather desired the earthely and corruptible thinges And vvente one to his farme E. or to his owne lande or fyelde A. The Euangelyste Luke saith And they began all at once to make excuse The firste said vnto him I haue bought a farme c. C By the whiche woordes oure sauiour Christ declarethe that the Iewes were so addicted to the worlde and earthly thynges that no man hadde any leysure to come vnto god It is a foule and vnseemely thing that men whiche are created to the heauenly lyfe shoulde all together be caryed and enclyned lyke bruite beastes to earthely thynges But this dissease is generall soo that there is scarce one amonge a hundred whiche preferreth the kyngedome of God before transytorye and corruptible rychesse And although all men haue not one kynde of dissease yet notwithstandynge euerye one is dyuersely ledde by his owne desyre and so it commeth to passe that men faule into diuerse vyces Further we muste note that prophane menne do alleage honest excuses to reiecte the grace offered vnto theim as thoughe theyr neglygence and ingratytude were excusable when they goinge aboute the busynesse of this presente lyfe do lyttell regarde or set at naughte the heauenly inherytaunce But trewely wee do see here that our sauioure Chryste dothe putte away al such excuses from vs leaste any man should thyncke that he did somewhat profyte in alleaginge that he was stayed and let by earthly busynesse nay rather the faltes of menne are doubled when theye staye theim selues by thynges laweful by the whiche they rather ought to be holpen For to what ende doth God graunt vnto vs the commodities of this presente lyfe but onely to allure and winne vs to him selfe but trewely euerye man is so lyttell holpen by the benefytes of God to reache vnto heauen that they are rather snares to tye hym faste to the earthe A. To the whiche ende pertayneth the sentence of oure sauioure Christe in an other place where he saythe He also that receyued the seede into the thornes He also is hee that heareth the woorde and the cares of this worlde and the deceytefulnesse of rychesse choke vp the worde and so is he made vnfruitefull 6 And the remnante toke his seruantes and intreated them shamefully and slewe them And the rest tooke his seruauntes A. We sayd a lyttell before that the fyrste callynge dyd comprehende all the former prophesies euen tyll the tyme that the Gospell was published C. And althoughe this cruelty was shewed longe ago vpon the Prophetes yet notwithstandynge because the furiouse madnesse increased in tyme whiche at the lengthe with all the rygoure that myght be was shewed towardes Chryste and his Apostelles hee accusethe the people that were of olde tyme of contempte and of pryde onely But the laste seruauntes whiche were sent about the supper tyme euen when supper was readye were as saithe oure Souyoure Christe euyll intreated and kylled into suche extreame myschyefe fell this people when that mad crewelty had caused them prowdely to reiecte the grace offered vnto them Yet for all that hee dothe not laye this falte to all mennes charge because euen in the laste callynge whiche was made by the Gospell the grace of God was derided partely of carelesse contemners and partely it was furiousely reiected of Hypocrites And thus it was wont to come to passe that the more God dyd cal the wycked to saluation the more theye swelled and raged agaynste hym M. Here also wee may note that there are twoo sortes of men whiche despyse the heauenly maryage The fyrst sorte are they whiche neglecte and care not to come suche are the Atheistes and contempners of Heauenly thynges of the whiche sorte there is a greate multytude at this daye or elles they are suche whiche beynge called reioyce that they are delyuered from the doctryne of Sathan by the whiche they dydde not acknoweledge Chryste to be the onely sauyoure but for all that beinge wythdrawne by the care of corporall thinges and beynge inwrapped with the busynesse of this presente lyfe doo neglecte and make no accompte to come The seconde sorte are Hypocrites which ioyne inhumanitie and crueltie to contempte and do cruelly intreate and kyll the seruauntes of Chryste by whom theye are called to the maryage Such were they vnto whom our sauyoure Chryste speakethe heare namely the hyghe priestes Scrybes Phariseies and elders of the people to whom hee hym selfe saythe Beholde I sende vnto you Prophetes wyse men and Scribes and some of them shall ye kyll and crucifie and many of them shall ye beate in your Synagogges and shall persecute theim from cittie to cittie 7 But when the kynge hearde thereof he was wrothe and sente foorthe his men of warre and destroyed those murtherers and brente vppe theyr Cittie But vvhen the kinge hearde thereof Bu. Here the ponishemente whiche shoulde be executed vpon the vnthanckeful and murtherynge Iewes is shewed and therewith is also declared that they shoulde be oppressed by no frowardenesse which shoulde remayne in God but by theyr owne insuperable mallice C. Of this ponyshemente onelye oure Euangeliste Matthewe makeeh mention because in Luke there is no mention made of the iniurye doone vnto the seruauntes Bothe of them saye this that they were excluded and depryued of the honoure of the feaste which came not at the tyme appoynted Christ therfore doth foreshewe vnto the Iewes their destruction because they had oftentimes reiected the grace of God and furiousely rebelled against hym And brente vppe their Cittie C This was broughte to passe by the armie of the Romaines whiche destroyed Hierusalem and slewe and vtterlye destroyed aboue a leuen hundred thousand men and then they burned the cittie and made it euen with the grounde M. Wee muste also note that the hoste of the Romaynes is called Goddes hoste Euen so the kinge of Babilon is called Goddes seruaunte as we maye reade in the prophesie of Ieremie because the lorde by hym chastened his people So the lord is oftentimes in the scripture called the lord of hostes C. This doctrine also belongeth vnto vs for the lyke ponishemente that Chryste here threateneth to the Iewes with the same destruction also remayneth to all wicked personnes whiche violently ryse against the mynisters of the Gospell But whosoeuer they be that are so carefull for earthly thinges that they regard not the callinge of God all these in the ende shal perishe miserably with pining hunger Therefore so often as he calleth vs lette vs be prepared and readye to followe A. Let vs seke the lord while he maye be founde let vs call vpon hym while he is nye For the Lorde will not alwayes suffer the contempners of his woorde neyther wyll he sleape for euer but wyll at the lengthe be reuenged of ingratiude 8 Then saide he to his seruauntes
it shal be incredible vnto vs vntill oure mindes do arise to the beholdinge of the inspeakable power of God by the which he can bringe all thinges in subiection to him selfe as sayth the Apostell Paul. M. Therfore the Saduces denying the resurrection were ignorant of the power of God which is specially declared in the resurrection the which power also Paule setteth before vs to consider of in the resurrection of Christe C. More ouer it was necessarye that the Saduces shoulde be deceiued because they measured amisse the glory of the heauenlye lyfe by the presente state and condition of this transitory lyfe Notwithstanding in the meane time wee are taughte that they doe truelye and wysely iudge and speake of the misteries of the heauēly kingdome which do ioyne the power of God with the Scriptures 30. For in the resurrection they neyther mary nor are maryed but are as the angels in heauen For in the resurrection M. He sheweth vnto vs the state of those whiche shal be happy and blessed after the resurrection takinge awaye the opinion of absurdity as concerninge the state of the worlde to come And he vseth a distinction of the times present and to come the which the Euangeliste Luke more plentifully and plainelye expresseth saying The children of this worlde marye wyues and are maryed but they whiche shal be counted worthye of that worlde and the resurrection from the deade doe not mary wyues neyther are maryed He calleth all those the children of this worlde whiche lyue in the worlde And he calleth those worthye of the worlde to come whiche apprehende the felicity and happines that is to come But are as the Angels of God in heauen C. He dothe not meane that the sonnes of GOD when they aryse shal be lyke to the Angels in all thinges but in respect of this that they shal be frée from all the infirmity of this presente lyfe euen as if he shoulde deny them to be any more subiecte to the transitory and corruptible necessities of this lyfe The Euangelist Luke doth more plainlye expresse the order and maner of the lykenes that Christe here speaketh of sayinge that they canne dye no more for that they are equall to the Angels and are the sonnes of god But he speaketh of the faythfull onely because the ende of his talke doth not tende to the reprobate As the Angelles therefore cannot dye euenso they whiche are raised from the deade can dye no more but shall lyue with the Angells eternallye and because they are the sonnes of God to whome the inheritaunce of Gods ryches doth pertayne they cannot perishe because they are called the sonnes of the resurrection therfore they shall enioye the euerlastinge benefits of the resurrection to come which benefits are perpetuall ioye and continuall felicity C. But it maye be demaunded why he saith that they shal be then the sonnes of God because they shal be the sonnes of the resurrection when as the Lord doth geue this titell of honor to the faithfull although they be included and shutte vp in the fraile prison of the body And how shoulde wee be heires of euerlastyng life after death except God did now acknowledge vs for his sonnes We aunswere that so soone as we are by fayth ingraffed into the body of Christ we are made the adopted sonnes of God and that this spirit of adoption is a witnes seale earnest and pledge that by this truste we may boldly crye Abba Father But although we knowe that we are the sonnes of God yet for all that because it hath not as yet appered what we shal be vntill wee be transfigured into his glory when we shal sée hym what he is wee are not as yet in the effecte it selfe sayde to be his sonnes And although we be regenerated by the spirite of God yet notwithstanding because our life is hid as yet the reuealing thereof dothe in perfect wyse make a difference betwene vs and strangers And in this sence the Apostell Paule dyfferreth our adoption euen vntyll the laste daye M. We must therefore note how great the felicitie of the lyfe to come shal be For that whiche is nowe ful of infirmitie Mortallitie and corruption yea that whiche is nowe heauy troublesom slowe myserable and base shall be by the resurrection made stronge immortal incorruptible light pleasant quicke happy and gloriouse And the soule shal be free from ignoraunce blyndenesse false opinions wicked affections anger enuy feare pryde and suche lyke Wherfore whosoeuer hee be that is oppressed and afflicted in this presente lyfe eyther by the wycked affections of the mynd either by corruption and trouble let hym haue respecte to this Angelycall state of the lyfe to come and there solace hym selfe 31 But as towchinge the resurrection of the deade haue ye not red that whiche is spokē vnto you of God whiche 32 saithe I am the God of Abraham and the God of Isaac and the God of Iacob God is not a God of deade but of liuinge But as tovvchinge the resurrection of the dead Bu. The Lord being not contented that he confuted the absurditie of the Saduces and shewed the causes of theyr error proueth very strongely the contrarye parte that it myght be euydent that the faithe of the resurrection of the body and of the immortalitie of the sowles is sure confyrmed C. After therfore Christe hadde confuted the absurditie obiected againste him hee confirmeth the doctrine of the last resurrection by the testimony of Scripture And trewely this order is to be noted of vs that when wee haue ouercome the enemies of the trueth with all theyr cauilles we muste geue theim to vnderstand that they haue resisted the woorde of God for vntil they be conuinced by the testimony of Scripture they shall euer haue lybertie to exclayme Haue ye not read B. The Euangelyste Marke hath As towchynge the deadde that they ryse agayne haue ye not redd in the booke of Moyses c. And the Euangelist Luke hath And that the dead shall ryse agayne Moyses also sheweth besides the busshe when hee calleth the Lorde c. The woordes of Marke make the woordes of Luke more playne Hee doth as it were note with the fynger this place of Moyses when he saith Howe in the bushe God spake vnto him saying I am the God of Abraham C. Our sauiour Christ citeth this place here out of Moyses because he had to do with the Saduces who gaue no great credite vnto the Prophetes for they made no more accounte of them than wee do of the booke of Ecclesiasticus or of the booke of the Machabees And because they alleaged Moyses for theyr authour he thought it better to repell them with their own authoritie than to set before theim the testimony of any one of the Prophetes Moreouer it maye be that hee endeuoured not hym selfe to gather all the places of Scriptures together as the Apostelles who do vse as wee se dyuerse testimonies
of Scripture in one cause And yet for al that Chryst toke not this place before others without cause but hee chose it with an excelleÌ„t iudgement althoughe at a blushe it might seeme more obscure because fyrst of all it was mete that this place shoulde be known aboue al others amonge the Iewes namelye that they were redemed of the Lord because they were the chyldren of AbrahaÌ„ For there God doth pronouÌ„ce that he came to helpe the afflicted people and addeth also that he dothe acknowledge that people for his owne in respecte of the adoption for the couenant that hee made with Abraham Howe commeth it to passe that God hath more respecte to the lyuinge than to the dead but onely because hee attrybuteth the fyrst degree of honour to the fathers with whom hee made his couenaunte And how shoulde they excel if they were extinguished by deathe This also is very well expressed by the relation For as no man can be saide to be a father without children neyther a kynge withoute-people euen so the lorde cannot properly be called God excepte he be the God of such as lyue Howebeit Christ doth not reason so muche of the common order of speach as hée doth of the promise which is included in these wordes For the Lord doth offer himselfe vnto vs to be our God vppon this condition that hée mighte in like maner make vs to be his people the which one thing is sufficient to the trust of full and perfect beatitude Wherevppon the Churche cryed after this maner as appeareth by the Prophete Thou arte our God from the beginninge wee shall not dye Seing therefore hee promiseth saluation to all those whose God hée sayth hee is and seing hee publisheth the same of Abraham Isaac Iacob after their death it followeth that ther is hope of life left to those that be dead B. Wee sée therefore how conningly our sauiour Christ hath gathered this that to whom soeuer the Lord is a God to him also hee is a sauiour and quickener for euer the which hée cannot be altogether to the dead that is to those from whom all hope of life is taken away For to whom soeuer God is a God him he blesseth that is hee declareth himselfe to him to be a God. But if the dead were wholy voyde of life as the Saduces thoughte and should neuer retourne to the same howe shoulde God blesse them or bestow any benefites vppon them The saintes therefore are not voyde of participation of life And least the Saduces should saye no man denyeth God to be the God of Abraham Isaac and Iacob hee therefore addeth God is not the God of the deade But AbrahaÌ„ Isaac and Iacob were deade It is true they were are But to God they were not dead they are onely dead to the world to the fleshe and liue vnto god For all liue vnto him as sayth the Euangeliste Luke C. The which saying in the Scriptures is taken diuersly M. For wée liue vnto God when wée liue vnto him and not to the fleshe Wée are said also to liue vnto God when oure life dependeth vppon his power and not of our selues C. But oure sauiour Christe meaneth here that the faithful after they dye vnto the worlde liue a heauenlye life with God according to that which the Apostle Paule writeth saying that Christ after hee was receyued into the heauenly glorye liueth vnto God because hee was exempte from the infirmities and troubles of this transitory life But our sauiour Christ doth here with good aduisement declare that we ought not to iudge of the life of the Godly according to fleshly sence because it is layed vp in the secrete power of god For if they be almost like vnto deade men while they walke in the world much lesse any shew of life shall appeare in them after the death of the fleshe But God is faythfull and will preserue them aliue before him beyonde the reason of man If any man do obiecte and saye that the soules maye remaine aliue without any resurrectioÌ„ of the flesh Wee answered them alittle before where wée saide that these two were so knit and linked together that there could not be any seperation because the soules do aspyre and come to the heritage layed vp for them that as yet they mighte not obtaine their state M. After these thinges the Euangelist Marke writeth that Christ said againe you therefore greatly erre And the Euangelist Luke addeth saying Then certaine of the Phariseis answered and said Master thou hast well saide C. When as it is probable that al of them were euill affectioned God by his secrete power did as it were eitorte wringe this confession out of their mouthes Peraduenture it might be that although the Phariseis wished that Christ might be ouerthrowne and put to silence in this conflict with the Saduces yet notwithstanding because they sée that they are armed by his aunswere againste the contrary faction of the Saduces their ennemyes ambition brought to passe that they yelde the victory vnto Christ PerchauÌ„ce also they were inflamed with enuye least the Saduces should bringe that to passe namely by putting Christ to syleÌ„ce which they nor other for them could do But howe soeuer it was it came to passe by the prouidence of God that the most deadly ennemyes that he had subscribed and yelded also to his doctrine 33. And wheÌ„ the people heard this they were astonyed at his doctrine And vvhen the people hâ—â—rde this Bu. The people are iustly amazed at the answeres of God so excellent and full of wisedome For in them all there is wholesome profite and a certaine deuyne maiestye C. Notwithstanding wée must note the the doctrine of Godlynes was at the time so infected with so many wicked and false coÌ„ments that it was not without cause counted as a myracle to haue the hope of the resurrection so trulye and aptly proued out of the law The people therefore are amazed at the wonderfull grace but obstinacy is mad and neuer in quiet and impiety is led by furious violence specially when the power of God appeareth 34. But when the Phariseis had hearde that he had put the Saduces to sileÌ„ce they came together M. Here againe the nature and propertye of mallice appeareth For although the Phariseis had bene twise before put to sylence and made ashamed yet notwithstanding they assaye againe They came together Because the Saduces were inferiour in learning to the Phariseis as our sauioure Christ obiected against them the Phariseis thought it no marueile if they could preuaile nothinge at all against Christ Therefore they themselues boastinge of the knowledge of the Law do determine once againe more bouldlye to set vppon Christ They do now therefore suborne and coollerablelye set forth a Doctour of the Law whom Marke calleth a Scribe which might obiect a question of the law not to learne but rather to tempte 35. And one of them which was a Doctor of
awaye the honor and reuerence dewe to the elders and superiors but he only reproueth ambition and the affection of vaine glory Therfore he saythe not they are placed in the vppermoste seates at feastes counsels but he saith they loue to syt in the vppermost seates the which thinge pertaineth onely to the proude After the same maner also the admonition which Christe gaue in the fourtene chapter of Luke is to be vnderstande For there he reproueth the same that he doth in this place And as it is not of it selfe euell to sytt in the hiest roome euen so it is not good of it selfe to sytt in the hindemost seate For it may be that a man beinge sette in the hyghest place maye be of a modest and humble minde that an other being placed in the lowest seate may be of a proude lofty stomacke And gretings in the market M. The Scribes and the Pharises did not onely loue to be saluted but to be saluted before all others and that in the market that is in a publike place where many shold beholde it And to be called of men Rabbi By this name Iudas saluted oure Sauiour whē he betraied him saying Rabbi Rabbi E. In alll our Gréeke bookes this woorde is doubled as Rabbi Rabbi For the doublinge of this worde semeth to haue some honor amōg the Hebreues A. Wheruppon our Sauioure Christe expressing this maner saith Not euery one that saith vnto me Lorde Lord shall inherit the kingdome of heauen This worde Rabbi is a Chalde worde which signifieth master the which worde oure Sauiour Christ as it were expounding when he saithe Be not ye called of men Rabbi addeth by and by for ye haue one master Christe therefore dothe condemne this thinge specially in the Scribes because they desired to be called masters For although this worde Rabbi of it selfe signifieth excelency as we sayed before yet notwithstandinge suche was the custome amonge the Iewes that they so called the masters and doctors of the lawe But Christ denyeth this honor to appertaine to any man sauing to hym selfe only whereupon it followeth that the same cannot be attributed vnto men withoute iniurye done vnto hym For thus he saith 8. But be not ye called Rabbi For one is your master euen Christ and all ye are brethren But be not ye called Rabbi C. This saying at the firste sighte semeth to harde and absurde that they should be depriued of the titell of honor to whome Christe hathe geuen and enioyned his office and hath made and ordeined them to be oure masters he himselfe hauinge lefte of anye more to teache vs in his owne personne yea when he was conuersante in earthe he appointed Apostels whiche shoulde take vppon them the office of teachynge in his name But and if the matter be as concerninge the tytel Paule truely woulde not glorye with the iniurye of Christe in any vsurped honor when he affirmed himselfe to bée a teacher of the Gentils But because our Sauiour Christe wente about nothinge els than to bringe all men from the hyeste to the loest into subiection that his owne righte mighte remaine whole to himselfe there is no cause why any man should curiously stande vpon the worde Christe therfore dothe not care by what tytell or name they are called whiche haue the office of teachinge committed vnto them But he seketh to kepe them within their Iuste limittes and boundes leaste they shoulde rule the faith and raigne in the cōscience of their brethren For we muste alwayes holde this distinction that Christe only ought to be obeyed because the voice of the father did concerne hym onelye when it sounded from heauen heare hym But that the teachers are his ministers so that he in them oughte to be hearde and that they are maisters vnder hym in that they take vppon them his person C. But in the Pharisaical ambitiō this falte was founde that they tooke vnto them selues the thing that appertained vnto Christ by ryghte For they would so be called Rabbi or masters that they mighte be thoughte to teache of them selues as though the Scriptures were in theyr handes to expounde and vnderstande as they thoughte good whiche thynge belongeth onelye vnto Christe whome the father hath appointed vnto vs to be oure onely teacher in that respecte For what good and wholesome thinges soeuer are taught of men they procéede from his spirit So many therfore as teach the people ought to be subiecte vnto this and of hym alone they ought to receiue their doctrine and it is mete for them to teach the same doctrine that he taught euē as though they were sente of him and to shewe nothing vnto the people contrary vnto that whiche he hathe prescribed This Christe alone shoulde the Scribes and Pharises haue preached to the people of Israel to be the Sauiour shadowed in that ceremonies at the time promised in the lawe Prophets psalmes to that which thing it was necessary that they were led and taughte by the spirite of Christe with the whiche spirite they beinge inspired had neuer propounded and set forthe to the people their owne dreames and traditions in stede of the woorde of God by the which they boasted them selues as though they had béene masters alone not taught by the spirite of God but of them selues Hereupon they beinge proude and ambitiouse woulde be called Rabbi But they which are led and guided by the spirit of God they acknowledge thēselues to be his ministers and they attribute al thinges vnto him whiche sayth thus For one is your master euen Christe As if he shoulde haue said Seke not to persuade men to call you masters because I sende you forth to preache my Gospell and to teache all nacions as though the wordes of doctrine proceded from you and from youre spirite and so waxe proude as rulers in the inheritāce of god C. Christ is the heade that his authority mighte remaine whole vnto him selfe and that no mortall man mighte diminishe anye parte of the same After this maner he his the onelye pastor but notwithstanding he suffereth manye shepeherdes to be vnder hym so that he maye be aboue them all and maye onelye by them gouerne his Churche A. Euen as he alone bought the same with his preciouse bloude And all ye are brethren C. This member or parte whiche is opposed or set againste the other muste be noted For because wee are brethren no man desyreth to be a master ouer others whereuppon it followeth that mastership by the whiche the brotherlye communicatiō and fellowship of the godly is not broken is not condemned And truelye seinge wee haue one father and are all brethren amonge whome Christe is the firste begotten it is méete that there be so greate concorde among vs that no man preferre and exalte himselfe aboue an other although he be endewed of God with greate gyftes for the vse and proffite of his brethren C. To be shorte there is nothynge els here
