and bōdage in the which he was ouerwhelmed and drowned At the first he was like vnto a dead man and Aegipt was vnto him as it were a sepulcher but I brought him as it were out of the wōbe into the light of life Not without cause the lorde speaketh this because the deliueraunce was as it were a certaine natiuitie of the people by the whiche they became newe borne For then openly the tables of adoption were made when as the lawe being promulgated and published they were made a peculiar people vnto God a priestly kyngdome and a holy nation when as they were seperated from all people yea finally when as the lorde dwelling in the middest of them erected and buylt a tabernacle to him self Wherefore the woordes of the prophete are in effect as if he should haue said that the people were escaped out of Aegipte as out of the depe gulfe of death and destruction Nowe the redemption by Christe being brought vnto them what is it els but a rising from death and the beginning of a newe lyfe For almoste the light of saluation was extinguished when as God in the persone of Christe againe begat vnto him a true churche then came the churche out of Aegipte as it was brought before from thence a whole body For this analogy or proportion maketh that it should not seme absurde that Christe passed some parte of his childhode in Aegipte but rather the grace and power of God was the more manifeste and his wisdome did the more appeare that light should arise out of the pitte and dungeon of Darkenes For otherwyse the carnal sense and meaning might make muche a do here that the redemer should come out of Aegipte Mathewe therfore doth shewe that it is no vnwonted or newe thing that God would call his sonne to him from thence and that rather this thing did concerne the confirmation of our faith that as in times past euen so nowe the churche of God should spring in Aegipte from the one ende to the other By this meanes it is otherwyse because in tymes past all the people were shut vp in the brikehouse or pryson of Aegipt but in the second redemption only Christe the head of the churche was there priuely kepte but he it was in whome was included the life and saluation of all men Bu. Moreouer the scripture is fulfilled when as one thing oftentimes is finished and done As this With the eares ye shall heare and not vnderstande Of the whiche in the thirtene chapter of Mathew is made mention also And the same saying was fulfilled in the Iewes in the time of the prophete Esaye 16 Then Herode when he sawe that he was mocked of the wyse men he was eexceading wrath and sent forth men of warre and flewe all the childrē that were in Bethlehē and in all the costes as many as were two yere olde an vnder according to the time whiche he had diligently learned of the wise mē Then Herode vvhen he savve B. Here we may se that the wyse men were neither kinges nor princes for if they had they could not haue scaped away without the knowledge of Herode neither would he haue sent them away to Betlehem without some to wayte vpon them for nobilities sake C. But as touching the texte Mathewe speaketh of the minde and opinion of Herode who thought him selfe to be deceiued of the wyse mē because they would not be ministers of his wicked crueltie He in dede was rather taken in his owne craft and fraude which deceitfully fayned that he ment to come and worship the newe king M. Therfore in that the wyse men retourned not according to their promise it was not done for any crafte and contempt but because they were admonished to the contrary by the commaundement of God. He vvas exceading vvrath Although the wise men seme to geue this cause of greate and vehement anger yet they are not in faulte of this fearce and mad crueltie For there are two kyndes of anger the one deserued the other vndeserued The deserued anger is with the whiche God is prouoked against sinners parentes against disobedient children magistrates against wicked subiectes and maisters against negligent scholers and such like He that geueth occasion of suche anger offendeth and is in faulte because the party against whome the offence is cōmitted is iustly angry but suche was not the anger of Herode The vndeserued anger is when as they are angery whiche are let by some meanes or other from their wicked intent and purpose He that geueth occasion to these is not in faulte With this kinde of anger was Herode angry wherefore the faulte was in him selfe and not in the wyse men And he sent forth men of vvarre and slevve C. Iosephus maketh no mention of this history Only Macrobius shewyng the iestes and dedes of Augustus saith Whē he harde that all the children that were two yeare olde and vnder should by the commaundement of Herode be slayne and that among the multitude his owne sonne was slaine also he sayde I had rather be Herodes hogge then his sonne But in dede sufficient enough is the authoritie of Mathew vnto vs For so notable a dede should not haue bene pretermitted of Iosephus and yet notwithstanding it is no meruaile that he maketh no mention of the infantes when as he doth lightly passe ouer obscurely touch the detestable example of crueltie that almost euen at the same tyme he shewed in destroying all the Iudges that no remnaunt of the stocke of Dauid might remayne There is no doubt but one feare constrained him to commit bothe kyndes of murther and yet for all that there is great doubt as concerning the tyme For when as the Euangelist saith that the children that were two yeare old and vnder were slayne according to the tyme that he had diligently learned of the wyse men we may thereby gather that Christ was come to that age or very nere thereaboutes Howe greatly with feare Herode was amased When the rumor was spred abrode of the newe kyng that was borne we harde before At the whiche tyme feare letting hym he durst not fende any priuy betrayor or spye whiche diligently might haue searched out all thinges And yet we neade not marueyle that he was withhelde and let so long tyme from suche wicked and detestable slaughter specially when as the fame of the retourne of the wyse men as yet was newe and brim in all places And certainly it may well be coniectured and thought that this wicked dede which did reuolue and pricke in his minde did lynger and watche for his occasion and it may be that he first flewe the Iudges whereby the people being depriued of their Iudges he might constrayne them to ende any matter without dammage or checke Whereby we may easely gather that fondly they argue which wold make Christe two yeares olde when he was worshipped of the wyse men because at the second time when the