commaunded but that all men do depende onely of the woordes of Christe The Apostell Paule speaketh almost in the same sence when he teacheth that men doe rashely iudge one of an other because all men are brethren and must all be brought before the tribunall seate of Christ 9. And call no man your father vppon the earthe for one is youre father whiche is in heauen And call no man your father B. Christ doth not here prohibite or take awaie the bare appellation of father seinge he voutchsafeth himselfe to geue that name to our carnal progenitours commaunding vs to do good vnto our father and mothers for he séeketh to take awaye from vs the faith and truste no the bare appellacion C. So that he challengeth to GOD the honor of a father in the same sence almost by the which euen now he affirmed him selfe to be the onely master For men did not take this name of father vnto them selues but it was geuen vnto them by god Wherfore it is not only mēte that we cal those that begot vs our fathers in earthe but it is also a wickednes to depriue thē of this honor Neither is that distinctiō which some bring of any force or to be estemed that those men which beget children are fathers after the fleshe that God is only the father after the spirit Wee graunt truely that God is thus distinguished from mē as appereth in the twelueth chapt of S. Paule to the Hebrewes But seinge that S. Paule calleth himselfe a spiritual father we must sée how the same agréeth with the words of Christe Therefore the true sence of this place is that the honor of a father is falselye attributed vnto men if it do obscure the glory of God this is done so oftē as a mortall mā is thought to bee of himselfe a father alone God set aperte when as all the degrées of kynred do depend vpon God alon by Christe and do so agrée together that God alone is properly the father of all B. Christ therfore woulde haue vs all to acknowledge one God our father in heauen at whose hāds only we should looke for all care and prouidence of foode and also the true inheritance of euerlastinge life beinge assured that he doth acknowledge vs for his sons and heires 10. Neither be ye called masters for one is your master euen Christe Neither be ye called masters C. This sentēce as concernynge the mastership of Christ is therefore repeted twyse that wee mighte knowe that this is the lawefull order if God be ruler of all men haue the fatherlyke righte and gouernment and if Christe make all men subiecte to his doctrine and to be his Disciples euē as it is sayd in an other place that Christ is the only heade of the Churche because it is mete that the whole bodye be subiecte and obedient vnto hym B. This sentence is also repeated because the desyer of honor and excellency hath taken to deepe roote in the hartes of men For so soone as God hath brought any indifferent thinge to passe by vs or if he haue endewed vs with a smale gyfte wee are by and by proude therof and exalte oure selues aboue other men A. Wherefore he doth exhort vs againe againe that wee seeke with all our might to put awaye this pestiferous and deadly disease ambition To the which effecte also the sentence following appertaineth 11. Hee that is greatest amonge you shal be your seruaunt C. This short sentence declareth the Christe did not Sophistically contende about wordes but that he had rather respect vnto the matter least that anye man forgettinge his order and state shoulde vsurpe more vnto himselfe than were meete Hee pronounceth therefore that the greatest dignitye in the Churche is not rule and empyre but ministery and seruice Whosoeuer keepeth himselfe in this measure taketh nothinge neyther from God nor from Christ what title or name soeuer hee be adorned with Euen as also power is in vaine counterfeyted with the title of a seruaunt which derogateth from the maistership and honour of Christe For what doth it profite that the Pope oppressinge the miserable mindes of men with cruell and tyrannicall lawes calleth himselfe the seruaunt of the seruaunts of God But as Christ standeth not vppon callinges and voyces euen so hee cōmaundeth this thinge precisely to his Disciples that they aspyre not hyer than that they maye equally maintaine brotherly fellowshippe vnder their heauenlye father and that they which are in honour mighte humble themselues to serue others And althoughe this doctrine of Christ doth specially belonge to the Apostles of Christ yet notwithstāding it appertaineth to al estates yea to those also which are in publique matters that euerye one which is in office might know that hee is a seruaunt and mynister Hee which desyereth onely an office or name or glorye or gaine is not led by the spirite of God. But hee whiche taketh an office with greate faith and diligence and serueth others in loue if honour and prayse followe this man let no man condemne him yet notwythstandynge hee muste not seeke for glorye A. but geeue all glory to GOD alone 12. But whosoeuer exalteth hymselfe shal be broughte lowe but hee that humbleth himselfe shal be exalted Z. Hee exalteth himselfe whiche eyther attributeth to much to himselfe or whiche woulde appeare or els whiche vsurpeth somewhat to himselfe by a secrete opinion And contrarye wise hee humbleth himselfe which reputeth himselfe as nothinge before God whiche acknowledgeth that hee hath nothinge of his owne but all thinges of God and whiche sheeweth hymselfe gentle and louinge towardes all men For wherevppon commeth arrogancye crueltye and contempte of oure brethren but onelye by a wronge and false opinion that wee haue conceiued of oure selues Submit your selues saith Saint Peter one to another knit your selues together in lowlynes of minde For God resisteth the proude and geueth grace to the humble And S. Iames sayth Humble your selues before God and he will exalt you C. The Scripture is full of such testimonyes that God is an ennemye vnto them which desier to exalte themselues For this is pride to glory in the giftes of God as though there were in oure selues a worthynes whiche mighte for our owne deserte extoll vs euen as humillitye also oughte not onelye to be thought an outwarde lowlines but a true and inwarde emptyinge and abasinge of the minde acknowledginge our owne infirmitye and knowinge that wee do excell onelye by the grace of god The Euangelist Luke maketh mencion that the Lord repeted this sentence twise at other places as in the fourtene Chapter where hee teacheth them modestye which preased to the hyest roomes at the feaste and in the eighteene Chapter where hee correcteth the arrogancye of certaine which seemed vnto themselues iuste and despysed others to whom also hee propounded the parable of the Pharisey and the Publicane By these it appeareth that this
Christ therefore in this place went not subtilly about to intreat of all the partes of righteousnes or of their order but hee taughte simplelye so farre as the common capassity of men would beare that the lawe is then kepte when mē deale iustly gently and truly one with another because in so doinge they declare that they loue God that they reuerence him yea they shewe foorth a lawfull and meete testimonye of syncere godlynes not that it is sufficient to do our duty towardes men except first of all God haue his righte geuen vnto him but because it is necessary that he be a true worshipper of Godwhich frameth his life according to his prescript lawe Yet notwithstandinge the obiection is not fully answered for the tenthes which Christ setteth after equity and mercy were a part of the worship of God and some part thereof was wont to be distributed to the poore And so they cōtayned in themselues a double sacrifice Wee aunswere that tenthes are not simplelye compared here with almes deedes fayth and Iudgement but the fayned holines of the Scribes is conferred with sincere perfect loue For why were they so willing and ready to paye their tenthes but only that they mighte please God with the least expence and grefe For they were not so readye to the whole and therefore it ought not to be nombered amonge the duties of loue because they soughte to deceiue both God and men with small trifles of little price These things ought ye to haue done This is a figure in Rhetorique called occupatio by the which Christ preuenteth the cauill of his aduersaries For they might haue cauilled and construed his woordes amisse as though he had made no accompte of that which was written in the law of god Hee graunteth therefore that whatsoeuer God hath commaunded oughte to be kepte and nothing thereof to be omitted but yet that the loue of the whole lawe doth not let men to stand vppon the speciall pointes thereof Wherevpon he gathereth that they do amisse preposterously which busye themselues in the smalest things when as they should rather begin at the greatest matters Christ therefore denyeth it to be his purpose to derogate euen the least thinge from any of the comaundements although hee commende and require an order in the obseruation of the lawe Let therefore the vniuersall lawe abide sound and whole which can be broken in no part without the contempt of the author For he which forbad to commit adultery to kill and to steale the same condemned also all concupiscence Wherby wee gather that all the commaundementes are so linked and knit together that it is not meete to disseauer them one from another Wherefore it is also written Cursed be euery one which doth not those thinges that are written By the which wordes the vniuersall righteousnes of the law is ratifyed withoute exception but this reuerence as wee said before taketh not awaye the difference betwene the commaundements neither yet the scope of the law to the which the true embracers therof directe their minde least they should onelye beare an outwarde shewe B. Therefore the Scribes Phariseis are not blamed of our sauiour Christ because they gaue exactly tyeth of all their fruite for this was meete also to be done but because they dide neglect those greater thinges without the which there coulde no piety at all consist Herevppon certaine do boast that the righte of tithe is confirmed of the Lorde when as wee must put a greater difference betwene those of our time which receiue tithes and those to whom tythes were due by the lawe The whole tribe of Leuy receiued no possessions in the lande of Chanaan because the Lord had appointed the same to the ministery of the tabernacle wherfore he appointed also that tythes should be payed vnto them by the rest of the Isralites as appeareth in Numerye and Deutronomye Therefore so longe as the mynisterye of these men and externall worship of the tabarnacle continued the Isralites ought to haue payed their tithes according to the lawe but the priesthode being remoued the law is remoued also Christ is our hye priest and that in heauenlye thinges to whō it is not nedefull that we geue parte of our oblations and tithes but it is meete that wee offer our selues wholy vnto him for the continuall meditacion of a heauenly life Notwithstāding wee must geue those thinges that are necessary to such as stande in nede of them yea those ministers also are worthye of double honoure which rule well and labour truly in word and doctrine But whether wee do these thinges in geuinge of tythe or by anye other portion of substance with the which the Lorde hath blessed vs it shal be all one before God if so be wee seeke not thereby vaine glorye but geue the same with a pure affection to those that be in neede 24. Ye blinde guides which straine out a gnat and swallow a Camell Yee blinde guides A. Againe he calleth these ypocrites blinde guides to the ende hee might the more moue the people to forsake them For if the blinde lead the blinde both shall fall into the ditche VVhich strayne out a gnat svvallovv C. This is a prouerbiall sentence by the whiche the precise care of ypocrites in small trifles is noted for they are so horribly affrayed at the least offēces as though one only transgressiō should be more sharpe vnto them than a hundred deathes but in the most greuous sinnes they swetelye lull themselues and others a sleepe They do therefore euen as if a man shoulde straine at a small crumme of bread and swallow a whole loafe Wee knowe that a gnat is a small creature and a Camell a huge beast there is nothinge therefore more rydiculous than to strayne in wyne and water least in swallowinge a gnat thou hurte thy Iawes but careleslye to suppe vp a Camell But truly it is euident that ypocrites do this dallye because they lettinge passe Iudgement mercy and faithe are to seuere and strayte in matters of no great importaunce A. Moreouer in this place the participle of the present-tence is put for the indicatiue moode As if hee should say ye are like vnto them who if it chaunce vnto them to haue a gnat fall into their wyne they sucke and strayne in their wyne hardely through theyr lippes teethe least in swallowinge the little gnat they should be strangled in the meane time they do not onelye eate a Camell beinge a monsterous beast but also swallowe hym downe without feare all you Scribes and Phariseis ye ypocrites are like to these I say who will not omit the smallest point of the lawe but those thinges whiche are the waightiest pointes of the Lawe ye altogether neglecte withoute anye pricke of conscience Suche manner of men are they which are diligent abstayners from fleshe obseruers of confession and suche like trifels but in charity in a good conscience they
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
be odiouse opprobiouse execrable because fylthyly it defiled the glroy of God in polutinge the honour of his grace A. To the whiche ende also those horrible thretninges do pertaine the whiche the lorde vsed againste Chorazin Bethsaida and Capernaum Hovve often tymes vvolde I haue C. This is rather a displeasure taken than a putting He doth as yet trewely shew mercy on that cittie ouer the which he wepte a lyttell before but hee is more sharpe and seuere againste the Scrybes the authors of destruction euen as theye deserued Howebeit he doth not spare the rest all the whiche were gyltie accessaries and fellowes of the same falte but drawinge all into lyke gyltynesse of the facte he dothe specially inuey against the captaynes them selues whiche were the cause of all euyll Nowe let vs note the vehemencie of the speache If the grace of God had ben symply forsaken at Hierusalem the ingratitude was nowe in no poynte to be excused but seynge that God did seke to wynne the Iewes to him selfe louingely and getlely and did profyte nothinge at all by so greate clemencie the falte of so proude consumely and contempte was a greate deale the more hainouse To this also was adioyned wilfull and vnruly obstinacy because God did not seke to gather them once or twise onely but he sente continually froÌ„ time to time one prophet after an other whiche were reiectted for the most parte euery of them and of the greatter parte A. For thus it is wrytten in the sacred hystorye Moreouer all the rulers the priestes and the people trespassed more synninge after all manner of abhominations of the heathen polluted the house of the Lorde whiche he had hollowed in Hierusalem And the Lorde of theyr fathers sent vnto them by his messengers rysinge vp betymes and sendynge for he had compassion on his people and on his dwellinge place But they mocked the messengers of God despysed his woordes and misused his prophetes vntil the wrathe of God rose agaynste his people and til there was no remedy Bu. Christ therfore dothe not speake of his time only but he signifieth that he woolde haue brought this thinge to passe oftentymes before he was man Wee must note this woorde together for they are all dispersed whiche are alienate from god But the sonne of God came to gather those together in one whiche were dispersed God dyd this thynge also from the beginnynge of the worlde and dothe it at this daye also This thinge he dothe alwayes that when his are dispersed through syn he bringethe theim vnto hym agayne by Christe to be ingrafted in his bodye Thy children together He compareth Hierusalem to a mother accordynge to the maner of the Scripture which commonly calleth the cittezens chyldren Euen as the henne gathereth her chickens Consider and weye these wordes and this symilitude more diligently with how earnest affection and burning harte he propounded the same and thou shalte know and see in this howe to behaue thy selfe towarde Christe howe thou mayste vse him and what profyte he shall bring thée Onely beholde and consyder the hen and her chyckins Thou seest that Christe is here connyngly depaynted and more expressely set forthe than anye paynter by arte can brynge to passe There is scarse any other creature to be found that is so carefull diligent and louinge to theyr young ones and that seketh with such industry and constancie in peryl to defend them It is most certayne that our soules are the chickins of Christe the kytes in the ayre that seeke to set vpon theim to destroy them are the deuilles which are muche more crafty to catche oure soules than are the kytes to take the young chickins from the henne We are vnder the wynges and protection of Christe when as with trewe faythe wee cleane not to our selues or to any other thynge but onely to Christe when we commit oure selues wholly vnto hym and get vs vnder his righteousenes whiche we count our protection and safegard euen as the chickins who are neyther defended by theyr owne strength nor by running a waye but by hidinge them selues vnder the body and winges of the hen A. For he whiche wyll stande in the iudgement of God let hym not say I am of sufficyente force I perfectly fulfyll the lawe I am voide of care I trust to my woorkes but let him obiecte the righteousenesse of Christe to the father lette him suffer the same to be examined by the iudgemente of God and so it shall depart away alone with victory Let euery man thereefore get and hyde him selfe vnder this which is ordayned to saluation lett him truste and beleeue that he shall be safe by the same the which also he shall obtayne by this faythe and not by his owne merite or by the deserte of faythe but for Christ and his righteousenes sake For it is no trewe faithe whiche is otherwise gotten So Dauyd speakinge of this trust saith Who soo dwelleth vnder the defence of the moste higheste shall abide vnder the shaddowe of the almighty The same shal saye vnto the Lorde Thou arte my hope and my stronge holde my God in whom I will truste For hee shall delyuer mee from the snare of the hunter c. all the whiche thinges are spoken of the faith of Christe howe the same consisteth and abideth safe from all peryll and destruction of humayne doctrine and temptatioÌ„s of the deuyll as well spirituall as carnal C. Nowe let vs note wherefore Christ compareth him selfe in the person of God to a henne A. For this cause surelye that hee myghte declare the excedinge affection of his minde towardes our saluation C. and also that he myght brynge more ignominie to this wycked nation whiche reiected his sweete and motherly inuitations This surely was a wonderfull and vnspeakeable documente of hys loue that hee dysdayned not to humble him selfe to speake fayre to the ende hee mighte winne the rebelliouse and obstynate into his obedience and loue The lyke reprehention with reproche is to be redde in Moyses where it is sayde that God as an Egel spreadeth forth his winges to imbrace the people And although God in one manner doth not extende and spreade out his winges to cheryshe and defend that people yet notwithstanding Christe dothe apply specially this forme of speakynge to one kynde because the prophetes were sente to gather the wanderinge and dispersed into the bosome of god By the which he declareth that the worde of God is at no tyme set forth vnto vs but he by his motherlike louâ—… openeth his lappe vnto vs beinge not contente therewith he humbleth him selfe in desendinge to the symple studye care of a hen to defende her chickins Wheruppon it followeth that oure ingratitude were to monsterouse if we woulde not suffer oure selues to be gathered of him Certeinelye if the fearefull maiestie of God came into our remembraunce of the one part and our filthy and base condition on the other parte wee
shall be abashed and constrayned to shame at so greate a myracle of his goodnesse For what a thyng is this that God shoulde so muche abase hym selfe for our sakes When he put vpon hym the persone of a mother he abased hym selfe a greate deale beneath hys glory but howe muche more in this that he takynge vpon hym the forme of a hen vouchesafeth to accompt of vs as his chickins Moreouer if this thyng were worthely offered to the auncient people whiche lyued vnder the lawe it doth a great deale more belong vnto vs For although it was alwaies trewe whiche we cited euen nowe out of Moyses and that the coÌ„playntes ate trewe whiche are redde in Esay that God dothe dayly stretche oute his armes to an vnfaythfull people that went not the ryght waye but after their owne immaginations yet not withstandinge at this daye he dothe a greate deale more familiarly and swetely inuite and call vs to hym by his sonne Wherefore horrible reuenge abideth for vs so often as he offereth vnto vs the doctryne of the Gospell excepte we quietlye couer oure selues vnder his winges with the which he is alwayes ready to receyue vs And where as we sayde before that Chryste speaketh in the person of God it must be thus vnderstoode that those woordes do properly belonge to his eternall deitie For he doth not reason here what hee began to do so soone as hee was manifested in the fleshe but he declareth howe carefull hee hath bene from the beginning for the saluation of this people And wee knowe that God hath so gouerned his Churche that Christe hath bene the heade of the same in respecte that hée was the eternall wysedome of god In the whiche sence S. Paule doth not saye that God the father was in the desert but that Christ was tempted in the deserte But where as the Papistes abuse this place to proue freewill and to abolyshe the secret predestination of God they do greately erre and maye easelye be aunswered They make their argumeÌ„t thus The Lorde say they wyll gather all Obiection Therefore it is free for all to come neyther dothe theyr will depende vppon the election of god Wee answere that the wyll of God whereof mention is made here is to be consydered of the effect For seynge he calleth all men without exception by his worde to saluation and this is the ende of preachynge that all men might seke to beleue and kepe the same it is iustely saide of hym that he desireth to gather all men vnto him Therfore the secrete councell of God is not here described vnto vs but the wyll whiche is perceyued by the nature of the worde For certainly those whom he meaneth effectually to gather he draweth inwardly by his holy spirite doth not call them only by the externall voyce of men Obiection If any maÌ„ obiect and say that we do absurdely immagine a double wil to be in God we answere that we beleue no other wise but that his wil is only and symple but because our mindes do not pearce to the profounde depth of his secrete election therfore for oure infirmities sake a double wyll of God is propounded vnto vs And we meruaile that somme haue so feble a brayne and slender iudgement that the Anthropopatheian or humaine affection which is often found in the Scriptures offendethe them nothing at all only they will not admit it in this parte This therfore we say that so sone as doctrin which is the banner and enâ—…igne of vnitie is displayed openly published God straight waie seketh to gather all men that whosoeuer commeth not might be voyde of excuse And ye vvoulde not Bu. He casteth ingratitude in their tethe As if he sholde saye In that ye will peryshe ye can not blame me for I woulde gather you but ye are so obstinate Question that ye wil not be gathered Some amisse yea very wickedly do obiecte vppon this place sayinge Howe dothe he saye here that hee wolde For if God will why doth he it not For all thynges that hee wolde he did Furthermore we can not be otherwise gathered than by his spirite the whiche when it is presente it dothe effectuallye moue the myndes of men To the whiche agayne wee aunswere that the secreate iudgemente of God is not to be soughte oute or curiousely searched for but his worke is to be consydered He wold haue vs gathered together so often as hee displayethe his banner as the captayne of the battayle lette vs haue respecte vnto that and not enter into his secret iudgemente He dothe onely worke effectually by his spirite in the elect Yet notwithstandinge he calleth all men generallye neyther dothe he saye that he dyd what he coulde but what so euer was necessary and so muche as was nedefull C. Furthermore where as Christe sayth here And ye vvold not it maye be referred as well to the whole nation as to the Scribes notwithstandinge it oughte rather to be vnderstoode of those by whom the gatheringe was chiefely hyndered For Christ altogether inueyed against them and nowe he hauinge spoken to Hierusalem in the synguler nomber semeth not without cause by and by to alter the nomber For there is an opposition or contrarietie of greate force betwene the wyll of God and their vnwillingenesse because the deuyllishe furor and madnesse of men is expressed who are not afraide to contende with God. 38. Beholde your house is left vnto you desolate M. It is redde in the present tence notwithstandynge for the future tence in the auncienst latten bokes that are written C. For he by these woordes speakethe of the spoylinge of the temple and of the destruction of polytique gouernemente For althoughe they were deformed and oute of order by reason of impietie wicked actes and all maner of infamy yet notwithstandinge theye were so blynded with false truste of external worshippe and of the temple that they thoughte God to be bounde vnto theym And alwaies they hadde this buckeler at hand to defend them selues with What should God depart out of this place whiche be chose vnto him selfe alone aboue al other places of the earth But if he dwel in the middest of vs it is mete and necessarie that we be restored at the lengthe Furthermore they toke the temple to be vnto them as a sure bulwarke defence as thoughe they had syt in Goddes lappe But Christ saith that they glory in vain in the presente of God whome they had driuen awaye by their wyckednes and callinge it their house hee dothe thereby playnely shewe that it is not the house of God any more The temple trewelye was builded for this cause to this ende that by the comminge of Christ it shulde ceasse to be the seate and station of God notwithstandinge it had stoode as an excellente monumente of the perpetuall grace of God if it had not bene destroied by the wickednesse of the people This therfore was the horrible
that doctrine which semeth to diminish the study and force of honestie And truly where the Gospel is preached loue with the whiche all mens hartes oughte to be possessed and inflamed dothe rather waxe colde then whote and feruent But the welspring of this euell must be noted namely that many doe waxe therefore weary because by reason of their infirmity they fainte and sinke in the floude of iniquitie whiche by little and little ouerfloweth all B. Paule also playnely sheweth that loue waxed colde in his tyme. Surely in that all men withstode Paule in Asia it was a token that iniquitie should abounde and that loue waxed colde 13 But he that indureth to the ende the same shal be safe C. By constancy perseuerance in faythe howe many crewell persecutiōs soeuer are exercised against vs what greuous offences soeuer are obiected against vs by them that fall although the deceitfull errour of false Prophetes doe resiste oure faithe yet notwithstanding at the lengthe wee shall receyue the saluation of our soules whiche is the ende of our faithe Christe therefore requireth this fortitude of those that are his that they persiste and abyde stoutly in fight against all impedimēts of their faythe Thus also Paule commaūdeth vs to do least wee be weary of wel doynge And in an other place he saythe that no man is crowned excepte he stryue lawefully Weerefore we must beare all thynges with a boulde mynde and stoute courage whiche the Lorde shall laye vp-vpon vs Reade of this selfe and same sentence in the tenth chapiter going before and in the two and twenty verse of the chapter 14 And this Gospell of the kyngdome shal be preached in all the worlde for a witnes vnto all nations and then shall the ende come And this Gospell of the kingdome Bu. By these woordes our Sauiour dothe preuente an obiection Obiection whiche some man mighte obiecte thus To what ende is their nede of such diligence and perseuerance when as in so many troubles errours seducinges seditions contenciōs no Gospell can bee preached The Lorde aunswered Your labour and dilligence shall not wante his fruite For althoughe the worlde be madde and what soeuer Sathan goeth about and howe many troubles soeuer he bryngeth in yet notwithstanding the Gospell wyll haue an issue vntyll it bee preached throughout the whole worlde So that in effecte his wordes briefly sound thus muche Although all thinges be troubled yet notwithstandinge this Gospell shal be preached For he thought it good to adde to this laste signe a cōsolation that they might fight the more boldly in knowyng that they should be conquerers Feare discourageth men but we are vnder the banner of Christ without all daunger because wee knowe that he is farre more stronge than the deuel and the whole worlde This Gospell of the kingdome A. Why it is called the Gospell of the kyngdome reade the fourth chapiter goynge before Shal be preached in all the vvorlde A. The Euangeliste Marke hath And the Gospell must firste be publyshed among all nations C. By the whiche woordes Christe declareth that the Gospell muste bee preached throughout the whole worlde And although this were incredible yet notwithstandinge it behoued the Apostles to hope well where no hope was because theire maister had geuen testimonie that it should be so and in the meane tyme to endeuoure them selues to discharge their office A. This that Christe speaketh of here beganne in the Apostels tyme. Whereuppon the Apostell Paule also wryteth that the Gospell at that tyme dyd fructifie in the whole worlde And when it is sayde that it shall bee preached to all nations it is mente that it shal be preached to the greatest parte of nations For howe farre the Apostle Paule onely preached the same it may be sene by his epistle that he writeth to the Romains where he sayeth that he wente from Hierusalem and preached the Gospell to all the Regions that laye there rounde euen to Illyricum And in an other place he saythe God was manifested in the fleshe iustified in the spirite seene of the Aungels and preached to the Gentyles and was beleued on in the worlde And where as some do obeicte the Antipodas or other sortes of people whiche are very farre to whome no parte of the fame of Christe hath hytherto come wee aunswere thus Christ doth not meane in this place specially euery particuler parte and corner of the whole earth neither dothe he prefixe or appointe any certain time but only affirmeth that the Gospell which shortly shoulde be banished out of Iewry the proper place thereof as men thoughte should be spred and published euē to the farthest parts of the earth before his cōming at the last daye to Iudgement accordinge to the sayinge of the Prophete their sounde wente forth into the whole lande and their woordes to the vtmoste partes of the earth Therefore it shall be preached in the whole worlde that is as well amonge the Gentiles as among the Iewes For the whole worlde is diuided into these twoo peoples all are either Iewes or Gentiles in some repecte But there is a fygure vsed here called Synechdoche vsed also in manye other places of the Scripture as when a parte is put for the whole For a vvitnes to all nations C. By these wordes he noteth the ende of preaching For although God neuer lefte him selfe without witnes but after a speciall maner testified of himselfe to the Iewes Notwithstanding this was a speciall testimony aboue all others and worthy to be noted when God reuealed himselfe in his sonne Christ and therefore Paule saith that he shoulde be testifyed at his time because this was the dewe time of callinge the whole worlde vnto god Let vs learne therefore so often as the Gospel is preached that it is euē as if God should come himselfe in the midest of men and should call vs after a solem and lawfull maner leaste as vncertaine we shoulde wander in darkenes but those whiche refuse to obeye are made inexcusable B. That this worde testimony or witnes is often times taken in the Scripture for the lawe and doctrine of God it doth sufficientlye appeare by the Psalmes as in the hōdered and ninetene Psalme in the three score and eightene Psalme where it is sayde He made a testimony or couenant with Iacob and gaue Israell a lawe in the whiche place testimonye and lawe signifye all one thing As therfore a law was geuen to the Iewes and diuers ceremonys belonginge to the same by the which God declared his will admonished the of their deuty euen so afterward it was necessary that the Gospell shoulde be preached to all nations that they also might haue testimony of God by the which they might know his goodnes and haue also a faith in him and a desyer of godlines Amonge the electe therefore of the Gentiles the Gospell hath ben is preached at this daye for a
testimonye vnto them that is that they maye be learned and instructed to saluation And it hath beene and is preached to the reprobate for a witnes vnto them that they may be conuicted of impiety which willingly do reiecte the grace of GOD offered vnto them And then shall the ende come C. Some doe restraine that amis to the destruction of the temple to the abolishing of the cerimonies of the lawe which ought to be vnderstoode of the ende and renouation of the worlde For because the Disciples had mingled those twoo together as though the temple could not be destroyed without the destruction of the worlde Christ answeringe to the question propounded declareth that a long sorowfull heap of euils was at hande and that they muste not make haste to haue the palme and victory before that they haue ended the battaile His woordes therefore are in effecte thus The ende of the worlde shall not come vntill such time as I haue exercised my Churche a longe while with harde and troublesome temptations For this latter parte of the sentence is opposed and set againste the false Imaginations whiche the Apostelles hadde conceyued within them selues Whereby wee learne agayne that a certeine daye is not appointed as though the last day should succede straite waye by order the euente of those thinges which he foreshewed euen now For the faithfull had felte of late whatsoeuer wee reade of before and yet for all that Christe appeared not by and by But the purpose of Christe was nothing els than to brydell the Apostels with sufferance whiche to hastelye desyred the heauenly glory as if he had sayde The redeÌ„ption coÌ„meth not so soone as ye Imagine no but there are longe tourninges and by wayes which are set betwene 15. VVhen ye se therefore the abhomination of desolation whiche was spoken of by Daniel the Prophete stande in the holy place let him that readeth vnderstande VVhen ye see therefore C. Because the matter was incredible as we said euen nowe that the temple and Cittye of Hierusalem shoulde be destroyed and further because it might seme absurde that the Disciples coulde be no otherwyse safe than if they were separated from that people with whome the adoption and conuenant of saluation was made Christe confirmeth both these by the testimony of Daniell as if he shoulde say Leaste ye should grounde and stay your selues vppon the Temple and ceremonies of the lawe GOD hath appointed them a certaine ende and testifyed not long since that when the redemer came sacrifices shoulde cease least it shoulde be greuouse vnto you to be cutte of from youre natiue countrey For God did admonishe his of the abdication and refusal of this nation in tyme And such forewarning was not only necessary to take away the matter occasioÌ„ of offeÌ„ce but also to erecte the mindes of the Godly that they knowinge God to haue regarde vnto them in extreame perill and to care for their saluation maye flye to the holy and sure anker houlde by the which althoughe they be in the midest of crewell rage yet notwithstandynge they shall haue safe an sure staye But before wee go anye further let vs consider of this place cyted by oure Sauioure Christe Those interpreters are deceiued whiche thinke that this testimonye was taken oute of the ninthe chapter of Daniell For as toutchyng the verye woorde we fynde not there e The abhomination of desolation but and for the ouer spreading of the abhomination he shal make it desolate in the which there is some difference and it is certaine that the Angell dothe not speake in that place of the last destructioÌ„ of the whiche Christe maketh mencion here but of the temporall dissipation whiche Antiochus the tyraunte brought But in the twelueth chapter of Daniell the Angell dothe foreshewe the small and last abrogation of the seruice of the law whiche shoulde bee by the commynge of Christe For after he had exhorted the faythfull to an vndoubted constancy he defyneth the certaine tyme as well of the ruine and decaye as of the insâ—â—â—ration and renewinge His woordes are these And from the tyme forthe that the daylye offringe shal be putte downe and the abhominable desolation set vp there shal be 1290 days O well is him that wayghteth and commeth is the 1335. dayes Wee doe knowe that this place for the obscurenes thereof is wrested into manye sences and diuers interpretations but this semeth to bee the simple sence and meanynge of the texte that an Angel after that the temple was purged from the pollucions and Idolâ—… of Antiochus pronounced that the tyme should come againe in the whiche it shoulde be geuen vp and commited to newe prophanation againe and that it shoulde loose for euer the holynes and reuerence dewe to the same without all hope of recouery But because it was a bloudy and sorowfull message the Prophete calleth him backe to one yeare and twoo yeares and six monethes By the whiche wordes as wel the continuance as the ende of the euels is noted For in the continual order and course of euels the compas of the yeare semeth loÌ„ge but when the space of time is doubled the trouble doth a great deale more increase The sâ—…rite of God therefore doth exhorte the faithfull that they do not onely prepare them selues to Pacience and sufferance of a whole yeare that is to saye long time but also that they settel them selues to suffer afflictions by continuall tenor order of many ages But in the halfe time there is contained no smal coÌ„solatioÌ„ because although afflictioÌ„s do cotinew a loÌ„g time yet notwithstaÌ„ding the spirit declareth that thei shal not be coÌ„tinual And before truely he vsed this maner of speache sayinge in this wyse The calamity of the Churche shall indure for a time two times and halfe a tyme but now he reckneth those three yeares and six monehts by dayes that the faithful mighte waxe more hardy and bolde in the longer prolonging and continuance of euels For it is often vsed amonge men in aduersity to recken and counte the tyme of theyr trouble not by yeares and monethes but by dayes seuerall because one daye to them is as it were a whole yeare At the lengthe he pronounceth them happy whiche continew and abyde vntill the ende of that tyme that is to saye whiche continewe til the ende with inuincible pacience Now Christe onelye chose that thynge which serued for his purpose namelye that the end of the sacrifices was at haÌ„de and that abhomination shoulde be placed in the Temple whiche was a signe of the laste desolation And because the Iewes did stande to obstinately vppon their presente state in so muche that they gaue no hede to the Prophesys by that which the abolishing thereof was foreshewed Christ as it were openynge the eare commaundeth them to reade that place attentiuely sayinge Let him that readeth vnderstande That they might knowe that the Prophets did euidentlye speake of of that thinge whiche they
when he so afflicteth the visible Church that it might seme vtterly to be destroyed yet notwithstanding to saue some sede he doth wōderfully deliuer his elecct being fewe in nōber from destruction that they might withoute all hope arise oute of the gulphe of death For so the hypocrites are terrefyed and made affrayed leaste they bearing them selues bolde vppon the titell shewe of the Church do faine vnto thē selues a vaine hope of escaping vnpunished because God will deuise a meane by the whiche he may deliuer his Churche they being geuen ouer to destruction But a wonderfull consolation is here committed to the mindes of the Godlye because God will neuer geue so muche place to his wrathe but he will haue regarde to their safety So in punishinge the Iewes he was horriblelye inflamed yet notwithstāding contrary to the hope and expectation of men he did moderate himselfe leaste any of the electe shoulde perishe And thus gaue greate occasion to woonder that when saluation should spring oute of Iewry God made floudes to issue and flowe oute of small droppes of a dryed well whiche shoulde water the whole worlde For so sone as they had broughte vppon them selues the hatred of all people it coulde not come otherwise to passe but that theye muste nedes haue bene tormented at a soden in euery place Neyther is there any doubt seing that many sought to haue thē thus destroyed but that Titus was stayed by the power of god least the soldiours and others which were to greedy to execute this matter shoulde at his apointement arme them selues This therefore was a shortenynge to preserue some seede in that the Romaine emperoure dyd keepe vnder and staye at that time the last misery and destruction of the whole nation In the meane tyme this is to be noted that for the electes sake he stayed the vyolence of his wrathe least he should ouerwhelme them al. For why wold he haue a fewe to remayne of so greate a multytude and what cause had hee why hee shoulde preferre these before other Suerlye the reason was this namelye because his grace rested vpon the people whom he had adopted and least his couenaunte shoulde be of none effecte certain were elected and appoynted by his eternal purpose and decree to saluation And therfore S. Paule doth assigne the cause to the free election of God that of so gret a people the remnaunt are sauid Lette therfore the merites of men cease when wee are called backe to the meere good pleasure of God least there depende any other difference betwene these and them sauinge this that they must of necessitie be saued whiche are elected The whiche thinge Marke seking more plainely and expressely to set forthe addeth these wordes sayinge But for the electes sake whom he hath chosen he hath shortened those dayes The participle truely might haue serued but onely that he wente aboute expressely to affirme that God was not moued by any forrayne causes to be more fauourable to the one than to the other but because it pleased hym to elect those whom hee woulde saue that hee myghte stablyshe the secrete pourpose of his free grace in theyr saluation Notwithstanding it maie be demaunded howe God dyd moderate the destruction and miserye for the electes sake that hee vtterly destroied not al the Iewes when as many desperate and reprobate persōs were sauid We maye easely aunswere that parte of the nation was deliuered that hee mighte the chaffe beinge put aparte bring and saue his elect therfrom whiche were mingled euen as seede Althoughe therefore a temporal saluation did happen as well to the reprobate as to the electe yet notwithstanding because it profited not them it is iustely ascribed vnto these alone euen as it was directed for theyr sakes by the wonderfull prouidence of god M. We se by this place how peruerse the iudgemēt of the worlde is as concerninge the iuste Where such afflictions do fall by and by all the falt is ascribed to those that feare God when as notwithstandinge for theyr sakes God dothe moderate and temper the deserued vengence 23 Then if any saye vnto you lo here is Christe or there beleue it not Then if any say vnto you C. Nowe he repeteth that agayne whiche he had spoken before as concernynge seducers and deceyuers and not in vayne for a greater daunger by reason of this temptation was at hande least myserable men beinge deceiued by a deceitfull and false title in affliction and desperation shoulde seke for counterfayte and fayned shewes in steede of Christe and shoulde imbrace the delusions of Sathan in steede of the helpe of god For when the Iewes beinge so hardely oppressed for contemning and despysinge the redemption shuld be brought from their vnfaithfulnes at lest by vyolent remedies Sathan craftelye obiected vnto theim newe hopes whiche shoulde seduce them farther from god And truely there is nothynge more deadly than to be deceyued vnder the pretence of the name of God by lyes when we are voide of councell in aduersitie the which lies bothe stop vp the gate of repentance against vs and also do increase the darknesse of infidelitie and at the length being confoūded with desperation do bring to madnesse Wherefore in so great danger this repetition was nothynge at all superfluouse A. as if Christe shoulde haue sayde See that ye be seduced by no meanes M. because if any saye vnto you in that desolate dissipation or scatterynge Beholde here is Christ or there is Christe that is if they shal shew you some carnall sauiour beleue them not I am the onely sauioure of all men and the eternall Chryst whiche euen nowe by humilitie am conuersant in the world and wyll shortely forsake the same in the fleshe vntyll I come agayne in greater glorye For I foreshewe vnto you that false Christes shall arise and that theye also shal haue their false prophetes whiche shall allure men to them not onelye by woordes but by signes also and great wonders in so muche that many shal be deceyued by them B Thus symplely these thinges muste be vnderstoode and taken For it is certaine that the lorde in this place went about to answere his disciples what they ought to thincke of the comminge of Christes kyngdome which they had alwaies hearde should be restored by Christe Neyther is there any doubt but that they alwaies dreamed of a carnall kingedome and externall felycitie and that therefore the lorde wente about to brynge them from that erroure as he did at other tymes also Wherfore it can not be denied but that they were false Christes whiche by promisyng externall felycitie seducede manye of the Iewes So that this was the scope and ende of the aunswere of Christe in this place to perswade the disciples that the kingedome of Christ should not be restored with externall felycitie and glory in this present lyfe but in spirite and faith and that with the greate afflictions and temptations of the citezens of