here how the aungel with this only sentence doth cast downe all the seruice of the lawe and the whole opinion of the Scribes and Phariseis when that he pronounceth that at length he shall come whiche shall deliuer his people from their sinnes His people C. No doubt the aūgell called the Iewes the people of Christ to whom he was ordayned ioyned a ruler a king but because shortly after the Gentiles were to be vnited to the stocke of Abraham this promyse of saluation is extended to all one with an other whiche growe into one body of the churche by faith A. as more plainly appeareth by the woordes of the prophete saying I will call her my people whiche was not my people her beloued which was not beloued her to haue obtained mercy whiche had not obtained mercy 22 All this was done that it might be fulfilled which was spoken of the lorde by the prophet saying P. That is to to saye that our sauiour should be borne man of the holy virgin by the power of the holy ghost and should be called according to his office Iesus C. For Mathew comprehendeth whatsoeuer is deuine heauenly in the conception of Christe as easely may be gathered by the vniuersall note whiche he geueth 23 Beholde a maide shal be with child and shal bring forth a sonne and they shal call his name Emanuel which if a man interprete is as muche to saye as God with vs. Behold a mayde shal be This place is plain commonly knowen But the Iewes according to their wōted malice do depraue and corrupt the same yet here they do bewray and shewe forth not only their blinde folishe but also their wicked malice against Christe and his truthe With no lesse impudencie their Rabbines haue gone about to expounde this place of the prophete of Ezechias whiche was then fiftene yeares of age But what vnreasonable falshode is this to laye vp the young man againe in his mothers wombe that he might be sixtene yeares of age and all to obscure the light and to deny a manifest truthe But they are the worthy enemies of Christ whom being stricken with the spirite of madnes God will make foolishe Other somme fayne and imagin to them selues an vnknowen sonne of Achaz whom the prophete did foretelle should be borne But here it may be demaunded by what right he should be called Emanuel and how the lande was subiecte to his authoritie when he died as a priuate man without honour For the same prophete by and by saith that the same childe whatsoeuer he be shal be lorde and ruler of the earth And no lesse fondly do they babble whiche applie this prophesy to the prophetes sonne And truely in this pointe our Christian wryters haue to grosly erred in applying the prophesie in the eight chapter following to Christe There the prophete saith that he was commaunded to go to the prophetisse his wyfe by a vision and by the commaūdement of God to cal the childe that was borne vnto him a spedy robber and a hasty spoyler For there is only noted the troublesomnes of warre with the great destruction and desolation that was at hande Whereby it may easely be gathered that there were diuers causes Let vs seke therefore for the proper sence meaning of this place When king Achaz was afraide Hierusalem being besieged yea he being almoste discouraged with feare the prophete is sent vnto him whiche promiseth that God shall be the keper and defender of the citie But when this simple and vndoubted promise did nothing eleuate his troubled mynde the prophete was bydden to proffer somme signe or token whether in heauen aboue or in earth beneath When this wicked hipocrite cloking his infidelitie denied to haue any signe or token the prophete did more sharpely reproue him and at length said Notwithstanding the lord shal geue you a signe For behold a maide shal conceiue and bring forth a sonne We expounde this to be spoken of Christe in this manner All you which are of the posteritie of Dauid do indeuour so much as in you lieth to abbolishe the grace promised vnto you notwithstanding your distrust shall neuer bryng to passe but that the truthe of God shall alwayes be higher and haue the vpper hande God doth promise that the citie shal be safe and defended from the enemies if his woorde be not sufficient he is ready to geue you according to your own arbitrement a tokē to cōfirme the same You exclude the grace proffered driue the same from you yet shall God abyde firme iust in his counaunt promyse for the promised redemer shall come in whome God wyll shewe him self perfectly vnto his people The Iewes do obiecte that Esay shoulde haue done both folishly and absurdly if that he had geuen a signe to the people in those daies whiche signe was exhibited manifestly shewed vnto them eight hūdred yeres after or thereabout And here very arrogantly they triunphe because that this obiection either by the want of skill and learning or els by the carelesnes and negligence of the Christians was passed ouer with silence But truly the solution and aunswere to this obiection appertaining doth not seme hard if that we consider way that the promise of adoption was geuen to the Iewes whereupon all the reste of the benefites of God did depende and wholy consiste It was therfore a generall promise by the which God did take chose the sonnes of Abraham to be a peculiar people vnto him selfe in the whiche all other speciall promises were founded and stablished Againe the Messias was the foundation of this couenaunt and promise Now let vs note that the cause of the deliuering of the citie was for that it was the sanctuary of God and that from thence the redemer should come This respect being taken away Hierusalem had bene destroyed laide waste an hundred times Now let the godly readers way and diligently consider that when as the kinglike house had reiected the signe proffered of God vnto them whether the prophete conueniently passed to the Messias or no. As if he should haue sayd Although this people are vnworthy of the sauing health whiche I promise from the lorde Notwithstanding God being mindeful of his couenaunt shall deliuer this citie from her enemies Therefore that he might shewe forth no particuler signe for the testifiyng of his grace this might be sufficient enough that the Messias should come of the stock of Dauid Further we must note here that the prophete doth cal the vnfaithful to the general promise because they would admitte no particuler signe It is therfore nowe manifest that the prophet when no miracle might be receiued very aptly and in good time passed to shewe of Christe that the vnbeleuing might conceiue in their mindes that there was no other cause of their deliuerance then the couenaunt made with their fathers Now also resteth to confute their cauil in the
to prayers seing that the lord doth promise with so great faith and constancie he wil heare our praiers 9 Is there any man among you whiche if his sonne do aske breade wyll offer hym a stone Bu. By these woordes also he doth anymate and incourage vs to praye promising that God at the length wil heare vs helpe vs if we aske those thynges that are holy good meete and profitable beinge nothinge the more infirme weake in faith althoughe for a while he do delaie the time and put of to heare helpe vs C. He vseth a comparison of the lesse to the more and compareth the malyciousenes of men to the exceding goodnes of God whiche is so greate that it may well be compared to a bottomlesse sea The loue of our earthly parente is in no poincte lyke vnto this As the lord by the mouthe of the prophete Esay sayth Although the mother forgett her children yet will I neuer forget you 10 Or if he aske fysshe wyll he proffer him a serpent B. The like woordes we reade in Luke sauing that he addeth this or if he aske an egge will he offer him a scorpion Some go about to expounde these woordes allegorically but not to the purpose xi If ye then when ye are euil can geue your children good giftes how much more shall your father whiche is in heauen geue good thinges if ye aske of hym If ye then vvhen ye are euyll A. Nowe he compareth as it was saide euen now the maliciousenes of men with the wonderfull and vnspeakeable goodnes of god Bu. For men are euyl and subiecte to the affections of anger indignation enuy and hatred as fathers often times do hate despise their children But God by his owne nature is good and voyde of all affections alwayes sekinge to do good that his chyldren may feele his goodnes his liberalitie and munificence most abondantly Can geue your C. Christ hath expressed this not without greate cause least the faithful should to muche lose and slack the raynes to foolishe and wicked desires in praying We know how great the intemperancy and bouldnes of our fleshe is in this poincte Christ therefore committeth our praiers to the will of God to the ende he should geue no more vnto vs then he knoweth to be profitable for vs Wherefore let vs not thincke that he hath no care of vs so often as he fulfilleth not our desires because he knoweth still whereof we haue nede and what is expedient for vs But now because al our affections are blinde the trewe forme of prayer is to be taken from the woorde of god Therfore who so euer desireth to come vnto God by a sure trust of prayinge let hym learne to brydell his hart that he aske nothing but that whiche is accordinge to his will as S. Iames admonisheth in his epistell Hovve muche more shall your father M. He saith not how muche more shal god but how muche more shall your father neyther saith he my father but your heauēly father that we may alwaies conceiue in our minde this sure trust Geue good thinges B. Luke hath Geeue his holy spyrite as it were expoundinge what Math. meaneth by good thinges For what good things ought we to aske of God in our prayers but a godly life that is that the name of God may be sanctified in vs that the kingdome of God may come and approche These thynges truely we receiue whē as we are replenished with the spirite of god which doth renewe vs and cause vs to seeke the glory of God a godly lyfe C. For this alwaies ought to be in our minde Fyrste seke the kingdome of God and the ryghteousenes thereof and all other thynges whereof ye haue nede shal be geuen vnto you Wherfore the sonnes of God to the ende they maye praye aryghte must put of all earthly affections and come to the meditation of a heauenly lyfe 12 VVhatsoeuer therfore ye would that men shoulde do vnto you euen so do vnto them for this is the lawe and the prophetes VVhat so euer therfore ye vvoulde that men A. Because of this woord therfore some do thinck that this is the Epiloge or conclusion of those thinges goinge before as concerning the petition or praier Other some do refer it to the beginning of this seuenthe chapter where he forbad vs to iudge And others thincke that Chryste had respecte to all those thinges which he affirmed in this assertion but specially in the fifth chapter as though he woulde knitt vp all those thinges wherof he had spoken in a shorte somme C. But truely it is more probable to affirme that this woorde therefore whiche is an illation is superfluouse and more then nedeth for often times we fynde them in shorte sentences where no necessitie importeth We saide before that Mathewe dyd not declare one sermon onely of Christ but rather to collect a somme of his doctrine out of many of his sermons This sentence therefore is to be red seuerally by the which Christ doth instructe his disciples to vse equitie and doth briefly shew the definition of the same that we maye knowe that the cause why so many mischeues do raigne in the worlde and why men so many waies are hurtfull one to an other is because wittingly and wyllingly they do treade equitie and indifferent dealinge vnder their feete Notwithstandinge euery man woulde haue the same straightly obserued toward him selfe for where as our owne profite is in hande there is none of vs but we wyll sircumspectely and preciselye reason and enquire what is equitie right Therfore euery man sheweth him selfe an indifferent iudge for his owne commoditie and profyte How cōmeth it to passe that we be not so equall iudges when as other mennes profite or losse commeth in question but only because we are parcyall to oure selues and vniuste towardes our neyghboure And not onely this but that whiche is worse we indeuour oure selues wickedly to wincke at the rule of equitie whiche shyneth in our hartes Christ therefore teacheth that euery mā may liue rightly iustly with his neighboures if he do that to others whiche he coulde be content to haue done to hym againe So that here he doth refell confute all false and vayne shewes whiche men deuise and inuent to hide and cloke their pretenced righteousnes For without all doubt parfecte equitie should continue amonge vs if so be that wee were such faithful disciples of charitie in dede as we are teachers of the same in worde M. The false opinion of the Pharyseies ministred occasion to Christ to pronoūce this sentence of equitie for they preferred the obseruation of ceremonyes and mannes inuentions before the obseruation of the woorkes of charitie Wherevpon the prophetes were often times cōstrained to reuoke Israell from ceremonies and mannes traditions to the workes of charitie For this is the lavve and the prophetes C. Christ meaneth not that this onely parte of
amplifye the matter Luke addeth this word also as if hee had sayde After they perceyued how many wayes hée did helpe those that were of discretion and cype yeres had conceiued hope that hée would do the like to yonge children they brought them vnto him knowing that they should not go away cleane voyde of all the giftes of the holy ghost if hee layed his handes vppon them That hee should toutche them C. The laying on of handes was a familiar signe amonge the Iewes so often as there was any solemne kinde of prayer or blessinge as when they offered sacrifice Wée haue also an exsample in Isaac more agreable to this place when hée layed his hands vppon his sonne Iacob as thoughe hée did offer and consecrate him vnto God that he might be the promised heyre That this was a common custome amonge the Iewes it is euident by another example of Iacob which blessed the two children of his sonne Iosephe namely Ephraim and Manasses But they were not wont to lay hands on any mā which were not endewed with some notable power or vertue or set in some hye office euen as the Apostell taketh an argument of the blessinge of Melchisedec which blessed Abraham neither doth hée faine the argument For it is oftētimes red that there were Priestes chosen which might blesse the people euē as though God were present to blesse himselfe The maner of blessing was prescribed vnto Moyses by the mouth of the Lord when hee sayd Yee shall blesse the childrē of Israell and say vnto them The Lord blesse thee and kepe thee The Lord make his face to shine vppon thee and be mercifull vnto thee The Lord lift vp his countenaunce vppon thee and geue thee peace The like also wee haue in the 118. Psalme Seinge therefore the layinge on of handes was an aunciente and solemne order of blessing among the Iewes it is no meruaile if the Parents desier Christ to vse this Seremonye in blessinge their children And the Disciples rebuked B. That is to say they rebuked the Parentes that brought the childrē as testifyeth the Euāgelist Marke The Apostels were angry taking disdaine that Christ should haue to do with infants yea they count it a reproche to his person to admit children Neither did theyr error wante a cooller or cloake For what had this excellente Prophete and Sonne of God to doe with infants But hereby we gather that they are peruerse Iudges which estéeme and iudge of Christe after carnall reason for they do as it were robbe him of his owne vertues proper vnto him and vnder the shew