to the horryble tribunall seate of iudgemente the whiche wickedly they shall more and more contemne euen vntyll the last day M. It is also sure and certayne that this seruytude and bondage of creatures shall feasse by the whiche they are subiecte to vanytie and that in the tyme of delyueraunce and glory of the sonnes of God they shall be changed into an other state and condition As concerninge the whiche matter reade all these places coted in the margente And althoughe the electe beinge chaunged to immortallitie all other thinges also shall be changed in dede and there shall be newe heauen and a newe earthe yet notwithstanding the manner of the Scripture is to signifie by the darkening of the sonne moone and starres and suche lyke whiche are here spoken of the greate temptestes of Goddes vengeaunce After this manner we reade that the vengeance of god was preached one while to the Iewes and another while to other nations as may appere by these places noted in the margēt For the worlde being brought into great distresse it semeth to be troubled the son darkened the moone torned into bloud the starres to retracte theyr lyghte the sea to rage and swell and all thynges to threaten destruction not that it shall so come to passe in very deede but because men shall be dryuen to suche strayghtes as thoughe they happened in deede And therefore seinge those more notable plagues and greater vengeances of God as were those that were takē of the Babilonians of the men of Tyre of the Aegyptians of the Iewes and suche others were certayne exaumples as it were profes of the iudgement to com it is no meruayle trewly if those thynges are vnderstoode by them which shal come all together after theyr manner at the later daye of iudgemente the whiche althoughe it be vnknowen vnto vs yet notwithstandinge it is beste knowne to God hym selfe C. And Chryste here meaneth that the heauen shal not be darkened at the first but after that the church hath suffered affliction not because by the laste commminge of Christe at the length the glory and maiestie of his kingedome shall appere but because vntyl that time the fulfyllynge of those thinges is differred whiche were begon after his resurrection and of the whiche God onelye gaue some taste to his Disciples that he might leade them farther by the waye of hope and pacience After this manner Christ suspēdeth the mindes of the faithfull vntyl the laste daye lest they shold thyncke that to be voyde and of none effecte whiche the prophetes foreshewed as concernynge the restorynge and reparation to come because it lyeth hydde vnder the darke miste of affliction a long tyme But cerrayne interpretoures do mysunderstande the afflyction of those daies in applying it to the destruction of Hierusalem when as it rather belongeth to all the wicked Furthermore by this argumente he doth annimate his Disciples to sufferaunce bycause afflictions shall haue a ioyful and happy ende as it hee hadde sayde So longe as the Church shall wander in the world there shall be a darcke and obscure time but so soone as the miseries haue an ende the day shall come in the whiche may maiestie shall appere And the povvers of heauen B. Accordinge to the maner of the scripture he so called all the host of heauen all the planettes and elementes of the whiche the heauens consist Or elles he called the heauens thē selues the powers of heauen euen as though they were strōg and of greate force to the which exposition the Greeke worde agreeth becaue it signifieth to moue to shaake or by stryking to be in daunger and not vnto angelles whome many say are ment by the powers of heauen 30 And then shall appere the token of the sonne of man in heauen And thē shall all the kinredes of the earthe mourne and they shall see the sonne of man comminge in the cloudes of heauen with powre and great glory And then shall appere the token C. Our sauyour Christe by this sentence dothe put a differēce betwene the present state of his kingdome and his glory to come For it is a kinde of granting that in the darke myst of afflictions the maiestie of Christ shall not be seene neither shall men féele the redemption which he hath broughte For truely the confused mixture of thinges which we now see doth bothe darkē our mindes also ouerwhelme the grace of Christ doth make it as it were vanishe out of our syght at the leaste that the saluatiō gotten by him might not be apprehended by the reason of the fleshe Therefore he pronounceth that hee wyll at his last commynge arise and openlye shewe forthe him selfe that he being endewed with heauenly power may as it were with a signe set vpp a lofte make all the whole worlde to beholde him Bu. For he dothe allude to the manner of the kinges and prynces of this worlde whiche goinge to the warre or battayle do fyrst display their banner to the whiche the souldiours hauinge regarde are gathered together M. Some wil haue this signe to be the very body of Christe hauinge the testimonies of his passion the woundes of his feete handes syde Othersome vnderstande by it the sygne of the crosse but their exposition is more symple proper whiche take this worde sygne for a sygnification As if he should saye By these sygnes the faythful shal be admonyshed to looke for the sonne of God from heauen And then shall all the kinredes of the earthe more C. Because Christ sawe that the greatteste parte of men shoulde contemne and despise his doctrine and be ennemies vnto his kyngedome he doth also denounce vnto all people mourninge and lamentation because it is meete that he keepe vnder the rebelliouse and obstinate and destroye with his presence those whiche haue despised his rule beinge absent But hee speaketh this partely that hee brynginge terrour to the myndes of the proude may leade them to repentance partely also that hee myghte confirme that myndes of his Disciples in so great contumacie of the worlde For the securitie and carelesnesse of the wycked is no lyght occasyon of offence because they seme to mock God without ponishment agayne there is nothinge more easye to be done than for vs to be taken with the intysynge snares of theyr prosperitie and so to dishonour god Therfore leste that they faythefull shoulde enuye theyr dronken ioye Chryst pronounceth that the same shall be conuerted at the length into mournynge and gnashing of tethe B. By the kynredes of the earthe hee vnderstandeth earthely and carnall men hauynge gotten no ryght or parte of the supernall and heauenly Cittie these beinge ignoraunte of Chryste the Sauyoure shall weepe when the signe of the sonne of manne apperethe in the clowden and goynge before his gloryouse commynge felyng in them selues that intollerable iudgement tarieth for them This woorde then hath a greate Emphasis or force with it as it hee shoulde saye The whiche do nowe reiecte
hath obtayned the rule power both of Heauen and earth yet notwithstandinge because hee hath not as yet subdued his ennemies and because hee hath not appeared as yet the Iudge of the world neither hath reuealed his maiestye hee is not withoute good consideration sayde to be absent from his seruauntes til hee returne againe glorifyed with new honour and power It is most true that hee raigneth when hee doth regenerate his to euerlasting life and repayreth them to the Image of God and associateth them with the Angels when he gouerneth his Church with his worde defendeth the same with his helpe replenisheth the same with the giftes of his spirite maintaineth the same with his grace sustayneth the same with his power and geueth vnto it whatsoeuer is necessary for his saluatiō when hee stilleth the rage of Sathan and his ministers and disapointeth all their deuises but because this maner of rayning is hid from the fleshe the reuealinge thereof is properly differred vntill the last daye Therfore seinge the Dysciples toke hould of the shadowe of the kingdome the Lorde declareth that they must seeke for the kingdome a farre of that they maye learne to abyde delaye Called his seruauntes C. By the name of seruauntes hee doth not onely vnderstande Preachers but also all those that are in the Churche whom hee appointeth to this that euery one according to his porcion and abillitye helpe his neighbour But specially in these wordes hee hath respecte vnto the mynisters The Euangelist Luke maketh mencion of ten seruauntes but wee must not stande so much vppon the nomber of the seruauntes as vppon the summes of money For Mathew making mencion of diuers summes doth comprehende a more fruteful doctrine namely that Christ doth not commit to euery one an equal burthen or portion of worke but geueth to one a little summe to another a great portion In this both the Euangelistes do agree the Christ doth as it were take a longe iorneye from his houshould vntill the last day of resurrection in the meane time that it is not meete that they sit ydell and vnprofitable for euery one hath a seuerall office enioyned vnto him in the which he may exercise himselfe and that therefore they ought to be deligent in their busynes that they may finish faythfully the Lordes worke Luke sayth simplely that a pounde of money was committed to euerye one because if the Lorde commit somewhat vnto vs whether it be more or lesse euery man shall geue acompt for himselfe The Euangelist Mathew as wee sayd euen now speaketh more expresly and plentifullye who maketh seuerall degrees in the distribution of the money For wee know that the Lord doth not deale a like with all men in the distribution of his giftes but geeueth to euerye man as it seemeth to him best that one may excell another But what giftes soeuer the Lord bestow vppon vs let vs knowe that it is committed vnto vs as it were moneye that some gaine mighte come thereof For there is nothinge more displeasaunte vnto God than to burye his graces the force wherof consisteth in fructefyinge in secrete and to bestow them to no vse M. Hee sayth here that hee called his seruaunts to the ende wee might know that vocation is necessarye insomuche that no man without the same can play the true seruaunt of Christ They being called Heauenly giftes are committed vnto them for the profite of the Church They which runne of themselues or are set in auctority by mē onely as they are not called of the Lord so also are they destitute of the distribution of his giftes and graces But the certainty of the callinge beinge more secrete is knowē by the Heauenlye giftes namelye by those which are not common but meete for the promoting of the kingdome of god Wher these are found wee may be sure that there is that secrete calling of God thrusting out his mynisters into his Vyneyarde And deliuered vnto them his goodes Wee haue nothinge therefore of our owne what good thing soeuer is in vs it belongeth vnto God yet neuerthelesse it is cōmitted vnto vs vppon this condition that wee shoulde be coūte able vnto him for it No man therfore ought to arrogate any thing to himselfe as though it were his owne although hee excel the rest in great giftes What hast thou O mā that thou hast not receiued If thou haue receiued it why doste thou glorye as though thou haddest not receiued it For this is not so to be vnderstode that he gaue them his goodes to the ende they should be theyr owne to vse them at their pleasure but rather to dispence and bestowe for the profit of others So the Apostle Paule sayth in another place He assending on hye gaue giftes vnto men For whatsoeuer is geuen to the mynisters of Christ it is geuen more vnto the Churche than vnto them 15. And vnto one hee gaue fiue talentes to another two and to another one to euerye man after his abilitye and straight waye departed And vnto one hee gaue fiue talentes M. All receyued not like giftes but to some more to some lesse was geuen As concerninge the diuersity of giftes reade the twelfthe chapeer of S. Paule to the Romaynes The grace of God is not equallye poured vppon all men but accordinge to measure accordinge to neede and accordinge to the office committed Wherefore we must not onely see what wee haue receyued but also what our callinge and office doth requyre To euery man after his abilitye By these wordes Christe doth not put a difference betweene nature and the giftes of the spirite for there is no power or aptnes which being receiued oughte not to be referred vnto god So that whosoeuer will deuide with God hee shal haue nothing left to himselfe What is the meaninge therefore of this that the good man of the house is sayd to geue to euery one either more or lesse accordtnge to their ability Surely the meaning is this that as God hath desposed and geuen to euery one naturall giftes so also hee enioyneth to them eyther this or that hee exerciseth them in doinge one thinge or another hee exalteth them to diuers functions and hee doth alwayes plentifully offer them occasion to worke M. Wee must take heede therefore least wee thincke that any hath any power in the kingdome of Heauē in that sort that he hath power ouer his owne but wee must graunt that not onely the officies themselues but also the power to accomplishe the same cōmeth of the lord Not that wee are able to thincke anye thinge of our selues as of our selues but our abilitye cōmeth of God which hath made vs meete ministers of the newe Testamente And the Apostle Peter sayth if any man mynister let him do it as of the abillitye which God mynistereth vnto him C. Rediculouse therefore is the opinion of the Papistes in gatheringe herevppon that all men receiue the giftes of God according to
comforte the sorrowefull to helpe those that are vniustly oppressed to further the simple with cousell to take the miserable out of the mouthes of wolues is a kynde of mercy deseruing no lesse prayse than to clothe the naked or to feede the hungery M. But they alwayes obserue this prescripte nombre whiche feede the poore and hungry not of a Christian affection and sincere loue but rather for an hypocriticall shewe Bu. Furthermore Saint Iames doth testifie that those woorkes whiche are here repeated of Christe are acceptable before God Pure deuotion vndefiled saith he before God the father is this to visite the fatherles and wydowes in their aduersitie and to kepe him selfe vnspotted of the worlde 37 Then shall the righteous answer him 38 saying Lorde when sawe wee thee an 39 hungred and fed thee Or thirsty and gaue thee drinke Thē shall the righteous A. Those whome before he called the blessed of the father he calleth nowe the righteous to the ende we mighte knowe that righteousnes commeth of the euerlastinge blessing of God. Lord vvhē did vve se the hūgry C. Christe here bringeth in the iust doubting who know notwithstāding that he would counte that to be geuen him which is geuen vnto men But because this is not so muche imprinted in their mindes as it ought therfore he doth represent it by a figure called Hypotyposin For how cōmeth it to passe that we are so slacke and slowe to doe good but only because this promise commeth not into our mindes that whatsoeuer we geue vnto the poore shal be rewarded of God in tyme to come with gayne Therefore the wordes of Christ in this place serue to this ende that we might learne to aryse aboue the capacitie of the fleshe so often as oure miserable brethren do craue our faithe and helpe least the sight of a cōtemned man doe staine our liberalitie 40 And the king shall answere and saye vnto them Verely I saye vnto you in as muche as ye haue done it vnto the least of one of these my brethren ye haue done it vnto me And the king shall aunvver C. As Christe taught euen nowe vnder a figure that we were not able to conceiue how muche hee estemed the duties of loue euen so nowe he openly pronounceth that he will take that as done vnto him selfe whiche we bestowe vppon his members M. And by an earnest affirmatiō he taketh from vs all vncertaintie by the whiche a mā might doubte whether he woulde counte those thinges done to him selfe whiche should bee done to the faithful C. Wherefore we shal be to sluggishe and incensible excepte this sentence fetche loue euen from the bowels of mercy namely that Christe is either neglected or worshipped in their persone whiche stande in nede of our helpe Therefore so often as we are slowe in helping the miserable let vs haue the sonne of God before our eyes whome to deny any thyng is cruell sacrilege By these woordes also he declareth that he doth acknowledge those good dedes whiche are done freely without any respect of rewarde And truely seinge he commaundeth to do good to the hungry to the naked to the harbourles and captiues of whome no rewarde can bee looked for agayne we must nedes haue respecte vnto hym who of his owne accorde hyndeth hym selfe vnto vs and because it might seame otherwyse to bee loste he is contente to haue it reckened vnto hym and to be put in his accomptes Vnto the leaste of one of these my brethren C. He dothe onely in this commende vnto vs the faythefull by name not because he would haue all others despysed but because the more neare that euery one is ioyned vnto God the more dere they ought to bee vnto vs For although the bonde of societie and loue pertayne to all the sonnes of Adam Yet notwithstandinge the sonnes of God haue a more holye coniunction amonge them Therefore because it is mete that the housholde of faythe shoulde bee preferred before straungers Christe dothe specially commende them vnto vs A. according to the exhortation of saint Paule who sayth Whyle we haue tyme let vs doe good vnto all men but specially to them of the housholde of faith C. The beneuolēce of Christ towardes those that are his is exceadingly cōmēded vnto vs who are so dere vnto him that he doth acknowledge the least of thē not onely for his owne but also for his brethren When as neuerthelesse the world yea those that would seme to be Christiās do reiecte and contemne them The same affection of Christe also is declared in an other place when he sayde See that ye despyse not one of these little ones Also he sayth It is not the wyll of your father that one of these little ones should perishe All the faithful and chyldren of God are called by the name of brethren For thei are the sonnes of God whiche beleue in his name Also they are the sonnes of God whiche are the brethren of Christe Christe therefore must bee acknowledged in his faithfull whiche are called Christians Furthermore we may not reiecte any man as not pertaining to Christ seing we must do good neither ought we to seperate any man from the congregatiō of the faithfull For he sayth That whiche ye doe to one of the least of these By the whiche woordes he declareth that no mā ought to be excepted whatsoeuer he be These thinges ought to incourage vs to be liberall M. Whatsoeuer he be that nedeth and craueth help for Christes sake ought to bee counted of vs the brother of Christe So that if thou contempne this man thou doest despyse Christe For he said also vnto Saule Saule Saule why persecutest thou me When he persecuted his Churche 41 Then shall he saie also to them that shal be on the left hande departe frō meye curssed into euerlastinge fyer whiche is prepared for the deuell and his aungels Then shall he saye to them Now he commeth to the reprobate who are so dronken and bewitched with their earthly prosperitie that they immagin they shal be thereby alwayes blessed He saith therefore here that he shall come to be their iudge and to shake awaye their delightes in the whiche they are nowe drowned not that the commyng of Christe myghte terrifie those whiche thinke that they haue made a couenaunte with death and lyue in securitie but rather that the faythfull being admonished of the horrible destructiō of these men might not enuy their present condition For as the promises are necessary for vs whiche doe stirre vs vp to the study of a godly lyfe so also are threateninges in lyke manner to kepe vs in care and feare For in the electe also there is a certayne feare of helfyer because the godly are set in the fleshe vnder the disciplyne of the spirite of God whiche bringeth them to a voluntary pietie but it wynneth them not onely by the promyses of eternall lyfe as we haue sayde but also
ye staie the woman from the hâ—…stnes which shée hath taken in hande M. Behoulde the gentlenesse and humanitie of Christ not only in this that he defendeth Mary but also because he dothe not by and by bewraie the deceyt and malice of the hypocrite neither seuerely reproue the deceiuer as he deserued but only séeketh to maintaine the déede of the woman and to sée that nothinge doo moleste her And as for the sinne of Iudas because it was hyd he woulde not publiquely declare it For shee hathe vvroughte a good vvoorke vpon mee C. It is marueile why Christe whose whole life was a rule example of temperance and frugality would now commende immoderate coste which alwaies proceded of luxury and superfluous delightes But we muste note what kinde of defence he vseth for he dothe not saye that the woman had done wel as though he woulde haue the like daily to be done but because the same was once donne of her he affirmeth it to be acceptable vnto God because vpon iuste consideration it muste néedes be donne Although therfore Christe did not desire the vse of the oyntmente yet notwithstandinge this annoyntinge did please him by reason of the circumstance Whereby we gather that certaine singuler deuties are sometime accepted of God whiche notwithstandinge are not to be followed But there is no doubt but that Mary came by the secrete motion of the spirit to anoynt Christe euen as it is most certaine that so often as the sainctes of God are called to any extraordinary woorke they are driuen forward by the vnwonted motion of the holy Ghoste leaste they shoulde doo any thinge without the guiding â–ª and direction of god There was no commauÌ„demente whiche should enioyne this annoyntinge vnto Mary neither was it néedefull that there shoulde be a prescript lawe for one thinge but because the heauenly callinge is the onely beginning of dooinge righte and because all what so euer men take in hand of them selues is reiected of God Mary was gouerned by the inspiration of the holy Ghoste that shée shoulde finishe this woorke vppon Christe with an assured truste E. Let vs also note here that thinges made for delighte and pleasure may be vsed of the godly if so be the thei doo not pretermit occasion to healpe the poore There is no doubte but that many poore folkes were hungery when Christe was annoynted with this pretious oyntment but Christ also wanted not a good consideration why he suffered the oyntmente to be powred vpon him by this wooman to honour his deathe Let no man therfore séeke after pleasure and yet notwithstandinge let no man againe condemne those that vse delightes not farre soughte for but such as are at hande For there is nothinge whiche the moste wise God hath made to oure vse whiche the godly maie not vse well Moreouer as the Lorde woulde haue a difference in all other externall thinges euen so he woulde also haue it in the vse of delightes and pleasures It is manifest that Dauid Salomon and other godly Kinges and Princes did abounde oftentimes in sundry delightes when as many others wanted necessary foode yet for al this they did not displease god Only let there be a loue which forgeatteth not the necessitie of the neighboure let there be a studie of holynesse least the concupiscence of the fleash haue his libertie to be shorte let there be a minde séekinge the glorye of God in all thinges that there may be no creature the vse whereof may hurte C. Moreouer by this answere of Christ the cause of one wooman was not onely defended but also the holy glorying and reioysinge of all menne was approued who coumpted sufficiente that they and theire woorkes are accepted of god It dothe oftentimes come to passe and will doo alwaies that Godly men shall not be onely reprehended but also openly condemned vniustly who notwithstanding are well assured that they doo nothinge but by the commaundement of God and this is coumpted pride if they despisinge the peruerse iudgementes of the world are contente with the onely approbation of god Because this is a harde temptation and because it can scarse be but that the wicked consente of many shal pearse vs we muste note this lesson that none at any time shall be animated constantly to doo well except they depende vpon the onely wil of god Christe therfore doth here reuoke the diuersitie of the good and the euill to his onely arbitrement For seeinge he affirmeth the woorke of the wooman to be good whiche was already condemned of the Disciples he doth by these woordes state the rashnesse of men which geue them selues liberty to iudge Wherefore let vs learne also bearinge our selues boulde of this comforte carelesly to set at naughte all suche rumours and tales as are spreadde abroade of vs throughout the worlde knowinge this that the same whiche is condemned of men is allowed of god Euen so Esay being oppressed with wicked reproches calleth God a Iudge sayinge He is at hande that iustefieth me who will then goe with me to lawe beholde the Lorde God standeth by me what is he then that can condemne me And S. Paule hathe the like woordes in effecte Let vs learne therfore not to regarde the iudgmentes of men and when the worlde shall ryse againste vs with great outcries let this comforte onely suffice that the Sonne whiche is iudged to be euill in earthe is pronounced good from Heauen 11. For yee haue the poore alwaies with you but me shal ye not haue alwaies For yee haue the poore alvvaies C. Christe nowe answeareth to the obiection whiche deceiued the Disciples they did not of theire owne accorde accuse Marye but were pricked forewarde thereunto by Iudas For hypocrites are as it were a Fanne or Bellowes to sette others on fire to woorke wickednesse Christe therfore by this sentence dothe declare that the déede of Marye was acceptable vnto him not that he requireth daily vnction but as a woorke extraordinarye As if he shoulde saye As touchinge the poore it is youre duetie alwayes to doo theim good this vnction is once allowed of me So that Christe doth not simply defende Vnction that wee mighte followe the same but he admonisheth that it pleaseth God for a certaine consideration The whiche thinge wée muste wisely consider leaste with the Papistes wée faine out of order sumptuous and costly woorshippinge of God For when they hearde that Christe woulde be annointed of Marye they thoughte that he was delighted with Perfume with FrankeÌ„sence with Waxe candles with Goulden Vestementes and with gorgeous pompe Hereuppon came sutche glisteringe shewes in theire Ceremonies neither doo they thinke them selues to be trewe Woorshippers of God excepte they bestowe suche coste But trewely Christe here declareth plainely that the thinge which he woulde haue then once donne shoulde neuer after that be acceptable vnto him For when he saithe that the Poore shall be alwayes in the worlde he putteth a difference betwene the dailye woorshippe