of honor they yelde vnto him those thinges which belonge not vnto him Hereuppon came a wonderfull heape of superstitions which broughte in vnto the worlde a fayned Christe Wherefore let vs learne to esteme and Iudge no otherwise of him than he himselfe hath faught and to putte no other person vppon him than his heauenlye Father hath done allready Wée sée what foolishnes hath chaūced into the Papacy which thincke that they do bringe great honor vnto Christe in worshippinge and fallinge downe to a péece of starche or fayned breade a moste filthye abhomination in the sight of god Againe because they thought it a greate dishonour vnto him to haue the office of an aduocate they haue made vnto themselues an innumerable sorte of aduocates but trulye by this meanes the honor of a mediator is quight taken from him M. If these infants which were brought vnto Christ had bene sicke peraduenture they would not haue forbidden and stayed those that broughte them but because there was no occasion offered vnto Christe to shewe foorth his power in these infantes as they thoughte because they wanted reason to gather any thinge eyther by his Doctrine or by his power they sawe no reason why these little children should be brought vnto Christ And this was the cause why the Disciples rebuked the Parentes of the childrē A. Such a preposterous zeale was there in the Dysciples 14. But Iesus saide vnto them suffer the childrē and forbid them not to come vnto mee for of suche is the kingedome of Heauen But Iesus saide vnto them M. The Euangelist Marke sayth when Iesus sawe it hée was displeased and sayd vnto them And Luke sayth when hée had called the children c. By these our sauiour Christ doth testify that hée would haue children admitted and taking them at the lengthe in his armes hee doth not onely embrace them but also layeth his handes vppon them and blesseth them Whereby also we may gather that euen vnto this age of infancye his grace was extended and no marueile for seinge all the posterity and ofspringe of Adam was included vnder the condemnatiō of death it must néedes come to passe that all from the highest to the lowest shoulde perishe sauinge those whom the Redeemer should deliuer M. Therefore that embracinge which Marke maketh mencion of doth declare that littelones do not onely pertaine vnto Christ but also that they are déere vnto him For what is it to come vnto Christe but onelye to come vnto life by Christ C. Therefore it were to cruell a déede to put awaye this age of infancy frō the grace of the redemption So that wee do not in vaine holde vp this buckeler against the Anabaptistes for they denye Baptisme to infants because they be not capeable of that misterye which is there sealed But wée reason and proue against them thus that seinge Baptisme is a figure and pledge of the frée remission of sinnes of the deuine adoption it oughte not to be denyed vnto infantes whō God doth adopte and washe with the bloude of his sonne Christ And whereas they do obiecte and say that repentance and newnes of lyfe are bothe together there figured wée answeare that they are renewed accordinge to the measure of the spirit of God vntill the power which is hid in thē do increase by degreese and openly shyne in due time But whereas they do contende that wée are no otherwise reconcyled vnto God and made heyres of the adoption than by fayth wée graunte that this is spoken of those that are come to the yeares of discretion but as touchinge infantes this place doth proue it to be false The layinge on of handes truly was no tryfling or vaine signe neither did Christ power oute his prayers in vaine into the ayre for hée could not offer them sollemlye vnto God but hée must néedes make them cleane and purifyed And to what ende did hée pray for them but to this end that they mighte be receiued amonge the sonnes of God whereuppon it followeth that they were regenerated by the spirite of God into the hope of saluation The verye embracinge it selfe is a sufficiente witnes and testimony that they were receiued of Christ into his flocke Wherefore if they were partakers of those spirituall benefites which Baptisme do figure it is an absurdity to say that they
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
goodes and hated and despised of al men But on the contrary parte the lorde pronounceth them blessed so that they suffer the same persecution and afflictiō for the lorde rightuousnes sake Of the whiche doctrine the disciples of Christe haue great nede and the more harde and greuously that fleshe wyll beare the same the more intentiuely we ought to meditate vpon the same Neyther is there any other condition to fighte vnder the banner of Christe then that when the whole world doth ryse against vs and pursue vs to the death The matter is thus Sathan the prince of the worlde ceaseth not to arme his souldiours with furious madnes to the ende they may ryse against the members of Christe This is very monstrous truly and exceadinge nature that they whiche imbrace righteousnes should be violently vexed contrary to their desert Therefore Peter sayth Who is it that wyll harme you if ye followe that which is good yea happy are ye if any trouble happen vnto you for righteousnes sake But in suche vntamed and fierce wickednes of the worlde it hapneth to much oftentimes that the good by the zeale of righteousnes do inflame the hatered of the wycked against them selues and this is specially common vnto Christians to be hated of the greatest number of men For fleshe can not beare the doctrine of the Gospel none can abyde to haue their faltes reproued M. But persecution is an obstinate pursewing to destroy by the whiche there is no place of reste and quietnes geuen but the destruction of innocentes is soughte with all kynde of violence and deceites For righteousnes C. They are sayde to suffer for righteousnes whiche therefore purchase and prouoke the hatred of euell men because with all their indeuour they resiste that whiche is euell and defende that whiche is good In this part therefore the truthe of God worthely hath the preheminence Wherfore by this note Christe doth disceuer his martyres from the euell and wycked persones A. According to that saying of Peter Se that none of you be punished as a murther or as a thiefe or as an euell doer If any man suffer as a Christian man let him not be ashamed but glorifie god on this behalf Therfore for so muche as all they whiche wyll liue godly in Christ Iesus must suffer persecution as witnesseth the apostell Paule this admonition dothe belonge to all the godly alike But and if the lorde do at any tyme beare with our infirmitie weakenes and wil not suffer the wicked to vex vs at their pleasure notwithstanding it is mete that in peace and reste we meditate and thinke vpon this doctrine that we may be ready so often as nede shal require to come into the field and not to encoūter with our enemy vntil we be therunto sufficiently armed and appointed For theirs in the kingdome of A. This is a moste ample and large rewarde of the which also S. Iames speaketh thus Happy is the man that endureth temptation for when he is tried he shall receiue the crowne of lyfe whiche the lorde hathe promised to them that loue him For so much as therefore in the whole race of this lyfe the state of the godly is moste miserable Christe doth worthely call vs vnto the hope of a heauenly lyfe Bu. And therefore the lorde whiche is liberall shall rewarde vs