some very childishly and peruersely expounde it who may easely be confuted by the place of S. Paule where he teacheth the Corinthians the true vse of the supper speaking to men womē without exception to the whole body of the churche testifieth that he deliuered the same to them as he had receiued it from the lord But he distributed bread to the Apostles that all generally might eate that euery one should so take his portion that there might be an equall participation among all For hee saythe Take eate C. In that he cōmaundeth vs to take he meaneth that it belōgeth vnto vs whereas he commaundeth to eate he meaneth that it is made one substance with vs For he did so institute all these thinges that the disciples might cōmunicate this supper among them selues Whereupon it followeth that it was a deuelishe inuencion that one man seperating him selfe from the residue of the congregation shoulde priuately celebrate the supper For what is more vnsemely than to haue the bread distributed in the presence of the people then to be eatē vp in a corner of one alone Although therfore the Papistes do boaste that they haue the substāce of the lordes supper in their masses yet for al that in dede it is playne that so many priuate masses as they haue celebrated so many conquestes hath Sathan erected to ouerthrowe the supper of the lord Neither is it true whiche they saye that it is a sacrifice offered in the name of the whole churche For Christ did not cōmaūde that one mā shuld eate it in the name of all the reste but that euery one should take and eate thē selues By the same woordes we are taught what oblatiō was offered of Christ in the supper He commaundeth his disciples to take He it is therfore that offereth Where as therfore the Papistes fayne that Christ offereth him selfe in the Supper it cōmeth of the cōtrary authour namely of the deuell not of Christe And truely this is a wonderfull inuersion and preposterous dealing that a mortall man whē he is cōmaunded to take the body of Christ should take vnto him selfe his office of offering and so making him self a prieste offereth vnto God his sonne We go not about here to declare howe full of sacriledge and execrable abhomination their fayned oblation is it is sufficient for vs to proue that it hath so little affinite with the institution of Christe that it dothe rather directly impugne the same This is my body Christ calleth the bread his body For the relatiue This doth expresse the bread and not the body For by and by it followeth This cuppe is the newe testament in my bloud the which are figuratiue sayinges as we shall see anone But where as they saye that the bread was consecrated by these wordes that it might bee an outwarde signe of Christes fleshe we doe not dislike if so be that this woorde signe be rightly and truely taken Christe therefore chose the breade whiche was appointed to nourishe the body and sanctifieth it to another vse that it may now beginne to be spirituall foode And this is that conuersion whereof the aunciēt wryters of the church haue made mencion But for all this wee must note that the bread is not consecrated by whyspering and breathing ouer it but by the pure doctrine of faithe And truely it is a magicall sorcery when the consecration is directed to a dead element because the bread is not made a signe of the body of Christe for it selfe but for vs To be shorte Consecration is nothing els than a solēne testimony by the whiche the Lorde dothe geue vnto vs a terrestriall and corruptible signe to a spirituall vse The whiche thing cannot be done excepte the cōmaundement promise do plainly sounde forth to the building of faith Whereby it is euident againe that the Papistes do wickedly prophane the holy mistery with their obscure muttering and breathing But it Christe do cōsecrate the bread when he testifieth vnto vs that it is his body we must not imagin the alteration of the substāce but we must marke the newnes of the vse And except the craftines of the deuel had so bewitched the worlde that being once caried by the vayne imaginatiō of transsubstantiation it will at this daye admit no true interpretatiō in these words it should be superfluous in vayne to spend any long time in sekinge out the sence and meaning Christ pronoūceth that the bread is his body and he intreateth of the sacrament And we must nedes cōfesse that a sacrament dothe consiste of a visible signe to the whiche the thinge signified is ioyned whiche is his truthe This also hath bene euer a general rule that the name of the thing signified is trāsferred to the signe Wherefore no man that hath but indifferently traueled in the scriptures wyll deny but that a sacramentall speache must be taken denominatiuely We let passe generall tropes figures which are in diuers places of the scripture This onely we saye that so often as the externall signe is sayd to be that which it signifieth all men wyll confesse that it is done by a figure called Metonymia or Denomination If Baptisme be called the lauer of regeneration if Christe bee called the Rocke from whiche water flowed to the peopled that were in the deserte If the holy ghoste be called a doue no man nede to doubte but that the name of those thynges is attributed to signes whiche they figure Howe commeth it to passe then that they whiche so muche reuerence the woordes of the Lord cannot abide to haue that ioyned to the supper whiche is cōmon to all sacramentes The simple litterall sence doth please thē why then shal not the same rule preuayle in al other sacraments Truly vnles they graunt the Christe was a rocke substantially the reproche with the which thei oppresse vs is vnsauery stinketh If we expounde the bread to be called the body of Christ because it was a signe outwarde token of his body they pretēde falsely alleage by by that the whole doctrine of the scripture is ouerthrowen and made frustrate For wee haue not of late tyme inuented this rule of speakyng but all men haue receiued the same beinge set downe to vs by S. Augustine out of the authoritie of the auncient fathers that the names of spirituall thinges are improperly ascribed vnto signes and that all places of Scripture ought so to be expounded whē mencion is made of Sacramentes But to what purpose do we take an Axioma and sentence alwayes receiued and approued to moue great cries and shoutes as it were in a new and vnwonted thing But let mad men crye whyle them liste this shall preuayle with modest men and suche as are in their wyttes that there is in these woordes of Christe a sacramentall manner of speache Whereupon it followeth that the breade because it is a signe of Christes body is called
his body But there are two kyndes of men whiche contende with vs in this matter The Papistes being deluded with their transsubstantiation do deny the bread to be sene because the shewe therof doth only remayne without the subiecte but S. Paule confuteth their fantasy affirming that the bread whiche we breake is the communication of Christes body Furthermore the very nature it selfe of a Sacrament dothe abhorre their fonde imaginatioÌ„ the which can not stande perfecte except the outward signe be true For whereby shall we learne that our soules are fedde with the fleshe of Christe if the true bread bee not set before our eyes but a vayne phantasy For the body of Christe is not here geuen vnto vs simplely but to eate the colour of bread doth not nourishe but the substance Moreouer what will they say as coÌ„cerning the other signe For Christ saith not This is my bloud but This cuppe Therefore according to their fantasy not only the wyne but the matter also whereof the cuppe was made must of necessitie be transsubstantiated into bloud Nowe where as our EuaÌ„geliste hathe I wyll not drynke hereafter of this frute of the vyne he plainly thereby declareth that it was wyne whiche Christe gaue to drynke and not his bloud Therefore euery waye the grose ignorance of the Papistes is confuted M. And where as they saie that they gathered this their traÌ„ssubstantiation out of the wrytinges of the fathers peraduenture it is true that they gathered it but if thei did so it was by false interpretatioÌ„ miscoÌ„struing of their works that they did it For the fathers in some of their wrytinges saye that the breade with great admiration wonder is chaunged in to the body the wyne into the bloude of Christe Now these gatherers vnderstoode theÌ„ of the mutacion chaunging of the substance whereas the fathers touched not the same but vnderstode that the terrestrial coÌ„dition vse of bread was so chauÌ„ged into a heauenly that it was now to the faithful man not terrene or earthly bread neither in that vse that earthly bread remaineth but that it passeth into the body of Christe into celestiall nourishement The which chaunge might be called conditionall not substantiall And because it is a thing wonderfull in dede they sayd truely that the bread and wyne after a woÌ„derfull manner was chauÌ„ged into the body and bloud of Christe For who would not marueile that the terrene bread shoulde be taken and chaunged into suche dignytie that it maye bee called the body of Christe Who would not meruaile that the grosse elemeÌ„t of water should be chaunged into the lauer of regeneratioÌ„ and that it is geuen in washing the body to haue the purifying of the soule the wyping away of sinne A. And this is that coÌ„secration of the which we spake before C. And there are other some whiche reiecte the figure and lyke mad men receyue the same by and by againe The bread accordinge to their iudgement is truely and properly called the body Neither do they lyke of transsubstantiatioÌ„ because it is altogether voide of reason But when they are asked if the bread and wyne he Christe they aunswere that the bread is therefore called his body because it is receiued vnder the breade and with the bread in the Supper But truely by this aunswere we maye gather that the name of body is improperly transferred to the bread whereof it is the signe And it is marueile seing that these men can say that Christe spake thus in respect of the Sacramentall vnion that they marke not what they say For what is the sacramental vnioÌ„ of the thing of the signe Is it not so called because the lord fulfilleth that which he promiseth by the secrete power of his holy spirit Wherefore these maisters of learning are no lesse ridiculous thaÌ„ the Papists Hetherto we haue expouÌ„ded the wordes of the Lorde Now let vs se how the body of Christ is geuen vnto vs Some declare that it is geueÌ„ vnto vs wheÌ„ we are made partakers of all the blessinges which Christ hath gotten vnto vs as in his body wheÌ„ by faith we imbrace Christ crucified raysed froÌ„ death for vs and that by that meanes we are made partakers effectually of all his blessinges Other some much better say that we do then receiue the blessing benefites of Christes when we obtaine Christe him selfe For we do obtaine him not onely when we beleue that he was made a sacrifice for vs but also wheÌ„ he dwelleth in vs when he is one with vs when we are his members of his fleshe of his bones when we growe if we may so speake into life substance with him Furthermore we heare what the woordes may signifie for Christe doth not only offer vnto vs the benefite of his resurrection but his very body in the whiche he suffered rose againe Therfore the body of Christ is truly geuen vnto vs in the supper that it may be the foode of life vnto our soules that is to saye our soules are fed with the substaunce of Christes body that we may truly be made one with him or els whiche is as muche in effecte the quickening force out of the flesh of Christ is powred into vs by the spirite although it be farre from vs not mixed with vs Therefore a voyde or vayne signe is not set before vs but they are truly made partakers of the fleshe bloud of the Lord whiche by faith receiue this promise For the Lorde should commaunde his disciples to eate bread in vaine affirming it to be his body except the effecte were added to the figure Neither is this questioÌ„ haÌ„dled amoÌ„g vs whether Christe doe geue vnto vs hym selfe truely or figuratiuely onely For although we beholde there nothinge but the bread yet notwithstanding he doth not frustrate or mocke vs which taketh vpon him to fede our soules with his fleshe The true eatynge therefore of the fleshe of Christ is not set forth by a signe onely but also is offered in very dede But it is good for vs here to obserue throâ—… thinges namely that the spirituall matter be not ioyned amisse with the signe SecoÌ„dly that Christe be not sought in earth or vnder earthly elemeÌ„tes Thirdly that no other eatiâ—â— be inuenâ—…ed or imagined thaÌ„ that which by the secrete power of Christe inspireth life into vs because we doe not obtaine him but by faithe only First of all as we sayde let there remayne a difference betwene the signe the thing signified except we will peruerte all thinges For there shall remaine no profite of the sacrameÌ„t except it leade vs from the beholding the earthly element to the heauenly mistery Whefore whosoeuer doth not discerne the bodye of Christe from the bread and the wyne from the bloud he shal neuer vnderstaÌ„d what the supper meaneth or wherefore the faithfull doe vse these outwarde signes Secondly let vs followe the lawefull
remembraunce to thinke vppon him But although he be absent yet in power he is present and will be to the ende of the worlde 27 And he toke the cup and thāked and gaue it to them saying Drinke ye all of this And he toke the cup. E. The Euangelist Luke addeth so doth Paule saying when he had supped because he gaue the cup twyse firste according to the auncient custome and supper being ended he is nowe sayd to geue it againe that wee might knowe the matters to bee dyuers Drinke ye all of this C. Because it was the purpose of Christ to direct our whole faith to him selfe least we should seke any thinge without him he testified that our lyfe was included in him by two signes This body standeth in nede of meate and drinke to susteine it and kepe it aliue Therefore Christ seking to teache vs that he only is sufficient for vs to geue vnto vs all thinges necessary for health geueth or attributeth the course of meate and drinke to him self By the which his wonderfull sufferaunce appeareth because he seking to helpe our faythe doth in this wyse frame hym selfe to the rudenes of our fleshe Whereby it appeareth the more howe detestable the wycked bouldenes of the Pope is by the whiche he is not afraide to breake this holy knot We heare that the sonne of God wytnessed and declared by twoo signes at once the fulnes of lyfe whiche he geueth to those that are his By what righte is it lawefull for a mortall man to pull a sonder those thynges whiche God hath ioyned together We must alwayes remember this that Christe doth first commaunde vs what wee shall do and then addeth a promyse if wee fulfill not his commaundement we loke for the promise in vayne For he beginneth with a commaundement and commaundeth all of them to drinke of this cup. Therfore if the enemies of the Gospell do boaste that thei haue the bloud of Christe without the communiō let vs assure our selues that it is moste false For the promise is awaye where the cōmaundemēt is not kept Why Christ doth rather here than in that which went before adde this generall word All this semeth to be the reason namely that he might preuēt the deuelishe inuentiō which afterward crept into the church the which because he foresawe he thought good opēly to condemne As concerning the bread we reade that he willed them simpely to take but why doth he expressely commaunde all to drinke and why doth Marke saye playnly that all dranke but onely because the faithful should learne to beware of new inuencion And yet for all this seuere prohibition the Pope was not one whit afrayd but durste take vppon hym to chaunge and violate the lawe whiche the Lorde so firmely made For he kept al the people from the vse of the cuppe and to excuse hym selfe he saith that one kinde is sufficient because the bloud is included in the fleshe As though truely the whole Sacrament might not be abbolished by that pretence because Christ can if it pleased him make vs partakers of him selfe as well without either of bothe signes Furthermore the Papistes say that it was daungerous least the bloud shoulde be shed For they thought that it was wyne no more but pure and true bloud and they woulde be wyser than the sonne of God to auoyde that daunger whereof he tooke no hede But their impietie is nothing at all furthered by these chyldishe cauils because there is nothing more absurde than to depriue the faythfull wyllingly of those helpes whiche the Lorde hath geuen vnto them and therefore nothing is lesse tollerable than this wicked tearing of the mistery Seing therefore one error bringeth forthe an other the institution of Christe whiche is the wysdome of his father must be kepte sounde and perfect and he only ought to be preferred before all men and forsaking all other we ought to cleaue to his authoritie 28 For this is my bloud whiche is of the newe Testament that is shed for many for the remission of sinnes For this is my bloud Saint Luke describeth these wordes thus This cup is the newe Testament in my bloude And S. Paule hath the like wordes No man truly neede to doubt but that Luke and Paule keping the same sence and meaninge altered the wordes which Mathewe and Marke haue sayinge This is my bloude of the newe Testament In eyther forme of words this is most euident that the Lorde by this Cup doth offer and set forth two thinges namely his bloud and the newe Testament For the newe Testament is the fruite of Christes bloude whiche was shed on the Crosse and abydeth in vs and for that cause the ende summe in this misticall exhibition Herevppon S. Luke and the Apostle Paule expressed that in the former place but because wee haue a couenaunte and league by the bloud of Christ they added sayinge In my bloude The sence and meaninge therefore of the wordes of the Lorde is as Luke and Paule expressed them Take and vnderstande by this Cuppe the newe couenaunt of grace beinge confirmed vnto you by this my bloude which take ye also here of mee and drincke Although this exhibition of the bloud of Christ to be dronke be not so plainlye expressed in the wordes of the Lorde by Luke and Paule yet notwithstanding it is most euidently gathered by the woordes of Mathewe and Marke which say Take ye and drinke ye all of this And he saide vnto them this is my bloude of the newe Testamente Which wordes what do they signifye els than this Take ye with this Cuppe and drincke my bloud by the which my newe couenant is confirmed and geuen vnto you C. For this couenaunt is sealed by nothinge els than by the spirituall drinking of the bloud of Christ that it maye be strong and of efficacy But hereby we may gather how folishly the Papistes and suche others are superstitious whiche byte and choppe the wordes For although they make a noyse and talke yet for all that this exposition of the holy ghost cannot be reiected that the Cuppe is called bloud because it is the Testament in bloude And trulye the like consideration is to be had of the bread whervppon it followeth that it is called the body because it is a Testamente in the bodye There is now no cause whye they shoulde contende and saye that wee muste beleeue the simple wordes of Christ and that we muste shut our eares to al other forreine interpretacions It is Christ himselfe whiche speaketh whom they wil not deny to be a meete interpreter of his owne woordes But truly hee manifestly declareth that hee called the bread his body vppon no other consideration but because hee made his euerlastinge couenaunt with vs that the sacrifyce beinge offered wee mighte eate and drincke spiritually Of the nevve Testament B. The Epistle to the Hebrewes intreatinge of the newe Testamente alludeth to the order of Testamentes which are made onely for
sure and certaine sheewinge that it is not in the power of man not to be offended at this Crosse That in this same night Hee setteth a shorte time againste a most large promyse Before the Cocke crovve The Euangelist Marke hath Before the cocke crowe twyse For the house cocke beginneth to crowe aboute midnighte and before the breake of the daye Hee maketh mencion therefore of the Cockecrowinge to geeue him a token and to printe a certaine signe in his mind which might put him in minde the deniall which was toulde him before For it followeth in the 74. verse And immediatly the Cocke crewe And Peter remembered the wordes of Iesu which sayd vnto him before the Cocke crowe thou shalt denye mee thryse 35. Peter saide vnto him Yea thoughe I shoulde dye with thee yet will I not deny thee Likewise faide all the Disciples Yea thoughe I shoulde dye It is marueile that hee doth so wilfullye bragge that hee will not be ouercome For Marke hath But hee spake more vehementlye Hee had felt nothinge before neither had hee wayhed hys strength And how great experience soeuer hee had of the perill of deathe and howe stronge and stout soeuer hee had beene yet notwithstanding hee wanted not presumption and wonderfull rashnes in that he stroue against the wordes of Christ beinge so manifest and confirmed by the testimony of the Prophete Hereby wee are taught that we cānot learne true humillity except we haue experiēce of our owne infirmity Let vs not marueile therefore that wee fal so often for otherwyse we cannot profite in the doctrine of humility But so often as we do fall let vs remember that wee are admonished of our infirmity of the Lord. Likevvise also saide all the Disciples C. It is marueile that the rest of the Dysciples after that Peter was reprehēded burst forth notwithstandinge into the same rashnes Wherevppon it appeareth howe little acquainted they were with themselues By the which example wee are taught that we must presume to do nothinge but that wherevppon God will set his hand because there is nothinge more vaine than rashe zeale The Disciples saw that there was nothing more filthye absurde than to forsake their maister Therefore they do not without iust cause deteste this vyce but being not fullye setteled in the faith of the promise neglectinge prayer they do vndiscretely bragge boast of their constācy which was nothing Euen so al our fortitude is nothinge els but a vaine immagination which seemeth to be somewhat before the profe tryall be made 36. Then came Iesus with them vnto a farme place which is called Gethsemane and saide vnto his Disciples sit ye here while I go and pray yonder Then came Iesus vvith them C. This is in dede the exordium and beginninge of the sacrifyce by the whiche wee are reconciled vnto god For Christ begā here to offer himselfe it was meete that this shoulde be a voluntarye sacrifice If he had bene drawne against his will it had bene no true sacrifice or oblatiō He humbled himselfe beinge made obediēt to death euen to the death of the Crosse No man taketh awaye my life from mee saith hee but I geue the same of my selfe Christ therefore rightly take vpon him the partes of a mediator that by his sacrifyce hee might take away the sinnes of the world because he offered himselfe to the death willingly If wee consider the tormente payne that he suffered not this obedience also we omit the principall part Vnto a place vvhiche is This Greeke worde which the interpreter hath called a farme in this place signifyeth a place fielde Luke vseth a woorde lesse doubtful which signifyeth a place S Iohn calleth it a gardē which seemeth more specially to expresse this place Hee addeth also that Iesus oftentimes resorted thither that Iudas which betrayed him knewe the place Whereby wee gather the Christ went not asyde to hyde himselfe but wente as it were of his owne accorde and minde to the death Sit ye here vvhile I go and pray M. By these words it is declared for what cause he wente a syde into this garden namelye to pray wee may hereby gather that this was his accustomed maner whē he would pray Hee wente asyde therefore that hee mighte power out his minde wholy before God. For hee had neede of the singuler helpe of God that he might striue against death C. But leauinge the Disciples hee spared their infirmity euen as a man which being in the warre seinge greate daunger-like to happen vnto him leaueth his wife and children in a quyet place 37. And hee toke with him Peter and the two sonnes of Zebede and began to waxe sorrowfull and heauye And hee toke vvith him Peter C. Although hee woulde haue all to be oute of daunger yet notwithstandinge hee toke thre of them with him to beare him companye and hee was the chosen flower in whiche there was a sweete smellinge sauer M. The Lorde at other times also chose these thre before the reste to behoulde speciall matters as wee maye reade in the .17 Chapter goinge before and in the eight of Luke And the same three hee taketh now C. not that they were able to suffer the like violence but that they mighte be a document and patterne of the infirmitye of them all M. Marke expresseth the two sonnes of Zebede by name sayinge Iames Iohn Hee began to be sorrovvfull Or he began to waxe sad and to be greeued in minde Marke hath And hee began to waxe abasshed and to be in an agonye C. Wee haue seene before that the Lorde stroue with the feare of deathe but because the Lord now fighteth hande to hand with the feare of death it is sayd to be the beginninge of sorrowe and heauines Whereby wee gather that there is no true tryall of vertue but in a present matter For then the debillity and weakenes of the flesh sheweth it selfe which before was hid the inwarde affections power out themselues Therefore althoughe God had oftentimes before summoned his sonne to battaile exercised him with certaine skyrmishes as it were yet notwithstandinge nowe by the more approchinge sight of death he doth more greuously wound him and strike him with vnwonted feare And because this seemeth reprochfull to the glorye of Christe that hee shoulde be striken with feare and sorrowe manye interpreters haue carefully trauayled in seekinge startinge places but their labour was verye rashe and nothinge profitable For if wee be ashamed of the feare and sorrowe of Christ the redemption will soone be gone For trulye sayth S. Ambrose I do thincke him sayth hee not onelye inexcusable but also I do no where more marueyle at his piety and maiestye For hee had little profited mee excepte hee had taken on him my affection Therefore hee sorrowed for mee who had nothinge in himselfe to be sorye for and the delectacion of the eternall deuinitye beinge sequestred hee is molested with