for the losse of our countrey for our goodes taken from vs for the vayne glory of this worlde he wyll geue vs a celestiall countrey euerlasting goodes and perfecte glory farre exceading the light in brightnes 11 Blessed are ye when men reuile you and persecute you and shall falsely saye all maner of euill saying against you for my sake Blessed are ye vvhen men reuile you M. Here by a figure called Apostrophe be declareth to whom he hath spoken al these things namely to his disciples which beleued in him whiche were afflicted by dyuers meanes despised and reiected for the Gospels sake C. But the Euāgelist Luke hath Blessed shall ye be when men hate you and thrust you out of their company and rayle on you and abhorre your names as an euill thinge By the whiche wordes Christ would comforte his faithfull that they should not be discouraged although they perceiued them selues to be the moste detestable in the sight of the worlde For this was no small temptatiō to be cast out of the churche as prophane and Heathenishe men For when as he knewe that nothinge was more venemous then hypocrites Furthermore when he forsawe with what violēt force the enemies of the Gospell were vehemently inflamed against his litle and cōtemned flocke he woulde fortifie them that they might not fainte although an exceading sorte of reproches were presently ready to be layde against them And hereby it appeareth how litle the excommunication and cursing of the Pope is to be feared when as he lyke a tyraunt doth separate vs from his synagoge because we wyll not be diuorsed frō Christ And shall falsely say all A. The children of this worlde because they can not hate them which are indewed with the spirite of Christe because they so lyue that they cannot worthely deserue their hate and be afflicted in stede of the truthe they inuente false crimes the whiche they alleage as causes worthy of hatred persecution M. Here they saye that they reiecte not the woorde of God but that they cannot beare with suche as are alterers of custome makers of new thinges disturbers of peace and religion and finally contemners of true worship So Christe was accused to Pilate that he seduced the people and that he was a mouer of sedition against the empire And the enemies of Steuen brought in false witnes which sayd we harde him speake contumelious woordes against Moyses and against god M. And Christians were called malefactours murtherers and seditious persones As concerning the whiche we may reade in Tertullian howe the wicked cried against the Christians if any calamitie trouble chaunced To the beastes to the beastes away with the churcherobbers it is not mete for suche wicked persones to lyue and suche kynde of cruell and reprochefull woordes cried they against them For my sake Bu. That is if thou suffer persecution for Christe and his Gospell not for thy faltes and wicked desertes Finally if they be false and imagined accusations whiche are layde against thée thou shalt be happy and blessed For if thou be called a mouer of sedition an heretyke a robber of God of his honour and arte suche a one in dede so that they be verified in thee then thou hast no cause to thynke thy selfe happy but rather accursed 12 Be glad and reioyce for great is your rewarde in heauen for so they persecuted the Prophetes whiche were before you Be glad and reioyce C. By these woordes he declareth that the remedy is at hande least we should be dismayed with iniust reproches and slaunders
because so sone as we lifte vp our myndes to heauen there the inspeakeable ioye offereth it selfe vnto vs and taketh away all occasiō of heuines A. Whereupon Peter the apostell saith In the whiche ye reioyce though now for a season if nede require ye are in heuines through manifold temtations that the triall of your faithe being muche more precious then goulde that perisheth though it be tried with fyre might be founde vnto laude glory and honour at the appearing of Iesus Christ whome ye haue not sene and yet loue hym in whome euen nowe though ye see him not yet do you beleue and reioyce with ioye vnspeakeable and glorious receiuing the ende of your faythe euen the saluation of your soules For great is your revvarde Bu. As if he should haue sayde If it greue you that you suffer infamy and that you are persecuted in this worlde remember I praye you howe greatly your glory shall increase in the worlde to come For loke howe greate your affliction is in the earthe so muche the brighter shall your glory be in heauen Here the Papistes playe with this name of rewarde saying that there is speciall relation betwene the rewarde and the deserte but they erre for the promyse of the rewarde is free Furthermore if we consider howe mutilate imperfecte and vitious all good workes are what so euer they be that come euen frō the very beste we shal then well knowe that God at no tyme shall fynde anye worke worthy of rewarde There is none therefore so simple when he heareth mētion made of the rewarde that wil thinke vs when we spende oure lyues for the Gospell to deserue any thynge at the handes of God that is to do any thinge by the whiche God may become debter vnto vs We are all at the wyll and pleasure of God and he made not only vs but also all our goodes what so euer that of nothing for it is he that worketh in vs both the wyll and also the dede euē of good wyll Notwithstāding the scripture calleth that a rewarde which is geuen of God to suche as neyther do nor can deserue the same at all because they labour and worke all that they can to attayne the same Euen as the father sayth vnto his sonne go diligētly to thy booke apply thy mynde to learninge and thou shalt haue a goodly rewarde of me a new coate or some other thing as good nowe this coate is a rewarde and it is not because he obtained that rewarde not by his diligence but it happened to the child by his fathers gifte neuerthelesse not without the accomplyshinge of that diligence and study whiche he requyreth Euen so there is none that obtayneth this rewarde of the which the lorde speaketh here excepte he suffer for Christe and for this cause it is called a rewarde Also if it were possible that thou shouldest die a hundred tymes for the Gospell yet for all that thou couldest not deserue the worth of a here at the handes of God that is thou canst not constrayne and bynde hym to owe thee any thing at all for so often as thou shouldest receiue life so often thou shouldest become detter to hym againe And for this cause they are not rewardes whiche are geuen to vs of God but they are his free giftes freely geuē without any desert in vs As plainly appeareth by these testimonies of scripture Abraham I am thy defence and thy rewarde shal be exceading great that is to saye I wyll be thy defender thy gayne thy ryches and thy felicitie And the Prophete speaking of the consolation of the people vnder the person of Rachel sayth Leue of from weping and crying withholde thyne eyes from teares for thy labour shal be rewarded saith the lord And they shall come againe out of the lande of their enemies So that where he saith thy labour shal be rewarded is euen as if he had sayde The tyme wyll come that thou mayste knowe that thou hast not had chyldren in vayne for yet there remayneth a rewarde of this thy labour Moreouer in the Psalmiste it is wrytten Lo children and the fruite of thy wombe are an heritage and reward that commeth of the lorde In this place the heritage and the rewarde are taken for the free gifte of god For there the Prophete dothe recorde that not only all thinges that we desyre but also children come vnto vs by the gifte of God and through his goodnes not by our labour care By these and suche lyke places of scripture it is apparant inough that in the scriptures this worde rewarde is taken for those benefites that we receiue from the lorde In this place therefore the spirite of God would vse this woorde to shewe vs that we ought to seke for nothing so muche as for the giftes and rewardes of God the whiche he bestoweth vpon those that beleue in hym Therfore when as our sauiour by these presentes sayde that they should loke for a large rewarde in heauen whiche suffered persecution for his names sake he mente that they did an acceptable thing and of great price by bearing the burthē of the crosse layde on them for the glory of his name and that they them selues also thereby got great profite To be briefe so often as a rewarde is promised to good workes their deserte is not sayde to be the cause of rigteousnes or of saluation but only the faithfull are incouraged to do well since that they are sure that their labour shal not be in vaine Wherfore these two do very wel agree that we are freely iustified because we are acceptable vnto God without desertes and yet for al that he doth bestowe at his wyll and pleasure free rewarde vpon vs for our dedes In heauen C. Here he requireth of vs hope whiche dothe not beholde thinges present but thinges to come To this effecte pertaineth that whiche is written of the apostell saying For our tribulation whiche is momentany and lyghte prepareth an exceading and an eternall wayght of glory vnto vs whyle we loke not on the thinges whiche are sene but on the thinges whiche are not sene For the things which are sene are temporal but the thinges whiche are not sene are eternall For so persecuted they the prophetes This was added by the deuine consell of the spirite least the apostels hoping to get the victory and triumphe without ◅aboure fight should fainte in the midest of persecution For because the restoring of all thinges was promysed in the scripture vnder the kyngdome of Christ it was a venture that thei did not deceiue them selues with vayne truste not thinking on their warrefare And by other places also it doth appeare that they very fondly imagined the kyngdome of Christ to be replenished with earthly ryches pleasure Wherefore not without cause Christe doth admonishe them that they must enter into the same battayle that the prophetes did because they
and he doeth it For I my selfe also am a man. M. Here the Centurion cōfirmeth by his example the confession of his faithe of the power of Christe bringing in an argument of the more to the lesse For he estemed more the deuine power whiche was in Christ then the rule and domination whiche he had ouer his souldiours and seruauntes B. As if he should saye I am nothing at all like vnto thee in power which as yet am vnder the subiection of another man where as thou haste all thinges in thy hande and yet with my woorde can I make my seruauntes to do any thing my souldiours at my commaundement are obedient and those whiche are vnder my rule grudge not to fulfill my mynde Howe muche more then canste thou do with thy worde whatsoeuer thou wilt in all thinges as in healing diseases in restoring health in putting awaye death in restoring lyfe M. Here al they haue an ensample set before them whiche are magistrates maisters ouer housholdes that they may learne by their power to acknowledge the power of God thinke vpon his deuine woorde and cōmaundement If our wordes be so muche able to preuayle among men that whatsoeuer we saie and commaunde they do and fulfill when as notwithstandinge we our selues are miserable men nothing differing from others howe muche more hath the worde of God his power in ruling all vniuersally Furthermore let them gather of their owne obedience after this sorte Beholde thou art a man set vnder the power of another and thou saiest vnto this go and he goeth to another come he commeth and to the third do this and he doeth it loking and requiring of them their due obedience Therefore if so great obediēce be shewed to thée whiche arte a man subiect to others the whiche thou also requirest to be done as a duty tell me I pray thée how thou wilt behaue thy selfe if thou be disobedient to thy lord of whom thou hast receiued that power and in whose name this obediēce is done to thée if he saye vnto thée go and thou goest not come thou comest not do this and thou doest not B. Here also we must note that all thinges that are good procede of God are done by his power according to the saying of S. Paule It is neither in the willer nor in the ronner but in the mercy of god For who wyll not muche meruaile at the great goodnes of God if he way howe littel this Centurion being an Ethnike the more prophane by reason of his affayres in the warres had heard of Christe and howe muche be beleued Let all fleshe therefore humble him selfe to the maiestie of God the whiche except he of his goodnes reuoke to life it must nedes perishe 10 VVhen Iesus hearde these woordes he meruailed and sayde to them that folowed him verely I say vnto you I haue not found so great faith in Israel VVhen Iesus hearde these vvordes C. Although admiration belong not to God because it ariseth of newe thinges vnloked for notwithstāding it might happē in Christ because he taking vpon him our fleshe was endewed with mans affections B. He meruayleth therefore in respecte of his humanitie at so wonderfull a myracle of the goodnes of God that so greate faith should be geuen to an Ethnicke Heathen man being rudely brought vp in respect of his faith in so muche that he should excell the people of God in the excellency of faithe B. Before God being knowen almoste only in Iury nowe of a prophane man he is more knowne then of many of the Iewes A newe thing truly and straunge worthy of admiration And sayde to them that follovved him B. To the ende the people which followed him might also meruaile and might haue a desire to immitate the fayth of the man he saythe thus vnto thē Verely I say vnto you I haue not founde so great faithe in Israell C. The whiche woordes are spoken as the Logicians terme it Secundum quid non simpliciter that is in respect of his faithe not simplely that he did excell in generall For if we cōsider all the partes of faith the faith of Mary excelled in this that she beleued her self to be with childe by the holy Ghoste that she might bringe forth the only begotten sonne of God furthermore because she beleued the sonne whiche shoulde be borne of her to be his owne maker and the creator redemer of the whole worlde But for two causes specially Christe did cōmend preferre the faith of this Gētile heathē man before the faith of the Iewes namely because that of so small and littell taste of his doctrine he brought forth so sodainly such gret frute Secōdly wher as the Iewes did to much depēd vpō earthly signes external this Centurion this Gētile Heathē man requireth no signe at all but dothe affirme his onely woorde to be sufficient for him Christ was cōming vnto him not because ther required any necessitie but to proue trie this faith of the mā wherfore he doth specially cōmēd this faith because it is satisfied with the word only He saith not here com lord se touch no he desireth not any corporal presēce tuchīg but he beleueth