we sayde before to praye the more earnestlye C. For the whiche cause also wee reade that hee wente another tyme to praye withoute witnesses for when wee are oute of the sighte of men wee do better consider and feele our selues that wee may geeue the more heede to that which wee do It is not necessarye trulye that wee go into secrete corners so often as we would pray no it is not alwayes meete but when anye greate necessitye doth vrge vs because the feruentnes of prayer doth more frely poure out it selfe in the solitary place it is profitable for vs to go a part to pray Wherefore if the Lorde did not neglecte this helpe it should betoken to much madnes and pryde in vs not to vse the same our selues Moreouer where God is the onelye arbitrator vmpire Iudge the faythfull minde may more familliarlye open it selfe more simplely power out prayers sighes cares feares hope ioyes into the bosome of god For God doth wincke at many folish toyes which are in his seruauntes which shoulde not wante os◅entacion in the sight of men B. Therefore Christ prayed not in the presence of those three but leauinge them hee wente a little asyde S. Luke sheeweth howe farre hee wente from them sayinge And hee gat himselfe from them aboute a stones caste And fell flat on his face Marke addeth To the grounde Luke hath And hee kneeled downe C. By the whiche gesture also hee declared the earnest vehemencye of prayer For although the kneelinge be bsed commonlye in prayer as an outwardr signe of reuerence yet notwithstandinge Christe in simplely prostratinge himselfe vpon the earth for the very greatnes of his griefe framed himselfe to a myserable shewe and outwarde gesture M. And such gestures do belong to a troubled and disquieted mind they haue also an argument and profe of humilitye which is alwayes ioyned to the prayers of the godly Thus truly are the holye and godlye sort of mē wont eyther to kneele or postrate them selues vppon their face to declare an humbled minde before the maiesty of God. O my father Marke hath set downe the Chalde word adioyninge to it the Greeke worde expoundinge as it were the other as Abba father By the which wee are taught that these two thinges are requyred in prayer namely the ardent affection of the minde and the faithfull trust of sonnes towards God that these two were in Christ these wordes in this place do testifye If it be possible C. Some trauaile in vaine when they go about to declare that prayer is not here described but onelye a certayne complaint But wee although we confesse that it was an abrupte prayer being sodenly expelled with violent anguishe of minde doubt not for all that but that Christe conceyued prayer Neither doth it hinder that he requireth to obtaine a thinge impossible because the prayers of the faythfull do not continue in one order to the ende they do not alwayes keepe one temperature neither are they alwayes made in distincte order but are confused intricate and doubtfull eyther they do striue with themselues or els they do stande still in the middest of the race euen as the shippe tossed with waues which although it tende to the Hauen yet notwithstandinge it cannot keepe hys right and straight course because of the vnquiet sea Wee muste note that which wee touched euen nowe that the affections of Christ were not troublesome which should put of and from his minde as oures do all pure moderation but so muche as the sounde and perfecte nature of man coulde beare he was stricken with feare and held with sorrow that he could not of necessity at euerye other prayer or petition but bee tossed betweene the violent waues of temptacion This is the reason why hee hauinge prayed to put away his death by and by brideleth himselfe and submittinge himselfe to his father calleth backe sodenly and correcteth that carnall request M. For these wordes If it be possible haue a condition Luke hath If it be thy will. Question C. But it may be demaunded howe hee requyreth to haue the eternal decree of the father cut of of the which hee was not ignorant For although this condition If it be possible be put betweene yet notwithstandinge this seemeth absurde to make the purpose of God flexible and vncertayne For it is meete to be sure of this that it cannot be that GOD should retracte or alter his purpose And by Marke it should seeme that Christ doth oppose or set the power of God against his decree All thinges sayth hee are possible to thee But trulye the power of God is extended amis hitherto that by making him mutable his truth mighte be weakened and discredited Wee aunsweare that it is no absurditye if Christ accordinge to the common manner of the godlye lettinge passe the consideration of the deuyue purpose put downe into the bosome of his father his desier with the which hee burned For the faithfull in pouringe out their prayers do not alwayes assende to the behoulding of the secrete counsayles of God neither do they waye as though they were at leysure what mighte be done but are feruētly caryed sometimes with hasty desier to obtaine their requestes So Moyses desyered to be blotted out of the boke of life So Paule wished hīselfe accursed for his brethrē This prayer of Christ therefore was not premeditated but the force and violence of griefe did extort from him these wordes to the which he added by and by a correction The same vehemency toke from him the presente remembraunce of the Heauenly decree that hee considered not in the very moment that he was sente for this cause to be the redeemer of mākind euen as wee see oftētimes that great griefe bringeth a miste before the eyes that wee cannot remember all thinges at once To be shorte there is no absurditye if wee haue not a present consideration of all thinges in our prayers that a distincte order maye be kept And whereas Christ sayd as appeareth by the wordes of Marke that all thinges are possible to the father hee sayd it not to bringe his power and his mutable truth and constancye into controuercye and contencion but because there was no hope as commonly there is not in troublesome and desperate matters hee committeth himselfe to the power of God. Let this Cuppe passe from mee M. This is an Hebrewe phrase of speache and is as much to say As let mee be deliuered I pray thee from this cruel kinde of death Take away this Cuppe from mee C. Wee haue shewed before that by the name of Cuppe the prouidence of God is noted which dispenseth to euery man the measure of the Crosse and of afflictions euen as if the goodman of the house shoulde appoint to his seruauntes their allowance and distribute to his children their porcion Read the twenty Chapter goinge before M. This prayer bringeth much consolation to the afflicted mindes of the godly Christ in this
betrayed him gaue thē a token sayinge whome soeuer I kysse that same is he hold him fast But he that betrayed hym A. This fayned shewe and hidden hypocrisy maketh the falt of Iudas more hainouse not because it was hidden from Christe for he is a searcher of the harte reynes but because he woulde not seme to be a traitor but a frende C. For their is no doubte but that he was stayed eyther by the shame of his wicked acte or els for the reuerence of the Lorde not openly to professe hym selfe to be one of his enemys yea wheras it is sayde in S. Marke that he charged the soldiers to lead him away warely it was done because he remembred by howe many documents the Lorde had proued at other times his diuine power Holde him faste Bu. He would haue hym taken with all spede that might be least he should escape awaye For the Lorde his enemyes being deluded mockd had escaped oftentimes out of the handes of those that soughte his death A. Leaste therefore the lyke shoulde happen now the trayter admonisheth the soldiers to holde him faste and to leade him awaye warely that is to say with diligent hede least he should escape C. But notwithstāding the madnes ef the trayter is wōderfull eyther to couer him selfe with vaine dissimulation whē he should come in the presence of the sonne of God or to set the power of men against his power E. S. Iohn addeth after this saying Iesus therefore knowinge all thinges that shoulde come vppon him wente foorthe and said Whome seke ye They answer Iesus of Nazareth Iesus saith vnto thē I am he Iudas also which betrayed hym stoode with them By the which wordes truely the Euāgelist doth more plainely expresse with howe willinge a minde Christe went vnto his death and therewith also he declareth what greate power he breathed forthe by one woorde that wee might knowe that the wycked were able to do nothinge vnto him but vppon his owne sufferance The like miracle almost we haue of the host of the kinge of Assirians whiche was strycken with blindnes at the prayer of Elizeus 49. And forthewith he came to Iesus and sayde haile master and kyssed hym And forthvvith he came to Iesus Bu. The Euāgelist Luke hath And Iudas one of the twelue wente before them pressed nye vnto Iesus to kisse him Hayle master C. There is no doubte but that Iudas fained by these wordes as though he fearing his maisters daunger had ben touched with mercy And therfore Marke hath a repetition of this worde Maister Master for although the maiesty of Christ did vrge him yet notwithstāding the deuel had so bewitched his minde that he thoughe his falsehoode to bee verye well hydden with a kisse flattering wordes therfore this salutacion or acclamatiō was a pretence of compassion And he kissed hym We muste Iudge the same of the kysse that we did of the salutation going before For although it were a common maner amonge the Iewes to entertaine their frendes with a kysse yet notwithstāding because Iudas was departed a littell before from Christ he semeth nowe as one sodenly made afrayed through feare to geue his master the last kysse or farewell And so by an outward shewe of godlines hee semeth to excell the reste when he semeth with greate gréefe and sorowe to be separated frō his master But howe lyttell he profited by his deceits it appeareth by the answere of Christe hereafter followinge Bu. Iudas therefore fayned these twoo thinges namely the cooler of frendeship and the shewe of Godlines He was an open enemy and yet neuertheles he calleth Christ his master and that with a repetition thinking thereby to deceyue the mindes of Christe and of his Disciples Euen so Ioab going about to kill Amasa kyssed hym and flattered hym in this wyse saying Arte thou in healthe my brother Let vs learne therefore by this place howe greate the force of impiety is and whether it will bringe vs at the lengthe if wee do not resiste the beginninges and originall thereof This Iudas is not afrayde for money of enuy and impiety to salute his Sauiour and to geue his master a kysse when as notwithstanding he did acknowlege hī to be his master neither kissed he hī for any loue or frendeship but onelye to geue him a dedly wounde Thus did Cayne deale with Abell who vnder the pretence of frendely repaste slewe his brother It is no merueile therefore if they at this day which seke for nothinge ells than to ouerthrowe Christe and his Gospell doe vse also faire promises othes woordes and signes He whiche knoweth not that Iudas is the father of these men being suche wycked hypocrites as he was beleueth their gloseinge and painted promises 50. And Iesus sayde vnto hym frende wherefore arte thou come Then came they and laide handes on Iesus and tooke him And Iesus saide to him Bu. Here we may beholde in Christ a most perfecte example of mekenes He did not refuse to receiue the kysse of the hipocrite Iudas but bewayling his blindenes and calling the miserable wretche to repentance stricketh his conscience with a most louing frendly and gentle saying Frende vvherefore arte thou come C. The Euangeliste Saint Luke more expresely saith Iudas doest thou betraye the Sonne of man with a kysse These wordes of S. Luke do more vehemently vrge Iudas of hipocrisy thā do the wordes of Mathew howbeit they are not spoken so much to reproch him as to put him in minde of the clemency and loue which before he had shewed towardes hym beinge nowe abused For wee maye not thinke that when Christe called Iudas frende he did it Ironicè as if he had mēt him to bee his enemye but he rather casteth his ingratitude in his téeth because of a companion and frende he is now become a trayter euen as it was foreshewed in the Scripture where it is saide It is not an open enemy that hath done me this dishonor for then I coulde haue borne it neither was it mine aduersary that did magnifye hymselfe againste me For then peraduenture I woulde haue hyd my selfe from him But it was euen thou my companion my guide min owne familiar frend c. VVherefore arte thou come Bu. Christe was not ignoraunt wherefore the traiter was come but after he had shewed a token of his loue he reprehendeth hym and prycked his conscience that he mighte vnderstande that the deceyte whiche he vsed was not hydden from hym As if he hadde sayde O Iudas thou doest dissemble thy frendeship with a kisse callest the son of man Rabbi or master thinkest that I am ignorāt wher about thou goest But I appeale to thin owne cōscience tel wherefore arte thou come To what ende vsest thou this kysse I knowe wel ynough that thou betrayest the sonne of man with this kysse Bu. I pray thée my frende ▪ wherefore commest thou to me with so wycked a minde Thou oughtest to
wont to be layde vp was called in Hebrewe Corban or of the Chalde woorde Corbana This Corban the Grecians call Gazophulakion that is to saye a boxe or cheste in the whiche the treasure was layde vp The vse of this boxe was in the temple that it might bee had to fetche out of the same all thinges necessary to repaire the tēple For the which matter reade the .xii. chap. of the fourth booke of Kings That whiche these hypocrites iudge here is not false For althoughe these thinges whiche were cast into Corban did rather pertaine vnto the vse of man than to Gods vse yet notwithstanding because thei were offered vnto God it was mete that they should be suche thinges as mighte please god Those thinges could not neither can please God which are by any meanes defiled with iniquitie or whiche are forbidden by his worde These peces of siluer therefore were not lawefull because they were the pryce of bloud that is to saye the price or somme which Iudas had taken to betraye Christe to be slayn Because it is the price of bloud or the price of murther or by the whiche the murther of a man is bought 7 And they toke counsell and bought with them a potters fielde to burrye straungers in And they toke counsell Hereby it euidently appeareth that hypocrites followyng onely an outward shewe do grosely mocke with god They fayne perswade thē selues to be pure in all other thinges if so be that they doe not prophane and defile their Corban neither are they careful for the wicked bargaine by the which they prouoked the wrath of God to fal vpon them as well as Iudas did But if it were not lawefull to put the pryce of bloud into the holy treasury why is it then more lawfull to take it out of the same For that whiche made them ryche came of the offeringes of the temple and that also whiche they refuse as a polluted thinge to put into the treasury was taken out of the treasury Wherof came then the pollucion but of them selues But the more the wycked go about to hide their faultes the more the Lorde doth seke to disclose them make them knowen They hoped that their fault should be couered with an honest cloke if thei bought a barren fielde to bury straungers in But truely the wonderfull prouidence of God maketh this fall out farre otherwyse so that the same fielde shal be an euerlasting remembraunce of that treason whiche was before obscure hyd For they gaue no name to the place but after that the mattter was commonly knowen that field was called by publique consent the bloudy field euen as though God had cōmaunded their reproche to be blased abroade by the tongues of al mē They wēt about to make God partaker of their wickednes thinking that they did a godly worke if thereby they might redeme their wickednes but God hateth such manner of oblatiōs Notwithstanding to prouide buriall for such straungers as comming vp to Hierusalem to offer sacrifice from farre should there happē to die was a plausible acceptable worke But because parte hereof was prouided for the Gentiles by this signe also hope of saluation was geuen to the Gentiles because they were included in the pryce of Christes death They bought the Potters fielde because it was best cheape being barreyne and no more fytte for the vse of the Potter 8 VVherefore that fielde is called Haceldema that is to saye the fielde of bloude vnto this daye C. The hypocrites goinge about to make a shewe of godlines doe make a perpetuall memory of their wyckednes Not that they gaue this name vnto the fielde as wee saide euen nowe but because the common sorte of people by the instincte and of the holy ghoste not knowynge what they sayde made that fielde a memoriall by this token in so muche that when it shoulde haue bene named the fielde buriall place of straungers it was called the fielde of bloude that is to saye a fielde bought with that money with the whiche the death of a man was bought the money beyng geuen to betraye Christe vnto death in so muche that the same whiche had a shewe of godlynes and was ordayned by hypocrisie myght geue place to the truthe and might be a memoriall of innocent bloude bought by the priestes whiche thinge wyllingly they woulde haue hyd 9 Then was fulfilled that whiche was spoken by the prophete Ieremy saying And they tooke thirty syluer plates the price of him that was valewed whom they bought of the children of Israell Then vvas fulfilled A. Now the Euāgelist sheweth that the wicked haue serued to fulfill the prouidence of God although they soughte the accomplishing of their owne wyll For as they crucifying Christe and adiudging him to the most shamefull death of the crosse fulfilled vnwittingly the scriptures and woordes of God euen so they beynge ignoraunt fulfilled this place of the Prophete VVhich vvas spoken by Ieremye C. Wheras Ieremye is here put for Zacharye some thincke that it was done because the Euangelist ment it of Ieremy who maketh mencion of the bying of a fielde in his 32. Chapter but that place cā in no wise agree with this Wherefore it is certaine that the name of Ieremye throughe error is here put for Zachary because we reade of no such thing in Ieremye And they toke thirtye siluer plates M. The wordes of the Prophete are these If ye thincke it good bring hither my price if no then leaue So they wayed downe thirtye siluer pence the valewe that I was prised at And the Lord said vnto mee Cast it vnto the potter a goodlye price for me to be valewed at of them And I toke the thirty siluer pence and caste them to the potter in the house of the lord C. The which place excepte it be rightly applyed it may seeme to be fasely wrested into a contrarye sence but if we obserue that rule which the Apostles followed in cytinge Scriptures it shall easlye be knowne that these wordes of the Prophete are aptly applied vnto Christe After the Lorde complayned that so longe as hee had done the duty of a Sheepeherde in gouerning his people he lost his labour hee sayth that hee is constrayned with wearynes and griefe to forsake his labour His sheepestaffe therefore beinge broken he sayth hee will be no more a sheepeherde afterward hee addeth that when hee required a rewarde there were geuen vnto him thirtye siluer pence By the which wordes hee declareth that hee was counted no lesse vile than if hee had bene some rude and abiecte labourer For he compareth the ceremonies and vaine shewes with the which the Iewes did counterpeise and waye his benefites to the thirty pence as to an vnworthy and slender hyer of some drudge or carter and therefore hee commaundeth this summe to be cast to the potter in the tēple as if hee should saye This their excellente gift which shoulde be no lesse reprochefull for me to