such efficacy to be included in the word that thereby he knewe the healthe of his seruaunt might be recouered And hereupō may be gathered a generall rule namely although God woulde haue our sauynge health wrought in the fleshe of Christe and doth dayly seale the same by Sacramentes Notwithstandinge we muste seke the certaintie of the same out of his woorde For excepte this authoritie be attributed to the woorde that we graunt that so sone as God hathe spoken by his ministers that our synnes are forgeuen vs and that we are restored vnto lyfe all the sure truste of saluation dothe falle awaye By this place also we vnderstande that the Centurion was no Israelite 11 I saye vnto you that many shal come from the Easte and VVeste and shal reste with Abraham Isaac and Iacob in the kyngdome of heauen A. Now Christe takyng occasion of the faythe of the Centurion dothe in fewe woordes touche the callynge of the Gentyles and the reiecting of the Iewes C. For as Christe in the parsone of the seruaunt propounded a taste and as it were the fyrste fruytes of his grace to the Gentyles euen so he dothe teache his dominion to be a token of the callynge hereafter of the Gentyles and of the dispersyng the fayth throughout the whole worlde neyther doth he onely teache that they shall comme out of the countreys whiche are at hande but also out of all the partes of the whole worlde And although this be declared already by many of the Prophetes notwithstandinge in the beginning it semed absurde and incredible to the Iewes whiche immagined that God was bounde to the sede of Abraham Wherefore not without admiration this was heard that they which were
Euangelist addeth this worde expressely For Christe woulde not that this multitude shoulde followe him into Iewery least he shoulde geue an occasion to the backebitinges and slaunderouse reproches of the Scribes and Phariscies He knewe that except he had thus done be should haue ben accused of seditiō vnto Pylate and that this sedition shoulde be moued from Galile from whence hee came euen to Iewry He did not auoide this slaunder yet wolde he not geue any occasion therof We are therefore admonished that because we cannot escape the slanders of the wicked yet must we take hede of this that by our falte wee mynister no occasiō vnto them to speake euill 3 The Phariseis came also to him temtinge him and sayinge vnto him Is it lawfull for a man to put awaye his wyfe for any maner of cause The Phariseies also came to hym Bu. The lorde dyd good vnto all men and therefore the reporte of his glory was spred abrode far and nere But the ennemies of the truth do enuy the glory of the lorde and are agreued because the people forsakyng the priestes and the Scribes cleaued vnto the lorde The Phariseis therefore are come on a heape together C. And althoughe they do laye wayte to deceyue Christe and assalte him subtillye to the ende they mighte intrappe him yet this theyr wyckednesse tourned to oure commoditie euen as the lorde knoweth how to conuerte wonderfully into the proffyt of his what so euer the wicked do deuise for the subuersion of his trewe doctrine For by this meanes a doubte whiche the libertie of diuorsement did ingender is dissolued and a sure lawe of the holy and inseperable knot of wedlocke set forthe The occasion of this captiouse question is taken hereof because howsoeuer hee answered as they thought it coulde not be but odiouse Is it lavvfull for a man. saye they for euerye cause to put awaye his wife Nowe if Christ had denied it then wold they quickely haue cryed and made exclamation that hee had abolyshed the lawe if he had affirmed that it was lawfull then wolde they haue reported him to be a bande rather then a Prophete of God whiche so lightly wolde geue place and consent to the wanton and voluptuouse lustes of men This Dilemma and subtyll question they had conceyued in their mindes but the sonne of God who knowethe howe to subuerte the wyse in their owne folly dothe disapointe theim resistinge seuerelye their vnlawefull diuorces and yet shewynge also that hee saide nothing but that whiche was agreable to their lawe For he concludeth the matter in two principall poyntes namely that the order of our creation ought to be as a lawe that the man shoulde maintayne his promise made in matrimonye all his lyfe and that dyuorses were permitted not because they were lawefull but because they that graunted them had to do with a froward stifnecked people 4 He aunswered and saide vnto theim Haue ye not red how that hee whiche made man at the begynninge made the man and woman Haue ye not red C. Christ doth not directly aunswere to the question of the Phariscies when as neuertheles he did very well satisfie it in declaringe that the first ordinaunce must be kepte and that wee ought to be contente with the doctrine of God whiche is a most sure foundation But he aunswereth that it is not lawefull for a man to put awaye his wyfe for euery cause and he answereth so that he sendeth theim vnto the Scriptures by whose wordes he teacheth that the order of matrimony was ordeyned by God and that no man oughte to departe from the prescript rule of the Scriptures Euen as if a man being asked now of the Masse shoulde faithfully declare the mystery of the lordes holye supper and in the ende shoulde affirme that they were Sacrilegers and forgers whiche dare presume to dyminishe or to adde any thyng to the pure institution of the lorde might confounde after this sorte the fained sacrifice of the Masse M. But because the question was moued by the Phariseis who boasted and bragged amonge the people of their skil and knowledge in the Scriptures He saythe haue ye not red As if he shoulde haue saide Why aske you me ye Hypocrites you haue the Scripture in the whiche ye reade and therefore ignorance can not excuse you He that made man from the begynning E. This woorde Man in the latten bokes of the olde interpretation is not red but is left onely to be vnderstode C. Christ taketh this Axioma or generall proposition From the begynninge God ioyned man vnto the woman that two might make a whole and parfect man therefore he that putteth away his wyfe putteth away as it were from hym selfe the one halfe of his body but nature cannot abide that any man should deuide him selfe or teare his body in peces S. Therefore Christe dothe so moderate and temper his aunswere that he mighte neyther hurte the aucthoritie of Moyses nor recante hys owne doctrine whiche he had vowched in the fyfth chapter goinge before and that he might stoppe the mouthes of the Phariseies and lawyers by the auctoritie of the lawe C. For this is the sence and meanyng of the woordes of Christ That God the creatour of mankinde made mā and woman that euery man beinge content with one wyfe shoulde desire no other For he standeth vpon this nomber of two As also the Prophete Malachias when he inueyeth against the hauing of manye wyues hee bringeth in the same reason namely that God in whō the spyrite was more aboundant so that it was in his wyll to create more yet he made one man euen after this sorte as hee is here described by Christ Bu. He saythe not he made man woman but he made them man and woman C. Therefore by the order of oure creation the inseperable societie of the husebande with one wife is proued Yf any man wyll obiecte and say that by this meanes it is not laufull the fyrst wyfe beinge deade to marry an other we maye easely aunswere not onely that the band is loused by death but also that the seconde wyfe is substytute and placed in stede of the firste as if shee were one and the same 5 And saide for this cause shall a man leaue father and mother and shall cleaue vnto his wyfe and they twaine shall be one fleshe For this cause shall a man. C. He addeth an other argument a Minori ad manus that is from that whiche semeth lesse to that which semeth the more rather to be The bande of wedlocke is more holy then that whiche ioynethe chyldren vnto their parentes but truely godlines byndeth the children vnto their parentes with an inseperable knot much lesse therfore may the housebande renounce and forsake his wyfe Here vppon it followeth that the deuine bonde is broken if the husband be diuorsed from the wyfe Furthermore it is to be douted whether Moyses do bring in Adam or
the grace of Goddes kyngedome offered vnto theym and do contempne and persecute his mynisters shall see in tyme to come what they haue despysed and shall mourne C. And hee alludeth to the place of the Prophete where GOD teachinge that a notable proofe of his iudgemente is at hande saith that there shall be mournynge amonge all kynredes lyke as men mourne for theyr onely begotten sonne yea and be sorye as men are sorye for the buryall of their fyrste chylde Wherefore there is no cause why any man shoulde looke for the conuersion of the worlde because to late and without profyte at the lengthe they shall feele whom they haue crucifyed And they shall see the sonne of man. This is an explycation of that signe because they shall see the sonne of man commyng on the clowdes whiche was then in earthe vnder the fourme of a vyle seruaunte And after this maner hee declareth that the glorye of his kyngedome shall not be earthely but heauenly as the Disciple falsely immagyned M. And there is an emphasis or force in this that hee saythe not and they shall come but they shall see As if hee shoulde saye Hym whome they contemne and persecute shall they see comyng with greate terroure and feare to iudgemente with power and greate glory After this manner hee beinge broughte before the presence of the hyghe priestes sayde Hereafter shall ye see the sonne of man syttynge on the ryghte hande of power and commynge in the clowdes of the skye And in the nynteth of Iohn it is sayde they shal see hym whom they pearced They shall see I saye the sonne of manne For when hee assended into Heauen hee dydde leaue his humayne nature but dyd clarifie the same He meaneth therefore that hee wyll descende in the same forme and subtance in the whiche he assended into heauen Comminge in the cloudes of heauen M. Hee assended in the cloudes For it is said And the cloudes toke him awaye from theyr sighte And as he assended so shal he dessende againe So shall he come said the angelles as ye se him go into heauen S. Paule also saith And we shall be taken vp in the clowdes to mete Chryste in the aire So often therfore as we see the clowdes let vs be admonished of these thinges For they are and shal be the mynisters of Christ and oures also Let vs thincke that they shall be our charriote by the whiche we shal be caried vp to the heauenly glory We are also admonished by this place not to differ oure repentāce and amendment of life to that time in the whiche there is no leysure to repente or conuerte To late repentaunce is vaine which to no pourpose afflicteth the wicked at the comming of the iudge maketh the vnbeleuinge Iewes the Gentiles and euill christians to mourne 31 And he shall sende his angelles with the greate voyce of a troumpet and they shall gather together his chosen from the foure windes euen from the higheste partes of heauen vnto the endes therof And he shall sende his angelles vvith the great voyce Bu. Or with the trompet of a gret voice for the greeke texte may diuersely be taken But the well soundynge and shryll trompet by the whiche the electe shall be called frō all places is that most effectuall calling as well of the deade as of the liuing to the trybunall seate of Christe whiche shall be done by the mynistery of angels And it semeth to be alluded to the maner of the Israelites who were wont to be gathered together with the sounde of a trompet by the Leuites Moreouer the sound of the trompet was heard whē the law was geuen to Israel in the whiche there was a certaine shewe made of this last gathering together of the people of God. The Apostell Paule ioyneth the shoute voyce of the Archangell with the trompe of God saying For the lorde hym selfe shall dessende frō heauen with a shoute and the voice of the Archeangel and trompe of god And the same Paule calleth it the last trōpe in another place And they shall gather together his chosen M. For consolations sake he sheweth what shal happen to the electe He sayth not They shall gather together Christians of the which the greatest parte are reprobates neither the iust or pure from syn which haue well deserued but the electe that he mighte commende the grace of election A. out of the which as out of a most cleere fountayne all good thinges what so euer God hath done or wil do for his children doth flowe C. And it is to be noted that it is sayd tht the electe shall be gathered together by his aungelles therfore angels are the ministers of god From the fovver vvindes That is from the one ende of the worlde to the other The Euangeliste Marke hath from the foure windes from the ende of the earth to the vttermoste parte of heauen For he meanethe that the electe muste be gathered from all places of the earthe Euen from the hyest partes of heauen That is euen to the vttermoste parte of heauen For the heythe of the heauen signifyethe as muche as the vtmoste regyon or parte thereof But Chryste speaketh hyperbolically that he might teach the elect that altoughe they be quite taken out of the earth and theyr ashes dispersed through the ayre yet notwithstanding that they shall be gathered together agayne that they maye growe and increase vnder his heade to euerlastinge lyfe and maye inioye the longe loked for inheritaunce For he mente to comforte his discyples leaste the sorrowfull scatterynge of the Churche shoulde discourage them Wherefore also wee so sone as we discerne and perceyue the Churche to be racked and deuyded by the subtyll practyse of Sathan or to be torne by the crueltie of the wycked eyther to be troubled by wicked oppinions or elles to be vncertaynely led awaye lette vs learne to haue respecte to this collection But trewly if the matter seme vnto vs harde to be beleeued lette the Angellical power come into oure myndes the whiche Christe therefore setteth before vs that he mighte put vs in minde of more than that whiche man is able to do For allthoughe the Churche being nowe weryed and molested by the mallice of man wandereth vnstable chased into banyshmente and beinge dashed and brused as it were by the waues and myserablye rent hath nothing sure and certayne in this world yet notwithstanding it must hope well because he shall gather it not after the manner of men but by his heauenly power whiche shal be of greatter force than all lettes 32 Learne a similitude of the figge tree when his braunches is yet tender and the leaues spronge ye knowe that sommer is nye Learne a symilitude of the fygge tree A. The Euangelist Luke And he spake vnto them a parable Beholde the fygge tree and all the trees when they shote forth their buddes ye see and knowe of your selues that sommer is then