hym C. Although in the publique place al the people had condemned Christe with one voyce yet notwithstandynge wee do sée that some of them had not forgotten his doctrine miracles euenso God preserued some remnante in the miserable dissipation when all the people were dispersed But Iesus turned backe vnto them and said ye daughters of Hierusalem wepe not for me but wepe for your selues for your children Som thinke that the wemen were reprehended because they did sheade teares foolishelye with a rashe affectioÌ„ But truely Christ doth not simplely reproue theÌ„ as though they did wepe without reason but admonisheth that they haue a far greater cause to wepe for the horrible iudgemeÌ„t of God which was at hande as if he should haue sayde that his deathe shoulde be not the ende but the beginninge of all euell to Hierusalem and to all that people And by this meanes he declareth that he is not made so muche subiecte to the will of the wicked but that God hathe a care for him For it was euidente by the pounishemente that followed afterwarde that the Life of Christe was pretious to the Father at what time al men thought that he was reiected and wholy caste of of him These woordes also declare the stoute courage of Christes minde because he coulde not thus speake excepte he wente bouldly to his Deathe voide of feare but it tendeth to this ende that he might thereby declare that he was regarded of God in that deformed and base estate and that the wicked whiche nowe prowdely triumphe as Conqueroures should not enioye theire vntimely mirth longe because there should come shortly after a suddaine chaunge For behould the daies will comme in the which they shall saie Happye are the Barraine and the Wombes that neuer bare and the Pappes whiche neuer gaue Sucke He now denouÌ„ceth that no smal plague is at hande but suche a one as was neuer hearde of in the whiche the Vengeance of God maie plainely be discerned A. This Sentence agreeth with that whiche goethe before in the foure and twentie Chapter where it is saide Woe vnto them that are with Childe and that geue Sucke in those dayes For if they doo this in a gréene trée what shal be doune in the drye By this Sentence Christe confirmeth and proouethe that neither his Deathe shall be vnpounished neither that the Iewes shal stand or continewe longe whose wickednesse was euen nowe full ripe yea and halfe rotten And by a common similitude he proouethe that it cannot be but that the fire of Goddes Wrathe muste shortely consume theim Wée doo knowe that menne are woont to caste the drye woode firste vpon the fire But if the moiste and gréene woode be burned mutche lesse at the lengthe shall the drie woode be spared And wée maie expounde it thus If the gréene woode be brought before the time to the fire what shall becomme thinke you of that whiche is drie As if Christ shoulde haue saide The wicked whiche are like vnto drie woode when they haue destroyed the Godly shall also be destroied of God them selues For howe shall they beinge ordeined longe agoe to Destruction escape the handes of the Heauenly Iudge whiche take so greate Libertie to theim selues for a tyme to destroye the Good and Innocente But the summe of his woordes is that the womenne doo preposterously sheadde theire teares not hauinge respecte to the horrible Iudgemente of God whiche was at hande to pounish the wickednesse of the people And here we may learne this that when the sharpnes of the Crosse is out of measure gréeuous vnto vs wée ought to mitigate the same with this comforte that God whiche dothe nowe suffer His to be vniustely afflicted will at the lengthe poure out the fulnesse of his Vengeance vpon those that doo afflicte them The like manner of speache hathe the Apostle Peter when he saithe The time is comme that Iudgemente muste beginne at the house of God. If it firste beginne at vs what shal the ende be of theÌ„ whiche beleue not the Gospel of God Hereby let vs learne to offer oure selues a sacrifice vnto God if it be his good pleasure to make vs hotte by many afflictions asd to trie oure Faithe as it were in the Fornace and to make it more pure than Goulde let vs not onely take it patiently but gladly There shoulde bee no affection of Godlinesse in vs if hee shoulde not make vs hotte He doothe make vs hotte therefore and not burne vs but to the wicked he is a coÌ„suming fire And there were twoo euill dooers leadde with him to be slaine R. This also they did to the contempte and despite of Christe For it was necessarie that the sayinge of the Prophet shoulde be fulfilled when he saith He hathe neither bewtie nor fauoure When wée shall looke on him there shall be no fairenesse wee shall haue no luste vnto him He is despised and abhorred of men he is sutche a man as is full of sorrowe and as hathe good experience of infirmities We haue reckened him so vile that we hidde oure faces from him 33. And they came to the place which is called Golgatha that is to saie a place of deade mennes Sculles And they came B. This woorde Golgatha is a Chalde woorde signifieinge a Heade for whiche the Hebrewes saye Gulgoleth of the verbe Galal whiche signifieth to foulde or wrappe in of the whiche commethe Galgal a Spheare a Circle a Boule Gulgoleth therfore is a name for the heade because of the roundnesse therof But this place was without the gate on the north side of Mount Syon in the whiche Malefactours were put to death for the which cause the place was coumpted more reprochfull there would they haue Christe to be Crucified that thereby his Deathe mighte be more odious C. And althoughe Christe was brought vnto this place according to the custome yet notwithstandinge we must haue a further consideration of Goddes pourpose For he would haue his sonne to be caste out of the Cittie as one vnwoorthye of the companie of mennes that he mighte receiue vs with the Angelles into his Heauenly Kingdome Therfore the Apostle referreth this to the Ould â—â—gure of the Lawe For as God commauÌ„ded the bodies of the beastes to be burnte without the Tentes whose bloude was brought into the Sanctuary for Satisfaction euen so he saithe that Christe went out of the gate of the Cittie that taking vpon him the Curse that pressed vs downe he mighte be made the outcaste by this meanes might purge vs froÌ„ our sinnes And the more ignominie reproche that he suffered before the world the more acceptable and noble shewe he made in his death before God and the Angelles For the filthinesse of the place did not let but that he might set vp the glorious Ensigne of his Victorie neither did the stinke of dead Carkesses whiche laie thereabout hinder but that the swéete smel of his sacrifie might spreade
those punishements that were dewe vnto vs and so he was made in dede the man full of sorowes of whome Esay speaketh And truely they are to foolishe whiche settinge a syde this parte of the redemption doe onely stande vppon the externall punishemente of the fleshe For to the ende Christe mighte make satisfaction for vs it was necessary that he should be brought before the tribunall seate of god And there is nothinge more horrible than to feele the Iudgemente of GOD whose anger is farre aboue all deathes Therefore when a shewe of temptation was obiected vnto Christe as thoughe God beinge his enemye hee were geuen to destruction he was horribly afrayde in suche wyse that if anye mortall manne hadd felte the lyke hee hadde beene swallewed vppe of the same a hondered tymes Neyther dothe hee faynedly complayne himselfe to bee forsaken of the Father And where as many doe thynke that hee so spake it is very farre amis For the inwarde heauines of the mynde by his force and feruency constrayned hym to burste forthe into this crye Neyther was it an outwarde redemption onelye whiche he made but as he offered himselfe for vs so he woulde in dede for our sakes suffer the Iudgemente of god But some manne will saye it is an aâ—…surde thinge that Christe shoulde burst foorthe into the voyce of desperation Obiection Wee aunswere that although the sence of the fleshe dyd féele destruction yet for all that faythe dyd abide fyrme in hys harte by the whiche he did beholde God presente of whose absence hee complayneth Moreouer the Deitye gaue place to the infirmity of the fleshe â–ª because the worke of oure Saluation was in hande that Christe mighte fulfill all the partes of a redemer There is also a difference to be noted betwene the sence and felynge of nature and the knowledge of faythe Wherefore Christe mighte conceyue in his minde that he was forsaken of God accordynge to the maner of the fleshe and also beleue that God was mercifull vnto hym The whiche thing sufficientlye appeareth by the twoo partes of the complainte For he before he expresseth the temptation hee declareth that hee fleeth vnto God as vnto his God and so by the bucler of fayth he putteth away that persuasion whiche came into his minde that he was forsaken of god Therefore Christe felte the heauye burthen of Gods seueritye because hee beinge stryken and afflicted by the hande of God felte all the signes and tokens of an angery and seuere God. He fought wyth desperation yet he was not ouercome thereby For they whiche are desperate can not call the Lord their god When he sayth my God my God be triumpheth ouer the temptation Hereby wee maye gather no small comforte and consolation seing that he striuynge with the power of the deuel with the horror of deathe and wyth the paynes of hell got the victorye ouer them and triumphed leaste when wee hereafter shoulde enter into death we should take the same as the cursse of Goddes wrathe and that wee woulde not feare those thinges whiche oure prince and captayne hath ouercome But that wee might get vs to that victory whiche this Christe hath gotten for vs. 47. Some of them that stoode there when they harde that sayd this man calleth for Helias Some of them that stoode A. Here the Euangeliste Mathewe teacheth howe this voyce was taken of the hearers namely ridiculously and sclanderously This man calleth for Helias C. They which referre this to the soldiers beinge ignorante and vnskilful of the Syriake touÌ„ge and not accustomed or acquainted wyth the religion of the Iewes are deceyued For they thynke that they were deceyued by the likenes of woordes Ely soundinge somewhat lyke Elyas But truelye it is probable that they erred not throughe ignorance When as rather they wente aboute to mocke Christ and sclanderously to peruerte that whiche he spake For Sathan hathe no practise more mete to destroye the saluation of the Godly than when he dryueth them from the inuocation and callyng vppon god Therefore he setteth his ministers so muche as he maye to make vs haue a desyer to synne Euenso he caused the enemis of Christ peruersly to laughe at his prayer meanynge by this subtill practise to spoyle Christe of all his power and strengthe And truelye this is a verye greuouse temptation when wee seme to bee so farre from profyte that GOD dothe rather suffer his name to bee reproched than to shewe hym selfe to bee fauorable to oure requestes Therefore this scoffe or barkinge voyce signifyetth thus muche as if they hadde sayde that he had nothynge to doe wyth God because hee callynge vppon Helias seeketh an other refuge Wee do sée that he was so dexed in euerye pointe that beinge ouerwhelmed wyth desperation that he did cease for a tyme to call vppon God. B. Euenso in mockedge and reproche the enemys sayde before He trusteth in God lette hym delyuer hym if hee wyll haue hym 48. And straite waye one of them ranne and tooke a sponge and when hee had filled it full of vineager he put it on a rede and gaue him to drinke And straite vvaye one of them ran C. Hereby wee may haue a probable coniecture that when Christe hadde once refused drinke it was offered vnto hym agayne to trouble hym Howbeit it is also lykely that in the begynninge galle was offered vnto hym in a cuppe before he was lyfted vppe on the Crosse and that afterwarde when hee honge vppon the Crosse the sponge was put vnto his mouth A. As it may bee gathered by the woordes of Sainct Iohn For thus hee writeth After these thinges Iesus knowinge that all thinges were nowe performed that the Scripture mighte be fulfylled he saith I thirste So there stoode a vessel by ful of vineager Therefore they fylled a sponge wyth vineager and wounde it about wyth ysope and putte it to hys mouthe C. When Saint Iohn sayth that there stoode a vessell by he speaketh as of an accustomed thinge And it is lykely that this kynde of drinke was made to hasten the deathe and to make it shorte when miserable men had ben tormented longe inoughe But Christe calleth not for drinke vntill all thinges were fulfylled whereby hee declared the singuler care and loue that he hadde for oure saluation But howe dothe he saye in Saint Iohn that all thinges are fulfilled Question seinge as yet the special parte was wantinge that it to wit death it selfe And againe was not the resurrection the fulfillinge of our saluation Wee aunswere that Saint Iohn comprehended that whiche followed afterwarde Christe was not yet deade neyther was he yet risen But he sawe that there remayned nothynge nowe to lett but that hee muste go forwarde to his deathe and resurrection A. The like maner of speache we haue in an other place where it is sayde I haue fynished the woorke whiche thou gauest mee to doe Where Christe speaketh of all the partes of his ministerye as thoughe he hadde
13. Galathi 5. Math. 19. Aunsweare Tythe was a part of Gods worship Deâ—… Tyâ—… Nâ—… Deâ—… 1. Tâ—… 〈◊〉 15. Luke 11. â—…pists geue 〈◊〉 Glory of 〈◊〉 to saints Act. 7. Luke 11 Prosopopoeia is a figur vsed where as personages are fained or presupposed to speake as one man to an other Româ—… Matâ—… â—…tth 2. â—…ath 10. â—…ds worde â—…ached to â—…reprobate â—…eth them â—…de of excuâ—… â—… Cor. 2. Esay 6. Aunswere Rom. 11. Esay 6. Aunswere Esay 8. Aunswere Chriâ—â— head of 〈◊〉 godly Sathan head of the wicked Exod. 17 â–ª Reade this or the like sentence omyttynge that whiche is inclosed betwen these twoo markes and ye shall the better perceiue the sentence Iere. 32 â—… Para 24 The crueltie of the Iewes Geneâ—… â—…bbery holâ—… vp the â—…es seate Math. 11. 2. Paral. 36. Iohn 11. Christe is the defender of mannes soule Christe â—… righteouâ—… is our dâ—… Psalm â—… Deut. 32. â—…â—…5 1. Cor. â—… Aunswere Aunswere Anthropopatheion is the affection of Man. Psalm 115. Aunsweare Free wyll confuted Pâ—… â—… 5. â—â—â—te the â—…hte sonne â—…ghteousâ—… â—…estion â—…nsweare â—…th 1. Zacha. 12. Iohn 19. Two things in this chapter Marke 13 Esdras 5. Iosepâ—… de Aâ—â— Hegesâ—… 1. Chaâ—… â—…ection â—…emple â—…e 21. Luke 21. Actes 6. Actes 1. Coloâ—… The 〈◊〉 error â—… insiâ—â— â—…y 54. 〈◊〉 2 â—…my 31. â—…lachi 4. 〈◊〉 4. Ephe. 5. Iohn 7. Iohn 5. Deutro 13 Esay 29. 2. Thes 2 Iosep li. 20 cap. 4. De Antiqui Iosep lib. 1 cap. 18. De Antiqui Act. 5. Iosep li. 20 cap. 11 Chap â—… False â—…phetes Act. 2â—… Chap â–ª â—… Act. â—… 2. Petâ—… â—…e lib 2. â—… 11. de â—…o Iudai 〈◊〉 24. The kiÌ„gdom of heaueÌ„ doth not bringe worldly delightes Iob. 7â—… Iosepâ—… De bâ—… dai Leuitâ—… Deut. â—… Iosepâ—… cap. â—… Antâ—… â—…i 11. â—…e 11. 〈◊〉 lib 7. â—…ello su â—…ap 12 Math. 10. PunishmeÌ„ts are more seuerely layde on the faithfull than on the wycked Rom. 8. Act. 8. Actes 9. Act. 12. 2. Cor. 11. Iohn 7. Iohn 1â—… 1. Cor. â—… Christâ—… stone oâ—… 1. Timâ—… Twoâ—… of offâ—◠〈◊〉 7. 〈◊〉 15. 〈◊〉 10. â—â—i 2. 〈◊〉 trial of â—…yth 2. Cor. 11. Rom. 16 Gala. 4. Philip. 3 1. Cor 2. 2. Epi. 1.2 2. 2. Tim. 1. PerseueraÌ„ce and constancy 1. Petr. 1. 2. Thes 3. 2 Timo. 2 Aunswere Math â—… Mar. â—… Colâ—… Româ—… 1. Tyâ—… â—…swere â—…m 19. 〈◊〉 10. 〈◊〉 14. â—…m 2. â—…lm 119. â—…lm 78. Daniel 9. Ye shall fynde this texte iÌ„ the Geneua Bible for that is nerest to the Hebrewe texte Daniâ—… 〈◊〉 two â—… halfe a â—â— 1. yeres â—â— monethes Persecution may be auoyded by flighte if time and occassion serue Luke 21. Rom. 2. Act. 1. 〈◊〉 2. 〈◊〉 1. â—… lib. 7 â—â— Iuâ—â— cap. 18. CoÌ„tempte of the Gospel is most abominable iÌ„ the sight of God. Mar. 13. Rom. 8. Esay 1. Rom. 9. Esay â—â— 2. Peâ—… 〈◊〉 11. â—…ection Aunswere Lies stop vs from repentaunce False Christes Luke â—… Faythâ—…â—…preheÌ„â—… kingâ—… God. Antech 1. Iohn â—… â—… Chryâ—… â—…hes 1. â—…o 3 〈◊〉 1.2 SuperstitioÌ„ hath his oryginall of the fleshe The leuen of Papistes Papistes confirme their supeâ—…stition by miracles Aunsweare Mar. 16. Iohn 5. Act. 4. 2. Thâ—… 〈◊〉 can â—… resisted â—…r owne â—…ghâ—… â—… 10 〈◊〉 1. Luke 17. Lukâ—… Ioâ—… 〈◊〉 is â—…riaeth â—… errours 1. Petr. 4. 1 Cor. 10. The ende of the worlde 2. Thes 2. Marke 13 1. Peâ—… Luke â—… â—… 8. â—… 102. â—… 1. â—…3 â—… 13.24 Hier. 15 â—… 32. â—… 2.3 â—… 8. â—… 3. Zacâ—… Mathâ—… Ioâ—… â—… 1. â—…hes 4. â—… trumpte â—… electe 〈◊〉 10 〈◊〉 19. â—…es 4. â—… 15. Hebre. 1. Angelles are the mynisters of God. 2. Cor â–ª â—… Psalm â—… 2. Pet â—… 〈◊〉 5. Rom â—… 2 Pet. 3. Christes wordes are infallible 2. Pet. 3. Matth. 5. Curiouse searching of godes secretes is forbidden Act. 1. 1. Theâ—… Angâ—… not 〈◊〉 Angell no trueâ—… contrary saluatiâ—… Thes 2. 〈◊〉 heresy â—â—stio â—…swere Matth. 2â—… Math. 2â—… Hebr. 2.4 Luke â—… Luke 17. 2. Pet. 2. Gene. â—… Luke â—… â—…es 5. Hebr 11. 1. Pet. 3. 2. Pet. â—… Exod. â—… Vvaâ—… Luke â—… 〈◊〉 25 〈◊〉 12. â—…h 14. â—…ke 13 â—…es 5. 2. Petr. 3. A faithful seruaunt A wyse seruaunt 1. Cor. 4. 1. Tm. 3 Iohn 10 Ministers of the woorde are stewards 1. Petri. 5. 1. Cor. â—… Gen. â—… Lukâ—… 2. Tiâ—… 1. Coâ—… Maâ—… oughâ—…â—…ligeâ—… oâ—â—ice â—…ne 14 â—…ct 3. The Pope his ministers are vnprofitable seruauÌ„tes Auâ—… Gel. Noct. Att. 20 cap. 1. Psalm 16. Phili. 2 Iob 13 Persâ—… in lokiâ—… Christ â—…ming Luke â—… 〈◊〉 13. Heb. 11. Gene 15. and .18 2. Pet. 3. Carcaâ—… life of hynde â—… faithfuâ—… Infidâ—… alwayâ—… prepaâ—… the lorâ—…â—…â—…ing Iohn â—… Corin. 5. Esay 55. Inuocation must haue trust of Gods mercy annexed to it Hebr. 12. Reprobates repent not froÌ„ the bottome of the harte Luke â—◠〈◊〉 raigâ—… nowe by â—â—wer â—â— Ephe. 4. 1. Cor. 12. Callinge is necessary for the mynisters of Christ Man hath no good thing of his owne but by imputacioÌ„ 1. Cor 4. Ephe. 4 Rom. 12. 1. Corin. 12. Ephesi 4. 2. Cor 3. 1. Peter 4 Marke â—… Iohn 15. 〈◊〉 9. â—…enaÌ„ts â—…no 4 â–ª Two speciall thinges in a stewarde 1. Cor. 1. 2. Cor. 4. Ephesi 3 Math. 7. Faithfâ—…â—â—uaunteâ—… their râ—â— Rom. â—… â—â—se serâ—â— â—…s 1 â—â—ptes 〈◊〉 be made 〈◊〉 giftes â—… daye of â—…gement Aunsweare Couetous men possesse not moneye but are possessed of money Luke 17. Matth. 17. 2. Pet. 1. 2. Thes 1. 4. King. 19. Daniell 7. Act. 1. Matt. 24 Daniell 7. Psalme 9. Matth. 2â—… 1. Thessa. â—… 2. Cor 6 Matth â—… Math 13 Seperaâ—â— of the 〈◊〉 bad Ezechiâ—… 〈◊〉 seperatioÌ„ 〈◊〉 be made 〈◊〉 the last day â—â—cipline â—â—â—t to be in 〈◊〉 Churche Christ 〈◊〉 11. Saluation commeth onelye of the free mercy of God Gen. 24. Merits obtaine not the kingdome of heauen Papistes are defenders of superstitions 2. Tymâ—… Two thâ—… here to â—â—ted â—â—che is aâ—â— workes â—â—hâ—…s are 〈◊〉 of oure â—â—ation Ose 6 â–ª Esay 1. Iames. 1. Hypotyposis it is a figure called illustration by the which the forme of thiÌ„gs is so set forthe in woordes that it semeth rather to bee sene with the eies theÌ„ heard with the eaâ—…es Almes is geuen to Christ Gala. â—… â—â— 18 〈◊〉 1. 〈◊〉 2.13 〈◊〉 9. â—â—e of 〈◊〉 the 〈◊〉 Discipline of the spirit putteth awaye euell Faith turneth the cursâ—…e into a blessing Galathi 3. 1. ohn 3. Hell fyer Esay 66. Marke 9 Esay 30. SathaÌ„ is the head of the wicked Math. 12 1. Iohâ—… 1. Iohâ—… â—â—lme 16. â—â—hn 5 â—…att 13. Leuiti 23. Iohn â—â— Iohn â—â— Iohn 19 â–ª Marke 15. â—…uke 23. â—…uke 32. â—â—hn 19. Exod. 12. Exod. 12. Deut. 1â—… Verse 17. Exod. 12. Exod. 12. Leuit 23. Num. 28. Leuit. 23. Luke 22. Iohn 13. Iohn 19. Mar. 15 Luke â—â— Iohn â—◠〈◊〉 19. 〈◊〉 23. 〈◊〉 1â—… Num. 26. Leuit. 23. Verse 5. Marke 14. Mat 27. Marke 15. Luke 23. Iohn 18 Iohn 13. Iohn 13. â—…eth is H. â—…y is ch Exod.
in an vnknowen tonge Matth. 5. Ephe. 4. Ephe. 5. Baptisme is a pledge before God and a signe before men Math. 3 Iohn 4 Aunswere Gene. 17 Rom. 10. Rom. 10. Marke 16. Iohn 3. 1. thess. 4. 1 Peter 4. Actes 20. Luke 24 Actes 1. Actes 1. Actes 10. Actes 1. Num. 6. Gene. 14 Heb 7. Nvm. 6. Psal. 118. Heb. 7. Ephe. 1. Luke 24. Actes 1. Rom. 8. Heb. 7. Ephe. 1. Luke 24. Actes 1. Ephe. 4. Act. 3. Act. 1. Iohn 16. Actes 1. Luke 24. Marke 16. A TABLE IN THE ORDER of an Alphabete contayninge all the speciall notes for the moste parte in the Exposition goinge before A. ABraham sawe Christe by fayth Folio 284. Abhomination of the heathen Folio 96. Absolution 407. Accomptes must be made for oure talentes 600. Adoption hath made vs sonnes 344. Adulterye 99. 417. 421 Affections are not naturallye in God. 140. Affections of mans minde are sinfull 654. Affinitye betweene God and man by Christe 17. Affliction perrtayneth to the mynisters of Gods word 84. Affliction maketh vs to come vnto Christe 186. Affliction is the badge of a Christian man 215. 244. Affliction is a stombling blocke to some 287. Affliction brideleth ambitiō 447. Almes muste be geuen to the pore 607. Almes a true sacrifyce 623. Almes deedes 112. 114. Ambition is restrayned by the spirite of God 440. Ambition keepeth vs from Gods kingdome 395. Ambition is a deadly disease 528. Anabaptistes deny pollitique gouernment 506. Anabaptistes 103. 450. Anabaptistes kisse in tokē of loue 111. Angels know not all things 583. Angels make no reuelations contrary to the saluation of mē 583. Angels 742. Angels haue no power to saue 50. Angels are Gods mynisters to keepe vs 63. 373. 580 Angels needed not a reconciler 380. Angels are the kepers of the faith full 400. Antechristes 571. Antechrist of Rome craftely stayeth vp his kingdome 352. Antechrist of Rome taketh awaye the foundacion of the Church 365 Anger may be founde in the electe 95. Anger of two kindes 34. Anger must be without sinne 252. Anger maye be perceiued by certaine signes 95. Apostleship is not an ydle offyce 752. Auriculer confession 44. 153. Arrian heritique 584. B. Baptizme 50. Baptizme generall speciall 53. Baptizme was the beginninge of the Gospell 55. Baptizme oughte not to be denied to infantes 426 Baptizme is a pledge before God and a signe before men 752. Baptizme oughte not to be mynistered by women 745. Backebytinge 180. Benefites temporall 110. Blasphemy 217. Blasphemy is to dye withoute repentance 264. Blasphemy against the spirit 264. Blasphemy that procedeth of ignoraunce is remissible 265. Blessednes pertayneth to the pacient 75. Blindnes is the cause of destruction 337. Blindnes commeth of false perswasion 446. Bindinge pertayneth to the Gospell 363. Bouldnes ought to be in a Preacher 308. Bread is but the ordinary meane to preserue life 61. Brotherly loue 172. Buriall is to be reuerenced 313. Buriall pertayneth to saints 313. C. Cause why the virgin Marye did marrye 13. Cause of naturall diseases 13. Callinge external internall 72. Callinge of three sortes 500. Caiphas a corrupted priest 618. Care excessiue 134. 205. 213 Care distrustfull 135. Cares of this life are a hinderance to the faithfull 593. Carelesse seruauntes 600. Carnall Gospellers 161. 286 Ceremonies oughte not to be preferred before Gods word 251. Ceremonies are put awaye 91. Chanonistes geeue the temporall sword to the Pope 665. Charitye must be preferred before pollitique lawes 419. Charity 108. Chastity in Popery is mere bauderye 423. Chastity of thre sortes 423. Chastity is no vertue 424. Christ hath made vs the sonnes of God 118. Christ is true sauiour both of body and soule 151. Christ is our Phisition 152. 180 Christ is mercifull 161. Christe became pore for our sakes 163. Christes comminge bringeth tormente to the wicked 169. Christ dothe not reiecte vs for all our infirmitye 187. Christ beinge in heauen careth for his Churche 198. Christ is a sworde to the wicked 224. Christe is a stomblinge blocke to the wicked 231. Christ is the Image of the father 244. Christ alone is our helpe in trouble 245. Christ was made a seruaunte for vs. 255. Christes Church is defiled with many hypocrites 290. Christ God and man 320. Christ the sonne of man 355. Christ suffered because he would 375. Christ a mediatour 380. Christe the Iudge of the whole worlde 407. Christ a spirituall kinge 460. Christ commeth to vs not wee to him Christ is the sonne of Dauid and the sonne of God 516. Christ hath two natures 518. Christ the heade of the Churche 545. Christ is the stone of offence 561. Christes buriall a sauoure of life 624. Christ what it signifyeth 143. Christ is not our sauiour without we beleeue 14. Christ a lawfull mediator 17. Christ cannot be destroyed by the wicked 32. Christ was exercised with the crosse from his infancy 37. Christ the bright sonne of righteousnes 39. Christ wente into the wildernes 57. Christ suffered willingly 57. Christ our Conquerer 61. Christ is our lighte 69. Christ is our onely stay in trouble 77. Christ fulfilled the lawe Christians worse than Publicās 111. Contemners of the Gospell 139. Contempt of the Gospell 208. 209. 568. Concupiscence 100. Confession of Christe is required of all men 222. Confession of Christ is the effect of faith 467. Confessiō of sinnes is a true signe of repentance 44. Confidence in God 467. Constancye in Iohn the Baptiste 46. Consciēces that are gilty euer accuse themselues 307. Continencye is the gifte of God 422. Couetousnes 126. Couetous men forsake the seruice of God 130. Couetousnes crept into the Temple of Hierusalem 469. Couetous men possesse not money but are possessed of money 601. Couetousnes a monsterous beast 621. Courtears for the most parte despise the graces of God 699. Corruption of nature is cause of debate 225. Corruption in mans harte Corban the boxe of the Temple 332. Correction of thre sortes 402. Crosse 226. Creatures made by God are pure 334. Cruell men shal be cruellye handeled 412. 413. 414. Cruel men are a feare to themselues 77. Curiositye 183. Curious searching of Godes secretes may not be 583. Custome oughte not to be preferred before the Gospell 419. D. Daunsinge is not commendable 310. Day of Iudgemente 147. Death is compared to sleape 191. Death is a perpetuall destruction to the wicked 227. Death after our resurrection hath no more power ouer vs 509. Demoniakes 161. Denyars of Christ 223. Defence of oure selues muste be without anger 665. Deliuerance commeth to the godly in time of neede 493. Destroyers are oftentimes called builders Desperate men are the worse for punishment 424 Deuils obey Christ 387. Dilligence oughte to be in mynisters of the worde 72. Dilligence in hearing gods word 302. Disciples of Christe were rude when they were called at the first 71. Discipline oughte to be in the Church 604. Discipline of the spirite putteth away euill 608. Dysdaine commeth of pride 696. Distrust bringeth into perill 324.
hart 595. Reconcilliation 97. Redemption could not be without the destruction of Sathan 262. Regeneration of two kinds 437. Religion is the keye of the kingdome of Heauen 530. RemissioÌ„ taketh away the punishment of the falte 725. Remission of sinnes putteth away satisfactions 123. Remission of sinnes by the Gospel 363. Remedies against contencion 98. Reuelation that is heauenly agreeth with the Scriptures 29. Reuerence pertayneth to Gods word 9. Rewarde 83. Resurrection of Christ 749 Riches are subiect to rust 127. Riches are a let vnto vs 178. 231. 298. Riches kepe vs from Christ 433. Riches of themselues are good 434. Rytches not vsed to the glory of God are abused 735 Righteousnes of two sortes 428 Robbery houldeth vp the Popes seate 548 S. Sabothes haue their vse 248 Sabothes ought ought rather to be broken than the rule of Charitie 255 Sacrament a visible signe 637 SacrameÌ„tes must not be despised Saduceis 45 Saluation by Christe only 14 Saluation commeth onely by the free mency of God. 604 Salutation 206 Sampson a figure of Christe 38 Sathan and the Pope desyer to be worshiped of Christ 29 Sathan the enemy of maÌ„kynde 57 Sathan is the cause of euell temptations 60 Sathan maketh vs to distruste Gods promises 60. 722 SathaÌ„ can not hurte without God suffer 63. 170 Sathan signifieth an aduersary 65 Sathan is a tyraunte 168 Sathan his kyngdome are subiecte to Christe 169 Sathan hateth no creature but man â—â—â— SathaÌ„ coÌ„tinually warreth against Christe 214 Sathan is an vncleane spirite 272. SathaÌ„ entereth not into the faithfull 273 Sathan is an ennemy to Gods worde 286 Sathan is the head of the vngodly 545. 609 Sathan possesseth the reprobate 626. Sathan woulde haue Christe to peryshe 707 SatisfactioÌ„ cannot be made by vs for synne 412 Satisfaction for all synnes made by Christe 644 Saintes may not be sought vnto for helpe 211 Scriptures are redde amis by the wycked 25 Scribes 327 Securitie 211 Seducers preache not the woorde of the Lorde 228 Sedition is ascribed to the worde of God ofteÌ„times by the wycked 693. Seueritie 402 Symplicitie of Godlynes â—…0 Sycknesses are plagues for sinne 188. Synne stopped the waye to Gods grace â—…2 Synne maketh vs detters vnto God. 122 Sinne is the cause of corâ—…orall diseases 173 Sinnes are not forgueÌ„ by maÌ„ 175 Synners ought not to be despised 181. Synnes are remitted two manner of wayes 411 Synnes are put away by the mercy of God. 413 Sinnes are put away by the sacrifice of Christe 617 Sinagoges 73. 113 Spirit of God cannot be sene 54 Spirites good and euell 322 Spirituall ioye 746 Slouthfumes dothe aryse of to muche truste 441 Sufferance 106 Subiectes must obey their prince 506. Supremacy of Rome 201 Superstition in immitation of sainctes 187 Superstitious wearing the Gospell about the necke 525 Superstition hath his originall of the fleshe 572 SuperstitioÌ„ in the faste of lent 59 Suspicion of rebellion must be auoyded 3â—…2 Streying shepe are not reiected of the Lorde 646 T Teares of repentance 684 Teares of oypocrites 684 Temperance 43 TeÌ„ptatioÌ„s come not by chauÌ„ce 58 Temptations proceade from the affections of man. 58 Temptations are a triall for a tyme. 66 Temptations that are euell come of Sathan 60 Temptations of Sathan kyndell our affections 124 Three causes of our saluation Threateninges make the wycked to rage more and more TribulatioÌ„ ought to bring vs vnto Christe â–ª 155 Tribute 390 Traditions thrust in by men 327 Traditions of three sortes 328 Traditions of men tye the consciences of Gods people 330 Tradition defenders are pernicious enemies 332 Traditions of men bryng in hypocrisie 352 Transubstantiation 638 Trouble trieth our faythe â—…66 Two partes of deliuerance 14 Two thinges to be studied of euery Christian 30. Two kyndes of anger 34 Two thinges were specially done by Christe 73 Two sortes of contemners 139 Two endes of mans lyfe 142 Two manner of frutes 144 Two things ought to be in a preacher 308 Truthe at all tymes maye not bee spoken 366 Truthe must alwayes bee defended 478 Truthe obteyneth no mercy 707 Truthe ought to be preferred before custome 94 Truthe ought to bee vsed in bargening 105 Truthe at the length ouercoÌ„meth True faythe 150 True followers of Christe 165 Tyrantes feare more than other men do 24 Tyrantes are subtill 212 Tyrantes haue no power ouer the soule of man. 219 Tyrantes that are enemies one to an other become frendes to destroye Christe 253 Tyrantes euer stande in feare 307 Tyranny in Papistes 421 Tyme to receyue the woorde of God. 39 Tythes 537 Tythes a parte of Gods worship 537. V Vaine glory in geuing almes must be put away 112 Vayne is this lyfe 219 Vayne trust 430 Vengeaunce commeth at the laste to the wycked 36 VengeauÌ„ce ought not to be required by the faithfull 109 Vertue is not included in the word Iesus 14 Vyce must be punished with iustice modesty mercy and anger 12 Vngodly men are blynded in the lighte 279 Vnfayned remission 415 Vnitie in mariage 417 Vnitie 410 576 Vnlawefull manes ought to bee auoyded 62 Vntymely heaers 286 Voyce of God chyldren pearceth the heauens 36 Vowes rasheâ—… made 312 Vowes monaâ—…ticall 313 Vowes madâ—â—y Papistes 425 Voluntary seuice is moste acceptable to Go. 513 Vsury 102 VV Watching 587 Watchinge without prayer profite nothinâ—… 656 Wedlocke â–ª a necessary remedy against sine 423 Wedlocke 102. 417 Whoredom dissolueth the knotte of matrimony 420 Whisperers must be auoided 620 Wisdome caÌ„not withstaÌ„d God. 27 Wisdome coÌ„meth not by our own industry 71 Wisdome and innocency ought to be in vs. 211 Witnesses ought to be had in matters of wayght 404 Worldlinges at the comminge of Christe feare the losse of promotion 23 Worldly wysdome is not comparable to the foolishnes of the crosse 31 Worldly felicitie 75 Wordlinges loke for gayne 108 Worldly men forsake heauen 129 Wordly wysdome 242 Worldly cares are a let to fructifie 287 Worldlynges 291 Worldly pleasure is obscure in respecte of the glory to come 297 Worldly sightes bewitche oure sences 289 Worthy receiuers of the gospel 206 Workes do not iustifie 269 Wolues of this worlde 210 Z Zeale that is rashe 46. 195. 367. 324. 667. Zeale of the godly 80 Zeale without knowledge 153 Zeale according to knowledge 252 Zeale pertayneth to the godly 468 Zeale oughte to bee guided by the woorde of God. 665 Thâ—… meaning of all those figures whiche are before in the exposition added for the better vnderstanding of the Reader wheresoeuer he fyndeth them MEtoymia is a figure called denominatioÌ„ as when Bacchus is or wyne or Venus for lechery Antithesi is a comparison or contrarietie Fol. 196 Irotia is a figure in speaking wheÌ„ a man dissembleth in speache that which hee thinketh not as in scoffing calling that foule whiche is fayrâ—… or that swete whiche is sower Hyperboâ—… is excesse in aduauÌ„cing or depressing A Metaphor is a transferring of woordes from their proper signification Prosopopaeia is a figure vsed wheras personages are supposed or fayned to speake as one man to an other Synecdoche is a figure when parte is vsed for the whole or the whole for parte 462 Hypotyposis is a figure called illustratioÌ„ by the which the forme of thinges is so sette foorthe in wordes that it semeth rather to be seene with the eyes than hearde with the eares Hysteron proteron is a figure vsed when any thing is declared out of order preposterously A Paradox is a sentence straunge contrary to the opinion of moste men Hypothesis is as argument so called FINIS ¶ Faultes escaped in printing Leafe 15 collum 1. for ioyned reade ordyned Leafe 49. â—…l 2. line 6. reade and because thingratitude Leafe 50. cl 2. for properly reade proper Leafe 67. coâ—… 1. line last saue one reade must wayes Leafe 67. col for reproue them reade reproâ—…d them Le. 68. co 1. Gâ—…nefar rea Genesar Le. 68. col 2. â—…oth the ways reade both wayes Leaf 137. co 1 â—…ine 1. reade which shall punishe Leaf 140. col 2 â—…ine 10. reade that he wyll heare it Leaf 140. col 2. â—…rent re pareÌ„tes Leaf 142. col 2. line last reade declaring that it is Leaf 144. co 2. line 33. there reade therefore Leaf 153. col 1. lin 20. for mistery reade ministery and office Leaf 154. col 1. li. 13. the read they Leaf 160. col 2. line 31. his disciples the disciples Le. 163. col 1. li. 5. same re Sunne Leafe 164. col 1. lin 2. salt re falte Leaf 169. col li. 11. exhorted reade extorted Le. 177. co 1. li. 17. saith re faythe Leafe 258. col 1. these blynde men reade this blyndeman Fol. 263. col 2. lin 4. before the end for Luke ware reade luke warme Fol. 263. col 2. line last for Crisse reade Christe Fol. 327. col 1. line last saue foure for greater reade great Fol. 335. col 2. for Israelles reade Israelites Fol. 352. col 1. for did oppressed reade did oppresse Fol. 504. leaue out the first line for it is twyse printed Fol. 675. col 2. for endued but by death reade ended but by deathe Fol. 659. for they should haue vnderstoode reade they should not haue vndrrstoode Fol. 689. co 2. reade by the instinct and motion of the holy Ghoste
starre appeared Herode slewe the children that were two yeare olde and vnder For foolishely they take this for auauntage that the starre appeared not before the byrth of Christe It is muche more lykely that they were admonished in dew tyme that they might take their iourney with the natiuitie of Christ to th ende they might finde and sée the childe newe borne and in the cradell or els in his mothers lap But this specially is a childishe opinion to thinke that these wyse men came out of an vnknowen countrey or as it were out of a new world whereby they should be constrained to spende twoo yeares in comming Furthermore there ariseth no discommoditie by the order of this history which we haue propoūded namely that the wyse men came before the tyme of her childbirth was fully cōplete and ended and sought for the kyng that was borne and not whiche was two yeare olde that Ioseph also they being retourned into their countrey fled by night but in passing away perfourmed that which was godly at Hierusalem according to that whiche is wryten in the lawe of the lord And that he being fled into Aegipte Herode carefully sought to destroy the child and last of all that at the lengthe brake out the hiddē mischiefe of crueltie which more then a yeare and a halfe he had kept secrete For this aduerbe Then doth not alwayes in the scripture signifie the continuall tyme but often tymes it is vsed where as there is a continuall distaunce of thinges 17 Then was fufilled that whiche was spoken by the prophet Ieremy where 18 he sayd In Rhama was there a voyce harde lamentation weping and great morning Rachel weping for her children and woulde not be comforted because they were not Then vvas fulfilled that Bu. He bringeth forth the place of the prophete not so muche to declare and shewe that all these thinges were so disposed and done by the power of God as to heape together the cruell and detestable childeslaughter of Herode For nowe in this testimony also he declareth the mourning and lamētation of mothers and specially to this ende that we might haue a moste absolute example of greuouse affliction And examples are the more liuely of greater force if they be made manifest and plaine by similitudes A voice in Rhama This place is taken out of the prophecie of Ieremie C. It is sure that the prophete described set forth the great destruction of the tribe of Beniamin whiche happened in his tyme Bu. Rhama is not a proper name but an Hebrewe appellatiue whiche signifieth hye or great although in the tribe of Beniamin there is a citie of that name not farre from Gabaon as we may reade in the booke of Iosua and Iudges Rachel mourning for her children Where as here weping and mourning is attributeed to Rachel being dead it is done by a figure called Prosopopaeia which is whē we bring in those that are dead as if they were aliue whiche figure is of greate force to moue affections Neither truly doth the prophete Ieremy bring in the colours of Rhetoricke only to adorne and beutifie his order of speache but because otherwyse the hardnes and dulnes of those whiche are aliue coulde not be corrected and amended then if the dead after a sorte should be called out of their graues to bewayle and lament the vengeaunce of God whiche before time was muche derided and not regarded When as ther the prophecie of the prophet was fulfilled Mathewe vnderstandeth not that it was in that place forshewed what Herode should do but by the comming of Christe that that same mourning and sorrowyng whiche long before the Beniamites suffered was nowe renewed and so he would preuente that stombling blocke and offence which els might trouble the mynde of the godly whiche was this that no sauing healthe was to be hoped for of him for whose sake so soone as he was borne the tender innocentes shold be tormented Yea this was a wrong and vnhappy foresight and knowledge that the Natiuitie of Christe should kindell a greater flame of crueltie then cōmōly is wōt to burne in mortal warres M. Twyse therefore the prophecie of Ieremy is fulfilled once when the children of Israell were caried into captiuitie namely the tribe of Iuda and Beniamin Then was there in dede mourning among them After that againe it was fulfilled when as the Bethlemites and those dwelling there aboutes wepte bitterly for their children which Herode had slayne C. For as the instauration and newe building was promised by the prophete whereas the people were destroied euen to the very infantes euen so Mathew doth admonishe vs that that great slaughter committed should nothing at all hinder the comming of the promised redemer It is not vnknowen vnto vs how ful of cōfortable places that chapter of Ieremy is replenished For after that funerall complainte immediatly it followeth Leaue of from weping crying withholde thine eyes from teares for thy labour shal be rewarded they shal come againe out of the lande of their enemies Because they vvere not Bu. Presupposed or this vnderstoode among the liuing but were takē from Amōg them by Herode or els according to the meaning of the prophete Because they were not that is the Israelites being slaine led into Aegipte and there kept in bondage were as if they had neuer bene but semed to be quite destroyed Finally where as the prophete writeth that the voice of Rachel weping was hearde on hie and afterwarde also sheweth the great consolation of the lorde that followed we are taught that the voyce of suche as mourne is harde euen to the heauens and yet not in vayne but quickly they receiue comforte and great consolation 19 But when Herode was dead beholde the aungell of the lorde appeared in slepe to Ioseph in Aegipt saying But vvhen Herode vvas dead Bu. Herode rained aboue .xxxvij. yeares the kingdom being appointed to him of the Romaines foure and thirty yeares after that Antigonus was slaine as Iosephus wryteth he being a wonderfull cruell and euil tyraunt But what for his crueltie at the last he died and our Christe reigneth eternally and this might haue bene saide of Herode I haue sene the vngodly florishing and in great power like vnto the baie trée I went by and loe he was gone I soughte him but his place coulde no wheare be founde But of what kynde of disease died this tyrante Iosephus wryteth of suche a one that no doubte the wonderfull plague of God was declared vpon him For howe many yeares so euer the wicked are forborne at lengthe notwithstanding God powreth his vengeaunce vpn them the whiche when it fell vpon Herode what proffite what pleasure was his olde tyranny and filthy pleasure vnto him Behold the aungel of the lorde B. That the aungell is present againe with Ioseph and sheweth him that Herode is dead called him backe againe from exile and banishement it commendeth
fielde of this warrefare whereof Christe speaketh yet notwithstandinge it was proffitable for them to be put in mynde of suche thynges before they came to the ende at suche time as they happened they myghte the better beare them This truely in the firste sendinge also was true that the Apostels were lyke vnto Sheepe in the middest of Wolues But because the lord sparing their infirmitie suffered not the Wolues for all their cruell madnes to hurte them it is properly referred to the tyme to come in the which the Lorde suffered them more sharpely to be intreated For before the resurrection the brydegrome beyng present they were partakers of all the ioyes in the mariage But after the brydegrome departed from them that pleasure that ioye ceased and then their condition and state of lyfe was so austere that they felte them selues not to be appointed with this armoure in vayne Bu. And truely as the prouerbe sayth the dartes which strike and pearce vnwares and at a sodaine do more terrifie vs and make vs afrayde then those whereof we haue a sight before they enter The lorde therefore here doth not dissemble or hyde any thing but rather dothe so exactly describe and paynte forth the persecutions the crosses the prysonmētes the bondes and tormentes that they maye discerne them as if they were present before thē C. Notwithstanding it maye bee that Matthewe setteth the talke had at diuers tymes in one place as if it had bene spoken all at one tyme. For Luke saith that the same things were spoken to the thrée score and tenne disciples whiche were ioyned to the Apostels This truely is without all controuersy and doubte that the successe of the iourney whiche they now toke vpon them was not forshewed by the these wordes but that the disciples were rather fore warned of the whole race of their Apostelship As shepe among Bu. This truely is a worthy image and spectacle expressing and setting forth the great daunger and perill whiche hangeth ouer all the heades of those that are preachers Than the shepe nothing is more simple more innocent and more cowardishe or dastardlike But by shepe perfecte men and innocent whiche depende only vpon the prouidēce of God are vnderstode Suche Christe calleth his because they should be the seruaūtes of the lorde destitute of all the helpe of man that they acknowledging them selues to be shepe may haue respecte to their shepeherde and to become and prepare them selues as shepe appointed to be slayne Bu. But among all the fowerfooted beastes of the earth there is nothinge more rauening more gredy and more crueller then the Wolfe Therefore search couetous and cruell men and the insaciable tyrauntes of this worlde are signified by Wolues But howe cruell and desyrous of bloude soeuer men be God can mittigate and asswage their crueltie whiche at his pleasure tameth the wylde and cruell beaste In that therefore God suffereth the greatest part of men to despyse his Gospell seketh not to tame them he doth it to trye and exercise his ministers And although all men by nature are Wolues whiche are not regenerate by the spirite of mekenes notwithstanding Christe here speaketh specially of those whiche are furious enemies to the Gospell who hearynge the voyce of the shepeherde or pastor are so farre from mekenes that they runne headlong into all madnes The Lorde therefore sendeth foorth his ministers to be among the Wolues and tyrauntes of this worlde to haue many enemies against them and to be compassed about with manye daungers to the ende they mighte discharge their office and dutie with great trouble And to the ende their probation and triall mighte bee the more sharpe he committeth not vnto them weapons to defende them selues by violence and strong hand but vnarmed and naked he offereth them to the teethe of the Wolues Be ye therefore vvyse as Serpentes C. That is be ye circumspecte and take hede of all thinges after ye bee in the middes of Wolues least ye offende and receiue some harme but notwithstanding be ye subtyle sober wyse that you do iniury to no man that you breake not the bonde of charitie yea directe youre wysedome onely to this end that ye may proffite many by preachinge of the Gospell A. The whiche feare of all men being layde a parte ye ought boldely to preache The effecte therefore is this that they ought so to temper their wysdome in takyng hede that they be not to fearefull and slowe in executing their office For we see that suche as wyll be compted circumspect and ware in their office are very fearefull and neglygent It behoued trewly the disciples of Christ being beset with daungers on euery side to be vigilant and ware but because the greattest daunger was least they should be lett by slouthfulnes and neglygence he commandeth them to followe with all sinceritie their vocation And this he expresseth by a double similitude Serpentes knowinge that they are hated of all thinges they declyne and shonne with greate care what soeuer is ennemie vnto them euen so the care of lyfe is commanded to the faithful least they should rashely daunger theim selues and willingly commyt them selues to euery peryll On the contrary parte the doues althoughe they are fearefull by nature and subiecte to manye harmes yet notwithstanding they flée symplely loking alway to be stricken and do often times submitte them selues to the snares of the destroier To this simplicitie Christ exhorteth his disciples least that to muche feare shoulde let them in ronninge their race A. To this spirituall wysedome and Christian symplicitie not onely the ministers but also al men ought to geue them selues B. As the Apostell Paule exhorteth sayinge Take hede therefore howe ye walke circumspectly not as vnwise but as wyse men redemynge the tyme because the dayes are euyll wherfore be ye not vnwyse but vnderstande what the wyll of the lorde is And in an other place he sayth Walke wiselye toward them that are without and lose no oportunitie C. Let this wisedome therfore of the serpents teache vs which are Christians to beware and take heede of wicked men and the crafty assaultes of Sathan least we admytte any thynge agaynst the wyll and glory of God. To be shorte we se here that all the carnall wisedome of this world is condemned of Christe vpon the which the grettest parte of men do to muche grounde them selues when they looke this waye and that way and rounde about theym where they may be in safetie And so fearynge to daunger them selues they do at lengthe quite renounce Christ 17 But beware of men for they shal delyuer you vp to the councelles and shall scourge you in their Synagogges Bevvare of men A. Althoughe many restraine this place to them onely whome before Christe called woulues yet notwithstandinge it is better to take it indefinitely as if he should haue sayde ye must walke wiselye amonge men who are altogether for the moste parte full of
therefore howe vayne their repentaunce is whiche ioyne not faithe to the acknowledginge of sinne Caine carelesly cōmitteth homicide or murther and being admonished craueth not pardon But Adam after his fall conceyueth faithe of the sede promised to come Saule carelesly is caried to committe mischief but when he is touched with the iudgement of God he commaundeth hym self to be kylled But Dauid conceyueth faith by the woordes of Nathan the prophete After this sorte Peter and Iudas synned but Peter beleueth and Iudas dispayreth for wante of faythe VVhat is that to vs see thou to that C. Here is described the madnes and insensiblenes of the priestes who beyng admonished by the terrible example of Iudas yet notwithstāding retourne not to them selues We graunt truely that they had an excuse in a readynes as hypocrites commonly haue by the whiche they myghte distynguyshe and make a difference betweene their faulte and Iudas faulte because they thought that they were not partakers of the mischiefe although they had abused the fasehoode of the traytour But truely Iudas dothe not onely confesse that hee offended but also declareth the innocencie of Christe Whereuppon it followeth that they soughte the deathe of a iust man and therefore to be gylty of crewell and wicked murther And there is no doubte but that God went about to seare their consciences with a burnyng Iron because hee had detected and vncouered their secrete and hydden sore But let vs learne so often as we see the wycked to bee made afrayd that they are so many prouocations to repentaunce that if the obstinate doe neglecte them they double their faulte and make it twyse so haynous They saye M. What haue wee to doe whether thou haue betrayed an innocent or no In that thou haste synned in betrayinge the innocent bloude what is that to vs thou arte in the faulte wherefore there is no cause why thou shouldeste impute any parte thereof vnto vs see thou thy selfe howe thou mayest auoyde it Or looke thou to that C. Wee must also note that none can absolue and cleare them selues from the faulte of one man be they neuer so many if so bee they haue by any meanes ioyned or intangled them selues with hym muche lesse shal it profite the authours of the mischief to seperate thēselues from their ministers and scoutes least they should be partakers of their punishement 5 And he cast down the siluer plates in the temple and departed and wente and hāged him self And he cast dovvn A. Here wee haue depainted vnto vs as it were in a table the disposition nature of hypocrites wicked men As Iudas was most secure so also he was moste impudent before that he acknowledged his faulte he despised as wel gētle as sharp admonitiōs he though Sathan whiche had put in his harte to betray the Lord was not so horrible as he was cōmonly painted forthe neyther that helfier was so hoate as men commonly sayde it was he deferred his repentaunce vntil the tyme of croked age but so soone as he felte acknowledged the faulte he dispaired And this is that carnall securitie and contempt of Gods iudgemētes which greatly displeaseth him Whē the wicked ought to feare they liue carelesly whē they should beleue then do they dispayre As for example Cayne Saule Achitophel and many others Least therefore we should be ouerwhelmed with the iudgement of God first a godly and holy feare of the Lord must be conceiued thē the greatnes of Gods mercy must be considered with a true faith And vvent namely from the high priestes and elders of the people where he had no comfort geuen him but rather occasion to dispaire in so much that he Hanged him self E. Luke saith that he being hanged brake a fonder in the middest that his bowels gushed out C. Sathan selleth al his intiseing snares for this price with the which he flattereth the wicked for a time but at the lēgth tourning them into madnes he causeth thē to cast away all hope of saluatiō insomuche that they finde ioye in nothing but in death Iudas him selfe casteth away the thirty peces of siluer for the which he betrayed not only Christe but his owne saluation also neither doth he only depriue him selfe of the vse of that money but also casteth away his lyfe with the abhominable rewarde which he had receiued for Christes deth Euen so although God doth not moue his hand yet notwithstanding the d◅siers of the wycked are made frustrate in so muche that they hauing gotten their desiers do not only reiecte thēselues by the fruitiō of their vaine goodes but also do make thereof a snare trappe to catche thēselues And although they be their owne executioners or hange men in punishing them selues yet for all that they do thereby deminishe nothing at all of the rygor of Gods wrath A. But let vs vnderstande what the rewarde of those men is whiche sinne for other mens sakes If the subiects or seruauntes sinne against their Prince and maisters they are iustly mocked and deceiued of their hope Furthermore wee must note that no externall thing doth excuse a man from synne Iudas was the Apostel of Christe thā the dignitie whereof nothyng can be greater yet notwithstanding this dyd proffite hym nothing at all nay it did the more declare his ingratitude whereupon his condemnation was the greater Onely faythe therefore whiche woorketh through loue onely the obseruation of the commaundementes of God and onely a newe creature is acceptable vnto god This miserable wretche Iudas beinge either ouercome with impatience or with feare of shame or els being led by the instincte and motion of Sathan hanged hym selfe As we maye reade in the Actes of the Apostles 6 And the chiefe pristes toke the syluer plates and sayde it is not lawefull to put them into the treasury because it is the price of bloud And the chiefe priestes M. This kynde of men had alwayes hypocrisie and counterfeyte holynes ioyned with exceadinge mallice By this meanes the Lorde punysheth suche hypocrites namely in bewraying their wyckednesse which they go about with some coloure or other to hyde For they thynke the money to bee polluted in the meane whyle their owne consciences accused them of the murther For the money whiche Iudas cast into the Temple was the very same whiche hee had receyued of them for to betraye the Lorde So that the Euangeliste here thought it not good to pretermitte with sylence but to shewe how they dispensed the same with hypocrisy specially because the propheticall Scripture was fulfilled by this dede It is not lavvefull to put them into the treasury M. The Lattine texte hathe Corban for this woorde treasury the whiche woorde Corban is in some places by the interpretours called an oblation as in Leuiticus where it is sayd If a mā among you bring an oblation But Marke calleth it a gifte Hereuppon it grewe that the Arke in the whiche the giftes that were offered of the people were